1. Hebrew Bible, Deuteronomy, 1.19, 1.21, 1.25, 1.27-1.28, 1.31-1.40, 9.23-9.24, 25.19, 32.51 (9th cent. BCE - 3rd cent. BCE)
| 1.19. וַנִּסַּע מֵחֹרֵב וַנֵּלֶךְ אֵת כָּל־הַמִּדְבָּר הַגָּדוֹל וְהַנּוֹרָא הַהוּא אֲשֶׁר רְאִיתֶם דֶּרֶךְ הַר הָאֱמֹרִי כַּאֲשֶׁר צִוָּה יְהוָה אֱלֹהֵינוּ אֹתָנוּ וַנָּבֹא עַד קָדֵשׁ בַּרְנֵעַ׃ 1.21. רְאֵה נָתַן יְהוָה אֱלֹהֶיךָ לְפָנֶיךָ אֶת־הָאָרֶץ עֲלֵה רֵשׁ כַּאֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֵי אֲבֹתֶיךָ לָךְ אַל־תִּירָא וְאַל־תֵּחָת׃ 1.27. וַתֵּרָגְנוּ בְאָהֳלֵיכֶם וַתֹּאמְרוּ בְּשִׂנְאַת יְהוָה אֹתָנוּ הוֹצִיאָנוּ מֵאֶרֶץ מִצְרָיִם לָתֵת אֹתָנוּ בְּיַד הָאֱמֹרִי לְהַשְׁמִידֵנוּ׃ 1.28. אָנָה אֲנַחְנוּ עֹלִים אַחֵינוּ הֵמַסּוּ אֶת־לְבָבֵנוּ לֵאמֹר עַם גָּדוֹל וָרָם מִמֶּנּוּ עָרִים גְּדֹלֹת וּבְצוּרֹת בַּשָּׁמָיִם וְגַם־בְּנֵי עֲנָקִים רָאִינוּ שָׁם׃ 1.31. וּבַמִּדְבָּר אֲשֶׁר רָאִיתָ אֲשֶׁר נְשָׂאֲךָ יְהוָה אֱלֹהֶיךָ כַּאֲשֶׁר יִשָׂא־אִישׁ אֶת־בְּנוֹ בְּכָל־הַדֶּרֶךְ אֲשֶׁר הֲלַכְתֶּם עַד־בֹּאֲכֶם עַד־הַמָּקוֹם הַזֶּה׃ 1.32. וּבַדָּבָר הַזֶּה אֵינְכֶם מַאֲמִינִם בַּיהוָה אֱלֹהֵיכֶם׃ 1.33. הַהֹלֵךְ לִפְנֵיכֶם בַּדֶּרֶךְ לָתוּר לָכֶם מָקוֹם לַחֲנֹתְכֶם בָּאֵשׁ לַיְלָה לַרְאֹתְכֶם בַּדֶּרֶךְ אֲשֶׁר תֵּלְכוּ־בָהּ וּבֶעָנָן יוֹמָם׃ 1.34. וַיִּשְׁמַע יְהוָה אֶת־קוֹל דִּבְרֵיכֶם וַיִּקְצֹף וַיִּשָּׁבַע לֵאמֹר׃ 1.35. אִם־יִרְאֶה אִישׁ בָּאֲנָשִׁים הָאֵלֶּה הַדּוֹר הָרָע הַזֶּה אֵת הָאָרֶץ הַטּוֹבָה אֲשֶׁר נִשְׁבַּעְתִּי לָתֵת לַאֲבֹתֵיכֶם׃ 1.36. זוּלָתִי כָּלֵב בֶּן־יְפֻנֶּה הוּא יִרְאֶנָּה וְלוֹ־אֶתֵּן אֶת־הָאָרֶץ אֲשֶׁר דָּרַךְ־בָּהּ וּלְבָנָיו יַעַן אֲשֶׁר מִלֵּא אַחֲרֵי יְהוָה׃ 1.37. גַּם־בִּי הִתְאַנַּף יְהוָה בִּגְלַלְכֶם לֵאמֹר גַּם־אַתָּה לֹא־תָבֹא שָׁם׃ 1.38. יְהוֹשֻׁעַ בִּן נוּן הָעֹמֵד לְפָנֶיךָ הוּא יָבֹא שָׁמָּה אֹתוֹ חַזֵּק כִּי־הוּא יַנְחִלֶנָּה אֶת־יִשְׂרָאֵל׃ 1.39. וְטַפְּכֶם אֲשֶׁר אֲמַרְתֶּם לָבַז יִהְיֶה וּבְנֵיכֶם אֲשֶׁר לֹא־יָדְעוּ הַיּוֹם טוֹב וָרָע הֵמָּה יָבֹאוּ שָׁמָּה וְלָהֶם אֶתְּנֶנָּה וְהֵם יִירָשׁוּהָּ׃ 9.23. וּבִשְׁלֹחַ יְהוָה אֶתְכֶם מִקָּדֵשׁ בַּרְנֵעַ לֵאמֹר עֲלוּ וּרְשׁוּ אֶת־הָאָרֶץ אֲשֶׁר נָתַתִּי לָכֶם וַתַּמְרוּ אֶת־פִּי יְהוָה אֱלֹהֵיכֶם וְלֹא הֶאֱמַנְתֶּם לוֹ וְלֹא שְׁמַעְתֶּם בְּקֹלוֹ׃ 9.24. מַמְרִים הֱיִיתֶם עִם־יְהוָה מִיּוֹם דַּעְתִּי אֶתְכֶם׃ 25.19. וְהָיָה בְּהָנִיחַ יְהוָה אֱלֹהֶיךָ לְךָ מִכָּל־אֹיְבֶיךָ מִסָּבִיב בָּאָרֶץ אֲשֶׁר יְהוָה־אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה לְרִשְׁתָּהּ תִּמְחֶה אֶת־זֵכֶר עֲמָלֵק מִתַּחַת הַשָּׁמָיִם לֹא תִּשְׁכָּח׃ 32.51. עַל אֲשֶׁר מְעַלְתֶּם בִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל בְּמֵי־מְרִיבַת קָדֵשׁ מִדְבַּר־צִן עַל אֲשֶׁר לֹא־קִדַּשְׁתֶּם אוֹתִי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃ | 1.19. And we journeyed from Horeb, and went through all that great and dreadful wilderness which ye saw, by the way to the hill-country of the Amorites, as the LORD our God commanded us; and we came to Kadesh-barnea." 1.21. Behold, the LORD thy God hath set the land before thee; go up, take possession, as the LORD, the God of thy fathers, hath spoken unto thee; fear not, neither be dismayed.’" 1.27. and ye murmured in your tents, and said: ‘Because the LORD hated us, He hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us." 1.28. Whither are we going up? our brethren have made our heart to melt, saying: The people is greater and taller than we; the cities are great and fortified up to heaven; and moreover we have seen the sons of the Anakim there.’" 1.31. and in the wilderness, where thou hast seen how that the LORD thy God bore thee, as a man doth bear his son, in all the way that ye went, until ye came unto this place." 1.32. Yet in this thing ye do not believe the LORD your God," 1.33. Who went before you in the way, to seek you out a place to pitch your tents in: in fire by night, to show you by what way ye should go, and in the cloud by day.’" 1.34. And the LORD heard the voice of your words, and was wroth, and swore, saying:" 1.35. ’Surely there shall not one of these men, even this evil generation, see the good land, which I swore to give unto your fathers," 1.36. save Caleb the son of Jephunneh, he shall see it; and to him will I give the land that he hath trodden upon, and to his children; because he hath wholly followed the LORD.’" 1.37. Also the LORD was angry with me for your sakes, saying: Thou also shalt not go in thither;" 1.38. Joshua the son of Nun, who standeth before thee, he shall go in thither; encourage thou him, for he shall cause Israel to inherit it." 1.39. Moreover your little ones, that ye said should be a prey, and your children, that this day have no knowledge of good or evil, they shall go in thither, and unto them will I give it, and they shall possess it." 1.40. But as for you, turn you, and take your journey into the wilderness by the way to the Red Sea.’" 9.23. And when the LORD sent you from Kadesh-barnea, saying: ‘Go up and possess the land which I have given you’; then ye rebelled against the commandment of the LORD your God, and ye believed Him not, nor hearkened to His voice." 9.24. Ye have been rebellious against the LORD from the day that I knew you.—" 25.19. Therefore it shall be, when the LORD thy God hath given thee rest from all thine enemies round about, in the land which the LORD thy God giveth thee for an inheritance to possess it, that thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget." 32.51. Because ye trespassed against Me in the midst of the children of Israel at the waters of Meribath-kadesh, in the wilderness of Zin; because ye sanctified Me not in the midst of the children of Israel." |
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2. Hebrew Bible, Exodus, 17.14 (9th cent. BCE - 3rd cent. BCE)
