1. Hebrew Bible, Deuteronomy, 14.1, 32.18 (9th cent. BCE - 3rd cent. BCE)
| 14.1. וְכֹל אֲשֶׁר אֵין־לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת לֹא תֹאכֵלוּ טָמֵא הוּא לָכֶם׃ 14.1. בָּנִים אַתֶּם לַיהוָה אֱלֹהֵיכֶם לֹא תִתְגֹּדְדוּ וְלֹא־תָשִׂימוּ קָרְחָה בֵּין עֵינֵיכֶם לָמֵת׃ 32.18. צוּר יְלָדְךָ תֶּשִׁי וַתִּשְׁכַּח אֵל מְחֹלְלֶךָ׃ | 14.1. Ye are the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead." 32.18. of the Rock that begot thee thou wast unmindful, And didst forget God that bore thee. ." |
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2. Hebrew Bible, Genesis, 6.1-6.6, 6.8, 6.11-6.13 (9th cent. BCE - 3rd cent. BCE)
| 6.1. וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃ 6.1. וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 6.5. וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃ 6.6. וַיִּנָּחֶם יְהוָה כִּי־עָשָׂה אֶת־הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל־לִבּוֹ׃ 6.8. וְנֹחַ מָצָא חֵן בְּעֵינֵי יְהוָה׃ 6.11. וַתִּשָּׁחֵת הָאָרֶץ לִפְנֵי הָאֱלֹהִים וַתִּמָּלֵא הָאָרֶץ חָמָס׃ 6.12. וַיַּרְא אֱלֹהִים אֶת־הָאָרֶץ וְהִנֵּה נִשְׁחָתָה כִּי־הִשְׁחִית כָּל־בָּשָׂר אֶת־דַּרְכּוֹ עַל־הָאָרֶץ׃ 6.13. וַיֹּאמֶר אֱלֹהִים לְנֹחַ קֵץ כָּל־בָּשָׂר בָּא לְפָנַי כִּי־מָלְאָה הָאָרֶץ חָמָס מִפְּנֵיהֶם וְהִנְנִי מַשְׁחִיתָם אֶת־הָאָרֶץ׃ | 6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them," 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose." 6.3. And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’" 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown." 6.5. And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." 6.6. And it repented the LORD that He had made man on the earth, and it grieved Him at His heart." 6.8. But Noah found grace in the eyes of the LORD." 6.11. And the earth was corrupt before God, and the earth was filled with violence." 6.12. And God saw the earth, and, behold, it was corrupt; for all flesh had corrupted their way upon the earth. ." 6.13. And God said unto Noah: ‘The end of all flesh is come before Me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth." |
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3. Hebrew Bible, Leviticus, 15.18, 18.19 (9th cent. BCE - 3rd cent. BCE)
| 15.18. וְאִשָּׁה אֲשֶׁר יִשְׁכַּב אִישׁ אֹתָהּ שִׁכְבַת־זָרַע וְרָחֲצוּ בַמַּיִם וְטָמְאוּ עַד־הָעָרֶב׃ 18.19. וְאֶל־אִשָּׁה בְּנִדַּת טֻמְאָתָהּ לֹא תִקְרַב לְגַלּוֹת עֶרְוָתָהּ׃ | 15.18. The woman also with whom a man shall lie carnally, they shall both bathe themselves in water, and be unclean until the even." 18.19. And thou shalt not approach unto a woman to uncover her nakedness, as long as she is impure by her uncleanness." |
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4. Hebrew Bible, Psalms, 2.7, 82.6 (9th cent. BCE - 3rd cent. BCE)
| 2.7. אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃ 82.6. אֲנִי־אָמַרְתִּי אֱלֹהִים אַתֶּם וּבְנֵי עֶלְיוֹן כֻּלְּכֶם׃ | 2.7. I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee." 82.6. I said: Ye are godlike beings, and all of you sons of the Most High." |
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5. Hebrew Bible, 2 Samuel, 7.14 (8th cent. BCE - 5th cent. BCE)
| 7.14. אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃ | 7.14. I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:" |
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6. Anon., 1 Enoch, 86-90, 85 (3rd cent. BCE - 2nd cent. BCE)
| 85. And after this I saw another dream, and I will show the whole dream to thee, my son. And Enoch lifted up (his voice) and spake to his son Methuselah: ' To thee, my son, will I speak: hear my words-incline thine ear to the dream-vision of thy father. Before I took thy mother Edna, I saw in a vision on my bed, and behold a bull came forth from the earth, and that bull was white; and after it came forth a heifer, and along with this (latter) came forth two bulls, one of them black and,the other red. And that black bull gored the red one and pursued him over the earth, and thereupon,I could no longer see that red bull. But that black bull grew and that heifer went with him, and,I saw that many oxen proceeded from him which resembled and followed him. And that cow, that first one, went from the presence of that first bull in order to seek that red one, but found him,not, and lamented with a great lamentation over him and sought him. And I looked till that first,bull came to her and quieted her, and from that time onward she cried no more. And after that she bore another white bull, and after him she bore many bulls and black cows.,And I saw in my sleep that white bull likewise grow and become a great white bull, and from Him proceeded many white bulls, and they resembled him. And they began to beget many white bulls, which resembled them, one following the other, (even) many. |
