1. Hebrew Bible, 1 Kings, 17.17-17.24, 21.8-21.13 (8th cent. BCE - 5th cent. BCE)
| 17.17. וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה חָלָה בֶּן־הָאִשָּׁה בַּעֲלַת הַבָּיִת וַיְהִי חָלְיוֹ חָזָק מְאֹד עַד אֲשֶׁר לֹא־נוֹתְרָה־בּוֹ נְשָׁמָה׃ 17.18. וַתֹּאמֶר אֶל־אֵלִיָּהוּ מַה־לִּי וָלָךְ אִישׁ הָאֱלֹהִים בָּאתָ אֵלַי לְהַזְכִּיר אֶת־עֲוֺנִי וּלְהָמִית אֶת־בְּנִי׃ 17.19. וַיֹּאמֶר אֵלֶיהָ תְּנִי־לִי אֶת־בְּנֵךְ וַיִּקָּחֵהוּ מֵחֵיקָהּ וַיַּעֲלֵהוּ אֶל־הָעֲלִיָּה אֲשֶׁר־הוּא יֹשֵׁב שָׁם וַיַּשְׁכִּבֵהוּ עַל־מִטָּתוֹ׃ 17.21. וַיִּתְמֹדֵד עַל־הַיֶּלֶד שָׁלֹשׁ פְּעָמִים וַיִּקְרָא אֶל־יְהוָה וַיֹּאמַר יְהוָה אֱלֹהָי תָּשָׁב נָא נֶפֶשׁ־הַיֶּלֶד הַזֶּה עַל־קִרְבּוֹ׃ 17.22. וַיִּשְׁמַע יְהוָה בְּקוֹל אֵלִיָּהוּ וַתָּשָׁב נֶפֶשׁ־הַיֶּלֶד עַל־קִרְבּוֹ וַיֶּחִי׃ 17.23. וַיִּקַּח אֵלִיָּהוּ אֶת־הַיֶּלֶד וַיֹּרִדֵהוּ מִן־הָעֲלִיָּה הַבַּיְתָה וַיִּתְּנֵהוּ לְאִמּוֹ וַיֹּאמֶר אֵלִיָּהוּ רְאִי חַי בְּנֵךְ׃ 17.24. וַתֹּאמֶר הָאִשָּׁה אֶל־אֵלִיָּהוּ עַתָּה זֶה יָדַעְתִּי כִּי אִישׁ אֱלֹהִים אָתָּה וּדְבַר־יְהוָה בְּפִיךָ אֱמֶת׃ 21.8. וַתִּכְתֹּב סְפָרִים בְּשֵׁם אַחְאָב וַתַּחְתֹּם בְּחֹתָמוֹ וַתִּשְׁלַח הספרים [סְפָרִים] אֶל־הַזְקֵנִים וְאֶל־הַחֹרִים אֲשֶׁר בְּעִירוֹ הַיֹּשְׁבִים אֶת־נָבוֹת׃ 21.9. וַתִּכְתֹּב בַּסְּפָרִים לֵאמֹר קִרְאוּ־צוֹם וְהוֹשִׁיבוּ אֶת־נָבוֹת בְּרֹאשׁ הָעָם׃ 21.11. וַיַּעֲשׂוּ אַנְשֵׁי עִירוֹ הַזְּקֵנִים וְהַחֹרִים אֲשֶׁר הַיֹּשְׁבִים בְּעִירוֹ כַּאֲשֶׁר שָׁלְחָה אֲלֵיהֶם אִיזָבֶל כַּאֲשֶׁר כָּתוּב בַּסְּפָרִים אֲשֶׁר שָׁלְחָה אֲלֵיהֶם׃ 21.12. קָרְאוּ צוֹם וְהֹשִׁיבוּ אֶת־נָבוֹת בְּרֹאשׁ הָעָם׃ 21.13. וַיָּבֹאוּ שְׁנֵי הָאֲנָשִׁים בְּנֵי־בְלִיַּעַל וַיֵּשְׁבוּ נֶגְדּוֹ וַיְעִדֻהוּ אַנְשֵׁי הַבְּלִיַּעַל אֶת־נָבוֹת נֶגֶד הָעָם לֵאמֹר בֵּרַךְ נָבוֹת אֱלֹהִים וָמֶלֶךְ וַיֹּצִאֻהוּ מִחוּץ לָעִיר וַיִּסְקְלֻהוּ בָאֲבָנִים וַיָּמֹת׃ | 17.17. And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him." 17.18. And she said unto Elijah: ‘What have I to do with thee, O thou man of God? art thou come unto me to bring my sin to remembrance, and to slay my son?’" 17.19. And he said unto her: ‘Give me thy son.’ And he took him out of her bosom, and carried him up into the upper chamber, where he abode, and laid him upon his own bed." 17.20. And he cried unto the LORD, and said: ‘O LORD my God, hast Thou also brought evil upon the widow with whom I sojourn, by slaying her son?’" 17.21. And he stretched himself upon the child three times, and cried unto the LORD, and said: ‘O LORD my God, I pray thee, let this child’s soul come back into him.’" 17.22. And the LORD hearkened unto the voice of Elijah; and the soul of the child came back into him, and he revived." 17.23. And Elijah took the child, and brought him down out of the upper chamber into the house, and delivered him unto his mother; and Elijah said: ‘See, thy son liveth.’" 17.24. And the woman said to Elijah: ‘Now I know that thou art a man of God, and that the word of the LORD in thy mouth is truth.’" 21.8. So she wrote letters in Ahab’s name, and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, and that dwelt with Naboth." 21.9. And she wrote in the letters, saying: ‘Proclaim a fast, and set Naboth at the head of the people;" 21.10. and set two men, base fellows, before him, and let them bear witness against him, saying: Thou didst curse God and the king. And then carry him out, and stone him, that he die.’" 21.11. And the men of his city, even the elders and the nobles who dwelt in his city, did as Jezebel had sent unto them, according as it was written in the letters which she had sent unto them." 21.12. They proclaimed a fast, and set Naboth at the head of the people." 21.13. And the two men, the base fellows, came in and sat before him; and the base fellows bore witness against him, even against Naboth, in the presence of the people, saying: ‘Naboth did curse God and the king.’ Then they carried him forth out of the city, and stoned him with stones, that he died." |
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2. Hebrew Bible, 2 Kings, 5 (8th cent. BCE - 5th cent. BCE)
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3. Hebrew Bible, Joshua, 7 (8th cent. BCE - 5th cent. BCE)
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4. Josephus Flavius, Jewish Antiquities, 20.197-20.203, 20.206 (1st cent. CE - 1st cent. CE)
| 20.197. 1. And now Caesar, upon hearing the death of Festus, sent Albinus into Judea, as procurator. But the king deprived Joseph of the high priesthood, and bestowed the succession to that dignity on the son of Aus, who was also himself called Aus. 20.198. Now the report goes that this eldest Aus proved a most fortunate man; for he had five sons who had all performed the office of a high priest to God, and who had himself enjoyed that dignity a long time formerly, which had never happened to any other of our high priests. 20.199. But this younger Aus, who, as we have told you already, took the high priesthood, was a bold man in his temper, and very insolent; he was also of the sect of the Sadducees, who are very rigid in judging offenders, above all the rest of the Jews, as we have already observed; 20.201. but as for those who seemed the most equitable of the citizens, and such as were the most uneasy at the breach of the laws, they disliked what was done; they also sent to the king [Agrippa], desiring him to send to Aus that he should act so no more, for that what he had already done was not to be justified; 20.202. nay, some of them went also to meet Albinus, as he was upon his journey from Alexandria, and informed him that it was not lawful for Aus to assemble a sanhedrim without his consent. 20.203. Whereupon Albinus complied with what they said, and wrote in anger to Aus, and threatened that he would bring him to punishment for what he had done; on which king Agrippa took the high priesthood from him, when he had ruled but three months, and made Jesus, the son of Damneus, high priest. 20.206. he also had servants who were very wicked, who joined themselves to the boldest sort of the people, and went to the thrashing-floors, and took away the tithes that belonged to the priests by violence, and did not refrain from beating such as would not give these tithes to them. |
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5. Mishnah, Avot, 1.1 (1st cent. CE - 3rd cent. CE)
| 1.1. Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah." |