| 17.14. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כְּתֹב זֹאת זִכָּרוֹן בַּסֵּפֶר וְשִׂים בְּאָזְנֵי יְהוֹשֻׁעַ כִּי־מָחֹה אֶמְחֶה אֶת־זֵכֶר עֲמָלֵק מִתַּחַת הַשָּׁמָיִם׃ | 17.14. And the LORD said unto Moses: ‘Write this for a memorial in the book, and rehearse it in the ears of Joshua: for I will utterly blot out the remembrance of Amalek from under heaven.’" |
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3. Hebrew Bible, Genesis, 11.6 (9th cent. BCE - 3rd cent. BCE)
| 11.6. וַיֹּאמֶר יְהוָה הֵן עַם אֶחָד וְשָׂפָה אַחַת לְכֻלָּם וְזֶה הַחִלָּם לַעֲשׂוֹת וְעַתָּה לֹא־יִבָּצֵר מֵהֶם כֹּל אֲשֶׁר יָזְמוּ לַעֲשׂוֹת׃ | 11.6. And the LORD said: ‘Behold, they are one people, and they have all one language; and this is what they begin to do; and now nothing will be withholden from them, which they purpose to do." |
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4. Hebrew Bible, Leviticus, 26.30 (9th cent. BCE - 3rd cent. BCE)
| 26.30. And I will destroy your high places, and cut down your sun-pillars, and cast your carcasses upon the carcasses of your idols; and My soul shall abhor you." |
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5. Hebrew Bible, Numbers, 11.20, 12.7, 17.16-17.25, 18.21-18.24, 20.10, 20.12, 27.14, 32.13 (9th cent. BCE - 3rd cent. BCE)
| 12.7. לֹא־כֵן עַבְדִּי מֹשֶׁה בְּכָל־בֵּיתִי נֶאֱמָן הוּא׃ 17.16. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 17.17. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְקַח מֵאִתָּם מַטֶּה מַטֶּה לְבֵית אָב מֵאֵת כָּל־נְשִׂיאֵהֶם לְבֵית אֲבֹתָם שְׁנֵים עָשָׂר מַטּוֹת אִישׁ אֶת־שְׁמוֹ תִּכְתֹּב עַל־מַטֵּהוּ׃ 17.18. וְאֵת שֵׁם אַהֲרֹן תִּכְתֹּב עַל־מַטֵּה לֵוִי כִּי מַטֶּה אֶחָד לְרֹאשׁ בֵּית אֲבוֹתָם׃ 17.19. וְהִנַּחְתָּם בְּאֹהֶל מוֹעֵד לִפְנֵי הָעֵדוּת אֲשֶׁר אִוָּעֵד לָכֶם שָׁמָּה׃ 17.21. וַיְדַבֵּר מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל וַיִּתְּנוּ אֵלָיו כָּל־נְשִׂיאֵיהֶם מַטֶּה לְנָשִׂיא אֶחָד מַטֶּה לְנָשִׂיא אֶחָד לְבֵית אֲבֹתָם שְׁנֵים עָשָׂר מַטּוֹת וּמַטֵּה אַהֲרֹן בְּתוֹךְ מַטּוֹתָם׃ 17.22. וַיַּנַּח מֹשֶׁה אֶת־הַמַּטֹּת לִפְנֵי יְהוָה בְּאֹהֶל הָעֵדֻת׃ 17.23. וַיְהִי מִמָּחֳרָת וַיָּבֹא מֹשֶׁה אֶל־אֹהֶל הָעֵדוּת וְהִנֵּה פָּרַח מַטֵּה־אַהֲרֹן לְבֵית לֵוִי וַיֹּצֵא פֶרַח וַיָּצֵץ צִיץ וַיִּגְמֹל שְׁקֵדִים׃ 17.24. וַיֹּצֵא מֹשֶׁה אֶת־כָּל־הַמַּטֹּת מִלִּפְנֵי יְהוָה אֶל־כָּל־בְּנֵי יִשְׂרָאֵל וַיִּרְאוּ וַיִּקְחוּ אִישׁ מַטֵּהוּ׃ 17.25. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הָשֵׁב אֶת־מַטֵּה אַהֲרֹן לִפְנֵי הָעֵדוּת לְמִשְׁמֶרֶת לְאוֹת לִבְנֵי־מֶרִי וּתְכַל תְּלוּנֹּתָם מֵעָלַי וְלֹא יָמֻתוּ׃ 18.21. וְלִבְנֵי לֵוִי הִנֵּה נָתַתִּי כָּל־מַעֲשֵׂר בְּיִשְׂרָאֵל לְנַחֲלָה חֵלֶף עֲבֹדָתָם אֲשֶׁר־הֵם עֹבְדִים אֶת־עֲבֹדַת אֹהֶל מוֹעֵד׃ 18.22. וְלֹא־יִקְרְבוּ עוֹד בְּנֵי יִשְׂרָאֵל אֶל־אֹהֶל מוֹעֵד לָשֵׂאת חֵטְא לָמוּת׃ 18.23. וְעָבַד הַלֵּוִי הוּא אֶת־עֲבֹדַת אֹהֶל מוֹעֵד וְהֵם יִשְׂאוּ עֲוֺנָם חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם וּבְתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה׃ 18.24. כִּי אֶת־מַעְשַׂר בְּנֵי־יִשְׂרָאֵל אֲשֶׁר יָרִימוּ לַיהוָה תְּרוּמָה נָתַתִּי לַלְוִיִּם לְנַחֲלָה עַל־כֵּן אָמַרְתִּי לָהֶם בְּתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה׃ 20.12. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן יַעַן לֹא־הֶאֱמַנְתֶּם בִּי לְהַקְדִּישֵׁנִי לְעֵינֵי בְּנֵי יִשְׂרָאֵל לָכֵן לֹא תָבִיאוּ אֶת־הַקָּהָל הַזֶּה אֶל־הָאָרֶץ אֲשֶׁר־נָתַתִּי לָהֶם׃ 27.14. כַּאֲשֶׁר מְרִיתֶם פִּי בְּמִדְבַּר־צִן בִּמְרִיבַת הָעֵדָה לְהַקְדִּישֵׁנִי בַמַּיִם לְעֵינֵיהֶם הֵם מֵי־מְרִיבַת קָדֵשׁ מִדְבַּר־צִן׃ 32.13. וַיִּחַר־אַף יְהוָה בְּיִשְׂרָאֵל וַיְנִעֵם בַּמִּדְבָּר אַרְבָּעִים שָׁנָה עַד־תֹּם כָּל־הַדּוֹר הָעֹשֶׂה הָרַע בְּעֵינֵי יְהוָה׃ | 11.20. but a whole month, until it come out at your nostrils, and it be loathsome unto you; because that ye have rejected the LORD who is among you, and have troubled Him with weeping, saying: Why, now, came we forth out of Egypt?’" 12.7. My servant Moses is not so; he is trusted in all My house;" 17.16. And the LORD spoke unto Moses, saying:" 17.17. ‘Speak unto the children of Israel, and take of them rods, one for each fathers’house, of all their princes according to their fathers’houses, twelve rods; thou shalt write every man’s name upon his rod." 17.18. And thou shalt write Aaron’s name upon the rod of Levi, for there shall be one rod for the head of their fathers’houses." 17.19. And thou shalt lay them up in the tent of meeting before the testimony, where I meet with you." 17.20. And it shall come to pass, that the man whom I shall choose, his rod shall bud; and I will make to cease from Me the murmurings of the children of Israel, which they murmur against you.’" 17.21. And Moses spoke unto the children of Israel; and all their princes gave him rods, for each prince one, according to their fathers’houses, even twelve rods; and the rod of Aaron was among their rods." 17.22. And Moses laid up the rods before the LORD in the tent of the testimony." 17.23. And it came to pass on the morrow, that Moses went into the tent of the testimony; and, behold, the rod of Aaron for the house of Levi was budded, and put forth buds, and bloomed blossoms, and bore ripe almonds." 17.24. And Moses brought out all the rods from before the LORD unto all the children of Israel; and they looked, and took every man his rod." 17.25. and the LORD said unto Moses: ‘Put back the rod of Aaron before the testimony, to be kept there, for a token against the rebellious children; that there may be made an end of their murmurings against Me, that they die not.’" 18.21. And unto the children of Levi, behold, I have given all the tithe in Israel for an inheritance, in return for their service which they serve, even the service of the tent of meeting." 