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7. Dead Sea Scrolls, 4Q174 (The Florilegium) 195, 199, 339, 1.11-1.12 (2nd cent. BCE - 1st cent. CE)
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8. Dead Sea Scrolls, Community Rule, 11.5-11.8 (2nd cent. BCE - 1st cent. CE)
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9. Philo of Alexandria, On The Life of Abraham, 242-243, 238 (1st cent. BCE - missingth cent. CE)
| 238. For it is from the things which we see, or hear, or smell, or taste, or touch, that pleasures, and pains, and fears, and desires arise; as there is no one of the passions which has any power to exist of itself, if it were not supplied by the materials furnished by the outward senses. |
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10. Philo of Alexandria, On Husbandry, 121 (1st cent. BCE - missingth cent. CE)
| 121. and he who shows himself superior to all the rest of these is most admirable, and we must not envy him, when he gets the first prize of all the wrestlers. And those who are thought worthy of the second or of the third place, must not be cast down; for these prizes are proposed for the acquisition of virtue. But to those who are unable to attain to the very highest eminence, even the acquisition of a moderate prize is serviceable. And it is even said that such is more stable, since it avoids the envy which always sticks to those who are excessively eminent. |
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11. Philo of Alexandria, On The Confusion of Tongues, 145 (1st cent. BCE - missingth cent. CE)
| 145. but they who have real knowledge, are properly addressed as the sons of the one God, as Moses also entitles them, where he says, "Ye are the sons of the Lord God." And again, "God who begot Thee;" and in another place, "Is not he thy father?" Accordingly, it is natural for those who have this disposition of soul to look upon nothing as beautiful except what is good, which is the citadel erected by those who are experienced in this kind of warfare as a defence against the end of pleasure, and as a means of defeating and destroying it. |
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12. Philo of Alexandria, On The Preliminary Studies, 83-85, 87-88, 81 (1st cent. BCE - missingth cent. CE)
| 81. Again, she gives Hagar to him, not the first moment that he arrives in the country of the Canaanites, but after he has abode there ten years. And what the meaning of this statement is we must investigate in no careless manner. Now, at the beginning of our existence, our soul dwelt among the passions alone as its fosterbrethren, griefs, pains, fears, desires, and pleasures, which reach it through the medium of the external senses, before reason was as yet able to see good and evil, and to distinguish accurately the points wherein these things differ from one another, but while it was still wavering and hesitating, and as it were closing its eyes in profound sleep; |
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13. Philo of Alexandria, On The Decalogue, 45 (1st cent. BCE - missingth cent. CE)
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14. Philo of Alexandria, On The Creation of The World, 152-164, 151 (1st cent. BCE - missingth cent. CE)
| 151. But since nothing in creation lasts for ever, but all mortal things are liable to inevitable changes and alterations, it was unavoidable that the first man should also undergo some disaster. And the beginning of his life being liable to reproach, was his wife. For, as long as he was single, he resembled, as to his creation, both the world and God; and he represented in his soul the characteristics of the nature of each, I do not mean all of them, but such as a mortal constitution was capable of admitting. But when woman also was created, man perceiving a closely connected figure and a kindred formation to his own, rejoiced at the sight, and approached her and embraced her. |
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15. Philo of Alexandria, On Curses, 62 (1st cent. BCE - missingth cent. CE)
| 62. But the soul that is united to virtue has for its inhabitants those persons who are preeminent for virtue, persons whom the double cavern has received in pairs, Abraham and Sarah, Isaac and Rebeckah, Leah and Jacob, virtues and those who possess them; Chebron itself keeping the treasure-house of the memorials of knowledge and wisdom, which is more ancient than Janis and the whole land of Egypt, for nature has made the soul more ancient than the body, that is than Egypt, and virtue more ancient than vice, that is than Janis (and the name Janis, being interpreted, means the command of answer), estimating seniority rather by dignity than by length of time. XVIII. |