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6. Mishnah, Bikkurim, 3.4 (1st cent. CE - 3rd cent. CE)
| 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)." |
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7. Mishnah, Sotah, 7.8 (1st cent. CE - 3rd cent. CE)
| 7.8. How was the procedure in connection with the portion read by the king?At the conclusion of the first day of the festival (Sukkot) in the eighth [year], at the end of the seventh year, they erect a wooden platform in the Temple court, and he sits upon it, as it is said, “At the end of seven years, in the set time” etc (Deuteronomy 31:10). The synagogue attendant takes a Torah scroll and hands it to the head of the synagogue, the head of the synagogue hands it to the deputy and he hands it to the high priest, and the high priest hands it to the king and the king stands and receives it, but reads it while sitting. King Agrippa stood and received it and read standing, and the sages praised him. When he reached, “You shall not place a foreigner over you” (ibid 17:15) his eyes ran with tears. They said to him, “Fear not, Agrippas, you are our brother, you are our brother!” [The king] reads from the beginning of “These are the words” (ibid 1:1) until the Shema ((ibid 6:4-9), and the Shema, and “It will come to pass if you hear” (ibid 11:13-21 the second part of the Shema), and “You shall surely tithe” (ibid 14:22-29), and “When you have finished tithing” (ibid 26:12-15) and the portion of the king (ibid 17:14-20) and the blessings and curses (ibid, until he finishes all the section. The blessings that the high priest recites, the king recites, except that he substitutes one for the festivals instead of one for the pardon of sin." |
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8. New Testament, 1 Peter, 2.2 (1st cent. CE - 1st cent. CE)
| 2.2. as newborn babes, long for the pure milk of the Word, that you may grow thereby |
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9. New Testament, 1 Corinthians, 3.6-3.7, 9.5-9.7 (1st cent. CE - 1st cent. CE)
| 3.6. I planted. Apollos watered. But Godgave the increase. 3.7. So then neither he who plants is anything, norhe who waters, but God who gives the increase. 9.5. Have we noright to take along a wife who is a believer, even as the rest of theapostles, and the brothers of the Lord, and Cephas? 9.6. Or have onlyBarnabas and I no right to not work? 9.7. What soldier ever serves athis own expense? Who plants a vineyard, and doesn't eat of its fruit?Or who feeds a flock, and doesn't drink from the flock's milk? |
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10. New Testament, 2 Peter, 3.18 (1st cent. CE - 1st cent. CE)
| 3.18. But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and forever. Amen. |
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11. New Testament, 2 Corinthians, 10.15 (1st cent. CE - 1st cent. CE)
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12. New Testament, Acts, 1, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 2.17, 2.21, 2.34, 3, 4, 4.6, 4.31, 4.35, 4.36, 4.37, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.39, 6.2, 6.7, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 7.17, 7.58, 7.58-8.1, 8.1, 8.2, 8.3, 8.4, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 8.22, 8.23, 8.24, 8.25, 8.26, 8.27, 8.28, 8.29, 8.30, 8.31, 8.32, 8.33, 8.34, 8.35, 8.36, 8.37, 8.38, 8.39, 8.40, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 9.26, 9.27, 9.28, 9.29, 9.30, 10.33, 11.1, 11.17, 11.18, 11.21, 11.22, 11.23, 11.24, 11.25, 11.26, 11.27, 11.28, 11.29, 11.30, 12, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 12.12, 12.13, 12.14, 12.15, 12.16, 12.17, 12.18, 12.19, 12.20, 12.21, 12.22, 12.23, 12.25, 13.1, 13.2, 13.3, 13.5, 13.6, 13.7, 13.8, 13.10, 13.42, 13.43, 13.44, 13.45, 13.46, 13.47, 13.48, 13.49, 13.50, 14.1, 14.2, 14.3, 14.4, 14.11, 14.12, 14.13, 14.14, 14.15, 14.19, 14.20, 14.22, 14.23, 14.24, 15.1, 15.2, 15.3, 15.11, 15.12, 15.13, 15.14, 15.17, 15.21, 15.22, 15.23, 15.24, 15.25, 15.26, 15.34, 15.35, 15.36, 15.37, 15.38, 15.39, 15.40, 16.6, 16.7, 16.10, 16.15, 16.32, 17.11, 17.13, 17.27, 18.6, 18.9, 18.11, 18.25, 18.26, 19.5, 19.10, 19.17, 19.20, 20.25, 20.28, 20.32, 21.14, 21.20, 23.9 (1st cent. CE - 2nd cent. CE)
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13. New Testament, Colossians, 1.10, 2.19 (1st cent. CE - 1st cent. CE)
| 1.10. that you may walk worthily of the Lord, to please him in all respects, bearing fruit in every good work, and increasing in the knowledge of God; 2.19. and not holding firmly to the Head, from whom all the body, being supplied and knit together through the joints and ligaments, grows with God's growth. |
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14. New Testament, Ephesians, 2.21, 4.15 (1st cent. CE - 1st cent. CE)
| 2.21. in whom the whole building, fitted together, grows into a holy temple in the Lord; 4.15. but speaking truth in love, we may grow up in all things into him, who is the head, Christ; |
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15. New Testament, Galatians, 2.1-2.3, 2.8-2.10, 2.12-2.14 (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. 2.8. (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. 2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.13. And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? |
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16. New Testament, John, 18.13 (1st cent. CE - 1st cent. CE)
| 18.13. and led him to Annas first, for he was father-in-law to Caiaphas, who was high priest that year. |
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17. New Testament, Luke, 1.2, 1.80, 2.32, 2.34, 2.40, 3.2, 5.1, 7.11-7.17, 8.11-8.15, 8.21, 9.31, 11.28, 12.27, 13.19, 13.34-13.35, 19.41-19.44, 24.27 (1st cent. CE - 1st cent. CE)
