1. Hebrew Bible, Deuteronomy, 24.1, 30.11-30.14 (9th cent. BCE - 3rd cent. BCE)
| 24.1. כִּי־תַשֶּׁה בְרֵעֲךָ מַשַּׁאת מְאוּמָה לֹא־תָבֹא אֶל־בֵּיתוֹ לַעֲבֹט עֲבֹטוֹ׃ 24.1. כִּי־יִקַּח אִישׁ אִשָּׁה וּבְעָלָהּ וְהָיָה אִם־לֹא תִמְצָא־חֵן בְּעֵינָיו כִּי־מָצָא בָהּ עֶרְוַת דָּבָר וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ׃ 30.11. כִּי הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לֹא־נִפְלֵאת הִוא מִמְּךָ וְלֹא רְחֹקָה הִוא׃ 30.12. לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.13. וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבָר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.14. כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ׃ | 24.1. When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house," 30.11. For this commandment which I command thee this day, it is not too hard for thee, neither is it far off." 30.12. It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’" 30.13. Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’" 30.14. But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it." |
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2. Hebrew Bible, Exodus, 2.13-2.14, 21.24 (9th cent. BCE - 3rd cent. BCE)
| 2.13. וַיֵּצֵא בַּיּוֹם הַשֵּׁנִי וְהִנֵּה שְׁנֵי־אֲנָשִׁים עִבְרִים נִצִּים וַיֹּאמֶר לָרָשָׁע לָמָּה תַכֶּה רֵעֶךָ׃ 2.14. וַיֹּאמֶר מִי שָׂמְךָ לְאִישׁ שַׂר וְשֹׁפֵט עָלֵינוּ הַלְהָרְגֵנִי אַתָּה אֹמֵר כַּאֲשֶׁר הָרַגְתָּ אֶת־הַמִּצְרִי וַיִּירָא מֹשֶׁה וַיֹּאמַר אָכֵן נוֹדַע הַדָּבָר׃ 21.24. עַיִן תַּחַת עַיִן שֵׁן תַּחַת שֵׁן יָד תַּחַת יָד רֶגֶל תַּחַת רָגֶל׃ | 2.13. And he went out the second day, and, behold, two men of the Hebrews were striving together; and he said to him that did the wrong: ‘Wherefore smitest thou thy fellow?’" 2.14. And he said: ‘Who made thee a ruler and a judge over us? thinkest thou to kill me, as thou didst kill the Egyptian?’ And Moses feared, and said: ‘Surely the thing is known.’" 21.24. eye for eye, tooth for tooth, hand for hand, foot for foot," |
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3. Hebrew Bible, Micah, 5.2 (9th cent. BCE - 3rd cent. BCE)
| 5.2. לָכֵן יִתְּנֵם עַד־עֵת יוֹלֵדָה יָלָדָה וְיֶתֶר אֶחָיו יְשׁוּבוּן עַל־בְּנֵי יִשְׂרָאֵל׃ | 5.2. Therefore will He give them up, Until the time that she who travaileth hath brought forth; Then the residue of his brethren shall return with the children of Israel." |
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4. Hebrew Bible, Psalms, 71.11, 107.5 (9th cent. BCE - 3rd cent. BCE)
| 71.11. לֵאמֹר אֱלֹהִים עֲזָבוֹ רִדְפוּ וְתִפְשׂוּהוּ כִּי־אֵין מַצִּיל׃ 107.5. רְעֵבִים גַּם־צְמֵאִים נַפְשָׁם בָּהֶם תִּתְעַטָּף׃ | 71.11. Saying: 'God hath forsaken him; Pursue and take him; for there is none to deliver.'" 107.5. Hungry and thirsty, Their soul fainted in them." |
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5. Hebrew Bible, Isaiah, 61.1-61.2 (8th cent. BCE - 5th cent. BCE)
| 61.1. שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃ 61.1. רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃ 61.2. לִקְרֹא שְׁנַת־רָצוֹן לַיהוָה וְיוֹם נָקָם לֵאלֹהֵינוּ לְנַחֵם כָּל־אֲבֵלִים׃ | 61.1. The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;" 61.2. To proclaim the year of the LORD’S good pleasure, And the day of vengeance of our God; To comfort all that mourn;" |
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6. Hebrew Bible, Ezekiel, 44.2 (6th cent. BCE - 5th cent. BCE)
| 44.2. וַיֹּאמֶר אֵלַי יְהוָה הַשַּׁעַר הַזֶּה סָגוּר יִהְיֶה לֹא יִפָּתֵחַ וְאִישׁ לֹא־יָבֹא בוֹ כִּי יְהוָה אֱלֹהֵי־יִשְׂרָאֵל בָּא בוֹ וְהָיָה סָגוּר׃ 44.2. וְרֹאשָׁם לֹא יְגַלֵּחוּ וּפֶרַע לֹא יְשַׁלֵּחוּ כָּסוֹם יִכְסְמוּ אֶת־רָאשֵׁיהֶם׃ | 44.2. And the LORD said unto me: ‘This gate shall be shut, it shall not be opened, neither shall any man enter in by it, for the LORD, the God of Israel, hath entered in by it; therefore it shall be shut." |
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7. New Testament, 1 Corinthians, 12.3 (1st cent. CE - 1st cent. CE)
| 12.3. Therefore Imake known to you that no man speaking by God's Spirit says, "Jesus isaccursed." No one can say, "Jesus is Lord," but by the Holy Spirit. |
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8. New Testament, 2 Corinthians, 4.6 (1st cent. CE - 1st cent. CE)
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9. New Testament, Acts, 2.22, 3.6, 4.10, 6.14, 9.1-9.19, 11.26, 22.8, 24.5, 26.9 (1st cent. CE - 2nd cent. CE)
| 2.22. You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know 3.6. But Peter said, "Silver and gold have I none, but what I have, that I give you. In the name of Jesus Christ of Nazareth, rise and walk! 4.10. be it known to you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, in him does this man stand here before you whole. 6.14. For we have heard him say that this Jesus of Nazareth will destroy this place, and will change the customs which Moses delivered to us. 9.1. But Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest 9.2. and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem. 9.3. As he traveled, it happened that he got close to Damascus, and suddenly a light from the sky shone around him. 9.4. He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me? 9.5. He said, "Who are you, Lord?"The Lord said, "I am Jesus, whom you are persecuting. 9.6. But rise up, and enter into the city, and you will be told what you must do. 9.7. The men who traveled with him stood speechless, hearing the voice, but seeing no one. 9.8. Saul arose from the ground, and when his eyes were opened, he saw no one. They led him by the hand, and brought him into Damascus. 9.9. He was without sight for three days, and neither ate nor drank. 9.10. Now there was a certain disciple at Damascus named Aias. The Lord said to him in a vision, "Aias!"He said, "Behold, it's me, Lord. 9.11. The Lord said to him, "Arise, and go to the street which is called Straight, and inquire in the house of Judas for one named Saul, a man of Tarsus. For behold, he is praying 9.12. and in a vision he has seen a man named Aias coming in, and laying his hands on him, that he might receive his sight. 9.13. But Aias answered, "Lord, I have heard from many about this man, how much evil he did to your saints at Jerusalem. 9.14. Here he has authority from the chief priests to bind all who call on your name. 9.15. But the Lord said to him, "Go your way, for he is my chosen vessel to bear my name before the nations and kings, and the children of Israel. 9.16. For I will show him how many things he must suffer for my name's sake. 9.17. Aias departed, and entered into the house. Laying his hands on him, he said, "Brother Saul, the Lord, who appeared to you in the way which you came, has sent me, that you may receive your sight, and be filled with the Holy Spirit. 9.18. Immediately something like scales fell from his eyes, and he received his sight. He arose and was baptized. 9.19. He took food and was strengthened. Saul stayed several days with the disciples who were at Damascus. 11.26. When he had found him, he brought him to Antioch. It happened, that even for a whole year they were gathered together with the assembly, and taught many people. The disciples were first called Christians in Antioch. 22.8. I answered, 'Who are you, Lord?' He said to me, 'I am Jesus of Nazareth, whom you persecute.' 24.5. For we have found this man to be a plague, an instigator of insurrections among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes. 26.9. I myself most assuredly thought that I ought to do many things contrary to the name of Jesus of Nazareth. |
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10. New Testament, Galatians, 2.10 (1st cent. CE - 1st cent. CE)
| 2.10. They only askedus to remember the poor -- which very thing I was also zealous to do. |
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11. New Testament, Philippians, 2.6-2.7 (1st cent. CE - 1st cent. CE)
| 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. |
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12. New Testament, Romans, 15.29 (1st cent. CE - 1st cent. CE)
| 15.29. I know that, when I come to you, I will come in the fullness of the blessing of the gospel of Christ. |
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13. New Testament, John, 4.46-4.50, 5.8-5.9, 6.1-6.21, 6.23, 6.25-6.41, 9.1-9.12, 11.21 (1st cent. CE - 1st cent. CE)
| 4.46. Jesus came therefore again to Cana of Galilee, where he made the water into wine. There was a certain nobleman whose son was sick at Capernaum. 4.47. When he heard that Jesus had come out of Judea into Galilee, he went to him, and begged him that he would come down and heal his son, for he was at the point of death. 4.48. Jesus therefore said to him, "Unless you see signs and wonders, you will in no way believe. 4.49. The nobleman said to him, "Sir, come down before my child dies. 4.50. Jesus said to him, "Go your way. Your son lives." The man believed the word that Jesus spoke to him, and he went his way. 5.8. Jesus said to him, "Arise, take up your mat, and walk. 5.9. Immediately, the man was made well, and took up his mat and walked. Now it was the Sabbath on that day. 6.1. After these things, Jesus went away to the other side of the sea of Galilee, which is also called the Sea of Tiberias. 6.2. A great multitude followed him, because they saw his signs which he did on those who were sick. 6.3. Jesus went up into the mountain, and he sat there with his disciples. 6.4. Now the Passover, the feast of the Jews, was at hand. 6.5. Jesus therefore lifting up his eyes, and seeing that a great multitude was coming to him, said to Philip, "Where are we to buy bread, that these may eat? 6.6. This he said to test him, for he himself knew what he would do. 6.7. Philip answered him, "Two hundred denarii worth of bread is not sufficient for them, that everyone of them may receive a little. 6.8. One of his disciples, Andrew, Simon Peter's brother, said to him 6.9. There is a boy here who has five barley loaves and two fish, but what are these among so many? 6.10. Jesus said, "Have the people sit down." Now there was much grass in that place. So the men sat down, in number about five thousand. 6.11. Jesus took the loaves; and having given thanks, he distributed to the disciples, and the disciples to those who were sitting down; likewise also of the fish as much as they desired. 6.12. When they were filled, he said to his disciples, "Gather up the broken pieces which are left over, that nothing be lost. 6.13. So they gathered them up, and filled twelve baskets with broken pieces from the five barley loaves, which were left over by those who had eaten. 6.14. When therefore the people saw the sign which Jesus did, they said, "This is truly the prophet who comes into the world. 6.15. Jesus therefore, perceiving that they were about to come and take him by force, to make him king, withdrew again to the mountain by himself. 6.16. When evening came, his disciples went down to the sea 6.17. and they entered into the boat, and were going over the sea to Capernaum. It was now dark, and Jesus had not come to them. 6.18. The sea was tossed by a great wind blowing. 6.19. When therefore they had rowed about twenty-five or thirty stadia, they saw Jesus walking on the sea, and drawing near to the boat; and they were afraid. 6.20. But he said to them, "I AM. Don't be afraid. 6.21. They were willing therefore to receive him into the boat. Immediately the boat was at the land where they were going. 6.23. However boats from Tiberias came near to the place where they ate the bread after the Lord had given thanks. 6.25. When they found him on the other side of the sea, they asked him, "Rabbi, when did you come here? 6.26. Jesus answered them, "Most assuredly I tell you, you seek me, not because you saw signs, but because you ate of the loaves, and were filled. 