1. Hebrew Bible, Genesis, 4.17, 5.18, 5.22, 5.24, 6.8-6.9, 17.1, 24.40, 48.15 (9th cent. BCE - 3rd cent. BCE)
| 4.17. וַיֵּדַע קַיִן אֶת־אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־חֲנוֹךְ וַיְהִי בֹּנֶה עִיר וַיִּקְרָא שֵׁם הָעִיר כְּשֵׁם בְּנוֹ חֲנוֹךְ׃ 5.18. וַיְחִי־יֶרֶד שְׁתַּיִם וְשִׁשִּׁים שָׁנָה וּמְאַת שָׁנָה וַיּוֹלֶד אֶת־חֲנוֹךְ׃ 5.22. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.24. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃ 6.8. וְנֹחַ מָצָא חֵן בְּעֵינֵי יְהוָה׃ 6.9. אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃ 17.1. זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל־זָכָר׃ 17.1. וַיְהִי אַבְרָם בֶּן־תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי־אֵל שַׁדַּי הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים׃ 48.15. וַיְבָרֶךְ אֶת־יוֹסֵף וַיֹּאמַר הָאֱלֹהִים אֲשֶׁר הִתְהַלְּכוּ אֲבֹתַי לְפָנָיו אַבְרָהָם וְיִצְחָק הָאֱלֹהִים הָרֹעֶה אֹתִי מֵעוֹדִי עַד־הַיּוֹם הַזֶּה׃ | 4.17. And Cain knew his wife; and she conceived, and bore Enoch; and he builded a city, and called the name of the city after the name of his son Enoch." 5.18. And Jared lived a hundred sixty and two years, and begot Enoch." 5.22. And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters." 5.24. And Enoch walked with God, and he was not; for God took him." 6.8. But Noah found grace in the eyes of the LORD." 6.9. These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God." 17.1. And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him: ‘I am God Almighty; walk before Me, and be thou wholehearted." 24.40. And he said unto me: The LORD, before whom I walk, will send His angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father’s house;" 48.15. And he blessed Joseph, and said: ‘The God before whom my fathers Abraham and Isaac did walk, the God who hath been my shepherd all my life long unto this day," |
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2. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
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3. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE)
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4. Philo of Alexandria, On The Life of Abraham, 52, 6-7, 5 (1st cent. BCE - 1st cent. CE)
| 5. for these men have been living and rational laws; and the lawgiver has magnified them for two reasons; first, because he was desirous to show that the injunctions which are thus given are not inconsistent with nature; and, secondly, that he might prove that it is not very difficult or laborious for those who wish to live according to the laws established in these books, since the earliest men easily and spontaneously obeyed the unwritten principle of legislation before any one of the particular laws were written down at all. So that a man may very properly say, that the written laws are nothing more than a memorial of the life of the ancients, tracing back in an antiquarian spirit, the actions and reasonings which they adopted; |
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5. Philo of Alexandria, On Husbandry, 54 (1st cent. BCE - 1st cent. CE)
| 54. But there is a very beautiful encouragement to equality contained in the song before mentioned; for in real truth, the man who appears to have everything else, and yet who is impatient under the authority of one master, is incomplete in his happiness, and is poor; but if a soul is governed by God, having that one and only thing on which all other things depend, it is very naturally in no need of other things, regarding not blind riches, but only such as are endowed with real and acute Sight. |
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6. Philo of Alexandria, On The Cherubim, 5-8, 4 (1st cent. BCE - 1st cent. CE)
| 4. And we must speak of the causes of her first flight, and then again of her second perpetual banishment. Before the names of the two were changed, that is to say, before they had been altered for the better as to the characteristics of their souls, and had been endowed with better dispositions, but while the name of the man was still Abram, or the sublime father, who delighted in the lofty philosophy which investigates the events which take place in the air, and the sublime nature of the beings which exist in heaven, which mathematical science claims for itself as the most excellent part of natural philosophy 4. from whence also that most designing of all things, namely pride, is implanted, which some persons admire and worship, dignifying and making much of vain opinions, with golden crowns and purple robes, and numbers of servants and chariots, on which those men who are looked upon as fortunate and happy are borne aloft, sometimes harnessing mules or horses to their chariots, and sometimes even men, who bear their burdens on their necks, through the excess of the insolence of their masters, weighed down in soul even before they faint in body. II. |