18.22. And henceforth the children of Israel shall not come nigh the tent of meeting, lest they bear sin, and die." 18.23. But the Levites alone shall do the service of the tent of meeting, and they shall bear their iniquity; it shall be a statute for ever throughout your generations, and among the children of Israel they shall have no inheritance." 18.24. For the tithe of the children of Israel, which they set apart as a gift unto the LORD, I have given to the Levites for an inheritance; therefore I have said unto them: Among the children of Israel they shall have no inheritance.’" 20.10. And Moses and Aaron gathered the assembly together before the rock, and he said unto them: ‘Hear now, ye rebels; are we to bring you forth water out of this rock?’" 20.12. And the LORD said unto Moses and Aaron: ‘Because ye believed not in Me, to sanctify Me in the eyes of the children of Israel, therefore ye shall not bring this assembly into the land which I have given them.’" 27.14. because ye rebelled against My commandment in the wilderness of Zin, in the strife of the congregation, to sanctify Me at the waters before their eyes.’—These are the waters of Meribath-kadesh in the wilderness of Zin.—" 32.13. And the LORD’S anger was kindled against Israel, and He made them wander to and fro in the wilderness forty years, until all the generation, that had done evil in the sight of the LORD, was consumed." |
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6. Hebrew Bible, Psalms, 95.11, 106.32 (9th cent. BCE - 3rd cent. BCE)
| 95.11. אֲשֶׁר־נִשְׁבַּעְתִּי בְאַפִּי אִם־יְבֹאוּן אֶל־מְנוּחָתִי׃ 106.32. וַיַּקְצִיפוּ עַל־מֵי מְרִיבָה וַיֵּרַע לְמֹשֶׁה בַּעֲבוּרָם׃ | 95.11. Wherefore I swore in My wrath, That they should not enter into My arest.'" 106.32. They angered Him also at the waters of Meribah, And it went ill with Moses because of them;" |
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7. Hebrew Bible, 1 Samuel, 15.3, 17.46 (8th cent. BCE - 5th cent. BCE)
| 15.3. וַיֹּאמֶר חָטָאתִי עַתָּה כַּבְּדֵנִי נָא נֶגֶד זִקְנֵי־עַמִּי וְנֶגֶד יִשְׂרָאֵל וְשׁוּב עִמִּי וְהִשְׁתַּחֲוֵיתִי לַיהוָה אֱלֹהֶיךָ׃ 15.3. עַתָּה לֵךְ וְהִכִּיתָה אֶת־עֲמָלֵק וְהַחֲרַמְתֶּם אֶת־כָּל־אֲשֶׁר־לוֹ וְלֹא תַחְמֹל עָלָיו וְהֵמַתָּה מֵאִישׁ עַד־אִשָּׁה מֵעֹלֵל וְעַד־יוֹנֵק מִשּׁוֹר וְעַד־שֶׂה מִגָּמָל וְעַד־חֲמוֹר׃ 17.46. הַיּוֹם הַזֶּה יְסַגֶּרְךָ יְהוָה בְּיָדִי וְהִכִּיתִךָ וַהֲסִרֹתִי אֶת־רֹאשְׁךָ מֵעָלֶיךָ וְנָתַתִּי פֶּגֶר מַחֲנֵה פְלִשְׁתִּים הַיּוֹם הַזֶּה לְעוֹף הַשָּׁמַיִם וּלְחַיַּת הָאָרֶץ וְיֵדְעוּ כָּל־הָאָרֶץ כִּי יֵשׁ אֱלֹהִים לְיִשְׂרָאֵל׃ | 15.3. Now go and smite ῾Amaleq, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass." 17.46. This day will the Lord deliver thee into my hand; and I will smite thee, and take thy head from thee; and I will give the carcass of the camp of the Pelishtim this day to the birds of the sky, and to the wild beasts of the earth; that all the earth may know that there is a God in Yisra᾽el." |
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8. Hebrew Bible, Isaiah, 66.24 (8th cent. BCE - 5th cent. BCE)
| 66.24. וְיָצְאוּ וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים הַפֹּשְׁעִים בִּי כִּי תוֹלַעְתָּם לֹא תָמוּת וְאִשָּׁם לֹא תִכְבֶּה וְהָיוּ דֵרָאוֹן לְכָל־בָּשָׂר׃ | 66.24. And they shall go forth, and look Upon the carcasses of the men that have rebelled against Me; For their worm shall not die, Neither shall their fire be quenched; And they shall be an abhorring unto all flesh. " |
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9. Anon., 1 Enoch, 38.2, 39.4-39.5, 45.3, 102.4 (3rd cent. BCE - 2nd cent. BCE)
| 38.2. And when the Righteous One shall appear before the eyes of the righteous, Whose elect works hang upon the Lord of Spirits, And light shall appear to the righteous and the elect who dwell on the earth,Where then will be the dwelling of the sinners,And where the resting-place of those who have denied the Lord of Spirits It had been good for them if they had not been born. 39.4. And there I saw another vision, the dwelling-places of the holy, And the resting-places of the righteous. 39.5. Here mine eyes saw their dwellings with His righteous angels, And their resting-places with the holy.And they petitioned and interceded and prayed for the children of men, And righteousness flowed before them as water,And mercy like dew upon the earth: Thus it is amongst them for ever and ever. 45.3. On that day Mine Elect One shall sit on the throne of glory And shall try their works, And their places of rest shall be innumerable.And their souls shall grow strong within them when they see Mine Elect Ones, And those who have called upon My glorious name: 102.4. Fear ye not, ye souls of the righteous, And be hopeful ye that have died in righteousness. |
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10. Anon., Jubilees, 1.12 (2nd cent. BCE - 2nd cent. BCE)
| 1.12. and after their uncleanness, and after their shame, and will serve their gods, and these will prove unto them an offence and a tribulation and an affliction and a snare. |
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11. Anon., Testament of Isaac, 2.7 (2nd cent. BCE - 2nd cent. CE)
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12. Anon., Testament of Levi, 18.9 (2nd cent. BCE - 2nd cent. CE)
| 18.9. And in his priesthood the Gentiles shall be multiplied in knowledge upon the earth, And enlightened through the grace of the Lord: In his priesthood shall sin come to an end, And the lawless shall cease to do evil. [And the just shall rest in him.] |
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13. Septuagint, Wisdom of Solomon, 3.1 (2nd cent. BCE - 1st cent. BCE)