6.27. Don't work for the food which perishes, but for the food which remains to eternal life, which the Son of Man will give to you. For God the Father has sealed him. 6.28. They said therefore to him, "What must we do, that we may work the works of God? 6.29. Jesus answered them, "This is the work of God, that you believe in him whom he has sent. 6.30. They said therefore to him, "What then do you do for a sign, that we may see, and believe you? What work do you do? 6.31. Our fathers ate the manna in the wilderness. As it is written, 'He gave them bread out of heaven to eat.' 6.32. Jesus therefore said to them, "Most assuredly, I tell you, it wasn't Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven. 6.33. For the bread of God is that which comes down out of heaven, and gives life to the world. 6.34. They said therefore to him, "Lord, always give us this bread. 6.35. Jesus said to them. "I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty. 6.36. But I told you that you have seen me, and yet you don't believe. 6.37. All those who the Father gives me will come to me. Him who comes to me I will in no way throw out. 6.38. For I have come down from heaven, not to do my own will, but the will of him who sent me. 6.39. This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day. 6.40. This is the will of the one who sent me, that everyone who sees the Son, and believes in him, should have eternal life; and I will raise him up at the last day. 6.41. The Jews therefore murmured concerning him, because he said, "I am the bread which came down out of heaven. 9.1. As he passed by, he saw a man blind from birth. 9.2. His disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind? 9.3. Jesus answered, "Neither did this man sin, nor his parents; but, that the works of God might be revealed in him. 9.4. I must work the works of him who sent me, while it is day. The night is coming, when no one can work. 9.5. While I am in the world, I am the light of the world. 9.6. When he had said this, he spat on the ground, made mud with the saliva, anointed the blind man's eyes with the mud 9.7. and said to him, "Go, wash in the pool of Siloam" (which means "Sent"). So he went away, washed, and came back seeing. 9.8. The neighbors therefore, and those who saw that he was blind before, said, "Isn't this he who sat and begged? 9.9. Others were saying, "It is he." Still others were saying, "He looks like him."He said, "I am he. 9.10. They therefore were asking him, "How were your eyes opened? 9.11. He answered, "A man called Jesus made mud, anointed my eyes, and said to me, "Go to the pool of Siloam, and wash." So I went away and washed, and I received sight. 9.12. Then they asked him, "Where is he?"He said, "I don't know. 11.21. Therefore Martha said to Jesus, "Lord, if you would have been here, my brother wouldn't have died. |
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14. New Testament, Luke, 1.42-1.43, 2.22-2.24, 3.1, 4.2, 4.16-4.31, 4.33-4.41, 5.12-5.26, 6.6-6.11, 6.18-6.19, 6.21, 6.29, 7.40-7.43, 7.47-7.50, 8.43-8.46, 8.48, 8.51, 8.54, 12.13-12.14, 13.10-13.17, 15.17, 15.23-15.24, 16.18, 16.20-16.21, 17.11-17.21, 18.1-18.8, 18.35-18.36, 18.38-18.43, 19.1-19.27, 22.21, 24.29 (1st cent. CE - 1st cent. CE)
| 1.42. She called out with a loud voice, and said, "Blessed are you among women, and blessed is the fruit of your womb! 1.43. Why am I so favored, that the mother of my Lord should come to me? 2.22. When the days of their purification according to the law of Moses were fulfilled, they brought him up to Jerusalem, to present him to the Lord 2.23. (as it is written in the law of the Lord, "Every male who opens the womb shall be called holy to the Lord") 2.24. and to offer a sacrifice according to that which is said in the law of the Lord, "A pair of turtledoves, or two young pigeons. 3.1. Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene 4.2. for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry. 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written 4.18. The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed 4.19. And to proclaim the acceptable year of the Lord. 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing. 4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son? 4.23. He said to them, "Doubtless you will tell me this parable, 'Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.' 4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.25. But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian. 4.28. They were all filled with wrath in the synagogue, as they heard these things. 4.29. They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff. 4.30. But he, passing through the midst of them, went his way. 4.31. He came down to Capernaum, a city of Galilee. He was teaching them on the Sabbath day 4.33. In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice 4.34. saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God! 4.35. Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm. 4.36. Amazement came on all, and they spoke together, one with another, saying, "What is this word? For with authority and power he commands the unclean spirits, and they come out! 4.37. News about him went out into every place of the surrounding region. 4.38. He rose up from the synagogue, and entered into Simon's house. Simon's mother-in-law was afflicted with a great fever, and they begged him for her. 4.39. He stood over her, and rebuked the fever; and it left her. Immediately she rose up and served them. 4.40. When the sun was setting, all those who had any sick with various diseases brought them to him; and he laid his hands on every one of them, and healed them. 4.41. Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn't allow them to speak, because they knew that he was the Christ. 5.12. It happened, while he was in one of the cities, behold, there was a man full of leprosy. When he saw Jesus, he fell on his face, and begged him, saying, "Lord, if you want to, you can make me clean. 5.13. He stretched out his hand, and touched him, saying, "I want to. Be made clean."Immediately the leprosy left him. 5.14. He charged him to "Tell no one, but go your way, and show yourself to the priest, and offer for your cleansing according to what Moses commanded, for a testimony to them. 5.15. But the report concerning him spread much more, and great multitudes came together to hear, and to be healed by him of their infirmities. 5.16. But he withdrew himself into the desert, and prayed. 5.17. It happened on one of those days, that he was teaching; and there were Pharisees and teachers of the law sitting by, who had come out of every village of Galilee, Judea, and Jerusalem. The power of the Lord was with him to heal them. 5.18. Behold, men brought a paralyzed man on a cot, and they sought to bring him in to lay before Jesus. 5.19. Not finding a way to bring him in because of the multitude, they went up to the housetop, and let him down through the tiles with his cot into the midst before Jesus. 5.20. Seeing their faith, he said to him, "Man, your sins are forgiven you. 5.21. The scribes and the Pharisees began to reason, saying, "Who is this that speaks blasphemies? Who can forgive sins, but God alone? 5.22. But Jesus, perceiving their thoughts, answered them, "Why are you reasoning so in your hearts? 5.23. Which is easier to say, 'Your sins are forgiven you;' or to say, 'Arise and walk?' 5.24. But that you may know that the Son of Man has authority on earth to forgive sins" (he said to the paralyzed man), "I tell you, arise, and take up your cot, and go to your house. 5.25. Immediately he rose up before them, and took up that which he was laying on, and departed to his house, glorifying God. 5.26. Amazement took hold on all, and they glorified God. They were filled with fear, saying, "We have seen strange things today. 6.6. It also happened on another Sabbath that he entered into the synagogue and taught. There was a man there, and his right hand was withered. 6.7. The scribes and the Pharisees watched him, to see whether he would heal on the Sabbath, that they might find an accusation against him. 6.8. But he knew their thoughts; and he said to the man who had the withered hand, "Rise up, and stand in the middle." He arose and stood. 6.9. Then Jesus said to them, "I will ask you something: Is it lawful on the Sabbath to do good, or to do harm? To save a life, or to kill? 6.10. He looked around at them all, and said to him, "Stretch out your hand." He did, and his hand was restored as sound as the other. 6.11. But they were filled with rage, and talked with one another about what they might do to Jesus. 6.18. as well as those who were troubled by unclean spirits, and they were being healed. 6.19. All the multitude sought to touch him, for power came out from him and healed them all. 6.21. Blessed are you who hunger now, For you will be filled. Blessed are you who weep now, For you will laugh. 6.29. To him who strikes you on the cheek, offer also the other; and from him who takes away your cloak, don't withhold your coat also. 7.40. Jesus answered him, "Simon, I have something to tell you."He said, "Teacher, say on. 7.41. A certain lender had two debtors. The one owed five hundred denarii, and the other fifty. 7.42. When they couldn't pay, he forgave them both. Which of them therefore will love him most? 7.43. Simon answered, "He, I suppose, to whom he forgave the most."He said to him, "You have judged correctly. 7.47. Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little. 7.48. He said to her, "Your sins are forgiven. 7.49. Those who sat at the table with him began to say to themselves, "Who is this who even forgives sins? 7.50. He said to the woman, "Your faith has saved you. Go in peace. 8.43. A woman who had a flow of blood for twelve years, who had spent all her living on physicians, and could not be healed by any 8.44. came behind him, and touched the fringe of his cloak, and immediately the flow of her blood stopped. 8.45. Jesus said, "Who touched me?"When all denied it, Peter and those with him said, "Master, the multitudes press and jostle you, and you say, 'Who touched me?' 8.46. But Jesus said, "Someone did touch me, for I perceived that power has gone out of me. 8.48. He said to her, "Daughter, cheer up. Your faith has made you well. Go in peace. 8.51. When he came to the house, he didn't allow anyone to enter in, except Peter, John, James, the father of the girl, and her mother. 8.54. But he put them all outside, and taking her by the hand, he called, saying, "Little girl, arise! 12.13. One of the multitude said to him, "Teacher, tell my brother to divide the inheritance with me. 12.14. But he said to him, "Man, who made me a judge or an arbitrator over you? 13.10. He was teaching in one of the synagogues on the Sabbath day. 13.11. Behold, there was a woman who had a spirit of infirmity eighteen years, and she was bent over, and could in no way straighten herself up. 13.12. When Jesus saw her, he called her, and said to her, "Woman, you are freed from your infirmity. 13.13. He laid his hands on her, and immediately she stood up straight, and glorified God. 13.14. The ruler of the synagogue, being indigt because Jesus had healed on the Sabbath, said to the multitude, "There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day! 13.15. Therefore the Lord answered him, "You hypocrites! Doesn't each one of you free his ox or his donkey from the stall on the Sabbath, and lead him away to water? 13.16. Ought not this woman, being a daughter of Abraham, whom Satan had bound eighteen long years, be freed from this bondage on the Sabbath day? 13.17. As he said these things, all his adversaries were put to shame, and all the multitude rejoiced for all the glorious things that were done by him. 15.17. But when he came to himself he said, 'How many hired servants of my father's have bread enough to spare, and I'm dying with hunger! 15.23. Bring the fattened calf, kill it, and let us eat, and celebrate; 15.24. for this, my son, was dead, and is alive again. He was lost, and is found.' They began to celebrate. 16.18. Everyone who divorces his wife, and marries another, commits adultery. He who marries one who is divorced from a husband commits adultery. 16.20. A certain beggar, named Lazarus, was laid at his gate, full of sores 16.21. and desiring to be fed with the crumbs that fell from the rich man's table. Yes, even the dogs came and licked his sores. 17.11. It happened as he was on his way to Jerusalem, that he was passing along the borders of Samaria and Galilee. 17.12. As he entered into a certain village, ten men who were lepers met him, who stood at a distance. 