| 1.2. even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us 1.80. The child was growing, and becoming strong in spirit, and was in the desert until the day of his public appearance to Israel. 2.32. A light for revelation to the Gentiles, And the glory of your people Israel. 2.34. and Simeon blessed them, and said to Mary, his mother, "Behold, this child is set for the falling and the rising of many in Israel, and for a sign which is spoken against. 2.40. The child was growing, and was becoming strong in spirit, being filled with wisdom, and the grace of God was upon him. 3.2. in the high priesthood of Annas and Caiaphas, the word of God came to John, the son of Zacharias, in the wilderness. 5.1. Now it happened, while the multitude pressed on him and heard the word of God, that he was standing by the lake of Gennesaret. 7.11. It happened soon afterwards, that he went to a city called Nain. Many of his disciples, along with a great multitude, went with him. 7.12. Now when he drew near to the gate of the city, behold, one who was dead was carried out, the only son of his mother, and she was a widow. Many people of the city were with her. 7.13. When the Lord saw her, he had compassion on her, and said to her, "Don't cry. 7.14. He came near and touched the coffin, and the bearers stood still. He said, "Young man, I tell you, arise! 7.15. He who was dead sat up, and began to speak. And he gave him to his mother. 7.16. Fear took hold of all, and they glorified God, saying, "A great prophet has arisen among us!" and, "God has visited his people! 7.17. This report went out concerning him in the whole of Judea, and in all the surrounding region. 8.11. Now the parable is this: The seed is the word of God. 8.12. Those along the road are those who hear, then the devil comes, and takes away the word from their heart, that they may not believe and be saved. 8.13. Those on the rock are they who, when they hear, receive the word with joy; but these have no root, who believe for a while, then fall away in time of temptation. 8.14. That which fell among the thorns, these are those who have heard, and as they go on their way they are choked with cares, riches, and pleasures of life, and bring no fruit to maturity. 8.15. That in the good ground, these are such as in an honest and good heart, having heard the word, hold it tightly, and bring forth fruit with patience. 8.21. But he answered them, "My mother and my brothers are these who hear the word of God, and do it. 9.31. who appeared in glory, and spoke of his departure, which he was about to accomplish at Jerusalem. 11.28. But he said, "On the contrary, blessed are those who hear the word of God, and keep it. 12.27. Consider the lilies, how they grow. They don't toil, neither do they spin; yet I tell you, even Solomon in all his glory was not arrayed like one of these. 13.19. It is like a grain of mustard seed, which a man took, and put in his own garden. It grew, and became a large tree, and the birds of the sky lodged in its branches. 13.34. Jerusalem, Jerusalem, that kills the prophets, and stones those who are sent to her! How often I wanted to gather your children together, like a hen gathers her own brood under her wings, and you refused! 13.35. Behold, your house is left to you desolate. I tell you, you will not see me, until you say, 'Blessed is he who comes in the name of the Lord!' 19.41. When he drew near, he saw the city and wept over it 19.42. saying, "If you, even you, had known today the things which belong to your peace! But now, they are hidden from your eyes. 19.43. For the days will come on you, when your enemies will throw up a barricade against you, surround you, hem you in on every side 19.44. and will dash you and your children within you to the ground. They will not leave in you one stone on another, because you didn't know the time of your visitation. 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. |
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18. New Testament, Mark, 2.13-2.14, 4.8, 9.5 (1st cent. CE - 1st cent. CE)
| 2.13. He went out again by the seaside. All the multitude came to him, and he taught them. 2.14. As he passed by, he saw Levi, the son of Alphaeus, sitting at the tax office, and he said to him, "Follow me." And he arose and followed him. 4.8. Others fell into the good ground, and yielded fruit, growing up and increasing. Some brought forth thirty times, some sixty times, and some one hundred times as much. 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah. |
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19. New Testament, Matthew, 6.28, 13.32, 23.37, 27.3-27.10 (1st cent. CE - 1st cent. CE)
| 6.28. Why are you anxious about clothing? Consider the lilies of the field, how they grow. They don't toil, neither do they spin 13.32. which indeed is smaller than all seeds. But when it is grown, it is greater than the herbs, and becomes a tree, so that the birds of the air come and lodge in its branches. 23.37. Jerusalem, Jerusalem, who kills the prophets, and stones those who are sent to her! How often would I have gathered your children together, even as a hen gathers her chickens under her wings, and you would not! 27.3. Then Judas, who betrayed him, when he saw that Jesus was condemned, felt remorse, and brought back the thirty pieces of silver to the chief priests and elders 27.4. saying, "I have sinned in that I betrayed innocent blood."But they said, "What is that to us? You see to it. 27.5. He threw down the pieces of silver in the sanctuary, and departed. He went away and hanged himself. 27.6. The chief priests took the pieces of silver, and said, "It's not lawful to put them into the treasury, since it is the price of blood. 27.7. They took counsel, and bought the potter's field with them, to bury strangers in. 27.8. Therefore that field was called "The Field of Blood" to this day. 27.9. Then that which was spoken through Jeremiah the prophet was fulfilled, saying, "They took the thirty pieces of silver, The price of him upon whom a price had been set, Whom some of the children of Israel priced 27.10. And they gave them for the potter's field, As the Lord commanded me. |
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20. Tosefta, Menachot, 13.21 (1st cent. CE - 2nd cent. CE)
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21. Tosefta, Pesahim, 4.15 (1st cent. CE - 2nd cent. CE)
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22. Tosefta, Sotah, 7.16 (1st cent. CE - 2nd cent. CE)
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23. Anon., Sifre Deuteronomy, 157 (2nd cent. CE - 4th cent. CE)
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24. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE)