| 3.1. But the souls of the righteous are in the hand of God,and no torment will ever touch them. |
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14. Anon., 2 Baruch, 73.1 (1st cent. CE - 2nd cent. CE)
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15. Clement of Rome, 2 Clement, 5.5 (1st cent. CE - 1st cent. CE)
| 5.5. καὶ γινώσκετε, ἀδελφοί, ὅτι ἡ ἐπιδημία ἡ ἐν τῷ κόσμῳ τούτῳ τῆς σαρκὸς ταύτης μικρά ἐστιν καὶ ὀλιγοχρόνιος, ἡ δὲ ἐπαγγελία τοῦ Χριστοῦ μεγάλη καὶ θαυμαστή ἐστιν, καὶ ἀνάπαυσις τῆς μελλούσης βασιλείας καὶ ζωῆς αἰωνίου. | |
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16. Mishnah, Tamid, 7.4 (1st cent. CE - 3rd cent. CE)
| 7.4. The following are the psalms that were chanted in the Temple.On the first day they used to say, “The earth is the Lord's and the fullness thereof, the world and they that dwell therein” (Psalms. On the second day they used to say: “Great is the Lord and highly to be praised, in the city of our God. His holy mountain” (Psalms. On the third day they used to say: “God stands in the congregation of God, in the midst of the judges he judges” (Psalms. On the fourth day they used to say: “O Lord, God to whom vengeance belongs. God to whom vengeance belongs, shine forth” (Psalms. On the fifth day they used to say: “Sing aloud unto God our strength, shout unto the God of Jacob” (Psalms. On the sixth day they used to say: “The lord reigns, he is clothed in majesty, the Lord is clothed, He has girded himself with strength” (Psalms. On Shabbat they used to say: “A psalm, a song for the Sabbath day” (Psalms. A psalm, a song for the time to come, for the day that will be all Shabbat and rest for everlasting life. Congratulations! We have finished Tractate Tamid! It is a tradition at this point to thank God for helping us finish learning the tractate and to commit ourselves to going back and relearning it, so that we may not forget it and so that its lessons will stay with us for all of our lives. Tamid may have been one of the more unusual tractates that we have ever learned. Instead of disputes between sages, heaps of logic and laws, we get an intricate description of the Temple service. Indeed, although the language is clearly rabbinic Hebrew, its descriptive style is more characteristic of the Bible than of rabbinic literature. It is likely that these descriptions, or at least parts thereof, come from Temple times. They were preserved because the rabbis fervently hoped that the Temple would be rebuilt during their own lifetimes. While we may or may not share in this wish, I think we can all appreciate the respect in which they held this ceremony. Despite the fact that it was performed each and every day, twice every day, they don’t seem to have lost their sense of wonder at the intimate connection that they received with God through the sacrificial process. I hope you have enjoyed Tamid. Tomorrow we begin Tractate Middot (the last tractate in Seder Kodashim!)." |
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17. New Testament, 1 John, 1.7, 1.9, 2.1-2.2 (1st cent. CE - 1st cent. CE)
| 1.7. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus Christ, his Son, cleanses us from all sin. 1.9. If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness. 2.1. My little children, I write these things to you so that you may not sin. If anyone sins, we have a Counselor with the Father, Jesus Christ, the righteous. 2.2. And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world. |
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18. New Testament, 1 Peter, 1.15-1.16, 1.23-1.25, 2.4-2.8, 3.8-3.12 (1st cent. CE - 1st cent. CE)
| 1.15. but just as he who called you is holy, you yourselves also be holy in all of your behavior; 1.16. because it is written, "You shall be holy; for I am holy. 1.23. having been born again, not of corruptible seed, but of incorruptible, through the word of God, which lives and remains forever. 1.24. For, "All flesh is like grass, And all of man's glory like the flower in the grass. The grass withers, and its flower falls; 1.25. But the Lord's word endures forever."This is the word of good news which was preached to you. 2.4. coming to him, a living stone, rejected indeed by men, but chosen by God, precious. 2.5. You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. 2.6. Because it is contained in Scripture, "Behold, I lay in Zion a chief cornerstone, elect, precious: He who believes in him will not be put to shame. 2.7. For you therefore who believe is the honor, but for such as are disobedient, "The stone which the builders rejected, Has become the chief cornerstone 2.8. and, "A stone of stumbling, and a rock of offense."For they stumble at the word, being disobedient, whereunto also they were appointed. 3.8. Finally, be all like-minded, compassionate, loving as brothers, tenderhearted, courteous 3.9. not rendering evil for evil, or reviling for reviling; but instead blessing; knowing that to this were you called, that you may inherit a blessing. 3.10. For, "He who would love life, And see good days, Let him keep his tongue from evil, And his lips from speaking deceit. 3.11. Let him turn away from evil, and do good. Let him seek peace, and pursue it. 3.12. For the eyes of the Lord are on the righteous, And his ears open to their prayer; But the face of the Lord is against those who do evil. |
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19. New Testament, 2 Corinthians, 6.2, 6.16-6.18 (1st cent. CE - 1st cent. CE)
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20. New Testament, Acts, 4.30, 5.12, 5.32, 10.42-10.43, 26.22 (1st cent. CE - 2nd cent. CE)