17.13. They lifted up their voices, saying, "Jesus, Master, have mercy on us! 17.14. When he saw them, he said to them, "Go and show yourselves to the priests." It happened that as they went, they were cleansed. 17.15. One of them, when he saw that he was healed, turned back, glorifying God with a loud voice. 17.16. He fell on his face at Jesus' feet, giving him thanks; and he was a Samaritan. 17.17. Jesus answered, "Weren't the ten cleansed? But where are the nine? 17.18. Were there none found who returned to give glory to God, except this stranger? 17.19. Then he said to him, "Get up, and go your way. Your faith has healed you. 17.20. Being asked by the Pharisees when the Kingdom of God would come, he answered them, "The Kingdom of God doesn't come with observation; 17.21. neither will they say, 'Look, here!' or, 'Look, there!' for behold, the Kingdom of God is within you. 18.1. He also spoke a parable to them that they must always pray, and not give up 18.2. saying, "There was a judge in a certain city who didn't fear God, and didn't respect man. 18.3. A widow was in that city, and she often came to him, saying, 'Defend me from my adversary!' 18.4. He wouldn't for a while, but afterward he said to himself, 'Though I neither fear God, nor respect man 18.5. yet because this widow bothers me, I will defend her, or else she will wear me out by her continual coming.' 18.6. The Lord said, "Listen to what the unrighteous judge says. 18.7. Won't God avenge his elect, who are crying out to him day and night, and yet he exercises patience with them? 18.8. I tell you that he will avenge them quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth? 18.35. It happened, as he came near Jericho, a certain blind man sat by the road, begging. 18.36. Hearing a multitude going by, he asked what this meant. 18.38. He cried out, "Jesus, you son of David, have mercy on me! 18.39. Those who led the way rebuked him, that he should be quiet; but he cried out all the more, "You son of David, have mercy on me! 18.40. Standing still, Jesus commanded him to be brought to him. When he had come near, he asked him 18.41. What do you want me to do?"He said, "Lord, that I may see again. 18.42. Jesus said to him, "Receive your sight. Your faith has healed you. 18.43. Immediately he received his sight, and followed him, glorifying God. All the people, when they saw it, praised God. 19.1. He entered and was passing through Jericho. 19.2. There was a man named Zacchaeus. He was a chief tax collector, and he was rich. 19.3. He was trying to see who Jesus was, and couldn't because of the crowd, because he was short. 19.4. He ran on ahead, and climbed up into a sycamore tree to see him, for he was to pass that way. 19.5. When Jesus came to the place, he looked up and saw him, and said to him, "Zacchaeus, hurry and come down, for today I must stay at your house. 19.6. He hurried, came down, and received him joyfully. 19.7. When they saw it, they all murmured, saying, "He has gone in to lodge with a man who is a sinner. 19.8. Zacchaeus stood and said to the Lord, "Behold, Lord, half of my goods I give to the poor. If I have wrongfully exacted anything of anyone, I restore four times as much. 19.9. Jesus said to him, "Today, salvation has come to this house, because he also is a son of Abraham. 19.10. For the Son of Man came to seek and to save that which was lost. 19.11. As they heard these things, he went on and told a parable, because he was near Jerusalem, and they supposed that the Kingdom of God would be revealed immediately. 19.12. He said therefore, "A certain nobleman went into a far country to receive for himself a kingdom, and to return. 19.13. He called ten servants of his, and gave them ten minas, and told them, 'Conduct business until I come.' 19.14. But his citizens hated him, and sent an envoy after him, saying, 'We don't want this man to reign over us.' 19.15. It happened when he had come back again, having received the kingdom, that he commanded these servants, to whom he had given the money, to be called to him, that he might know what they had gained by conducting business. 19.16. The first came before him, saying, 'Lord, your mina has made ten more minas.' 19.17. He said to him, 'Well done, you good servant! Because you were found faithful in a very little, you shall have authority over ten cities.' 19.18. The second came, saying, 'Your mina, Lord, has made five minas.' 19.19. So he said to him, 'And you are to be over five cities.' 19.20. Another came, saying, 'Lord, behold, your mina, which I kept laid away in a handkerchief 19.21. for I feared you, because you are an exacting man. You take up that which you didn't lay down, and reap that which you didn't sow.' 19.22. He said to him, 'Out of your own mouth will I judge you, you wicked servant! You knew that I am an exacting man, taking up that which I didn't lay down, and reaping that which I didn't sow. 19.23. Then why didn't you deposit my money in the bank, and at my coming, I might have earned interest on it?' 19.24. He said to those who stood by, 'Take the mina away from him, and give it to him who has the ten minas.' 19.25. They said to him, 'Lord, he has ten minas!' 19.26. 'For I tell you that to everyone who has, will more be given; but from him who doesn't have, even that which he has will be taken away from him. 19.27. But bring those enemies of mine who didn't want me to reign over them here, and kill them before me.' 22.21. But behold, the hand of him who betrays me is with me on the table. 24.29. They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over."He went in to stay with them. |
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15. New Testament, Mark, 1.31, 1.41, 2.1-2.12, 3.1-3.6, 3.9-3.10, 5.5, 5.23, 5.27-5.29, 5.37, 5.41, 6.54-6.56, 7.32-7.35, 8.22-8.26, 9.27, 10.46-10.52 (1st cent. CE - 1st cent. CE)
| 1.31. He came and took her by the hand, and raised her up. The fever left her, and she served them. 1.41. Being moved with compassion, he stretched out his hand, and touched him, and said to him, "I want to. Be made clean. 2.1. When he entered again into Capernaum after some days, it was heard that he was in the house. 2.2. Immediately many were gathered together, so that there was no more room, not even around the door; and he spoke the word to them. 2.3. Four people came, carrying a paralytic to him. 2.4. When they could not come near to him for the crowd, they removed the roof where he was. When they had broken it up, they let down the mat that the paralytic was lying on. 2.5. Jesus, seeing their faith, said to the paralytic, "Son, your sins are forgiven you. 2.6. But there were some of the scribes sitting there, and reasoning in their hearts 2.7. Why does this man speak blasphemies like that? Who can forgive sins but God alone? 2.8. Immediately Jesus, perceiving in his spirit that they so reasoned within themselves, said to them, "Why do you reason these things in your hearts? 2.9. Which is easier, to tell the paralytic, 'Your sins are forgiven;' or to say, 'Arise, and take up your bed, and walk?' 2.10. But that you may know that the Son of Man has authority on earth to forgive sins" -- he said to the paralytic -- 2.11. I tell you, arise, take up your mat, and go to your house. 2.12. He arose, and immediately took up the mat, and went out in front of them all; so that they were all amazed, and glorified God, saying, "We never saw anything like this! 3.1. He entered again into the synagogue, and there was a man there who had his hand withered. 3.2. They watched him, whether he would heal him on the Sabbath day, that they might accuse him. 3.3. He said to the man who had his hand withered, "Stand up. 3.4. He said to them, "Is it lawful on the Sabbath day to do good, or to do harm? To save a life, or to kill?" But they were silent. 3.5. When he had looked around at them with anger, being grieved at the hardening of their hearts, he said to the man, "Stretch out your hand." He stretched it out, and his hand was restored as healthy as the other. 3.6. The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him. 3.9. He spoke to his disciples that a little boat should stay near him because of the crowd, so that they wouldn't press on him. 3.10. For he had healed many, so that as many as had diseases pressed on him that they might touch him. 5.5. Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. 5.23. and begged him much, saying, "My little daughter is at the point of death. Please come and lay your hands on her, that she may be made healthy, and live. 5.27. having heard the things concerning Jesus, came up behind him in the crowd, and touched his clothes. 5.28. For she said, "If I just touch his clothes, I will be made well. 5.29. Immediately the flow of her blood was dried up, and she felt in her body that she was healed of her affliction. 5.37. He allowed no one to follow him, except Peter, James, and John the brother of James. 5.41. Taking the child by the hand, he said to her, "Talitha cumi;" which means, being interpreted, "Young lady, I tell you, get up. 6.54. When they had come out of the boat, immediately the people recognized him 6.55. and ran around that whole region, and began to bring those who were sick, on their mats, to where they heard he was. 6.56. Wherever he entered, into villages, or into cities, or into the country, they laid the sick in the marketplaces, and begged him that they might touch just the fringe of his garment; and as many as touched him were made well. 7.32. They brought to him one who was deaf and had an impediment in his speech. They begged him to lay his hand on him. 7.33. He took him aside from the multitude, privately, and put his fingers into his ears, and he spat, and touched his tongue. 7.34. Looking up to heaven, he sighed, and said to him, "Ephphatha!" that is, "Be opened! 7.35. Immediately his ears were opened, and the impediment of his tongue was loosed, and he spoke clearly. 8.22. He came to Bethsaida. They brought a blind man to him, and begged him to touch him. 8.23. He took hold of the blind man by the hand, and brought him out of the village. When he had spit on his eyes, and laid his hands on him, he asked him if he saw anything. 8.24. He looked up, and said, "I see men; for I see them like trees walking. 8.25. Then again he laid his hands on his eyes. He looked intently, and was restored, and saw everyone clearly. 8.26. He sent him away to his house, saying, "Don't enter into the village, nor tell anyone in the village. 9.27. But Jesus took him by the hand, and raised him up; and he arose. 10.46. They came to Jericho. As he went out from Jericho, with his disciples and a great multitude, the son of Timaeus, Bartimaeus, a blind beggar, was sitting by the road. 10.47. When he heard that it was Jesus the Nazarene, he began to cry out, and say, "Jesus, you son of David, have mercy on me! 10.48. Many rebuked him, that he should be quiet, but he cried out much more, "You son of David, have mercy on me! 10.49. Jesus stood still, and said, "Call him."They called the blind man, saying to him, "Cheer up! Get up. He is calling you! 10.50. He, casting away his cloak, sprang up, and came to Jesus. 10.51. Jesus asked him, "What do you want me to do for you?"The blind man said to him, "Rhabboni, that I may see again. 10.52. Jesus said to him, "Go your way. Your faith has made you well." Immediately he received his sight, and followed Jesus in the way. |
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16. New Testament, Matthew, 2.6, 2.23, 8.3, 8.5-8.13, 8.15, 9.1-9.8, 9.20-9.22, 9.25, 9.27, 9.29-9.30, 12.9-12.14, 14.35-14.36, 20.29-20.34, 26.71 (1st cent. CE - 1st cent. CE)