| 57a. נימא תלתא תנאי הוו לא תרי תנאי הוו ותנא קמא דר' שמעון היינו ר' יוסי ותנא קמא דר' יוסי היינו ר' שמעון ומאי אף אקמייתא,ת"ר בן בוהיין נתן פיאה לירק ובא אביו ומצאן לעניים שהיו טעונין ירק ועומדין על פתח הגינה אמר להם בני השליכו מעליכם ואני נותן לכם כפליים במעושר לא מפני שעיני צרה אלא מפני שאמרו חכמים אין נותנין פיאה לירק,למה ליה למימרא להו לא מפני שעיני צרה כי היכי דלא לימרו דחויי קא מדחי לן,ת"ר בראשונה היו מניחין עורות קדשים בלשכת בית הפרוה לערב היו מחלקין אותן לאנשי בית אב והיו בעלי זרועות נוטלין אותן בזרוע התקינו שיהיו מחלקין אותן מערב שבת לע"ש דאתיין כולהו משמרות ושקלן בהדדי,ועדיין היו גדולי כהונה נוטלין אותן בזרוע עמדו בעלים והקדישום לשמים,אמרו לא היו ימים מועטים עד שחיפו את ההיכל כולו בטבלאות של זהב שהן אמה על אמה כעובי דינר זהב ולרגל היו מקפלין אותן ומניחין אותן על גב מעלה בהר הבית כדי שיהו עולי רגלים רואין שמלאכתם נאה ואין בה דלם,תנא אבא שאול אומר קורות של שקמה היו ביריחו והיו בעלי זרועות נוטלין אותן בזרוע עמדו בעלים והקדישום לשמים,עליהם ועל כיוצא בהם אמר אבא שאול בן בטנית משום אבא יוסף בן חנין אוי לי מבית בייתוס אוי לי מאלתן אוי לי מבית חנין אוי לי מלחישתן אוי לי מבית קתרוס אוי לי מקולמוסן אוי לי מבית ישמעאל בן פיאכי אוי לי מאגרופן שהם כהנים גדולים ובניהן גיזברין וחתניהם אמרכלין ועבדיהן חובטין את העם במקלות,תנו רבנן ארבע צווחות צוחה עזרה ראשונה צאו מכאן בני עלי שטימאו היכל ה' ועוד צווחה צא מיכן יששכר איש כפר ברקאי שמכבד את עצמו ומחלל קדשי שמים דהוה כריך ידיה בשיראי ועביד עבודה,ועוד צווחה העזרה שאו שערים ראשיכם ויכנס ישמעאל בן פיאכי תלמידו של פנחס וישמש בכהונה גדולה ועוד צווחה העזרה שאו שערים ראשיכם ויכנס יוחנן בן נרבאי תלמידו של פנקאי וימלא כריסו מקדשי שמים,אמרו עליו על יוחנן בן נרבאי שהיה אוכל ג' מאות עגלים ושותה ג' מאות גרבי יין ואוכל ארבעים סאה גוזלות בקינוח סעודה אמרו כל ימיו של יוחנן בן נרבאי לא נמצא נותר במקדש מאי סלקא ביה ביששכר איש כפר ברקאי אמרי מלכא ומלכתא הוו יתבי מלכא אמר גדיא יאי ומלכתא אמרה אימרא יאי אמרו מאן מוכח כהן גדול דקא מסיק קרבנות כל יומא אתא איהו | 57a. bLet us saythat bthere are three itanna’im /iwho dispute this point: The two unattributed opinions, each of which is referring to two vegetables, and the opinion common to Rabbi Yosei and Rabbi Shimon that includes all three vegetables. The Gemara rejects this: bNo, there areonly btwo itanna’im /iwho dispute the point, band the first itanna /iwhose opinion appears before the opinion of bRabbi Shimon is Rabbi Yosei. And the first itanna /iwhose opinion appears before the opinion of bRabbi Yosei is Rabbi Shimon. And whatis the meaning of the word bevenin both their statements? They agree with regard to bthe firstvegetable, turnips; however, they disagree with regard to the second, and replace it with another vegetable.,The Gemara cites an episode from the iTosefta /i. bThe Sages taught: The sonof a man named bBohayan designatedfor the poor btheproduce in the bcornerin a garden bof vegetables, and his fatherBohayan bfound the poor ladenwith bvegetables and standing at the opening of the gardenon their way out. bHe said to them: My sons, castthe vegetables that you have gathered bfrom upon yourselves and I will give you twicethe amount in btithedproduce, and you will be no worse off. bNot because I begrudgeyou what you have taken. bRather, it is because the Sages say: One does not designatefor the poor btheproduce in the bcornerin a garden bof vegetables.Therefore, the vegetables that you took require tithing.,The Gemara asks: bWhywas it necessary bfor him to say to them: Not because I begrudgeyou what you have taken? It would have been sufficient to offer them tithed produce. The Gemara answers that he said it bso they would not say: He is putting us off,taking what we collected now, but later he will not fulfill his commitment.,Apropos the people of Jericho, the Gemara relates that powerful people would steal wood from them. bThe Sages taught: Initially,the priests bwould place the hidesthat were flayed from animals bconsecratedas offerings of the most sacred order, which were given to the priests, bin the Parva chamber. In the evening, they would distribute them to the members of the familyof priests serving in the Temple that day. bAnd the powerfulpriests among them would btake them by forcebefore they could be distributed. The Rabbis bdecreed that they would distribute them each Shabbat eve,because then ball thefamilies of both priestly bwatches came and tooktheir part btogether.All the families from both the watch that was beginning its service and the one ending its service were together when they divided the hides. The powerful priests were unable to take the hides by force., bYet still the prominent priestsby virtue of their lineage bwould take them by force.Due to their prominence, the members of the rest of the watch dared not challenge them. When they realized that there was no equitable distribution, bthe ownersof the sacrifices ( iMe’iri /i) barose and consecratedthe hides bto Heavenso the priests could not take them.,The Sages bsaid: Not a few days passed before they had plated the entire sanctuary with golden tabletswith the proceeds from the redemption and sale of the hides. These plates bwere one cubit by one cubit and as thick as a golden dinar. Andwhen the people assembled bfor theFestival bpilgrimage they would removethe tablets band place them on a stair of the Temple Mount so that the pilgrims would see that the craftsmanshipof the tablets bwas beautiful and without flaw [ idalam /i].Afterward they replaced the tablets in the Sanctuary., bIt wassimilarly btaughtthat bAbba Shaul says: There were sycamore tree trunks in Jericho, and powerful people would take themfrom their owners bby force. The owners stood and consecratedthese trunks bto Heaven.It was with regard to these trunks and the branches that grew from them that the residents of Jericho acted against the will of the Sages., bWith regard tothe prominent priests band those like them, Abba Shaul ben Batnit said in the name of Abba Yosef ben Ḥanin: Woe is me due tothe High Priests of bthe house of Baitos, woe is me due to their clubs. Woe is me due tothe High Priests of bthe house of Ḥanin; woe is me due to their whispersand the rumors they spread. bWoe is me due tothe High Priests of bthe house of Katros; woe is me due to their pensthat they use to write lies. bWoe is me due tothe servants of the High Priests of bthe house of Yishmael ben Piakhi; woe is me due to their fists.The power of these households stemmed from the fact bthatthe fathers bwere High