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7. Philo of Alexandria, On The Preliminary Studies, 108 (1st cent. BCE - 1st cent. CE)
| 108. This is remission and deliverance, this is complete freedom of the soul, shaking off the wanderings in which it wandered, and fleeing for a secure anchorage to the one nature which cannot wander, and which rises up to return to the lot which it formerly received when it had brilliant aspirations, and when it vigorously toiled in labours which had virtuous ends for their object. For then admiring it for its exertions, the holy scripture honoured it, giving it a most especial honour, and immortal inheritance, a place namely in the imperishable race. |
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8. Philo of Alexandria, On Flight And Finding, 157 (1st cent. BCE - 1st cent. CE)
| 157. Also the person who loves virtue seeks a goat by reason of his sins, but does not find one; for, already, as the sacred scripture tells us, "it has been Burnt." Now we must consider what is intimated under this figurative expression--how never to do any thing wrong is the peculiar attribute of God; and to repent is the part of a wise man. But this is very difficult and very hard to attain to. |
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9. Philo of Alexandria, On The Change of Names, 34-38, 19 (1st cent. BCE - 1st cent. CE)
| 19. for he thinks fit to be called the Lord and Master of bad men, but the God of those who are in a state of advancement and improvement; and of those which are the most excellent and the most perfect, both Lord and God at once. On which account, having made Pharaoh the very extreme instance of impiety, he has never once called himself his Lord or his God; but he calls the wise Moses so, for he says to him, "Behold I give thee as a god to Pharaoh." But he has in many passages of the sacred oracles delivered by him, called himself Lord. |
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10. Philo of Alexandria, On The Creation of The World, 137-141, 3, 136 (1st cent. BCE - 1st cent. CE)
| 136. But the original man, he who was created out of the clay, the primeval founder of all our race, appears to me to have been most excellent in both particulars, in both soul and body, and to have been very far superior to all the men of subsequent ages from his pre-eminent excellence in both parts. For he in truth was really good and perfect. And one may form a conjecture of the perfection of his bodily beauty from three considerations, the first of which is this: when the earth was now but lately formed by its separation from that abundant quantity of water which was called the sea, it happened that the materials out of which the things just created were formed were unmixed, uncorrupted, and pure; and the things made from this material were naturally free from all imperfection. |
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11. Philo of Alexandria, On The Posterity of Cain, 42-43, 41 (1st cent. BCE - 1st cent. CE)
| 41. We must therefore be aware that each of the aforesaid names, being interpreted, has a double signification; for Enoch, being interpreted, means, as I have already said, "thy grace," and Methusaleh means, the sending forth of death. Lamech, again means, humiliation. Now the expression, "Thy grace," is by some persons referred to the mind that is in us; and by more learned and sounder interpreters it is referred to the mind of other persons. |
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12. Philo of Alexandria, On Curses, 15-21, 119 (1st cent. BCE - 1st cent. CE)