| 2.6. 'You Bethlehem, land of Judah, Are in no way least among the princes of Judah: For out of you shall come forth a governor, Who shall shepherd my people, Israel.' 2.23. and came and lived in a city called Nazareth; that it might be fulfilled which was spoken through the prophets: "He will be called a Nazarene. 8.3. Jesus stretched out his hand, and touched him, saying, "I want to. Be made clean." Immediately his leprosy was cleansed. 8.5. When he came into Capernaum, a centurion came to him, asking him 8.6. and saying, "Lord, my servant lies in the house paralyzed, grievously tormented. 8.7. Jesus said to him, "I will come and heal him. 8.8. The centurion answered, "Lord, I'm not worthy for you to come under my roof. Just say the word, and my servant will be healed. 8.9. For I am also a man under authority, having under myself soldiers. I tell this one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it. 8.10. When Jesus heard it, he marveled, and said to those who followed, "Most assuredly I tell you, I haven't found so great a faith, not even in Israel. 8.11. I tell you that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven 8.12. but the sons of the kingdom will be thrown out into the outer darkness. There will be weeping and the gnashing of teeth. 8.13. Jesus said to the centurion, "Go your way. Let it be done for you as you as you have believed." His servant was healed in that hour. 8.15. He touched her hand, and the fever left her. She got up and served him. 9.1. He entered into a boat, and crossed over, and came into his own city. 9.2. Behold, they brought to him a man who was paralyzed, lying on a bed. Jesus, seeing their faith, said to the paralytic, "Son, cheer up! Your sins are forgiven you. 9.3. Behold, some of the scribes said to themselves, "This man blasphemes. 9.4. Jesus, knowing their thoughts, said, "Why do you think evil in your hearts? 9.5. For which is easier, to say, 'Your sins are forgiven;' or to say, 'Get up, and walk?' 9.6. But that you may know that the Son of Man has authority on earth to forgive sins..." (then he said to the paralytic), "Get up, and take up your mat, and go up to your house. 9.7. He arose and departed to his house. 9.8. But when the multitudes saw it, they marveled and glorified God, who had given such authority to men. 9.20. Behold, a woman who had an issue of blood for twelve years came behind him, and touched the tassels of his garment; 9.21. for she said within herself, "If I just touch his garment, I will be made well. 9.22. But Jesus, turning around and seeing her, said, "Daughter, cheer up! Your faith has made you well." And the woman was made well from that hour. 9.25. But when the crowd was put out, he entered in, took her by the hand, and the girl arose. 9.27. As Jesus passed by from there, two blind men followed him, calling out and saying, "Have mercy on us, son of David! 9.29. Then he touched their eyes, saying, "According to your faith be it done to you. 9.30. Their eyes were opened. Jesus strictly charged them, saying, "See that no one knows about this. 12.9. He departed there, and went into their synagogue. 12.10. And behold there was a man with a withered hand. They asked him, "Is it lawful to heal on the Sabbath day?" that they might accuse him. 12.11. He said to them, "What man is there among you, who has one sheep, and if this one falls into a pit on the Sabbath day, won't he grab on to it, and lift it out? 12.12. of how much more value then is a man than a sheep! Therefore it is lawful to do good on the Sabbath day. 12.13. Then he told the man, "Stretch out your hand." He stretched it out; and it was restored whole, just like the other. 12.14. But the Pharisees went out, and conspired against him, how they might destroy him. 14.35. When the men of that place recognized him, they sent into all that surrounding region, and brought to him all who were sick 14.36. and they begged him that they might just touch the fringe of his garment. As many as touched it were made whole. 20.29. As they went out from Jericho, a great multitude followed him. 20.30. Behold, two blind men sitting by the road, when they heard that Jesus was passing by, cried out, "Lord, have mercy on us, you son of David! 20.31. The multitude rebuked them, telling them that they should be quiet, but they cried out even more, "Lord, have mercy on us, you son of David! 20.32. Jesus stood still, and called them, and asked, "What do you want me to do for you? 20.33. They told him, "Lord, that our eyes may be opened. 20.34. Jesus, being moved with compassion, touched their eyes; and immediately their eyes received their sight, and they followed him. 26.71. When he had gone out onto the porch, someone else saw him, and said to those who were there, "This man also was with Jesus of Nazareth. |
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17. Clement of Alexandria, Christ The Educator, 1.1.1, 1.1.3 (2nd cent. CE - 3rd cent. CE)
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18. Clement of Alexandria, Exhortation To The Greeks, 1.8.2 (2nd cent. CE - 3rd cent. CE)
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19. Justin, Dialogue With Trypho, 16 (2nd cent. CE - 2nd cent. CE)
| 16. Justin: And God himself proclaimed by Moses, speaking thus: 'And circumcise the hardness of your hearts, and no longer stiffen the neck. For the Lord your God is both Lord of lords, and a great, mighty, and terrible God, who regards not persons, and takes not rewards.' And in Leviticus: 'Because they have transgressed against Me, and despised Me, and because they have walked contrary to Me, I also walked contrary to them, and I shall cut them off in the land of their enemies. Then shall their uncircumcised heart be turned. Leviticus 26:40-41 For the circumcision according to the flesh, which is from Abraham, was given for a sign; that you may be separated from other nations, and from us; and that you alone may suffer that which you now justly suffer; and that your land may be desolate, and your cities burned with fire; and that strangers may eat your fruit in your presence, and not one of you may go up to Jerusalem.' For you are not recognised among the rest of men by any other mark than your fleshly circumcision. For none of you, I suppose, will venture to say that God neither did nor does foresee the events, which are future, nor foreordained his deserts for each one. Accordingly, these things have happened to you in fairness and justice, for you have slain the Just One, and His prophets before Him; and now you reject those who hope in Him, and in Him who sent Him- God the Almighty and Maker of all things- cursing in your synagogues those that believe in Christ. For you have not the power to lay hands upon us, on account of those who now have the mastery. But as often as you could, you did so. Wherefore God, by Isaiah, calls to you, saying, 'Behold how the righteous man perished, and no one regards it. For the righteous man is taken away from before iniquity. His grave shall be in peace, he is taken away from the midst. Draw near hither, you lawless children, seed of the adulterers, and children of the whore. Against whom have you sported yourselves, and against whom have you opened the mouth, and against whom have you loosened the tongue?' Isaiah 57:1-4 |
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20. Tertullian, Against Marcion, 4.8, 4.16.2 (2nd cent. CE - 3rd cent. CE)
| 4.8. The Christ of the Creator had to be called a Nazarene according to prophecy; whence the Jews also designate us, on that very account, Nazerenes after Him. For we are they of whom it is written, Her Nazarites were whiter than snow; Lamentations 4:7 even they who were once defiled with the stains of sin, and darkened with the clouds of ignorance. But to Christ the title Nazarene was destined to become a suitable one, from the hiding-place of His infancy, for which He went down and dwelt at Nazareth, to escape from Archelaus the son of Herod. This fact I have not refrained from mentioning on this account, because it behooved Marcion's Christ to have forborne all connection whatever with the domestic localities of the Creator's Christ, when he had so many towns in Jud a which had not been by the prophets thus assigned to the Creator's Christ. But Christ will be (the Christ) of the prophets, wheresoever He is found in accordance with the prophets. And yet even at Nazareth He is not remarked as having preached anything new, Luke 4:23 while in another verse He is said to have been rejected Luke 4:29 by reason of a simple proverb. Luke 4:24 Here at once, when I observe that they laid their hands on Him, I cannot help drawing a conclusion respecting His bodily substance, which cannot be believed to have been a phantom, since it was capable of being touched and even violently handled, when He was seized and taken and led to the very brink of a precipice. For although He escaped through the midst of them, He had already experienced their rough treatment, and afterwards went His way, no doubt because the crowd (as usually happens) gave way, or was even broken through; but not because it was eluded as by an impalpable disguise, which, if there had been such, would not at all have submitted to any touch. Tangere enim et tangi, nisi corpus, nulla potest res, is even a sentence worthy of a place in the world's wisdom. In short, He did himself touch others, upon whom He laid His hands, which were capable of being felt, and conferred the blessings of healing, Luke 4:40 which were not less true, not less unimaginary, than were the hands wherewith He bestowed them. He was therefore the very Christ of Isaiah, the healer of our sicknesses. Surely, says he, He has borne our griefs and carried our sorrows. Now the Greeks are accustomed to use for carry a word which also signifies to take away. A general promise is enough for me in passing. Whatever were the cures which Jesus effected, He is mine. We will come, however, to the kinds of cures. To liberate men, then, from evil spirits, is a cure of sickness. Accordingly, wicked spirits (just in the manner of our former example) used to go forth with a testimony, exclaiming, You are the Son of God, Luke 4:41 - of what God, is clear enough from the case itself. But they were rebuked, and ordered not to speak; precisely because Christ willed Himself to be proclaimed by men, not by unclean spirits, as the Son of God- even that Christ alone to whom this was befitting, because He had sent beforehand men through whom He might become known, and who were assuredly worthier preachers. It was natural to Him to refuse the proclamation of an unclean spirit, at whose command there was an abundance of saints. He, however, who had never been foretold (if, indeed, he wished to be acknowledged; for if he did not wish so much, his coming was in vain), would not have spurned the testimony of an alien or any sort of substance, who did not happen to have a substance of his own, but had descended in an alien one. And now, too, as the destroyer also of the Creator, he would have desired nothing better than to be acknowledged by His spirits, and to be divulged for the sake of being feared: only that Marcion says that his god is not feared; maintaining that a good being is not an object of fear, but only a judicial being, in whom reside the grounds of fear- anger, severity, judgments, vengeance, condemnation. But it was from fear, undoubtedly, that the evil spirits were cowed. Therefore they confessed that (Christ) was the Son of a God who was to be feared, because they would have an occasion of not submitting if there were none for fearing. Besides, He showed that He was to be feared, because He drove them out, not by persuasion like a good being, but by command and reproof. Or else did he reprove them, because they were making him an object of fear, when all the while he did not want to be feared? And in what manner did he wish them to go forth, when they could not do so except with fear? So that he fell into the dilemma of having to conduct himself contrary to his nature, whereas he might in his simple goodness have at once treated them with leniency. He fell, too, into another false position - of prevarication, when he permitted himself to be feared by the demons as the Son of the Creator, that he might drive them out, not indeed by his own power, but by the authority of the Creator. He departed, and went into a desert place. Luke 4:42 This was, indeed, the Creator's customary region. It was proper that the Word should there appear in body, where He had aforetime, wrought in a cloud. To the gospel also was suitable that condition of place which had once been determined on for the law. Let the wilderness and the solitary place, therefore, be glad and rejoice; so had Isaiah promised. Isaiah 35:1 When stayed by the crowds, He said, I must preach the kingdom of God to other cities also. Luke 4:42-43 Had He displayed His God anywhere yet? I suppose as yet nowhere. But was He speaking of those who knew of another god also? I do not believe so. If, therefore, neither He had preached, nor they had known, any other God but the Creator, He was announcing the kingdom of that God whom He knew to be the only God known to those who were listening to Him. |