| 4.30. while you stretch out your hand to heal; and that signs and wonders may be done through the name of your holy Servant Jesus. 5.12. By the hands of the apostles many signs and wonders were done among the people. They were all with one accord in Solomon's porch. 5.32. We are His witnesses of these things; and so also is the Holy Spirit, whom God has given to those who obey him. 10.42. He charged us to preach to the people and to testify that this is he who is appointed by God as the Judge of the living and the dead. 10.43. All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins. 26.22. Having therefore obtained the help that is from God, I stand to this day testifying both to small and great, saying nothing but what the prophets and Moses did say should come |
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21. New Testament, Ephesians, 4.7-4.12 (1st cent. CE - 1st cent. CE)
| 4.7. But to each one of us was the grace given according to the measure of the gift of Christ. 4.8. Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men. 4.9. Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth? 4.10. He who descended is the one who also ascended far above all the heavens, that he might fill all things. 4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; 4.12. for the perfecting of the saints, to the work of serving, to the building up of the body of Christ; |
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22. New Testament, Hebrews, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.17, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.11, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 6.1, 6.2, 6.18, 7.1-10.18, 7.5, 7.8, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.25, 7.27, 8.2, 8.5, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.8, 9.11, 9.12, 9.13, 9.14, 9.15, 9.21, 9.24, 9.25, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.12, 10.15, 10.19, 10.20, 10.21, 10.22, 10.23, 10.24, 10.25, 10.26, 10.27, 10.28, 10.29, 10.30, 10.31, 10.32, 10.33, 10.34, 10.35, 10.36, 10.37, 10.38, 10.39, 11.4, 11.5, 11.10, 11.19, 12.1, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 13.1, 13.2, 13.3, 13.4, 13.5, 13.6 (1st cent. CE - 1st cent. CE)
| 1.10. And, "You, Lord, in the beginning, laid the foundation of the earth. The heavens are the works of your hands. |
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23. New Testament, Romans, 3.25, 8.31-8.39 (1st cent. CE - 1st cent. CE)
| 3.25. whom God set forth to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance; 8.31. What then shall we say about these things? If God is for us, who can be against us? 8.32. He who didn't spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things? 8.33. Who could bring a charge against God's elect? It is God who justifies. 8.34. Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us. 8.35. Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword? 8.36. Even as it is written, "For your sake we are killed all day long. We were accounted as sheep for the slaughter. 8.37. No, in all these things, we are more than conquerors through him who loved us. 8.38. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers 8.39. nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord. |
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24. New Testament, Luke, 18.13 (1st cent. CE - 1st cent. CE)
| 18.13. But the tax collector, standing far away, wouldn't even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!' |
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25. New Testament, Matthew, 11.29 (1st cent. CE - 1st cent. CE)
| 11.29. Take my yoke upon you, and learn from me, for I am humble and lowly in heart; and you will find rest for your souls. |
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26. Ps.-Philo, Biblical Antiquities, 9.3, 10.3-10.5, 15.5, 21.1, 24.1, 32.17 (1st cent. CE - 2nd cent. CE)
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27. Quintilian, Institutes of Oratory, 5.11.3-5.11.5 (1st cent. CE - 1st cent. CE)
| 5.11.3. The method of argument chiefly used by Socrates was of this nature: when he had asked a number of questions to which his adversary could only agree, he finally inferred the conclusion of the problem under discussion from its resemblance to the points already conceded. This method is known as induction, and though it cannot be used in a set speech, it is usual in a speech to assume that which takes the form of a question in dialogue. 5.11.4. For instance take the following question: "What is the finest form of fruit? Is it not that which is best?" This will be admitted. "What of the horse? What is the finest? Is it not that which is the best?" Several more questions of the same kind follow. Last comes the question "What of man? Is not he the finest type who is best?" The answer can only be in the affirmative. 5.11.5. Such a procedure is most valuable in the examination of witnesses, but is differently employed in a set speech. For there the orator either answers his own questions or makes an assumption of that which in dialogue takes the form of a question. "What is the finest fruit? The best, I should imagine. What is the finest horse? The swiftest. So too the finest type of man is not he that is noblest of birth, but he that is most excellent in virtue." All arguments of this kind, therefore, must be from things like or unlike or contrary. Similes are, it is true, sometimes employed for the embellishment of the speech as well, but I will deal with them in their proper place; at present I am concerned with the use of similitude in proof. |
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28. Irenaeus, Refutation of All Heresies, 4.16.1, 5.30.4 (2nd cent. CE - 3rd cent. CE)