| 119. And nearly all the troubles, and confusions, and enmities which arise among men, are about absolutely nothing, but about what is really a shadow: for Moses called Tubal the son of Zillah, that is to say of shadow, the maker of the warlike instruments of brass and iron, speaking philosophically, and being guided not by verbal technicalities, but by the exceeding propriety of the names; for he knew that every naval and every land expedition chooses to encounter the greatest dangers for the sake of bodily pleasures, or with a view to obtain a superfluity of external good things, of which nothing is firm or solid, as is testified by the history of time, which brings all things to proof: for they are like superficial sketches, being in themselves perishable and of no duration. XXXV. |
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13. Philo of Alexandria, On Dreams, 2.277 (1st cent. BCE - 1st cent. CE)
| 2.277. But some have not only put themselves forward as rivals to human virtue, but have proceeded to such a pitch of folly as to oppose themselves also to divine virtue. Therefore Pharaoh, the king of the land of Egypt, is spoken of as the leader of the company which is devoted to the passions; for it is said to the prophet, "Behold, he is going forth to the river, and thou shalt stand in the way to meet him, on the bank of the River; |
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14. Philo of Alexandria, On The Special Laws, 1.102-1.103, 1.187, 1.227, 2.62, 4.134 (1st cent. BCE - 1st cent. CE)
| 1.102. For God does not allow him even to look upon a harlot, or a profane body or soul, or upon any one who, having put away her pursuit of gain, now wears an elegant and modest appearance, because such a one is unholy in respect of her former profession and way of life; though in other respects she may be looked upon as honourable, by reason of her having purified herself of her former evil courses. For repentance for past sins is a thing to be praised; and no one else need be forbidden to marry her, only let her not come near a priest. For the especial property of the priesthood is justice and purity, which from the first beginning of its creation to the end, seeks a concord utterly irreproachable. 1.103. For it would be mere folly that some men should be excluded from the priesthood by reason of the scars which exist on their bodies from ancient wounds, which are the emblem of misfortune indeed, but not of wickedness; but that those persons who, not at all out of necessity but from their own deliberate choice, have made a market of their beauty, when at last they slowly repent, should at once after leaving their lovers become united to priests, and should come from brothels and be admitted into the sacred precincts. For the scars and impressions of their old offences remain not the less in the souls of those who repent. 1.187. The reputation of the day is due to two reasons: one that it is a feast and the other that it is purification and escape from sins for which anmesty has been given by the favors of the gracious God who has assigned the same honor to repentance that he has to not committing a single Sin.{24}{l. Cohn emended meµden to meµde in order to avoid the notion of sinlessness in the text. The translation follows the MSS since they offer the more difficult reading and this is a rhetorical statement designed to commend repentance, not make an observation on human perfection.} 1.227. Also there is a distinction made, which is very necessary, as to whether they are voluntary or involuntary, with reference to those who, after they have erred, change for the better, confessing that they have sinned, and reproaching themselves for the offences that they have committed, and turning, for the future, to an irreproachable way of life. 2.62. Accordingly, on the seventh day there are spread before the people in every city innumerable lessons of prudence, and temperance, and courage, and justice, and all other virtues; during the giving of which the common people sit down, keeping silence and pricking up their ears, with all possible attention, from their thirst for wholesome instruction; but some of those who are very learned explain to them what is of great importance and use, lessons by which the whole of their lives may be improved. 4.134. And I mean by this those virtues which are of common utility, for each one of these ten laws separately, and all of them together, train men and encourage them to prudence, and justice, and piety, towards God and all the rest of the company of virtues, connecting sound words with good intentions, and virtuous actions with wise language, that so the organ of the soul may be wholly and entirely held together in a good and harmonious manner so as to produce a well-regulated and faultless innocence and consistency of life. |