Priests, and their sons werethe Temple btreasurers, and their sons-in-law wereTemple boverseers [ iamarkalin /i]. And their servants strike the people with clubs,and otherwise act inappropriately.,Apropos the critique of several prominent priests, the Gemara relates that bthe Sages taught:The people in btheTemple bcourtyardall bcried four cries,as they were in agreement over various issues ( iPardes Rimonim /i). The bfirstcry was: bLeave here, sons of Eli, who defiled God’s Sanctuary(see I Samuel 2:22). Subsequently the priesthood was transferred to the house of Zadok. bAnd an additional cry: Leave here, Yissakhar of Kfar Barkai, who honors himself and desecratesthe items bconsecratedto bHeaven.Due to his delicate nature and his disrespect for the Temple service, he would bwraphis hands bin silk [ ishirai /i] and perform the service.This would invalidate the service because the silk was an interposition between his hands and the Temple vessels. Furthermore, his conduct demeaned the Temple service, as he demonstrated that he was unwilling to dirty his hands for it., bAndthe people in btheTemple bcourtyard cried additionally: Lift your heads, O gates, and letthe righteous bYishmael ben Piakhi, the student of Pinehasben Elazar the priest, benter and serve as High Priest,although the members of this family were violent. bAndthe people in btheTemple bcourtyard cried additionally: Lift your heads, O gates, and let Yoḥa ben Narbbai, the student of Pinkai, enter and fill his belly withmeat bof offeringsconsecrated to bHeaven,as he is worthy to eat offerings., bThey said about Yoḥa ben Narbbai that heand his household bwould eat three hundred calves, and drink three hundred jugs of wine, and eat forty ise’aof doves for dessert. They said:Throughout ball the days of Yoḥa ben Narbbai there was no leftoversacrificial meat bin the Temple,as he would make certain that someone ate it. The Gemara asks: bWhatultimately bhappened to Yissakhar of Kfar Barkai? They said: The king and the queen were sittingand talking. bThe king saidthat bgoatmeat bis betterfood, band the queen said lambmeat is bbetterfood. bThey said: Who can provewhich one of us is correct? bThe High Priestcan, bas he offers sacrifices all dayand tastes their meat. The High Priest had the right to take a portion from any sacrifice offered in the Temple, and therefore was well acquainted with the tastes of different meat. Yissakhar of Kfar Barkai bcame,and when they asked him this question |
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25. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)
| 41a. (נחמיה ח, ג) ויקרא בו לפני הרחוב אשר לפני שער המים אמר רב חסדא בעזרת נשים,וקורא אחרי מות ואך בעשור ורמינהי מדלגין בנביא ואין מדלגין בתורה,אמר אביי לא קשיא כאן בכדי שיפסוק התורגמן כאן בכדי שלא יפסוק התורגמן,והא עלה קתני מדלגין בנביא ואין מדלגין בתורה ועד כמה מדלגין עד כדי שלא יפסוק התורגמן מכלל דבתורה כלל כלל לא,אלא אמר אביי לא קשיא כאן בענין אחד כאן בשני עניינין,והתניא מדלגין בתורה בענין אחד ובנביא בשני עניינין וכאן וכאן בכדי שלא יפסוק התורגמן,ואין מדלגין מנביא לנביא ובנביא של שנים עשר מדלגין ובלבד שלא ידלג מסוף הספר לתחילתו,וגולל את התורה ומניחה בחיקו כו' וכל כך למה שלא להוציא לעז על ס"ת,ובעשור שבחומש הפקודים קורא על פה וליכרכיה לספר וליקרי א"ר הונא בר יהודה א"ר ששת לפי שאין גוללין ס"ת בצבור,וליתי ס"ת אחרינא וליקרי רב הונא בר יהודה אמר משום פגמו של ראשון ר"ש בן לקיש אמר לפי שאין מברכין ברכה שאינה צריכה,ומי חיישינן לפגמא והאמר רבי יצחק נפחא ר"ח טבת שחל להיות בשבת מביא שלש תורות וקורא אחת מעניינו של יום ואחת של ר"ח ואחת בשל חנוכה,תלתא גברי בתלתא סיפרי ליכא פגמא חד גברא בתרי סיפרי איכא פגמא,ומברך עליה שמנה ברכות כו' ת"ר [מברכין] על התורה כדרך שמברכין בבהכ"נ ועל העבודה ועל ההודאה ועל מחילת עון כתיקנן על המקדש בפני עצמו ועל הכהנים בפני עצמן על ישראל בפני עצמן ועל ירושלים בפני עצמה,והשאר תפלה ת"ר השאר תפלה תחנה רנה ובקשה שעמך ישראל צריכין ליוושע וחותם בשומע תפלה מכאן ואילך כל אחד ואחד מביא ספר תורה מתוך ביתו וקורא בו וכל כך למה כדי להראות חזותו לרבים, big strongמתני׳ /strong /big פרשת המלך כיצד מוצאי יו"ט הראשון של חג בשמיני במוצאי שביעית עושין לו בימה של עץ בעזרה והוא יושב עליה שנאמר (דברים לא, י) מקץ שבע שנים במועד וגו,חזן הכנסת נוטל ס"ת ונותנה לראש הכנסת וראש הכנסת נותנה לסגן והסגן נותנה לכהן גדול וכ"ג נותנה למלך והמלך עומד ומקבל וקורא יושב,אגריפס המלך עמד וקבל וקרא עומד ושבחוהו חכמים וכשהגיע (דברים יז, טו) ללא תוכל לתת עליך איש נכרי זלגו עיניו דמעות אמרו לו אל תתירא אגריפס אחינו אתה אחינו אתה,וקורא מתחילת (דברים א, א) אלה הדברים עד (דברים ו, ד) שמע ושמע והיה אם שמוע עשר תעשר כי תכלה לעשר ופרשת המלך וברכות וקללות עד שגומר כל הפרשה,ברכות שכהן גדול מברך אותן המלך מברך אותן אלא שנותן של רגלים תחת מחילת העון, big strongגמ׳ /strong /big בשמיני סלקא דעתך אימא בשמינית,וכל הני למה לי,צריכי דאי כתב רחמנא מקץ הוה אמינא נימנו מהשתא ואע"ג דלא מתרמי בשמיטה כתב רחמנא שמיטה,ואי כתב רחמנא שמיטה ה"א בסוף שמיטה כתב רחמנא במועד,ואי כתב במועד ה"א מריש שתא כתב רחמנא בחג הסוכות,ואי כתב רחמנא בחג הסוכות הוה אמינא אפי' יו"ט אחרון כתב רחמנא בבוא כל ישראל | 41a. b“And he read there before the broad place that was before the Gate of the Water”(Nehemiah 8:3). According to this opinion, the High Priest would read from the Torah in the Temple courtyard. bRav Ḥisda saysin response: The ibaraitaalso means that the reading takes place bin the women’s courtyard. /b,§ It is taught in the mishna that the High Priest receives the Torah scroll band readsthe Torah portion beginning with the verse: b“After the death”(Leviticus 16:1), bandthe portion beginning with the verse: b“But on the tenth”(Leviticus 23:26). Since these two portions are not adjacent to each other, the High Priest skips the section between the two portions. The Gemara braises a contradictionfrom a mishna ( iMegilla24a): bOne may skipsections when reading the ihaftara bin the Prophets, but one may not skipsections when reading bin the Torah. /b, bAbaye said:This is bnot difficult. There,in the mishna in tractate iMegillathat teaches that one may not skip, the intention is that one should not skip if the sections are so far apart from one another that the delay caused by doing so will be bof such length that the translatorwho recites the Aramaic translation bwill concludehis translation before the next section is reached. However, in the case of the mishna bhere,it is permitted to skip verses because the two passages are in close proximity to one