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29. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
| 57b. אמר רבי יוחנן השכים ונפל פסוק לתוך פיו הרי זה נבואה קטנה תנו רבנן שלשה מלכים הם הרואה דוד בחלום יצפה לחסידות שלמה יצפה לחכמה אחאב ידאג מן הפורענות,ג' נביאים הם הרואה ספר מלכים יצפה לגדולה יחזקאל יצפה לחכמה ישעיה יצפה לנחמה ירמיה ידאג מן הפורענות,שלשה כתובים גדולים הם הרואה ספר תהלים יצפה לחסידות משלי יצפה לחכמה איוב ידאג מן הפורענות,שלשה כתובים קטנים הם הרואה שיר השירים בחלום יצפה לחסידות קהלת יצפה לחכמה קינות ידאג מן הפורענות הרואה מגלת אסתר נס נעשה לו,שלשה חכמים הם הרואה רבי בחלום יצפה לחכמה ראב"ע יצפה לעשירות רבי ישמעאל בן אלישע ידאג מן הפורענות,שלשה תלמידי חכמים הם הרואה בן עזאי בחלום יצפה לחסידות בן זומא יצפה לחכמה אחר ידאג מן הפורענות,כל מיני חיות יפות לחלום חוץ מן הפיל והקוף והקפוד והאמר מר הרואה פיל בחלום פלא נעשה לו לא קשיא הא דמסרג הא דלא מסרג,כל מיני מתכת יפין לחלום חוץ ממר פסל וקרדום והני מילי דחזנהו בקתייהו כל מיני פירות יפין לחלום חוץ מפגי תמרה כל מיני ירקות יפין לחלום חוץ מראשי לפתות והאמר רב לא איעתרי עד דחזאי ראשי לפתות כי חזא בכנייהו חזא כל מיני צבעונין יפין לחלום חוץ מן התכלת כל מיני עופות יפין לחלום חוץ מן קריא וקפופא וקורפראי:,[הגו"ף הגו"ף מעי"ן משיבי"ן ומרחיבי"ן סימן]:,ג' נכנסין לגוף ואין הגוף נהנה מהן גודגדניות וכפניות ופגי תמרה שלשה אין נכנסין לגוף והגוף נהנה מהן אלו הן רחיצה וסיכה ותשמיש שלשה מעין העולם הבא אלו הן שבת שמש ותשמיש,תשמיש דמאי אילימא תשמיש המטה הא מכחש כחיש אלא תשמיש נקבים,שלשה משיבין דעתו של אדם אלו הן קול ומראה וריח שלשה מרחיבין דעתו של אדם אלו הן דירה נאה ואשה נאה וכלים נאים:,[חמש"ה ושש"ה ועשר"ה סימן]: חמשה אחד מששים אלו הן אש דבש ושבת ושינה וחלום אש אחד מששים לגיהנם דבש אחד מששים למן שבת אחד מששים לעולם הבא שינה אחד מששים למיתה חלום אחד מששים לנבואה,ששה דברים סימן יפה לחולה אלו הן עטוש זיעה שלשול קרי ושינה וחלום עטוש דכתיב (איוב מא, י) עטישותיו תהל אור זיעה דכתיב (בראשית ג, יט) בזעת אפיך תאכל לחם שלשול דכתיב (ישעיהו נא, יד) מהר צועה להפתח ולא ימות לשחת קרי דכתיב (ישעיהו נג, י) יראה זרע יאריך ימים שינה דכתיב (איוב ג, יג) ישנתי אז ינוח לי חלום דכתיב (ישעיהו לח, טז) ותחלימני והחייני,ששה דברים מרפאין את החולה מחליו ורפואתו רפואה אלו הן כרוב ותרדין וסיסין יבשין וקיבה והרת ויותרת הכבד וי"א אף דגים קטנים ולא עוד אלא שדגים קטנים מפרין ומברין כל גופו של אדם,עשרה דברים מחזירין את החולה לחליו וחליו קשה אלו הן האוכל בשר שור בשר שמן בשר צלי בשר צפרים וביצה צלויה ותגלחת ושחלים והחלב והגבינה והמרחץ וי"א אף אגוזים וי"א אף קשואים,תנא דבי ר' ישמעאל למה נקרא שמן קשואים מפני שהן קשים לגוף כחרבות איני והכתיב (בראשית כה, כג) ויאמר ה' לה שני גוים בבטנך אל תקרי גוים אלא גיים וא"ר יהודה אמר רב אלו אנטונינוס ורבי שלא פסק משלחנם לא צנון ולא חזרת ולא קשואין לא בימות החמה ולא בימות הגשמים,לא קשיא הא ברברבי הא בזוטרי,ת"ר מת בבית שלום בבית אכל ושתה בבית סימן יפה לבית נטל כלים מן הבית סימן רע לבית תרגמא רב פפא במסאנא וסנדלא כל דשקיל שכבא מעלי בר ממסאנא וסנדלא כל דיהיב שכבא מעלי בר מעפרא וחרדלא:,מקום שנעקרה ממנו עבודת גלולים: תנו רבנן הרואה מרקוליס אומר ברוך שנתן ארך אפים לעוברי רצונו מקום שנעקרה ממנו עבודת כוכבים אומר ברוך שעקר עכו"ם מארצנו וכשם שנעקרה ממקום זה כן תעקר מכל מקומות ישראל והשב לב עובדיהם לעבדך ובח"ל אין צריך לומר והשב לב עובדיהם לעבדך מפני שרובה עובדי כוכבים רשב"א אומר אף בחוץ לארץ צריך לומר כן מפני שעתידים להתגייר שנאמר (צפניה ג, ט) אז אהפוך אל עמים שפה ברורה,דרש רב המנונא הרואה בבל הרשעה צריך לברך חמש ברכות ראה בבל אומר ברוך שהחריב בבל הרשעה ראה ביתו של נבוכדנצר אומר ברוך שהחריב ביתו של נבוכדנצר הרשע ראה גוב של אריות או כבשן האש אומר ברוך שעשה נסים לאבותינו במקום הזה ראה מרקוליס אומר ברוך שנתן ארך אפים לעוברי רצונו ראה מקום שנוטלין ממנו עפר אומר ברוך אומר ועושה גוזר ומקיים,רבא כי הוה חזי חמרי דשקלי עפרא טריף להו ידא על גבייהו ואמר רהוטו צדיקי למעבד רעותא דמרייכו מר בריה דרבינא כי הוה מטי לבבל הוה שקיל עפרא בסודריה ושדי לברא לקיים מה שנא' (ישעיהו יד, כג) וטאטאתיה במטאטא השמד אמר רב אשי אנא הא דרב המנונא לא שמיע לי אלא מדעתאי בריכתינהו לכולהו | 57b. bRabbi Yoḥa said: One who awakenedin the morning and ba verseimmediately bfalls into his mouth,it is ba minor prophecy. The Sages taught: There are three kingswhose appearance in a dream is significant. bOne who sees David in a dream should expect piety;one who sees bSolomon should expect wisdom;and one who sees bAhab should be concerned about calamity. /b,There are also bthree books of Prophetswhose appearance in a dream is meaningful: bOne who sees the book of Kings should anticipate greatness,royalty; one who sees the book of bEzekiel should anticipate wisdom,as the configuration of the Divine Chariot is described therein; one who sees the book of bIsaiah should anticipate consolation;and one who sees the book of bJeremiah should be concerned about calamity,because Jeremiah prophesied extensively of impending calamity.,Similarly, there are bthree greatbooks of bWritingswhose appearance in a dream has particular significance: bOne who sees the book of Psalms should anticipate piety;one who sees the book of bProverbs should anticipate wisdom;one who sees the book of bJob should be concerned about calamity. /b, bThere arealso bthree minorbooks of bWritingswhose appearance in a dream is significant: bOne who sees Song of Songs in a dream should anticipate piety,as it describes God’s love for Israel; one who sees bEcclesiastes should anticipate wisdom;one who sees bLamentations should be concerned about calamity;and bone who sees the scroll of Esther,it is a sign that ba miracle will be performed on his behalf. /b, bThere are three Sageswhose appearance in a dream is significant: bOne who sees RabbiYehuda HaNasi bin a dream should anticipate wisdom;one who sees bRabbi Elazar ben Azarya should anticipate wealth,as he was particularly wealthy; and