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21. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
| 17b. אין פרץ שלא תהא סיעתנו כסיעתו של דוד שיצא ממנו אחיתופל ואין יוצאת שלא תהא סיעתנו כסיעתו של שאול שיצא ממנו דואג האדומי ואין צוחה שלא תהא סיעתנו כסיעתו של אלישע שיצא ממנו גחזי ברחובותינו שלא יהא לנו בן או תלמיד שמקדיח תבשילו ברבים: (ישעיהו מו, יב),שמעו אלי אבירי לב הרחוקים מצדקה רב ושמואל ואמרי לה רבי יוחנן ורבי אלעזר חד אמר כל העולם כולו נזונין בצדקה והם נזונין בזרוע וחד אמר כל העולם כולו נזונין בזכותם והם אפילו בזכות עצמן אין נזונין כדרב יהודה אמר רב,דאמר רב יהודה אמר רב בכל יום ויום בת קול יוצאת מהר חורב ואומרת כל העולם כולו נזונין בשביל חנינא בני וחנינא בני די לו בקב חרובין מערב שבת לערב שבת,ופליגא דרב יהודה דאמר רב יהודה מאן אבירי לב גובאי טפשאי אמר רב יוסף תדע דהא לא איגייר גיורא מינייהו,אמר רב אשי בני מתא מחסיא אבירי לב נינהו דקא חזו יקרא דאורייתא תרי זמני בשתא ולא קמגייר גיורא מינייהו:,חתן אם רוצה לקרות וכו':,למימרא דרבן שמעון בן גמליאל חייש ליוהרא ורבנן לא חיישי ליוהרא והא איפכא שמעינן להו דתנן מקום שנהגו לעשות מלאכה בתשעה באב עושין מקום שנהגו שלא לעשות אין עושין וכל מקום תלמידי חכמים בטלים רבן שמעון בן גמליאל אומר לעולם יעשה כל אדם את עצמו כתלמיד חכם,קשיא דרבנן אדרבנן קשיא דרבן שמעון בן גמליאל אדרבן שמעון בן גמליאל,אמר רבי יוחנן מוחלפת השיטה רב שישא בריה דרב אידי אמר לעולם לא תחליף דרבנן אדרבנן לא קשיא ק"ש כיון דכ"ע קא קרו ואיהו נמי קרי לא מיחזי כיוהרא הכא כיון דכולי עלמא עבדי מלאכה ואיהו לא קא עביד מיחזי כיוהרא,דרבן שמעון בן גמליאל אדרבן שמעון בן גמליאל לא קשיא התם בכונה תליא מילתא ואנן סהדי דלא מצי לכווני דעתיה אבל הכא הרואה אומר מלאכה הוא דאין לו פוק חזי כמה בטלני איכא בשוקא:, br br big strongהדרן עלך היה קורא /strong /big br br,מתני׳ big strongמי /strong /big שמתו מוטל לפניו פטור מק"ש ומן התפלה ומן התפילין ומכל מצות האמורות בתורה,נושאי המטה וחלופיהן וחלופי חלופיהן את שלפני המטה ואת שלאחר המטה את שלפני המטה צורך בהם פטורים ואת שלאחר המטה צורך בהם חייבין ואלו ואלו פטורים מן התפלה,קברו את המת וחזרו אם יכולין להתחיל ולגמור עד שלא יגיעו לשורה יתחילו ואם לאו לא יתחילו,העומדים בשורה הפנימיים פטורים והחיצונים חייבים (נשים ועבדים וקטנים פטורים מק"ש ומן התפילין וחייבין בתפלה ובמזוזה ובברכת המזון):, big strongגמ׳ /strong /big מוטל לפניו אין ושאינו מוטל לפניו לא,ורמינהי מי שמתו מוטל לפניו אוכל בבית אחר ואם אין לו בית אחר אוכל בבית חבירו ואם אין לו בית חבירו עושה מחיצה ואוכל ואם אין לו דבר לעשות מחיצה מחזיר פניו ואוכל ואינו מיסב ואוכל ואינו אוכל בשר ואינו שותה יין ואינו מברך ואינו מזמן | 17b. b“There is no breach”; that our factionof Sages bshould not be like the faction of David, from which Ahitophel emerged,who caused a breach in the kingdom of David. br b“And no going forth”; that our faction should not be like the faction of Saul, from which Doeg the Edomite emerged,who set forth on an evil path. br b“And no outcry”; that our faction should not be like the faction of Elisha, from which Geihazi emerged. br b“In our open places”; that we should not have a child or student who overcooks his food in public,i.e., who sins in public and causes others to sin, basin the well-known case of bJesus the Nazarene. /b,Having cited a dispute with regard to the interpretation of a verse where we are uncertain whether the dispute is between Rav and Shmuel or Rabbi Yoḥa and Rabbi Elazar, the Gemara cites another verse with regard to which there is a similar dispute. It is said: b“Hear Me, stubborn-hearted who are far from charity”(Isaiah 46:12). While both agree that the verse refers to the righteous, bRav and Shmuel, and some say Rabbi Yoḥa and Rabbi Elazar,disagreed as to how to interpret the verse. bOne said: The entire world is sustained byGod’s bcharity,not because it deserves to exist, bwhilethe righteous who are far from God’s charity bare sustained by force,as due to their own good deeds they have the right to demand their sustece. bAnd one said: The entire world is sustained by the meritof btheirrighteousness, bwhile they are not sustainedat all, bnot even by their own merit, in accordance withthe statement that bRav Yehudasaid that bRav said. /b, bAs Rav Yehuda saidthat bRav said: Every day a Divine Voice emerges from Mount Horeb and says: The entire world is sustained bythe merit of bḤaninaben Dosa, bmy son, andfor bḤanina, my son, a ikavof carobs is sufficientto sustain him for an entire week, bfromone bShabbat eve tothe next bShabbat eve. /b, bAndthis exegesis bdisagrees withthe opinion of bRav Yehuda, as Rav Yehuda said, who are the stubborn-hearted?They are the bfoolishheathens bof Gova’ei. Rav Yosef said: Knowthat this is so, bas no convert has ever converted from theirranks.,Similarly, bRav Ashi said:The heathen residents bofthe city bMata Meḥasya are the stubborn-hearted, as they witness the glory of the Torah twice a yearat the ikallagatherings in Adar and Elul, when thousands of people congregate and study Torah ien masse /i, byet no convert has ever converted from theirranks.,We learned in our mishna that bif a groom wishes to recite iShemaon the first night of his marriage, he may do so, and Rabban Shimon ben Gamliel prohibited doing so because of the appearance of presumptuousness.,The Gemara asks: bIs that to say that Rabban Shimon ben Gamliel is concerned about presumptuousness and the Rabbis are not concerned about presumptuousness? Didn’t we learnthat btheysay bthe opposite? As we learnedin a mishna: bA place where they were accustomed to perform labor on Ninth of Av, onemay bperformlabor. bA place where they were accustomed not to performlabor on Ninth of Av, bonemay bnot performlabor. bAnd everywhere, Torah scholars are idleand do not perform labor. bRabban Shimon ben Gamliel says:With regard to performing labor on the Ninth of Av, bone should always conduct himself as a Torah scholar. /b,If so, bthere is a contradiction betweenthe statement of bthe Rabbishere bandthe statement of bthe Rabbisthere. And, bthere is a contradiction betweenthe statement of bRabban Shimon ben Gamlielhere bandthe statement of bRabban Shimon ben Gamlielthere., bRabbi Yoḥa said: The attributionof the opinions bis reversedin one of the sources in the interest of avoiding contradiction. bRav Sheisha, son of Rav Idi, said: Actually,you need bnot reversethe opinions, as the contradiction between the statement of bthe Rabbishere bandthe statement of bthe Rabbisthere bis not difficult.In the case of bthe recitation of iShema /ion his wedding night, bsince everyone is reciting iShema band he is also reciting iShema /i, he is not conspicuous and bit does not appear as presumptuousness. Here,in the case of the Ninth of Av, however, bsince everyone is performing labor and he is not performing labor,his idleness is conspicuous and bappears as presumptuousness. /b,So too, the contradiction bbetweenthe statement of bRabban Shimon ben Gamlielhere bandthe statement of bRabban Shimon ben Gamlielthere bis not difficult. There,in the case of the recitation of iShemaon his wedding night, bthe matter is dependent upon hiscapacity to bconcentrate,and bit is clear to allthat bhe is unable to concentrate.Reciting iShemaunder those circumstances is a display of presumptuousness. bBut here,in the case of the Ninth of Av, bone who seeshim idle bsays: It isbecause bhe has no laborto perform. bGo out and see how many idle people there are in the marketplace,even on days when one is permitted to work. Consequently, his idleness is not conspicuous.,, strongMISHNA: /strong bOne whose deceasedrelative bis laid outunburied bbefore him is exempt from the recitation of iShema /i, fromthe iAmida bprayer, and fromthe mitzva to don bphylacteries, as well as allpositive bmitzvot mentioned in the Torah,until the deceased has been buried.,With regard to bthe pallbearers and their replacements and the replacements of their replacements, thoselocated bbefore the bierwho have not yet carried the deceased band thoselocated bafter the bier. Those before the bier who are neededto carry the bier bare exemptfrom reciting iShema /i; bwhile those after the bier,even if bthey arestill bneededto carry it, since they have already carried the deceased, they are bobligatedto recite iShema /i. However, both bthese and those are exempt fromreciting the iAmida bprayer,since they are preoccupied and are unable to focus and pray with the appropriate intent.,After bthey buried the deceased and returned, if theyhave sufficient time to bbeginto recite iShema band conclude before they arrive at the row,formed by those who attended the burial, through which the bereaved family will pass in order to receive consolation, bthey should begin. Ifthey do bnothave sufficient time to conclude reciting the entire iShema /i, then bthey should not begin. /b,And bthose standing in the row, thosein the binteriorrow, directly before whom the mourners will pass and who will console them, bare exemptfrom reciting iShema /i, while bthosein the bexteriorrow, who stand there only to show their respect, bare obligatedto recite iShema /i. bWomen, slaves and minors are exempt from the recitation of iShemaand from phylacteries, but are obligated in prayer, imezuzaand Grace after Meals. /b, strongGEMARA: /strong We learned in the mishna that one whose deceased relative is laid out before him is exempt from the recitation of iShemaand other positive mitzvot. The Gemara deduces: When the corpse is blaid out before him, yes,he is exempt, but when the corpse is bnotphysically blaid out before him, no,he is not exempt from these mitzvot.,The Gemara braises a contradictionfrom a ibaraita /i: bOne whose deceasedrelative bis laid out before him eats in another room. If he does not have another room, he eats in the house of a friend. If he does not have a friend’s houseavailable, bhe makes a partitionbetween him and the deceased band eats. If he does not have materialwith which bto make a partition, he averts his facefrom the dead and beats. Andin any case, bhe does not recline while he eats,as reclining is characteristic of a festive meal. bFurthermore, he neither eats meat nor drinks wine, and does not recitea bblessingbefore eating, band does notrecite the formula to binvitethe participants in the meal to join together in the Grace after Meals [ izimmun /i], i.e., he is exempt from the obligation of Grace after Meals. |
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22. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE)