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15. Philo of Alexandria, On The Virtues, 10, 100-109, 11, 110-119, 12, 120-129, 13, 130-139, 14, 140-149, 15, 150-159, 16, 160-169, 17, 170-179, 18, 181-189, 19, 190-199, 2, 20, 200-209, 21, 210-227, 27-29, 3, 30, 34-39, 4, 40-79, 8, 80-99, 1 (1st cent. BCE - 1st cent. CE)
| 1. Having previously said all that appeared to be necessary about justice, and those precepts which are closely connected with it, I now proceed in regular order to speak of courage, not meaning by courage that warlike and frantic delirium, under the influence of passion as its counsellor, which the generality of men take for it, but knowledge; |
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16. Philo of Alexandria, Allegorical Interpretation, 1.56-1.61, 1.63-1.64 (1st cent. BCE - 1st cent. CE)
| 1.56. And God caused to rise out of the earth every tree which is pleasant to the sight and good for food, and the tree of life he raised in the middle of the Paradise, and also the tree of the knowledge of good and evil." He here gives a sketch of the trees of virtue which he plants in the soul. And these are the particular virtues, and the energies in accordance with them, and the good and successful actions, and the things which by the philosophers are called fitting; 1.57. these are the plants of the Paradise. Nevertheless, he describes the characteristics of these same trees, showing that that which is desirable to be beheld is likewise most excellent to be enjoyed. For of the arts some are theoretical and not practical, such as geometry and astronomy. Some, again, are practical and not theoretical, such as the art of the architect, of the smith, and all those which are called mechanical arts. But virtue is both theoretical and practical; for it takes in theory, since the road which leads to it is philosophy in three of its parts--the reasoning, and the moral, and the physical part. It also includes action; for virtue is art conversant about the whole of life; and in life all actions are exhibited. 1.58. Still, although it takes in both theory and practice, nevertheless it is most excellent in each particular. For the theory of virtue is thoroughly excellent, and its practice and observation is a worthy object to contend for. On which account Moses says that the tree was pleasant to the sight, which is a symbol of theoretical excellence; and likewise good for food, which is a token of useful and practical good. XVIII. 1.59. But the tree of life is that most general virtue which some people call goodness; from which the particular virtues are derived, and of which they are composed. And it is on this account that it is placed in the centre of the Paradise; having the most comprehensive place of all, in order that, like a king, it may be guarded by the trees on each side of it. But some say that it is the heart that is meant by the tree of life; since that is the cause of life, and since that has its position in the middle of the body, as being, according to them, the domit part of the body. But these men ought to be made aware that they are expounding a doctrine which has more reference to medical than to natural science. But we, as has been said before, affirm that by the tree of life is meant the most general virtue. 1.60. And of this tree Moses expressly says, that it is placed in the middle of the paradise; but as to the other tree, that namely of the knowledge of good and evil, he has not specified whether it is within or outside of the Paradise; but after he has used the following expression, "and the tree of the knowledge of good and evil," he says no more, not mentioning where it is placed, in order that any one who is uninitiated in the principles of natural philosophy, may not be made to marvel at his knowledge. 