another. The delay caused is bof suchshort blength that the translator willstill bnot concludehis translation.,The Gemara challenges this resolution: bBut isn’t it taught aboutthis mishna in a ibaraita /i: bOne may skipsections when reading bin the Prophets, but one may not skipsections when reading bin the Torah. And how much may one skipfrom one passage to another bin the Prophets?One may skip when the section skipped is bof suchshort blength thatwhen the furling of the scroll is completed bthe translator willstill bnot have concludedhis translation. bBy inference,when reading bin the Torahone may bnotskip bat all. /b, bRather, Abaye saidanother explanation: This is bnot difficult.In the mishna bhere,it is permitted to skip because both passages pertain bto a single topic. There,in the mishna in tractate iMegillathat teaches that one may not skip, the ihalakhais referring to a case where the passages pertain bto twodifferent btopics. /b, bAndthis is bas it is taughtin a ibaraita /i: bOne may skipsections when reading bin the Torahwhen both sections pertain bto a single topic, and in the Prophetsone may skip from one section to another even if they pertain bto twodifferent btopics. Andboth bhere and there,one may skip only bwhenthe section skipped is bof suchshort blength thatwhen the furling of the scroll is completed bthe translator willstill bnot have concludedhis translation., bAnd one may not skip fromone book of the bProphets toanother book of the bProphets,even if both pertain to the same topic. bBut amongthe books bof the Twelve Prophets one may skip, provided that one does not skip from the end of the book to its beginning.Rather, if one wishes to read from several of the Twelve Prophets, he must read the passages in the order that they are written.,§ It is taught in the mishna: bAnd he furls the Torahscroll, band places it on his bosom,and says: More than what I have read before you is written here. The Gemara comments: bAnd whymust he say ball of this?It is bso as to not cast aspersions onthe bTorah scroll,because people might think the portion that he read by heart is not written there.,It is stated in the mishna that bhe reads by heartthe portion beginning with: b“And on the tenth,” from the book of Numbers(29:7–11). The Gemara asks: bBut let him furl theTorah bscrollto that portion band readit from the text. bRav Huna bar Yehuda saysthat bRav Sheshet says:This is not done bbecause one may not furl a Torah scroll in public,out of respect for the congregation.,The Gemara asks: bButwhy not blet them bring another Torah scrollthat has previously been furled to that portion band readfrom it? bRav Huna bar Yehuda says:People might then mistakenly think that the second scroll was brought bdue to a flawthat was found binthe bfirstscroll. bRabbi Shimon ben Lakish says:Another scroll is not brought bbecausethen the High Priest will need to recite an additional blessing over it, and bone may not recite a blessing that is unnecessary. /b,The Gemara questions Rav Huna bar Yehuda’s answer: bBut are wereally bconcerned thatpeople will think that there is ba flawin the first scroll? bBut didn’t Rabbi Yitzḥak Nappaḥa say:When bthe New Moon of Tevet,which always occurs during Hanukkah, boccurs on Shabbat, one brings three Torahscrolls. bAnd he reads from onescroll bthe topic of the day,i.e., the weekly portion; bandfrom bonescroll the portion bof the New Moon; andfrom bonescroll the portion bof Hanukkah.It is apparent from the statement of Rabbi Yitzḥak Nappaḥa that many Torah scrolls may be used, and there is no concern that people will mistakenly think that one or more has a flaw.,The Gemara answers: When bthree menread bfrom three scrolls, there is noconcern that people will think that one of the scrolls has ba flaw,since people assume that it is befitting for each individual to read from his own scroll. However, when bone manreads bfrom twodifferent Torah bscrolls, there isa concern that people will think that the first scroll has ba flaw,and they will not realize that this was done only to avoid forcing the community to wait while the scroll is furled.,§ It is taught in the mishna: bAndafter the reading the High Priest brecites eight blessings. The Sages taughtthat these are the eight blessings: bHe recites a blessing concerning the Torah in theusual bway one recitesa blessing in bthe synagogue, andhe recites the three blessings bconcerning theTemple bservice, and concerning thanksgiving, and concerning forgiveness for iniquity,and all are recited bin accordance with their established formsin the iAmidaprayer. He recites the blessing bconcerning the Temple in and of itself,the blessing bconcerning the priests in and of itself,the blessing bconcerning the Jewish people in and of itself, andthe blessing bconcerning Jerusalem in and of itself. /b,With regard to the end of the mishna, which states: bAnd the rest of the prayer, the Sages taught: Thetext of bthe rest of the prayeris as follows: bA supplication, a song, and a request that Your people, Israel, are in need of redemption. And he concludesthe blessing bwith:Blessed are You, Lord, bthe One Who hears prayer. From thispoint bforward, each and every personpresent bbrings a Torah scroll from his home and reads from it. And whydo ball thesepeople bring their personal Torah scrolls? Everyone brings his own bin order to show itsbeautiful bappearance to the public,as a way of showing fondness for the mitzva., strongMISHNA: /strong bHowis bthe portion ofthe Torah that is read by bthe kingrecited at the assembly, when all the Jewish people would assemble? At bthe conclusion of the first day of the festivalof iSukkot /i, bon the eighth,after bthe conclusion of the Sabbatical Year, they make a wooden platform forthe king bin theTemple bcourtyard, and he sits on it, as it is stated: “At the end of every seven years, in the Festivalof the Sabbatical Year” (Deuteronomy 31:10)., bThe synagogue attendant takes a Torah scroll and gives it to the head of the synagoguethat stands on the Temple Mount. bAnd the head of the synagogue gives it to the deputyHigh Priest, band the deputyHigh Priest bgives it to the High Priest, and the High priest gives it to the king. And the king stands, and receivesthe Torah scroll, band readsfrom it while bsitting. /b, bKing Agrippa arose, and receivedthe Torah