| 57a. במאי דפסיק אנפשיה כל יומא מכנשי ליה לקיטמיה ודייני ליה וקלו ליה ומבדרו אשב ימי,אזל אסקיה לבלעם בנגידא אמר ליה מאן חשיב בההוא עלמא א"ל ישראל מהו לאידבוקי בהו א"ל (דברים כג, ז) לא תדרוש שלומם וטובתם כל הימים א"ל דיניה דההוא גברא במאי א"ל בשכבת זרע רותחת,אזל אסקיה [ליש"ו] בנגידא (לפושעי ישראל) א"ל מאן חשיב בההוא עלמא א"ל ישראל מהו לאדבוקי בהו א"ל טובתם דרוש רעתם לא תדרוש כל הנוגע בהן כאילו נוגע בבבת עינו,א"ל דיניה דההוא גברא במאי א"ל בצואה רותחת דאמר מר כל המלעיג על דברי חכמים נידון בצואה רותחת תא חזי מה בין פושעי ישראל לנביאי אומות העולם עובדי ע"ז,תניא אמר רבי אלעזר בא וראה כמה גדולה כחה של בושה שהרי סייע הקב"ה את בר קמצא והחריב את ביתו ושרף את היכלו:,אתרנגולא ואתרנגולתא חריב טור מלכא דהוו נהיגי כי הוו מפקי חתנא וכלתא מפקי קמייהו תרנגולא ותרנגולתא כלומר פרו ורבו כתרנגולים,יומא חד הוה קא חליף גונדא דרומאי שקלינהו מינייהו נפלו עלייהו מחונהו אתו אמרו ליה לקיסר מרדו בך יהודאי אתא עלייהו הוה בהו ההוא בר דרומא דהוה קפיץ מילא וקטיל בהו שקליה קיסר לתאגיה ואותביה אארעא אמר ריבוניה דעלמא כוליה אי ניחא לך לא תמסריה לההוא גברא לדידיה ולמלכותיה בידיה דחד גברא,אכשליה פומיה לבר דרומא ואמר (תהלים ס, יב) הלא אתה אלהים זנחתנו ולא תצא אלהים בצבאותינו דוד נמי אמר הכי דוד אתמוהי קא מתמה,על לבית הכסא אתא דרקונא שמטיה לכרכשיה ונח נפשיה אמר הואיל ואיתרחיש לי ניסא הא זימנא אישבקינהו שבקינהו ואזל איזדקור ואכלו ושתו ואדליקו שרגי עד דאיתחזי בליונא דגושפנקא ברחוק מילא אמר מיחדא קא חדו בי יהודאי הדר אתא עלייהו,א"ר אסי תלת מאה אלפי שליפי סייפא עיילו לטור. מלכא וקטלו בה תלתא יומי ותלתא לילוותא ובהך גיסא הלולי וחנגי ולא הוו ידעי הני בהני,(איכה ב, ב) בלע ה' ולא חמל את כל נאות יעקב כי אתא רבין אמר רבי יוחנן אלו ששים רבוא עיירות שהיו לו לינאי המלך בהר המלך דאמר רב יהודה אמר רב אסי ששים רבוא עיירות היו לו לינאי המלך בהר המלך וכל אחת ואחת היו בה כיוצאי מצרים חוץ משלש שהיו בהן כפלים כיוצאי מצרים,אלו הן כפר ביש כפר שיחליים כפר דכריא כפר ביש דלא יהבי ביתא לאושפיזא כפר שיחליים שהיתה פרנסתן מן שחליים כפר דכריא אמר רבי יוחנן שהיו נשותיהן יולדות זכרים תחלה ויולדות נקבה באחרונה ופוסקות,אמר עולא לדידי חזי לי ההוא אתרא ואפילו שיתין ריבוותא קני לא מחזיק אמר ליה ההוא צדוקי לרבי חנינא שקורי משקריתו אמר ליה (ירמיהו ג, יט) ארץ צבי כתיב בה מה צבי זה אין עורו מחזיק את בשרו אף ארץ ישראל בזמן שיושבין עליה רווחא ובזמן שאין יושבין עליה גמדא,רב מניומי בר חלקיה ורב חלקיה בר טוביה ורב הונא בר חייא הוו יתבי גבי הדדי אמרי אי איכא דשמיע ליה מילתא מכפר סכניא של מצרים לימא,פתח חד מינייהו ואמר מעשה בארוס וארוסתו שנשבו לבין העובדי כוכבים והשיאום זה לזה אמרה לו בבקשה ממך אל תגע בי שאין לי כתובה ממך ולא נגע בה עד יום מותו,וכשמת אמרה להן סיפדו לזה שפטפט ביצרו יותר מיוסף דאילו ביוסף לא הוה אלא חדא שעתא והאי כל יומא ויומא ואילו יוסף לאו בחדא מטה והאי בחדא מטה ואילו יוסף לאו אשתו והא אשתו,פתח אידך ואמר מעשה ועמדו ארבעים מודיות בדינר נחסר השער מודיא אחת ובדקו ומצאו אב ובנו שבאו על נערה מאורסה ביום הכפורים והביאום לבית דין וסקלום וחזר השער למקומו,פתח אידך ואמר מעשה באדם אחד שנתן עיניו באשתו לגרשה והיתה כתובתה מרובה מה עשה הלך וזימן את שושביניו והאכילן והשקן שיכרן והשכיבן על מיטה אחת והביא לובן ביצה והטיל ביניהן והעמיד להן עדים ובא לבית דין,היה שם זקן אחד מתלמידי שמאי הזקן ובבא בן בוטא שמו אמר להן כך מקובלני משמאי הזקן לובן ביצה סולד מן האור ושכבת זרע דוחה מן האור בדקו ומצאו כדבריו והביאוהו לב"ד והלקוהו והגבוהו כתובתה ממנו,א"ל אביי לרב יוסף ומאחר דהוו צדיקים כולי האי מאי טעמא איענוש א"ל משום דלא איאבול על ירושלים דכתיב (ישעיהו סו, י) שמחו את ירושלם וגילו בה כל אוהביה שישו אתה משוש כל המתאבלים עליה:,אשקא דריספק חריב ביתר דהוו נהיגי כי הוה מתיליד ינוקא שתלי ארזא ינוקתא שתלי תורניתא וכי הוו מינסבי קייצי להו ועבדו גננא יומא חד הוה קא חלפא ברתיה דקיסר אתבר שקא דריספק קצו ארזא ועיילו לה אתו נפול עלייהו מחונהו אתו אמרו ליה לקיסר מרדו בך יהודאי אתא עלייהו:,(איכה ב, ג) גדע בחרי אף כל קרן ישראל א"ר זירא א"ר אבהו א"ר יוחנן אלו שמונים [אלף] קרני מלחמה שנכנסו לכרך ביתר בשעה שלכדוה והרגו בה אנשים ונשים וטף עד שהלך דמן ונפל לים הגדול שמא תאמר קרובה היתה רחוקה היתה מיל,תניא רבי אליעזר הגדול אומר שני נחלים יש בבקעת ידים אחד מושך אילך ואחד מושך אילך ושיערו חכמים שני חלקים מים ואחד דם במתניתא תנא שבע שנים בצרו עובדי כוכבים את כרמיהן מדמן של ישראל בלא זבל | 57a. bThat which he decreed against himself,as he undergoes the following: bEvery day his ashes are gathered, and they judge him, and they burn him, and they scatter him over the seven seas. /b,Onkelos then bwent and raised Balaamfrom the grave bthrough necromancy. He said to him: Who ismost bimportant in that worldwhere you are now? Balaam bsaid to him: The Jewish people.Onkelos asked him: bShould Ithen battachmyself bto themhere in this world? Balaam bsaid to him: You shall not seek their peace or their welfare all the days(see Deuteronomy 23:7). Onkelos bsaid to him: What is the punishment of that man,a euphemism for Balaam himself, in the next world? Balaam bsaid to him:He is cooked bin boiling semen,as he caused Israel to engage in licentious behavior with the daughters of Moab.,Onkelos then bwentand braised Jesus the Nazarenefrom the grave bthrough necromancy.Onkelos bsaid to him: Who ismost bimportant in that worldwhere you are now? Jesus bsaid to him: The Jewish people.Onkelos asked him: bShould Ithen battachmyself bto themin this world? Jesus bsaid to him: Their welfare you shall seek, their misfortune you shall not seek,for banyone who touches them isregarded bas if he were touching the apple of his eye(see Zechariah 2:12).,Onkelos bsaid to him: What is the punishment of that man,a euphemism for Jesus himself, in the next world? Jesus bsaid to him:He is punished bwith boiling excrement. As the Master said: Anyone who mocks the words of the Sages will be sentenced to boiling excrement.And this was his sin, as he mocked the words of the Sages. The Gemara comments: bComeand bsee the difference between the sinners of Israel and the prophets of the nations of the world.As Balaam, who was a prophet, wished Israel harm, whereas Jesus the Nazarene, who was a Jewish sinner, sought their well-being.,To conclude the story of Kamtza and bar Kamtza and the destruction of Jerusalem, the Gemara cites a ibaraita /i. It bis taught: Rabbi Elazar says: Come and see how great is the power of shame, for the Holy One, Blessed be He, assisted bar Kamtza,who had been humiliated, banddue to this humiliation and shame bHe destroyed His Temple and burned His Sanctuary. /b,§ It was previously mentioned (55b) that the place known as bthe King’s Mountain [ iTur Malka /i] was destroyed on account of a rooster and a hen.The details of what happened are as follows: bIt was customaryin that place bthat when they would lead a bride and groomto their wedding, bthey would take out a rooster and a hen before them,as if bto sayin the manner of a good omen: bBe fruitful and multiply like chickens. /b, bOne day a troop [ igunda /i] of Romansoldiers bpassed bythere while a wedding was taking place band tookthe rooster and hen bfrom them.The residents of the city bfell upon them and beat them.The soldiers bcame and said to the emperor: The Jews have rebelled against you.The emperor then bcame against themin war. Among the residents of the King’s Mountain bthere was a certain mannamed bbar Deroma who could jumpthe distance of ba imil /i, and he killedmany of the Romans, who were powerless to stand up against him. bThe emperorthen btook his crown and set it on the groundas a sign of mourning. bHe said: Master of the Universe, if it is pleasing to You, do not give over that man,a euphemism for himself, band his kingdom into the hands ofonly bone man. /b,In the end it was the words issuing from bhisown bmouththat bcaused bar Deroma to stumble, as he utteredthis verse in complaint against God: b“Have You not rejected us, O God, so that You go not forth, O God, with our hosts?”(Psalms 60:12). The Gemara asks: But did not bDavid also say this?The Gemara answers: bDavid utteredthese words bas a question,wondering whether they were true, whereas bar Deroma pronounced them as a statement of fact.,The Gemara recounts what happened to bar Deroma: bHe entered an outhouse, a snake cameand beviscerated him, and he died.The emperor bsaid: Since a miracle was performed for me,as I had no part in bar Deroma’s death, bI will letthe rest of the people bbe this timeand take no further action against them. bHe let them be and wenton his way. bThey leaptabout, bate, drank, and litso many bcandlesin celebration bthat the image [ ibilyona /i]imprinted bon a seal [ igushpanka /i] was visible from a distance of a imil /i.The emperor then bsaid: The Jews are rejoicing over me.So bhe went backand bcame against them. /b, bRav Asi says: Three hundred thousand men with drawn swords entered the King’s Mountain and massacredits inhabitants bfor three days and three nights. Andat the same time bonthe other bsideof the mountain, bweddings andother bfestivitiescontinued to be celebrated, band they did not know about each other,owing to the enormous size of the place.,§ Concerning the verse: b“The Lord has swallowed up without pity all the habitations of Jacob”(Lamentations 2:2), it is related that bwhen Ravin camefrom Eretz Yisrael to Babylonia bhesaid that bRabbi Yoḥa says: Thisis referring to the bsix hundred thousand citiesthat bKing Yannai had in the King’s Mountain.As bRav Yehuda saysthat bRav Asi says: King Yannai had six hundred thousand cities in the King’s Mountain, and each of themhad a population as great basthe number of bthose who left Egypt, except for threeof those cities, the population of which bwas doublethe number of bthose who left Egypt. /b, bTheseare bthosethree cities: bKefar Bish, Kefar Shiḥalayim, and Kefar Dikhrayya.The Gemara explains the meaning of these place-names. bKefar Bish,Evil Town, was called by that name because its inhabitants bwould not opentheir bhouses to guests. Kefar Shiḥalayimwas referred to by that name because btheir livelihood wasderived bfromthe cultivation of bcress [ ishaḥalayim /i].As for bKefar Dikhrayya,Town of Males, bRabbi Yoḥa says: Their women would first give birth to boys, and afterward give birth to girls, andthen bthey would stophaving children., bUlla said: I myself saw that place, and it could not hold even six hundred thousand reeds,all the more so that number of people. bA certain heretic said to Rabbi Ḥanina: You liewith your exorbitant exaggerations. Rabbi Ḥanina bsaid to him: With regard toEretz Yisrael bit is written: Land of the deer(see Jeremiah 3:19). bJust as the skin of a deer cannot hold its flesh,for after the animal is skinned, its hide shrinks, bso too,with regard to bEretz Yisrael, when it is settled, it expands, but when it is not settled, it contracts.This explains how a place that is so small today could have been so highly populated prior to the Temple’s destruction.,§ The Gemara relates that bRav Minyumi bar Ḥilkiya, Rav Ḥilkiya bar Toviya, and Rav Huna bar Ḥiyya wereonce bsitting together. They said: If there is someone who has heard anything about Kefar Sekhanya of Egypt,which was in that region, blet him relateit., bOne of them beganthe discussion band said:There was ban incident involving a betrothed man and womanfrom there bwho were taken captive by gentiles andthe latter bmarried them off to each other.The woman bsaid tothe man: bPlease do not touch me, as I do not have a marriage contract from you,and it is prohibited for us to live together without one. bAnd untilthe day of bhis deaththe man bdid not touchthe woman., bAnd when he diedwithout having touched her, the woman bsaid tothe Sages: bEulogize thisman bwho conquered [ ishepitpet /i] his passion [ ibeyitzro /i] more than Joseph. Asin the case of bJoseph it was only for a short timethat he had to overpower his inclination and resist Potiphar’s wife (see Genesis, chapter 39), bwhereas thisman struggled with his passion beach and every day.Furthermore, bJosephwas bnot in one bedwith Potiphar’s wife, bwhereas thisman was bin one bedwith his wife. In addition, with bJosephthe woman was bnot his wife, whereaswith bthisman she was bhis wife,as she was already betrothed to him., bAnotherSage bbeganhis remarks band said: It once happened thatthe market price of bforty ise’a /iof grain bstood at one dinar.And then bthe rate went down one ise’a[ imodeya /i],so that only thirty-nine ise’awere sold for a dinar. bAnd they checkedto see what sin had caused this, band they found a father and son who had engaged in sexual intercourse with a betrothed young woman on Yom Kippur. They broughtthe offenders bto court and stoned them, and the rate returned to itsformer blevel. /b,Yet banotherSage bbeganhis remarks band said:There was ban incidentthere binvolving a man who set his eyes upon his wife to divorce her, but her marriage contract was largeand he wished to avoid having to pay it. bWhat did he do? He went and invited his friends, gave them food and drink, made them drunk, and layhis friends and his wife bin one bed. Hethen bbrought the white of an egg,which has the appearance of semen, band placed iton the sheet bbetween them. Hethen bstood witnesses over themso that they could offer testimony, band went to courtclaiming that his wife had committed adultery., bA certain Elder of the disciples of Shammai the Elder was there, and Bava ben Butawas bhis name. He said to them: This isthe tradition that bI received from Shammai the Elder: Egg whiteon a bedsheet bcontractsand hardens when heated bby fire, whereas semen is absorbedinto the sheet bby the fire. They checkedthe matter band found in accordance with his statementthat the substance on the sheet was not semen but egg white. bTheythen bbroughtthe husband bto court, administered lashes to him, and made him payhis wife’s bmarriage contractin full., bAbaye said to Rav Yosef: But sincethose in the city bwere so righteous, what is the reason that they were punishedand destroyed? Rav Yosef bsaid to him:It is bbecause they did not mourn for Jerusalem, as