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16. Philo of Alexandria, On The Sacrifices of Cain And Abel, 17, 15 (1st cent. BCE - missingth cent. CE)
| 15. for it happens to the being that is born, from his very swaddling clothes till the time when the innovating vigour of his ripe age extinguishes the fiery heat of his passions, to have for his foster brethren, folly, intemperance, injustice, fear, cowardice, and the other evil things which are born with him, every one of which his nurses and tutors foster and cause to grow up within him; by their habits and practices banishing piety, and by their uniform instructions introducing superstition, which is a thing nearly akin to impiety. |
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17. Philo of Alexandria, On The Special Laws, 1.17, 1.38, 1.113-1.115, 3.32, 3.63 (1st cent. BCE - missingth cent. CE)
| 1.17. But if they had taken pains to travel along the straight and true road, they would soon have known that just as the outward sense is the subordinate minister of the mind, so in the same manner all the objects of the outward senses are servants of that which is appreciable only by intellect, being well contented if they can attain to the second place in honour. 1.38. But he does not on that account faint and renounce the task which he has undertaken, but goes on with invincible determination towards the sight which he considers attainable, as if he were a competitor at the games, and were striving for the second prize, though he has missed the first. And guess and conjecture are inferior to true perception, as are all those notions which are classed under the description of reasonable and plausible opinions. 1.113. but the high priest he absolutely forbade to mourn in any case whatever; and may we not say that this was rightly done? For as to the ministrations which belong to the other priests, one individual can perform them instead of another, so that, even if some be in mourning, still none of the usual observances need be omitted; but there is no one besides the high priest himself, who is permitted to perform his duties instead of him; for which reason, he must always be kept free from all defilement, never touching any dead body, in order that, being always ready to offer up prayers and sacrifices on behalf of the whole world at suitable seasons, he may continue to fulfil the duties of his office without hindrance. 1.114. And otherwise too, besides this consideration, the man who has been assigned to God, and who has become the leader of his sacred band of worshippers, ought to be disconnected with, and alienated from, all things of creation, not being so much the slave of the love of either parents, or children, or brothers, as either to omit or to delay any one of those holy actions, which it is by all means better should be done at once; 1.115. and God commands the high priest neither to rend his clothes over his very nearest relations when they die, nor to take from his head the ensign of the priesthood, nor in short to depart from the holy place on any plea of mourning, that, showing proper respect to the place, and to the sacred ornaments with which he himself is crowned, he may show himself superior to pity, and pass the whole of his life exempt from all sorrow. 3.32. And there are particular periods affecting the health of the woman when a man may not touch her, but during that time he must abstain from all connection with her, respecting the laws of nature. And, at the same time, he must learn not to waste his vigour in the pursuit of an unseemly and barbarous pleasure; for such conduct would be like that of a husbandman who, out of drunkenness or sudden insanity, should sow wheat or barley in lakes or flooded torrents, instead of over the fertile plains; for it is proper to cast seed upon fields when they are dry, in order that it may bear abundant fruit. 3.63. And the law takes such exceeding pains to prevent any irregularity taking place with respect to marriages, that even in the case of husbands and wives who have come together for legitimate embraces, in strict accordance with the laws of marriage, after they have arisen from their beds it does not allow them to touch anything before they have had recourse to washings and ablutions; keeping them very far from adultery and from all accusations referring to adultery.XI. |
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18. Philo of Alexandria, Questions On Genesis, 1.90, 1.94, 1.96-1.97, 4.8 (1st cent. BCE - missingth cent. CE)
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19. Philo of Alexandria, Who Is The Heir, 293, 292 (1st cent. BCE - missingth cent. CE)