scroll, band readfrom it while bstanding, and the Sages praised himfor this. bAnd whenAgrippa barrived atthe verse in the portion read by the king that states: b“You may not appoint a foreigner over you”(Deuteronomy 17:15), btears flowed from his eyes,because he was a descendant of the house of Herod and was not of Jewish origin. The entire nation bsaid to him: Fear not, Agrippa. You are our brother, you are our brother. /b, bAndthe king breads from the beginning ofDeuteronomy, from the verse that states: b“And these are the words”(Deuteronomy 1:1), buntilthe words: b“Hear,O Israel” (Deuteronomy 6:4). bAndhe then reads the sections beginning with: b“Hear,O Israel” (Deuteronomy 6:4–9), b“And it shall come to pass, if you shall hearken”(Deuteronomy 11:13–21), b“You shall tithe”(Deuteronomy 14:22–29), b“When you have made an end of the tithing”(Deuteronomy 26:12–15), band the passage concerning theappointment of ba king(Deuteronomy 17:14–20), band the blessings and curses(Deuteronomy 28), buntil he finishes the entire portion. /b,The same bblessings that the High Priest reciteson Yom Kippur, bthe king recitesat this ceremony, bbut he deliversa blessing bconcerning the Festivals in place ofthe blessing concerning bforgiveness for iniquity. /b, strongGEMARA: /strong The mishna states that the assembly takes place on the eighth. The Gemara asks: Does it benter your mindthat the assembly takes place bon the eighthday of the festival of iSukkot /i? The mishna clearly states that the ceremony takes place at the conclusion of the first day of the Festival. Rather, bsaythat it takes place bduring the eighthyear of the Sabbatical cycle.,The verse describes in detail when the assembly takes place: “At the end of every seven years, in the Festival of the Sabbatical Year, in the festival of iSukkot /i, when all Israel comes to appear before the Lord your God” (Deuteronomy 31:10–11). The Gemara asks: bAnd why do Ineed ball thesedetails?,The Gemara answers: All of these details bare necessary, as, if the Merciful One had writtenonly b“at the endof every seven years” (Deuteronomy 31:10), bI would have saidthat bwe count from now,i.e., from when this was said, bandthat the tally of years begins from the fortieth year in the wilderness, beven thoughby this calculation the assembly bwould not occur in the Sabbatical Year.Therefore, bthe Merciful One writes: “The Sabbatical Year.” /b, bAnd if the Merciful One had writtenonly the phrase: At the end of every seven years of the b“Sabbatical Year,” I would have saidthat it takes place bat the end of the Sabbatical Year.Therefore, bthe Merciful One writes: “In the Festival,”and the first Festival following the Sabbatical Year is in the month of Tishrei., bAnd ifthe Torah bhad writtenonly: “At the end of every seven years bin the Festivalof the Sabbatical Year,” bI would have saidthat it takes place bonthe festival of bRosh Hashanah,which is on the first day of Tishrei. Therefore, bthe Merciful Onealso bwrites: “In the festival of iSukkot /i.” /b, bAnd if the Merciful One had writtenonly: b“In the festival of iSukkot /i,” I would have saidthat it could refer bevento bthe lastday of the bFestival.Therefore, bthe Merciful Onealso bwrites: “When all Israel comes”(Deuteronomy 31:11) |
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26. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)
| 20b. ואי סלקא דעתך מחצות דאורייתא היא היכי מקדמינן (והיכי מאחרינן),אלא אמר ר' יוחנן ממשמע שנא' כל הלילה איני יודע שהוא עד הבקר ומה ת"ל עד הבקר תן בקר לבקרו של לילה,הלכך בכל יום תורמין את המזבח בקריאת הגבר או סמוך לו בין מלפניו בין מלאחריו סגיא ביוה"כ דאיכא חולשא דכ"ג עבדינן מחצות וברגלים דנפישי ישראל ונפישי קרבנות עבדינן מאשמורת הראשונה כדקתני טעמא לא היתה קריאת הגבר מגעת עד שהית' עזרה מלאה מישראל,מאי קריאת הגבר רב אמר קרא גברא רבי שילא אמר קרא תרנגולא,רב איקלע לאתריה דרבי שילא לא הוה אמורא למיקם עליה דרבי שילא קם רב עליה וקא מפרש מאי קריאת הגבר קרא גברא אמר ליה רבי שילא ולימא מר קרא תרנגולא א"ל אבוב לחרי זמר לגרדאי לא מקבלוה מיניה,כי הוה קאימנא עליה דר' חייא ומפרישנא מאי קריאת הגבר קרא גברא ולא אמר לי ולא מידי ואת אמרת לי אימא קרא תרנגולא א"ל מר ניהו רב נינח מר א"ל אמרי אינשי אי תגרת ליה פוץ עמריה איכא דאמרי הכי א"ל מעלין בקדש ולא מורידין,תניא כותיה דרב תניא כותיה דרבי שילא תניא כותיה דרב גביני כרוז מהו אומר עמדו כהנים לעבודתכם ולוים לדוכנכם וישראל למעמדכם והיה קולו נשמע בשלש פרסאות,מעשה באגריפס המלך שהיה בא בדרך ושמע קולו בג' פרסאות וכשבא לביתו שיגר לו מתנות ואעפ"כ כ"ג משובח ממנו דאמר מר וכבר אמר אנא השם ונשמע קולו ביריחו ואמר רבה בר בר חנה א"ר יוחנן מירושלים ליריחו י' פרסי,ואע"ג דהכא איכא חולשא והכא ליכא חולשא והכא יממא והתם ליליא,דא"ר לוי מפני מה אין קולו של אדם נשמע ביום כדרך שנשמע בלילה מפני גלגל חמה שמנסר ברקיע כחרש המנסר בארזים והאי חירגא דיומא לא שמיה והיינו דקאמר נבוכדנצר (דניאל ד, לב) וכל דיירי ארעא (כלא) חשיבין,ת"ר אלמלא גלגל חמה נשמע קול המונה של רומי ואלמלא קול המונה של רומי נשמע קול גלגל חמה ת"ר שלש קולות הולכין מסוף העולם ועד סופו ואלו הן קול גלגל חמה וקול המונה של רומי וקול נשמה בשעה שיוצאה מן הגוף וי"א אף לידה | 20b. bAnd if it enters your mindto say that the time for removal of the ashes is bfrom midnight by Torah law, how do weperform it bearlier and how do weperform it blaterthan the time established by Torah law?, bRather, Rabbi Yoḥa said:The fact that midnight is the deadline after which the limbs may not be burned is derived from a different source. bFromthe fact bthat it is statedwith regard to the burning of the limbs: bAll night, don’t I know that itmeans buntil morning? Andfor bwhatpurpose, then, bdoes the verse state: Until morning?It means: bAddanother bmorning to the morning of the night.Arise before dawn, and that is the time for removal of the ashes. Nevertheless, there is no specific hour fixed for performing this removal, and how much earlier than dawn it is performed depends on the need., bTherefore, every daythe priests bremove the ashes from the altar at the crow of the rooster or adjacent to it, whether before it or after it,as on a typical day removing the ashes just before dawn is bsufficient. On Yom Kippur, when,due to the fact that he performs the entire day’s service, bthere isan issue of bthe weakness of the High Priest,the ashes are removed earlier band we do so from midnight. And on the Festivals, when the Jewish peoplein Jerusalem bare numerous andthe bofferingsthat they