it is written: “Rejoice with Jerusalem, and be glad with her, all you that love her, rejoice with joy with her, all you that did mourn for her”(Isaiah 66:10). The verse teaches that one who mourns for Jerusalem will rejoice in its rebuilding, and one who fails to mourn for Jerusalem is destroyed.,§ It was stated earlier that the city of bBeitar was destroyed on account of a shaft from a carriage.The Gemara explains that bit was customaryin Beitar that bwhen a boy was born they would plant a cedartree and when ba girlwas born they bwould plant a cypress [ itornita /i]. And when they wouldlater bmarryeach other bthey would cutdown these trees band constructa wedding bcanopyfor them with their branches. bOne day the emperor’s daughter passed bythere and bthe shaft of the carriagein which she was riding bbroke.Her attendants bchopped down a cedarfrom among those trees band brought it to her.Owing to the importance that they attached to their custom, the residents of Beitar bcameand bfell upon them and beat them.The attendants bcameand bsaid to the emperor: The Jews have rebelled against you.The emperor then bcame against themin war.,It was in connection with the war that ensued that the Sages expounded the following verse: b“He has cut off in His fierce anger all the horn of Israel”(Lamentations 2:3). bRabbi Zeira saysthat bRabbi Abbahu saysthat bRabbi Yoḥa says: These are the eighty thousandofficers bearing bbattle trumpetsin their hands, bwho entered the city of Beitar whenthe enemy btook it and killed men, women, and children until their blood flowed into the Great Sea. Lest you saythat the city bwas closeto the sea, know that bit was a imilaway. /b, bIt issimilarly btaughtin a ibaraitathat bRabbi Eliezer the Great says: There are two rivers in the Yadayim Valleyin that region, bone flowing one way and one flowing the other way. And the Sages estimatedthat in the aftermath of this war these rivers were filled with btwo parts water to one part blood.Likewise, bit was taught in a ibaraita /i: For seven years the gentiles harvested their vineyardsthat had been soaked bwith the blood of Israel withoutrequiring any additional bfertilizer. /b |
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23. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 103a. בגלל מנשה דלא עבד תשובה,א"ר יוחנן כל האומר מנשה אין לו חלק לעוה"ב מרפה ידיהן של בעלי תשובה דתני תנא קמיה דר' יוחנן מנשה עשה תשובה (ל) שלשים ושלש שנים דכתיב (מלכים ב כא, א) בן שתים עשרה שנה מנשה במלכו וחמשים וחמש שנה מלך בירושלים ויעש (הרע) [אשרה] כאשר עשה אחאב מלך ישראל כמה מלך אחאב עשרין ותרתין שנין מנשה כמה מלך חמשים וחמש דל מינייהו עשרים ותרתין פשו להו תלתין ותלת,א"ר יוחנן משום רשב"י מאי דכתי' (דברי הימים ב לג, יג) וישמע אליו ויחתר לו ויעתר לו מיבעי ליה מלמד שעשה לו הקב"ה כמין מחתרת ברקיע כדי לקבלו בתשובה מפני מדת הדין,וא"ר יוחנן משום רשב"י מאי דכתיב (ירמיהו כו, א) בראשית ממלכות יהויקים בן יאשיהו וכתיב (ירמיהו כח, א) בראשית ממלכת צדקיה וכי עד האידנא לא הוו מלכי,אלא בקש הקב"ה להחזיר את העולם כולו לתוהו ובוהו בשביל יהויקים נסתכל בדורו ונתקררה דעתו,בקש הקב"ה להחזיר את העולם כולו לתוהו ובוהו בשביל דורו של צדקיה נסתכל בצדקיה ונתקררה דעתו בצדקיה נמי כתיב (מלכים ב כד, ט) ויעש הרע בעיני ה' שהיה בידו למחות ולא מיחה,וא"ר יוחנן משום רשב"י מאי דכתיב (משלי כט, ט) איש חכם נשפט את איש אויל ורגז ושחק ואין נחת אמר הקב"ה כעסתי על אחז ונתתיו ביד מלכי דמשק זיבח וקיטר [לאלהיהם] שנאמר (דברי הימים ב כח, כג) ויזבח לאלהי דרמשק המכים בו ויאמר [כי] אלהי מלכי ארם הם מעזרים אותם להם אזבח ויעזרוני והם היו [לו] להכשילו ולכל ישראל,שחקתי עם אמציה ונתתי מלכי אדום בידו הביא אלהיהם והשתחוה להם שנאמר (דברי הימים ב כה, יד) ויהי אחרי (כן) בא אמציה מהכות את אדומים ויבא את אלהי בני שעיר ויעמידם [לו] לאלהים ולפניהם ישתחוה ולהם יקטר אמר רב פפא היינו דאמרי אינשי בכיי ליה למר דלא ידע חייכי למר דלא ידע ווי ליה למר דלא ידע בין טב לביש,(ירמיהו לט, ג) ויבאו כל [שרי] מלך בבל (ויבאו) [וישבו] בשער התוך א"ר יוחנן משום רשב"י מקום שמחתכין בו הלכות אמר רב פפא היינו דאמרי אינשי באתרא דמריה תלא ליה זייניה תמן קולבא רעיא קולתיה תלא,(סימן על שדה בתים לא תאונה),אמר רב חסדא אמר רבי ירמיה בר אבא מאי דכתיב (משלי כד, ל) על שדה איש עצל עברתי ועל כרם אדם חסר לב והנה עלה כולו קמשונים כסו פניו חרולים וגדר אבניו נהרסה על שדה איש עצל עברתי זה אחז ועל כרם אדם חסר לב זה מנשה והנה עלה כולו קמשונים זה אמון כסו פניו חרולים זה יהויקים וגדר אבניו נהרסה זה צדקיהו שנחרב בית המקדש בימיו,ואמר רב חסדא אמר רבי ירמיה בר אבא ארבע כיתות אין מקבלות פני שכינה כת לצים כת שקרנים כת חניפים כת מספרי לשון הרע כת לצים דכתיב (הושע ז, ה) משך ידו את לוצצים כת שקרנים דכתיב (תהלים קא, ז) דובר שקרים לא יכון לנגד עיני כת חניפים דכתיב (איוב יג, טז) כי לא לפניו חנף יבוא כת מספרי לשון הרע דכתיב (תהלים ה, ה) כי לא אל חפץ רשע אתה לא יגורך רע צדיק אתה ולא יהיה במגורך רע,ואמר רב חסדא אמר רבי ירמיה בר אבא מאי דכתיב (תהלים צא, י) לא תאונה אליך רעה ונגע לא יקרב באהלך לא תאונה אליך רעה שלא ישלוט) בהן יצר הרע ונגע לא יקרב באהלך שלא תמצא אשתך ספק נדה בשעה שתבא מן הדרך,דבר אחר לא תאונה אליך רעה שלא יבעתוך חלומות רעים והרהורים רעים ונגע לא יקרב באהלך שלא יהא לך בן או תלמיד שמקדיח תבשילו ברבים [כגון ישו הנוצרי],עד כאן ברכו אביו מכאן ואילך ברכתו אמו (תהלים צא, יא) כי מלאכיו יצוה לך לשמרך בכל דרכיך על כפים ישאונך וגו' על שחל ופתן תדרוך וגו',עד כאן ברכתו אמו מכאן ואילך ברכתו שמים | 103a. b“on account of Manasseh”means bbecause he did not repent,and the people followed in his footsteps., bRabbi Yoḥa says: Anyone who saysthat bManasseh has no share in the World-to-Come discourages penitents,as Manasseh repented and according to them is nevertheless excluded from the World-to-Come. bAsthe itannataughta ibaraita bbefore Rabbi Yoḥa: Manasseh repented for thirty-three years, as it is written: “Manasseh was twelve years old when he began to reign, and he reigned fifty-five years in Jerusalem…And he did that which was evil…And he made an iashera /i, as did Ahab king of Israel”(II Kings 21:1–3). bHow manyyears bdid Ahab reign?He reigned btwenty-two years. How manyyears bdid Manasseh reign?He reigned bfifty-fiveyears. bDeduct from themthe btwenty-twoyears during which he performed evil like Ahab, and bthirty-threeyears bremain for himto have repented., bRabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: Whatis the meaning of that bwhich is written: “And he prayed to Him; and He made an opening for him”(II Chronicles 33:13)? Instead: bAnd He received his entreaty, should have beenwritten. Rather, this bteaches that the Holy One, Blessed be He, crafted for him a type of opening in Heaven in order to accept him in repentance.It was necessary for Manasseh to enter the World-to-Come in a clandestine manner, bdue to the attribute of justicethat sought to prevent his entry by claiming that his sentence was irreversible.,§ bAnd Rabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: Whatis the meaning of that bwhich is written: “In the beginning of the reign of Jehoiakim, son of Josiah”(Jeremiah 26:1), band it is written: “In the beginning of the reign of Zedekiah”(Jeremiah 28:1). bBut is it sothat buntil now there were no kings?Why did the prophet use the term “in the beginning” exclusively with regard to these two kings, as opposed to: During the first year of his reign, or a similar formulation?, bRather,the reason for the unusual formulation is that bthe Holy One, Blessed be He, sought to restore the entire world to chaos and void,as it was in the beginning before Creation, bon account of Jehoiakimthe wicked; but bHe observedJehoiakim’s bgeneration,which included the righteous who had not yet been exiled to Babylonia, band His mind was set at ease.The term “in the beginning” is used to signify that it is as though the world had been created anew.,Likewise, bthe Holy One, Blessed be He, sought to restore the entire world to chaos and void,as it was in the beginning before Creation, bon account of the generation of Zedekiah,as only the wicked remained after the exile of the righteous; but bHe observed Zedekiah and His mind was set at ease.The Gemara asks: bWith regard to Zedekiah it is also written: “And he did evil in the eyes of the Lord”(II Kings 24:19); why was God’s mind set at ease? The Gemara answers: Zedekiah was not wicked; rather, bhe hadit bin his power to rebukethe people of his generation band he did not rebukethem. Therefore, their sins are attributed to him., bAnd Rabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: Whatis the meaning of that bwhich is written: “If a wise man contends with a foolish man, whether he is angry or laughs, there is no rest”(Proverbs 29:9)? bThe Holy One, Blessed be He, said: I was angry with Ahaz and I delivered him into the hand of the kings of Damascus. Hethen bsacrificedofferings band burnedincense bto their gods, as it is stated: “He sacrificed to the gods of Damascus that smote him; and he said: Because the gods of the kings of Aram help them, I will sacrifice to them, and they will help me. But they were the ruin of him, and of all Israel”(II Chronicles 28:23). When the Holy One, Blessed be He, was angry with Israel and caused them to lose a war to prompt them to repent of their sins, their response was to worship idols., bI smiled upon Amaziah and I delivered the kings of Edom into his hand.In response, bhe brought their gods and bowed to them, as it is stated: “And it came to pass after Amaziah came from striking the Edomites, that he brought the gods of the children of Seir and set them up to be his gods and prostrated himself before them, and burned incense to them”(II Chronicles 25:14). The response to victory in war was the same, idol worship. They are incorrigible. bRav Pappa saysthat bthisis in accordance with the adage bthat people say: I cried for the master and he did not know, I smiled for the master and he did not know; woe unto the master who does not knowthe distinction bbetween good and bad.The Jewish people also resorted to idol worship both when God rewarded them and when He afflicted them.,With regard to the verse: b“And all the princes of the king of Babylonia came in and sat in the middle gate [ isha’ar hattavekh /i]”(Jeremiah 39:3), bRabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: iSha’ar hattavekhwas bthe place in which theywould bdecide [ imeḥattekhin /i] ihalakhot /i. Rav Pappa saysthat bthisis in accordance with the adage bthat people say: In the place that the masterof the house bhangs his weapons, there the despicable shepherd hangs his jug.In the place where the Sanhedrin convened, Nebuchadnezzar the wicked and his princes now assemble.,§ The Gemara cites ba mnemonicfor the following statements that Rav Ḥisda said that Rabbi Yirmeya bar Abba said: bBy the field, houses, shall not befall. /b, bRav Ḥisda saysthat bRabbi Yirmeya bar Abba says: Whatis the meaning of that bwhich is written: “I passed by the field of an indolent man, and by the vineyard of a man void of understanding; and behold, it was overgrown with thistles, and its surface was covered with nettles, and its stone wall was broken”(Proverbs 24:30–31)? The verse describes the spiritual and political decline of the kings of Judea. b“I passed by the field of an indolent man”; thisis a reference to bAhaz. “And by the vineyard of a man void of understanding”; thisis a reference to bManasseh. “And behold, it was overgrown with thistles”; thisis a reference to bAmon. “And its surface was covered with nettles”; thisis a reference to bJehoiakim. “And its stone wall was broken”; thisis a reference to bZedekiah, in whose days the Temple was destroyed. /b,Apropos the previous statement, the Gemara cites an additional statement. bAnd Rav Ḥisda saysthat bRabbi Yirmeya bar Abba saysthat bfour groups do not receive the Divine Presence:This pertains to bthe group of cynics, the group of liars, the group of flatterers,and bthe group of slanderers.This pertains to bthe group of cynics, as it is written: “He withdrew His hand with cynics”(Hosea 7:5), indicating that God distanced Himself from them. This pertains to bthe group of liars, as it is written: “He that speaks falsehoods shall not be established before My eyes”(Psalms 101:7). This pertains to bthe group of flatterers, as it is written: “That a flatterer shall not come before Him”(Job 13:16). This pertains to bthe group of slanderers, as it is stated: “For You are not a God who desires wickedness; evil shall not dwell with You”(Psalms 5:5), which means: bYou are righteous, and there will be noform of bevil in Your dwelling. /b, bAnd Rav Ḥisda saysthat bRabbi Yirmeya bar Abba says: Whatis the meaning of that bwhich is written: “No evil shall befall you, nor shall any plague come near your tent”(Psalms 91:10)? b“No evil shall befall you”means bthat the evil inclination shall not dominate them. “Nor shall any plague come near your tent”means bthat you will never find your wifein a state of buncertaintywhether she has the halakhic status of ba menstruating woman when you return from a journey.After a period of separation, when a husband desires his wife, her uncertain status may prove more frustrating than a situation where the prohibition is clear-cut., bAlternatively,the phrase b“no evil shall befall you”means bthat you will be frightened neither by bad dreams nor by evil thoughts. “Nor shall any plague come near your tent”means bthat you will not have a child or student who overcooks his food in public,i.e., sins in public and causes others to sin, bsuch asin the well-known case of bJesus the Nazarene. /b, bUntil this pointin the psalm, Solomon’s bfather,David, bblessed him,as these are blessings appropriate for a father to bless his son. bFrom thispoint bforward, his mother blessed him,as these are blessings appropriate for a mother to bless her son. b“For he shall order His angels to preserve you in all your ways. They shall bear you on their hands,lest they dash your foot against a stone. bYou shall tread upon the lion and the adder;the young lion and the crocodile shall you trample under foot” (Psalms 91:11–13)., bUntil this pointin the psalm, bhis mother blessed him. From thispoint bforward,God in bHeaven blessed him,as the psalm proceeds to refer to God in the first person, as though speaking in His name: |