one who sees bRabbi Yishmael ben Elisha should be concerned about calamity,as he was one of the ten martyrs executed by the Romans.,There are bthree Torah scholarswho, despite their greatness in Torah, were never given the title Rabbi, and whose appearance in a dream is significant: bOne who sees Ben Azzai in a dream should anticipate piety;one who sees bBen Zoma should anticipate wisdom;and one who sees iAḥer /i,Elisha ben Avuya, bshould be concerned about calamity,as he strayed from the path of righteousness.,The Gemara says: bAll types of animals are auspicioussigns bfor a dream except for an elephant, a monkey and a long-tailed ape.The Gemara asks: bDidn’t the Master say: A miracle will be performed for one who sees an elephant in a dream?The Gemara answers: This is bnot difficult. Thisstatement that a vision of an elephant is a good omen refers to a case bwhere it is saddled,while bthisstatement that it is not a good omen refers to a case bwhere it is not saddled. /b,Similarly, the Gemara says: bAll types of metalutensils bare auspicioussigns bfor a dream, except for a hoe, a chisel, and an axe,as these are instruments of destruction. The Gemara notes that bthis appliesspecifically bwhen they are seen on their handles.On a similar note, the Gemara says: bAll kinds of fruit are auspicioussigns bfor a dream except for unripe dates. All kinds of vegetables are auspicioussigns bfor a dream except for turnip heads.The Gemara challenges: bDidn’t Rav say: I did not become wealthy until I saw turnip headsin my dream? Apparently turnip heads are a good omen. The Gemara responds: bWhen Rav sawthem, bhe saw them on their stems;if one sees turnip heads already picked, it is a bad omen. Similarly, ball kinds of colors are auspicioussigns bfor a dream, except for sky-blue [ itekhelet /i]. All kinds of birds are auspicioussigns in a dream bexcept for an eagle-owl, and an owl, and a ikurferai, /iall of which are nocturnal and have strange and frightening appearances.,The words: bThe body, the body, microcosm, ease,and bcomfortare bmnemonicsfor matters that the Gemara will discuss, each of which represents a list with shared qualities, similar to the lists cited above.,The Gemara says: bThreefood items benter the bodyyet bthe body does not benefit from them: Cherries, bad dates, and unripe dates.In contrast: bThreematters bdo not enter the bodyyet bthe body benefits from them, and they are: Washing, anointing, and usage [ itashmish /i],commonly used as a euphemism for conjugal relations. bThreematters bare microcosms of the World-to-Come, and they are: Sabbath, the sun and usage. /b,The Gemara asks: bUsage of whatbenefits the body and is a microcosm of the World-to-Come? bIf you saythat it refers to bconjugal relations, doesn’t that weakenthe body? bRather,it refers to busage of his orifices,relieving oneself., bThreematters bease one’s mind, and they are: Voice, sight, and smell,when they are pleasant and aesthetic. bThreematters bgive a person comfort, and they are: A beautiful abode, a beautiful wife, and beautiful vessels. /b,The numbers bfive, six, and ten are mnemonicsfor the categories to follow. The Gemara says: There are bfivematters in our world which are bone-sixtiethof their most extreme manifestations. bThey are: Fire, honey, Shabbat, sleep, and a dream.The Gemara elaborates: Our bfireis bone-sixtieth ofthe fire of bGehenna; honey is one-sixtieth of manna; Shabbat is one-sixtieth of the World-to-Come; sleep is one-sixtieth of death;and ba dream is one-sixtieth of prophecy. /b,Similarly: bSix matters are good omens for the sick: Sneezing, sweating, diarrhea, a seminal emission, sleep, and a dream.These are all alluded to in Scripture: bSneezing, as it is written: “His sneezes flash forth light”(Job 41:10), indicating that by means of a sneeze one comes to see the light of the world. bSweat, as it is written: “In the sweat of your face shall you eat bread”(Genesis 3:19). bDiarrhea, as it is written: “He that is bent down shall speedily be loosed; and he shall not go down dying into the pit”(Isaiah 51:14). bA seminal emission, as it is written: “That he might see his seed, prolong his days”(Isaiah 53:10). bSleep, as it is written: “I should have slept; then had I been at rest”(Job 3:13). bA dream, as it is written: “Wherefore You recover me [ ivataḥalimeni /i], and make me to live”(Isaiah 38:16); ivataḥalimeniis interpreted as etymologically similar to iḥalom /i, dream.,Similarly: bSix matters cure a sick person from his illness, and their cure isan effective bcure. They are: Cabbage, beets, dried foley,a medicinal plant, bthe stomach, the placenta, and the diaphragmof an animal. bSome saythat bsmall fishalso possess these qualities. bFurthermore, small fish cause one’s entire body to flourish and become healthy. /b,In contrast, bthere are ten matters thatcause a sick person who has recovered to suffer a brelapse of his illness, and his illness iseven more bsevere, and they are:Eating box meat,eating bfatty meatin general, eating broasted meat,eating bpoultry,eating ba roasted egg, shaving,eating bcress,drinking bmilk,eating bcheese, andbathing in a bbathhouse. And some sayeating bnuts, and some say eveneating bcucumbers. /b,It was btaughtin the bschool of Rabbi Yishmael: Why are they called cucumbers [ ikishu’im /i]? Because they are as harmful [ ikashim /i] to the body as swords.The Gemara asks: bIs that really so? Is it not written: “And the Lord said unto her: Two nations [ igoyim /i] are in your womb”(Genesis 25:23) and the Gemara says: bDo not readit as igoyim /i, ratherread it as igayim /i, proud ones. And Rav Yehuda saidthat bRav said:This verse was fulfilled in bthesetwo