| 292. Listen, therefore, in such a spirit as to think his words a good lesson, to this statement of the lawgiver, that the good man alone has a happy old age, and that he is the most long-lived of men; but that the wicked man is the most short-lived of men, living only to die, or rather having already died as to the life of virtue. LIX. |
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20. Philo of Alexandria, That God Is Unchangeable, 48, 47 (1st cent. BCE - missingth cent. CE)
| 47. for that is the only quality in us which the Father, who created us, thought deserving of freedom; and, unloosing the bonds of necessity, he let it go unrestrained, bestowing on it that most admirable gift and most connected with himself, the power, namely, of spontaneous will, as far as he was able to receive it; for the irrational animals, in whose soul there is not that especial gift tending to freedom, namely, mind, are put under the yoke and have bridles put in their mouths, and so are given unto men to be their slaves, as servants are given to their masters. But man, who has had bestowed on him a voluntary and self-impelling intellect, and who for the most part puts forth his energies in accordance with deliberate purpose, very properly receives blame for the offences which he designedly commits, and praise for the good actions which he intentionally performs. |
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21. New Testament, 1 Corinthians, 10.3 (1st cent. CE - 1st cent. CE)
| 10.3. andall ate the same spiritual food; |
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22. New Testament, Acts, 21.20-21.24 (1st cent. CE - 2nd cent. CE)
| 21.20. They, when they heard it, glorified God. They said to him, "You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law. 21.21. They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children neither to walk after the customs. 21.22. What then? The assembly must certainly meet, for they will hear that you have come. 21.23. Therefore do what we tell you. We have four men who have a vow on them. 21.24. Take them, and purify yourself with them, and pay their expenses for them, that they may shave their heads. Then all will know that there is no truth in the things that they have been informed about you, but that you yourself also walk keeping the law. |
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23. New Testament, John, 1.12-1.13, 10.30-10.36 (1st cent. CE - 1st cent. CE)
| 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 10.30. I and the Father are one. 10.31. Therefore Jews took up stones again to stone him. 10.32. Jesus answered them, "I have shown you many good works from my Father. For which of those works do you stone me? 10.33. The Jews answered him, "We don't stone you for a good work, but for blasphemy: because you, being a man, make yourself God. 10.34. Jesus answered them, "Isn't it written in your law, 'I said, you are gods?' 10.35. If he called them gods, to whom the word of God came (and the Scripture can't be broken) 10.36. Do you say of him whom the Father sanctified and sent into the world, 'You blaspheme,' because I said, 'I am the Son of God?' |
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24. New Testament, Luke, 3.23-3.38 (1st cent. CE - 1st cent. CE)
| 3.23. Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli 3.24. the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph 3.25. the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai 3.26. the son of Maath, the son of Mattathias, the son of Semein, the son of Joseph, the son of Judah 3.27. the son of Joa, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri 3.28. the son of Melchi, the son of Addi, the son of Cosam, the son of Elmodam, the son of Er 3.29. the son of Josa, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi 3.30. the son of Simeon, the son of Judah, the son of Joseph, the son of Jo, the son of Eliakim 3.31. the son of Melea, the son of Me, the son of Mattatha, the son of Nathan, the son of David 3.32. the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon 3.33. the son of Amminadab, the son of Aram, the son of Joram, the son of Hezron, the son of Perez, the son of Judah 3.34. the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor 3.35. the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah 3.36. the son of Cai, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech 3.38. the son of Enos, the son of Seth, the son of Adam, the son of God. |
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25. Irenaeus, Refutation of All Heresies, 1.30.9 (2nd cent. CE - 3rd cent. CE)
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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. Nag Hammadi, The Hypostasis of The Archons, 91.31 (3rd cent. CE - 3rd cent. CE)
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28. Epiphanius, Panarion, 26.10.1 (4th cent. CE - 5th cent. CE)
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