1.61. What then must we say? That this tree is both in the Paradise and also out of it. As to its essence, indeed, in it; but as to its power, out of it. How so? The domit portion of us is capable of receiving everything, and resembles wax, which is capable of receiving every impression, whether good or bad. In reference to which fact, that supplanter Jacob makes a confession where he says, "all these things were made for Me." For the unspeakable formations and impression of all the things in the universe, are all borne forward into, and comprehended by the soul, which is only one. When, therefore that receives the impression of perfect virtue, it has become the tree of life; but when it has received the impression of vice, it has then become the tree of the knowledge of good and evil, and vice and all evil have been banished from the divine company. Therefore the domit power which has received it is in the Paradise according to its essence; for there is in it that characteristic of virtue, which is akin to the Paradise. But again, according to its power it is not in it, because the form of virtue is inconsistent with the divine operations; 1.63. And a river goes forth out of Eden to water the Paradise. From thence it is separated into four heads: the name of the one is Pheison. That is the one which encircles the whole land of Evilat. There is the country where there is gold, and the gold of that land is good. There also are the carbuncle and the sapphire stone. And the name of the second river is Gihon; this is that which encircles the whole land of Ethiopia. And the third river is the Tigris. This is the river which flows in front of the Assyrians. And the fourth river is the Euphrates." In these words Moses intends to sketch out the particular virtues. And they also are four in number, prudence, temperance, courage, and justice. Now the greatest river from which the four branches flow off, is generic virtue, which we have already called goodness; and the four branches are the same number of virtues. 1.64. Generic virtue, therefore, derives its beginning from Eden, which is the wisdom of God; which rejoices and exults, and triumphs, being delighted at and honoured on account of nothing else, except its Father, God, and the four particular virtues, are branches from the generic virtue, which like a river waters all the good actions of each, with an abundant stream of benefits. |
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17. Philo of Alexandria, Questions On Genesis, 1.82, 1.86 (1st cent. BCE - 1st cent. CE)
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18. Philo of Alexandria, Who Is The Heir, 48 (1st cent. BCE - 1st cent. CE)
| 48. For who is there who is not at times influenced by the pleasures and delights which he receives by means of his eyes, or by those which reach him through the medium of his ears, or of his sense of taste, or of his sense of smell and touch? And who is there who does not hate the contrary things, want and self-denial, and a life of austerity, and seeking after knowledge, which has never any share in amusement or laughter, but is full of gravity, and cares and labours, loving contemplation, an enemy to ignorance, superior to money, and glory, and pleasure, but under the dominion of temperance and true glory, and of that wealth which sees and is not blind? These, then, are at all times the eldest offspring of wisdom. X. |
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19. Dio Chrysostom, Orations, 1.82 (1st cent. CE
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20. New Testament, Acts, 2.11, 2.38, 3.19, 5.31, 8.22, 10.2, 10.4, 10.24-10.36, 10.42-10.43, 11.18, 13.43, 26.18, 26.20 (1st cent. CE - 2nd cent. CE)
| 2.11. Cretans and Arabians: we hear them speaking in our languages the mighty works of God! 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 3.19. Repent therefore, and turn again, that your sins may be blotted out, that so there may come times of refreshing from the presence of the Lord 5.31. God exalted him with his right hand to be a Prince and a Savior, to give repentance to Israel, and remission of sins. 8.22. Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. 10.2. a devout man, and one who feared God with all his house, who gave gifts for the needy generously to the people, and always prayed to God. 10.4. He, fastening his eyes on him, and being frightened, said, "What is it, Lord?"He said to him, "Your prayers and your gifts to the needy have gone up for a memorial before God. 10.24. On the next day they entered into Caesarea. Cornelius was waiting for them, having called together his relatives and his near friends. 10.25. When it happened that Peter entered, Cornelius met him, fell down at his feet, and worshiped him. 10.26. But Peter raised him up, saying, "Stand up! I myself am also a man. 10.27. As he talked with him, he went in and found many gathered together. 10.28. He said to them, "You yourselves know how it is an unlawful thing for a man who is a Jew to join himself or come to one of another nation, but God has shown me that I shouldn't call any man unholy or unclean. 