bring to sacrifice during the Festival bare numerous,the ashes are removed even earlier, band we do so from the first watch, in accordance with the reason that is taughtin the mishna: bAnd the call of the rooster would not arriveon Festivals buntil theTemple bcourtyard was full with the Jewish people. /b,§ The term ikeriat hagever /i, translated above as the call of the rooster, is mentioned in the mishna as an indication of a certain time. The Gemara asks: bWhatis the meaning of the phrase ikeriat hagever /i? Rav said: It is the call of the man;the priest appointed for this task proclaimed that it was time for the priests to report for service. bRabbi Sheila said: It is the call of the rooster,which is also called igever /i., bRav happenedto come bto the placewhere bRabbi Sheilawas the most prominent local Torah scholar and Rav was not yet known. bThere was no disseminator to stand before Rabbi Sheilato disseminate his lecture to the public. bRav stood before himto disseminate the lecture, in the course of which Rabbi Sheila mentioned ikeriat hagever /i. Rav binterpretedthe concept for the audience and said: bWhatis the meaning of ikeriat hagever /i?It means bthe call of the man. Rabbi Sheila said to him: And let the Master sayit is bthe call of the rooster.Rav bsaid to him,quoting a folk saying: bA fluteplayed bfor noblemenis bmusic, butwhen played for bweavers,they breceive nopleasure bfrom it,due to their lack of sophistication. Similarly, the interpretation that I disseminated was accepted by Torah scholars greater than you. You, who lack their sophistication, cannot appreciate it., bWhen I stood before Rabbi Ḥiyya and interpreted: Whatis the meaning of ikeriat hagever /i?It means bthe call of the man, he did not say anything to mein response, band you,Rabbi Sheila, bsay to me: Sayit is bthe call of the rooster.As soon as Rabbi Sheila heard that, he knew at once who had been disseminating his lecture. bHe said to him: Is the Master Rav? Let the Master restand cease disseminating my lecture, as it is beneath your dignity to serve as my assistant. Rav bsaid to him: People saythis aphorism: bIf you hired yourself to him, comb his wool.Once one agrees to perform a task, he should bear its less pleasing aspects and complete the job. bSome say, this is whatRav bsaid to him: One elevatesto a higher level binmatters of bsanctity and one does not downgrade.Since the task of interpreting was undertaken by a man of my stature, it is not fitting that a lesser man will replace me. That would be a display of contempt for the Torah.,The Gemara comments: A ibaraita bwas taught in accordance withthe opinion bof Rav,and a ibaraita bwas taught in accordance withthe opinion bof Rabbi Sheila.The Gemara elaborates: A ibaraita bwas taught in accordance withthe opinion bof Rav: What did Gevinithe bCrier,who was an appointee in the Temple, bsayin his proclamation? bArise, priests, to your service, and Levites to your platform, and Israelites to yournon-priestly bwatch. Andthe Gemara relates: bHis voice wasso strong that it could bbe heard ata distance of bthree parasangs,slightly more than eight miles.,There was ban incident involving King Agrippa, who was coming down the road and heardGevini the Crier’s bvoice at a distance of three parasangs. And whenthe king bcame to his house he sent gifts to him,since he was so impressed with the man’s voice. The Gemara notes: bAnd even so,the voice of the bHigh Priestwas stronger and bsuperior to his, as the Master said: Andthere balready wasan incident where the High Priest recited, in his confession that accompanied the placing of hands on his bull on Yom Kippur: bPlease God, and his voice was heard in Jericho. And Rabba bar bar Ḥana saidthat bRabbi Yoḥa said:The distance bfrom Jerusalem to Jerichois bten parasangs. /b,And not only was the distance greater in the case of the High Priest than in the case of Gevini the Crier, bhere, there isthe issue of bthe weaknessof the High Priest due to the fast and his obligation to perform the entire service, while bthere, there is noissue of bthe weakness ofGevini. bAndin addition, bhere it wasduring the bday,when sound does not travel as well, that the High Priest recited his confession; band there it wasduring the bnightwhen Gevini called the priests, Levites, and Israelites., bAs Rabbi Levi said: Why is a person’s voice not heard during the day in the manner that it is during the night?It is bdue tothe fact that the sound of the bsphere of the sun traversing the skygenerates noise blikethe noise generated by ba carpenter sawing cedars,and that noise drowns out other sounds. bAnd that sawdustthat is visible during bthe dayin the rays of the sun, ilais its name. This iswhat bNebuchadnezzar said: “And all the inhabitants of the world are considered like ila /i”(Daniel 4:32), i.e., all inhabitants of the earth are equivalent to specks of dust.,Apropos sounds, the Gemara cites that bthe Sages taught: Were it notfor the sound of the bsphere of the sun,the bsound ofthe bustle of bthe crowds of Romewould be bheardthroughout the world; band were it not for the sound ofthe bustle of bthe crowds of Rome, the sound of the sun’s spherewould be bheardthroughout the world. And bthe Sages taught: Three sounds travel from the end of the world to itsother bend, and these are: The sound of the sphere of the sun, andthe bsound ofthe bustle of bthe crowds of Rome, and the sound of the soul at the moment that it leaves the body,which should be audible throughout the world. bAnd some say: Eventhe sound of a woman giving bbirth. /b |
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27. Eusebius of Caesarea, Ecclesiastical History, 2.16, 2.16.1, 3.39.15 (3rd cent. CE - 4th cent. CE)
| 2.16.1. And they say that this Mark was the first that was sent to Egypt, and that he proclaimed the Gospel which he had written, and first established churches in Alexandria. 3.39.15. This also the presbyter said: Mark, having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord's discourses, so that Mark committed no error while he thus wrote some things as he remembered them. For he was careful of one thing, not to omit any of the things which he had heard, and not to state any of them falsely. These things are related by Papias concerning Mark. |
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