great individuals who descended from Rebecca: bAntoninus and RabbiYehuda HaNasi, bwhose tables,because of their wealth, bnever lacked for radish, lettuce or cucumbers, neither in summer nor in the rainy season.Apparently, cucumbers are good and are even a delicacy of kings.,The Gemara resolves: This is bnot difficult. Thisthat says they are harmful to the body refers bto large ones,while bthisthat says they were always served on the table of Rabbi Yehuda HaNasi and Antoninus refers bto small ones. /b,With regard to dreams, bthe Sages taught:One who dreams that he sees ba corpse in his house,it is a sign of bpeace in his house.If the corpse bate and drank in the house, it is good omen for the house.If the corpse bremoved vessels from the house,it bis a bad omen for the house,as it suggests that the corpse is taking someone from the house with him. bRav Pappa explainedthis only if the dream was bwith regard to a shoe and a sandal,as that indicates that someone from the house is going to embark on a long journey. As the Sages said: bEverythingthat ba corpse takesin a dream is a bgoodomen bexcept a shoe and a sandal; everything that a corpse givesin a dream is a bgoodomen bexcept dust and mustard,which looks like dust, as they portend burial.,We learned in the mishna that one who sees ba place from which idolatry was eradicatedshould recite the blessing: Blessed…Who eradicated idolatry from our land. On this topic bthe Sages taughtin the iTosefta /i: bOne who seesthe idol called bMercury [ iMarkulis /i] recites: Blessed…who has shown patience to those who violate His will,as each day new rocks would be thrown upon the pile constructed in Mercury’ honor ( iTosafot /i). One who sees ba place from which idolatry was eradicated should recite: Blessed…Who eradicated idolatry from our land. And just as it was eradicated from this place, so too may it be eradicated from all places of Israel, and restore the hearts of their worshippers to worship You. Outside of EretzYisrael, bone need not recite: And restore the hearts of their worshippers to worship You, since it is predomitly populated by gentiles. Rabbi Shimon ben Elazar says: Even outside of EretzYisrael bone is required to recite thatformula bbecausein the end of days all nations bwill convert, as it is stated: “For then will I turn to the peoples a pure language,that they may all call upon the Name of the Lord, to serve Him with one consent” (Zephaniah 3:9).,The Gemara goes on to discuss special blessings instituted by the Sages to be recited upon seeing extraordinary sights. bRav Hamnuna taught: One who sees the wicked Babylonia must recite five blessings.The Gemara elaborates: br bOne who sawthe ruins of bBabylonia, recites: Blessed…Who destroyed the wicked Babylonia.br bOne who sawthe ruins of bNebuchadnezzar’s house, recites: Blessed…Who destroyed the house of wicked Nebuchadnezzar.br bOne who saw the lion’s deninto which Daniel was thrown (see Daniel ch. 6) bor the furnaceinto which Haiah, Mishael, and Azariah bwere thrown(see Daniel ch. 3), brecites: Blessed…Who performed miracles for our ancestors in this place.br bOne who saw Mercury, recites: Blessed…Who has shown patience to those who violate His will.br bOne who saw a place from which earth is taken,as over the generations earth was taken from certain places and used as fertilizer or for construction in the surrounding areas, brecites: Blessed…Who speaks and acts, decrees and fulfills. /b,The Gemara relates that bwhen Rava would see donkeys carrying earthfrom Babylonia, bhe would slap their backs with his hand and sayto them: bRun, righteous ones, and fulfill the will of your Master. When Mar, son of Ravina, would arrive in Babylonia he would take earth in his kerchief and throw it outside, to fulfill that which is said: “And I will sweep it with the broom of destruction”(Isaiah 14:23). bRav Ashi said: I never heard thestatement of bRav Hamnuna,that one who sees Babylonia the wicked must recite five blessings. bHowever, based on my independent reasoning, I recited all of the blessings. /b |
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30. Anon., 4 Ezra, 4.35, 7.36, 7.38, 7.85, 7.91, 7.95, 7.99, 8.52
| 4.35. Did not the souls of the righteous in their chambers ask about these matters, saying, `How long are we to remain here? And when will come the harvest of our reward? 7.36. Then the pit of torment shall appear, and opposite it shall be the place of rest; and the furnace of hell shall be disclosed, and opposite it the paradise of delight. 7.38. Look on this side and on that; here are delight and rest, and there are fire and torments!' Thus he will speak to them on the day of judgment -- 7.85. The fifth way, they shall see how the habitations of the others are guarded by angels in profound quiet. 7.91. First of all, they shall see with great joy the glory of him who receives them, for they shall have rest in seven orders. 7.95. The fourth order, they understand the rest which they now enjoy, being gathered into their chambers and guarded by angels in profound quiet, and the glory which awaits them in the last days. 7.99. This is the order of the souls of the righteous, as henceforth is announced; and the aforesaid are the ways of torment which those who would not give heed shall suffer hereafter. 8.52. because it is for you that paradise is opened, the tree of life is planted, the age to come is prepared, plenty is provided, a city is built, rest is appointed, goodness is established and wisdom perfected beforehand. |
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31. Anon., Joseph And Aseneth, 8.9, 15.7
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