10.29. Therefore also I came without complaint when I was sent for. I ask therefore, why did you send for me? 10.30. Cornelius said, "Four days ago, I was fasting until this hour, and at the ninth hour, I prayed in my house, and behold, a man stood before me in bright clothing 10.31. and said, 'Cornelius, your prayer is heard, and your gifts to the needy are remembered in the sight of God. 10.32. Send therefore to Joppa, and summon Simon, who is surnamed Peter. He lodges in the house of Simon a tanner, by the seaside. When he comes, he will speak to you.' 10.33. Therefore I sent to you at once, and it was good of you to come. Now therefore we are all here present in the sight of God to hear all things that have been commanded you by God. 10.34. Peter opened his mouth and said, "Truly I perceive that God doesn't show favoritism; 10.35. but in every nation he who fears him and works righteousness is acceptable to him. 10.36. The word which he sent to the children of Israel, preaching good news of peace by Jesus Christ -- he is Lord of all -- 10.42. He charged us to preach to the people and to testify that this is he who is appointed by God as the Judge of the living and the dead. 10.43. All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins. 11.18. When they heard these things, they held their peace, and glorified God, saying, "Then God has also granted to the Gentiles repentance to life! 13.43. Now when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas; who, speaking to them, urged them to continue in the grace of God. 26.18. to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.' 26.20. but declared first to them of Damascus, at Jerusalem, and throughout all the country of Judea, and also to the Gentiles, that they should repent and turn to God, doing works worthy of repentance. |
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21. New Testament, Galatians, 5.19-5.21 (1st cent. CE - 1st cent. CE)
| 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness 5.20. idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies 5.21. envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God. |
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22. New Testament, Romans, 1.28-1.32 (1st cent. CE - 1st cent. CE)
| 1.28. Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; 1.29. being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers 1.30. backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents 1.31. without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; 1.32. who, knowing the ordice of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them. |
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23. New Testament, Luke, 3.3, 5.32, 13.1-13.4, 15.7, 15.10, 17.3-17.4, 24.47 (1st cent. CE - 1st cent. CE)
| 3.3. He came into all the region around the Jordan, preaching the baptism of repentance for remission of sins. 5.32. I have not come to call the righteous, but sinners to repentance. 13.1. Now there were some present at the same time who told him about the Galilaeans, whose blood Pilate had mixed with their sacrifices. 13.2. Jesus answered them, "Do you think that these Galilaeans were worse sinners than all the other Galilaeans, because they suffered such things? 13.3. I tell you, no, but, unless you repent, you will all perish in the same way. 13.4. Or those eighteen, on whom the tower in Siloam fell, and killed them; do you think that they were worse offenders than all the men who dwell in Jerusalem? 15.7. I tell you that even so there will be more joy in heaven over one sinner who repents, than over ninety-nine righteous people who need no repentance. 15.10. Even so, I tell you, there is joy in the presence of the angels of God over one sinner repenting. 17.3. Be careful. If your brother sins against you, rebuke him. If he repents, forgive him. 17.4. If he sins against you seven times in the day, and seven times turns again, saying, 'I repent,' you shall forgive him. 24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem. |
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24. New Testament, Mark, 1.4, 1.14-1.15 (1st cent. CE - 1st cent. CE)
| 1.4. John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. 1.14. Now after John was taken into custody, Jesus came into Galilee, preaching the gospel of the Kingdom of God 1.15. and saying, "The time is fulfilled, and the Kingdom of God is at hand! Repent, and believe in the gospel. |