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24. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE)
| 27b. וחלקום והעמידום על עשרים וארבעה בללום ונתנום בקלפי בא ידעיה ונטל חלקו וחלק חבריו שש בא [חרים] ונטל חלקו וחלק חבריו שש וכן פשחור וכן אימר,וכן התנו נביאים שביניהם שאפי' (יהוידיב) ראש משמרת עולה לא ידחה ידעיה ממקומו אלא ידעיה עיקר (ויהוידיב) טפל לו:,וישראל שבאותו משמר מתכנסין בעריהן וקורין במעשה בראשית: מנהני מילי א"ר יעקב בר אחא אמר רב אסי אלמלא מעמדות לא נתקיימו שמים וארץ שנאמר (בראשית טו, ב) ויאמר ה' אלהים במה אדע כי אירשנה,אמר אברהם רבש"ע שמא ישראל חוטאין לפניך אתה עושה להם כדור המבול וכדור הפלגה א"ל לאו אמר לפניו רבש"ע הודיעני במה אירשנה א"ל (בראשית טו, ט) קחה לי עגלה משולשת ועז משולשת וגו',אמר לפניו רבש"ע תינח בזמן שבית המקדש קיים בזמן שאין בית המקדש קיים מה תהא עליהם אמר לו כבר תקנתי להם סדר קרבנות בזמן שקוראין בהן לפני מעלה אני עליהם כאילו הקריבום לפני ואני מוחל להם על כל עונותיהם,ת"ר אנשי משמר היו מתפללין על קרבן אחיהם שיתקבל ברצון ואנשי מעמד מתכנסין לבית הכנסת ויושבין ד' תעניות בשני בשבת בשלישי ברביעי ובחמישי בשני על יורדי הים בשלישי על הולכי מדברות,ברביעי על אסכרא שלא תיפול על התינוקות בחמישי על עוברות ומיניקות עוברות שלא יפילו מיניקות שיניקו את בניהם ובערב שבת לא היו מתענין מפני כבוד השבת ק"ו בשבת עצמה,באחד בשבת מ"ט לא אמר ר' יוחנן מפני הנוצרים ר' שמואל בר נחמני אמר מפני שהוא שלישי ליצירה,ריש לקיש אמר מפני נשמה יתירה דאמר ריש לקיש נשמה יתירה ניתנה בו באדם בע"ש במוצאי שבת נוטלין אותה ממנו שנאמר (שמות לא, יז) שבת וינפש כיון ששבת וי אבדה נפש:,ביום הראשון בראשית ויהי רקיע: תנא בראשית בשנים יהי רקיע באחד בשלמא יהי רקיע באחד תלתא פסוקי הוו אלא בראשית בשנים (מ"ט) ה' פסוקי הויין (ותנן) הקורא בתורה אל יפחות מג' פסוקים,רב אמר דולג ושמואל אמר פוסק ורב דאמר דולג מ"ט לא אמר פוסק קסבר כל פסוקא דלא פסקיה משה אנן לא פסקינן ליה,ושמואל אמר פוסק ומי פסקינן והאמר רבי חנינא קרא צער גדול היה לי אצל ר' חנינא הגדול ולא התיר לי לפסוק אלא לתינוקות של בית רבן הואיל ולהתלמד עשוין ושמואל התם טעמא מאי משום דלא אפשר הכא נמי לא אפשר,ושמואל אמר פוסק מ"ט לא אמר דולג גזירה משום הנכנסין וגזירה משום היוצאין,מיתיבי פרשה של ששה פסוקים קורין אותה בשנים ושל חמשה [ביחיד ואם] הראשון קורא ג' השני קורא שנים מפרשה זו ואחד מפרשה אחרת וי"א ג' לפי שאין מתחילין בפרשה פחות משלשה פסוקין,למ"ד דולג לידלוג ולמאן דאמר פוסק ליפסוק שאני התם | 27b. band divided them and established them as twenty-fourwatches. They achieved this by writing the names of these new twenty-four watches on pieces of paper, bmixing them up, and putting them in a receptacle [ ikalfei /i]from which lots were drawn. A representative from the family of bJedaiah came and drew his portion and the lot offive botherwatches, for a total of bsix. Harim came andalso bdrew his portion and the lot offive botherwatches, a total of bsix. And likewise Pashhur, and likewise Immer. /b, bAnd likewise the prophets among them stipulated that evenif the descendants of bJehoiarib, whooriginally bheaded the priestly watches, ascendedto Eretz Yisrael, bJedaiah would not be demoted from its placeas the first of the watches. Rather, the watch of bJedaiahwould retain bprecedence, and Jehoiaribwould be bsubordinate to it. /b,§ The mishna taught: bAnd the Israelites of that priestly watch assembled in their towns and read the act of Creation.The Gemara asks: bFrom where is this matter,that they must read this specific portion, derived? bRabbi Ya’akov bar Aḥa saidthat bRav Asi said: Were it not forthe bnon-priestly watchesand the Temple service, bheaven and earth would not continue to exist, as it is stated: “And he said: Lord God, by what shall I know that I shall inherit it?”(Genesis 15:8).,The Gemara explains this verse. bAbraham said: Master of the Universe, perhaps the Jewswill bsin before You.Will bYou treat them asYou did bthe generation of the flood and the generation of the dispersion,and destroy them? God bsaid to him: No.Abraham bsaid beforeGod: bMaster of the Universe, tell me, with what shall I inherit it?How can my descendants ensure that You will maintain the world? God bsaid toAbraham: b“Take for Me a three-year-old heifer, and a three-year-old goat,and a three-year-old ram, and a turtledove, and a young pigeon” (Genesis 15:9). God was alluding to the offerings, in whose merit the Jewish people, and through them the entire world, will be spared divine punishment.,Abraham bsaid beforeGod: bMaster of the Universe,this bworks out well when the Temple is standing,but bwhen the Temple is not standing, what will become of them?God bsaid to him: I have already enacted for them the order of offerings. When they read them before Me, I will ascribe themcredit bas though they had sacrificed them before Me and I will pardon them for all their transgressions.Since the offerings ensure the continued existence of the Jewish people and the rest of the world, the act of Creation is read in their honor.,§ bThe Sages taught: The members of the priestly watch would pray for the offerings of their brothers,the daily offering, bthat it should be accepted with favor. Andmeanwhile, bthe members ofthe bnon-priestly watchremained in their towns and would bassemble in the synagogue and observe four fasts: On Monday ofthat bweek, on Tuesday, on Wednesday, and on Thursday. On Mondaythey would fast bfor seafarers,that they should be rescued from danger, as the sea was created on Monday. bOn Tuesdaythey would fast bfor those who walk in the desert,as the dry land was created on Tuesday., bOn Wednesdaythey would fast bover croup, that it should not befall the children,as on the fourth day the bodies of light [ ime’orot /i] were created, a textual allusion to curses [ ime’erot /i]. bOn Thursdaythey would fast bfor pregt women and nursing women,as living beings were first created on this day. For bpregt womenthey would fast bthat they should not miscarry,while for bnursing womenthey would fast bthat theyshould be able to bnurse their childrenproperly. bAnd on Shabbat eve they would not fast, in deference to Shabbat,and ia fortiori /ithey would not fast bon Shabbat itself. /b,The Gemara asks: bWhat is the reasonthat they would bnotfast bon Sunday? Rabbi Yoḥa said: Due to the Christians,as Sunday is their day of rest, and they would claim that even the Jews ascribe significance to their special day. bRabbi Shmuel bar Naḥmani said: Because it is the third day after the creationof man, who was created on Friday, and the third day of recovery from a wound or sickness, in this case one’s very creation, is considered the most painful., bReish Lakish said:They would not fast on Sunday bdue to the added soul, as Reish Lakish said: An added soul is given to man on Shabbat eve,and bat the conclusion of Shabbat it is removed it from him, as it is stated: “He ceased from work and rested[ivayinafash/b]” (Exodus 31:17), which he expounds as follows: bSince one has restedand Shabbat has passed, bwoe for the soul [ ivai nefesh /i]that is blost,the added soul that each individual relinquishes. Consequently, one is still weak from this loss on Sunday.,The mishna taught that bon Sundaythey would read the portions starting with: b“In the beginning”(Genesis 1:1–5) band “Let there be a firmament”(Genesis 1:6–8). It bis taughtin a ibaraita /i: The section: b“In the beginning”is read bby twopeople, while b“Let there be a firmament”is read bby one.The Gemara asks: bGranted,the passage b“Let there be a firmament”is read bby oneindividual, as bit is three verseslong, and one who is called to the Torah reads at least three verses. bHowever, what is the reasonthat the section b“In the beginning”is read bby twoindividuals? It is five verses long, band it is taughtin a mishna ( iMegilla22a): bOne who reads from the Torahmay bnotread bfewer than three verses.How, then, are five verses read by two individuals?,The Gemara cites two answers. bRav said:The first reader reads the first three verses, and the second reader brepeatsthe last verse read by the first, and continues with the final two verses. bAnd Shmuel said:They bsplitthe middle verse into two, so that each of the pair reads half of it. The Gemara asks: bAndwith regard to bRav, who saidthat one brepeats, what is the reasonthat bhe did not saythey should bsplita verse? The Gemara answers that Rav bmaintainsthat with regard to bany verse that was not divided by Moses, we do not divide it. /b, bAnd Shmuel saidthat one bsplitsthe middle verse into two. The Gemara asks: bAnd may one splita single verse? bBut didn’t Rabbi Ḥanina Kara,the Bible expert, who taught the Bible to schoolchildren, bsay: I had great trouble with Rabbi Ḥanina the Greatwhen I asked him this question, band he permitted me to splitlong verses into two bonly forthe benefit of bschoolchildren, since it is performed tohelp them blearn. And Shmuelcan respond that bwhat is the reason there,in the case of schoolchildren, that it is permitted to split verses? bBecause it is not possibleto proceed in any other way. bHere too, it is not possiblefor two people to read five verses other than by splitting one of them into two.,The Gemara questions this last conclusion. bAnd Shmuel saidthat one bsplitsthe middle verse into two. bWhat is the reasonthat bhe did not saythat he brepeatsone of the verses, in accordance with the opinion of Rav? The Gemara explains: It is a rabbinic bdecree due to those who enterthe synagogue in the middle of the reading, and ba decree due to those who leavein the middle. If someone entered or exited in the middle of the reading and heard three full verses, he might think that one of the readers had read fewer than three full verses, which might lead him to conclude that it is permitted to read fewer than three verses.,The Gemara braises an objectionfrom a ibaraita /i: bA chapterconsisting bof six versesmay bbe read by twoindividuals, banda chapter bof fiveverses must be read bby one. And if the firstindividual breads threeverses from the five-verse chapter, bthe secondone reads the last btwoverses bof that chapter and onemore from banother chapter. And some saythat bthreeverses are read from the next chapter, bas one may not begin to read a chapterfor bfewer than three verses. /b,The Gemara explains the objection: bAccording to the one who saidthat they brepeatthe middle verse, bletthe second reader brepeata verse here as well. bAnd according to the one who saidthat they bsplita verse, here too, bletthem bsplitit. Apparently, the ibaraitacontradicts the opinions of both Rav and Shmuel. The Gemara answers: bIt is different there, /b |
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