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25. New Testament, Matthew, 3.2, 3.6, 3.8, 3.11 (1st cent. CE - 1st cent. CE)
| 3.2. Repent, for the Kingdom of Heaven is at hand! 3.6. They were baptized by him in the Jordan, confessing their sins. 3.8. Therefore bring forth fruit worthy of repentance! 3.11. I indeed baptize you in water for repentance, but he who comes after me is mightier than I, whose shoes I am not worthy to carry. He will baptize you in the Holy Spirit. |
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26. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
| 34b. כהן גדול בסוף כל ברכה וברכה והמלך תחלת כל ברכה וברכה וסוף כל ברכה וברכה,אמר רבי יצחק בר נחמני לדידי מפרשא לי מיניה דריב"ל הדיוט כמו שאמרנו כהן גדול תחלת כל ברכה וברכה המלך כיון שכרע שוב אינו זוקף שנאמר (מלכים א ח, נד) ויהי ככלות שלמה להתפלל וגו' קם מלפני מזבח ה' מכרוע על ברכיו:,ת"ר קידה על אפים שנאמר (מלכים א א, לא) ותקד בת שבע אפים ארץ כריעה על ברכים שנאמר מכרוע על ברכיו השתחואה זו פשוט ידים ורגלים שנאמר (בראשית לז, י) הבא נבא אני ואמך ואחיך להשתחות לך ארצה,אמר רב חייא בריה דרב הונא חזינא להו לאביי ורבא דמצלו אצלויי,תני חדא הכורע בהודאה הרי זה משובח ותניא אידך הרי זה מגונה,לא קשיא הא בתחלה הא לבסוף,רבא כרע בהודאה תחלה וסוף אמרי ליה רבנן אמאי קא עביד מר הכי אמר להו חזינא לרב נחמן דכרע וחזינא ליה לרב ששת דקא עבד הכי,והתניא הכורע בהודאה הרי זה מגונה,ההיא בהודאה שבהלל,והתניא הכורע בהודאה ובהודאה של הלל הרי זה מגונה,כי תניא ההיא בהודאה דברכת המזון:, big strongמתני׳ /strong /big המתפלל וטעה סימן רע לו ואם שליח צבור הוא סימן רע לשולחיו מפני ששלוחו של אדם כמותו אמרו עליו על ר' חנינא בן דוסא שהיה מתפלל על החולים ואומר זה חי וזה מת אמרו לו מנין אתה יודע אמר להם אם שגורה תפלתי בפי יודע אני שהוא מקובל ואם לאו יודע אני שהוא מטורף:, big strongגמ׳ /strong /big אהייא,א"ר חייא אמר רב ספרא משום חד דבי רבי באבות,איכא דמתני לה אברייתא המתפלל צריך שיכוין את לבו בכולן ואם אינו יכול לכוין בכולן יכוין את לבו באחת,א"ר חייא אמר רב ספרא משום חד דבי רבי באבות,אמרו עליו על רבי חנינא וכו': מנא הני מילי א"ר יהושע בן לוי דאמר קרא (ישעיהו נז, יט) בורא ניב שפתים שלום שלום לרחוק ולקרוב אמר ה' ורפאתיו,א"ר חייא בר אבא א"ר יוחנן כל הנביאים כולן לא נתנבאו אלא למשיא בתו לתלמיד חכם ולעושה פרקמטיא לת"ח ולמהנה ת"ח מנכסיו אבל תלמידי חכמים עצמן (ישעיהו סד, ג) עין לא ראתה אלהים זולתך יעשה למחכה לו,ואמר רבי חייא בר אבא אמר רבי יוחנן כל הנביאים כולן לא נתנבאו אלא לימות המשיח אבל לעולם הבא עין לא ראתה אלהים זולתך,ופליגא דשמואל דאמר שמואל אין בין העוה"ז לימות המשיח אלא שעבוד מלכיות בלבד שנאמר (דברים טו, יא) כי לא יחדל אביון מקרב הארץ,וא"ר חייא בר אבא א"ר יוחנן כל הנביאים כולן לא נתנבאו אלא לבעלי תשובה אבל צדיקים גמורים עין לא ראתה אלהים זולתך,ופליגא דר' אבהו דא"ר אבהו מקום שבעלי תשובה עומדין צדיקים גמורים אינם עומדין שנאמר (ישעיהו נז, יט) שלום שלום לרחוק ולקרוב לרחוק ברישא והדר לקרוב,ורבי יוחנן אמר לך מאי רחוק שהיה רחוק מדבר עבירה מעיקרא ומאי קרוב שהיה קרוב לדבר עבירה ונתרחק ממנו השתא,מאי עין לא ראתה אמר רבי יהושע בן לוי זה יין המשומר בענביו מששת ימי בראשית רבי שמואל בר נחמני אמר זה עדן שלא שלטה בו עין כל בריה,שמא תאמר אדם הראשון היכן היה בגן,ושמא תאמר הוא גן הוא עדן תלמוד לומר (בראשית ב, י) ונהר יוצא מעדן להשקות את הגן גן לחוד ועדן לחוד:,ת"ר מעשה שחלה בנו של ר"ג שגר שני ת"ח אצל רבי חנינא בן דוסא לבקש עליו רחמים כיון שראה אותם עלה לעלייה ובקש עליו רחמים בירידתו אמר להם לכו שחלצתו חמה אמרו לו וכי נביא אתה אמר להן לא נביא אנכי ולא בן נביא אנכי אלא כך מקובלני אם שגורה תפלתי בפי יודע אני שהוא מקובל ואם לאו יודע אני שהוא מטורף ישבו וכתבו וכוונו אותה שעה וכשבאו אצל ר"ג אמר להן העבודה לא חסרתם ולא הותרתם אלא כך היה מעשה באותה שעה חלצתו חמה ושאל לנו מים לשתות,ושוב מעשה ברבי חנינא בן דוסא שהלך ללמוד תורה אצל ר' יוחנן בן זכאי וחלה בנו של ריב"ז אמר לו חנינא בני בקש עליו רחמים ויחיה הניח ראשו בין ברכיו ובקש עליו רחמים וחיה אמר רבי יוחנן בן זכאי אלמלי הטיח בן זכאי את ראשו בין ברכיו כל היום כולו לא היו משגיחים עליו אמרה לו אשתו וכי חנינא גדול ממך אמר לה לאו אלא הוא דומה כעבד לפני המלך ואני דומה כשר לפני המלך:,ואמר רבי חייא בר אבא אמר רבי יוחנן אל יתפלל אדם אלא בבית שיש שם חלונות שנאמר (דניאל ו, יא) וכוין פתיחן ליה בעליתיה (לקבל) [נגד],ירושלם אמר רב כהנא חציף עלי מאן דמצלי בבקתא,ואמר רב כהנא חציף עלי מאן דמפרש חטאיה שנאמר (תהלים לב, א) אשרי נשוי פשע כסוי חטאה:, br br big strongהדרן עלך אין עומדין /strong /big br br | |
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27. Anon., Joseph And Aseneth, 8.9, 10.12, 12.5, 21.13-21.19
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