1. Hebrew Bible, Song of Songs, 1.2, 1.4, 2.7, 3.5, 5.1, 5.8, 7.13 (9th cent. BCE - 3rd cent. BCE)
| 1.2. יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ כִּי־טוֹבִים דֹּדֶיךָ מִיָּיִן׃ 1.4. מָשְׁכֵנִי אַחֲרֶיךָ נָּרוּצָה הֱבִיאַנִי הַמֶּלֶךְ חֲדָרָיו נָגִילָה וְנִשְׂמְחָה בָּךְ נַזְכִּירָה דֹדֶיךָ מִיַּיִן מֵישָׁרִים אֲהֵבוּךָ׃ 2.7. הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלִַם בִּצְבָאוֹת אוֹ בְּאַיְלוֹת הַשָּׂדֶה אִם־תָּעִירוּ וְאִם־תְּעוֹרְרוּ אֶת־הָאַהֲבָה עַד שֶׁתֶּחְפָּץ׃ 3.5. הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלִַם בִּצְבָאוֹת אוֹ בְּאַיְלוֹת הַשָּׂדֶה אִם־תָּעִירוּ וְאִם־תְּעוֹרְרוּ אֶת־הָאַהֲבָה עַד שֶׁתֶּחְפָּץ׃ 5.1. דּוֹדִי צַח וְאָדוֹם דָּגוּל מֵרְבָבָה׃ 5.1. בָּאתִי לְגַנִּי אֲחֹתִי כַלָּה אָרִיתִי מוֹרִי עִם־בְּשָׂמִי אָכַלְתִּי יַעְרִי עִם־דִּבְשִׁי שָׁתִיתִי יֵינִי עִם־חֲלָבִי אִכְלוּ רֵעִים שְׁתוּ וְשִׁכְרוּ דּוֹדִים׃ 5.8. הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלִָם אִם־תִּמְצְאוּ אֶת־דּוֹדִי מַה־תַּגִּידוּ לוֹ שֶׁחוֹלַת אַהֲבָה אָנִי׃ 7.13. נַשְׁכִּימָה לַכְּרָמִים נִרְאֶה אִם פָּרְחָה הַגֶּפֶן פִּתַּח הַסְּמָדַר הֵנֵצוּ הָרִמּוֹנִים שָׁם אֶתֵּן אֶת־דֹּדַי לָךְ׃ | 1.2. Let him kiss me with the kisses of his mouth— For thy love is better than wine. 1.4. Draw me, we will run after thee; The king hath brought me into his chambers; We will be glad and rejoice in thee, We will find thy love more fragrant than wine! Sincerely do they love thee. 2.7. ’I adjure you, O daughters of Jerusalem, By the gazelles, and by the hinds of the field, That ye awaken not, nor stir up love, until it please.’ 3.5. ’I adjure you, O daughters of Jerusalem, By the gazelles, and by the hinds of the field, That ye awaken not, nor stir up love, Until it please.’ 5.1. I am come into my garden, my sister, my bride; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk. Eat, O friends; Drink, yea, drink abundantly, O beloved. 5.8. ’I adjure you, O daughters of Jerusalem, If ye find my beloved, what will ye tell him? That I am love-sick.’ 7.13. Let us get up early to the vineyards; let us see whether the vine hath budded, whether the vine-blossom be opened, and the pomegranates be in flower; there will I give thee my love. |
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2. Hebrew Bible, Deuteronomy, 7.9, 32.4 (9th cent. BCE - 3rd cent. BCE)
| 7.9. וְיָדַעְתָּ כִּי־יְהוָה אֱלֹהֶיךָ הוּא הָאֱלֹהִים הָאֵל הַנֶּאֱמָן שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מצותו [מִצְוֺתָיו] לְאֶלֶף דּוֹר׃ 32.4. כִּי־אֶשָּׂא אֶל־שָׁמַיִם יָדִי וְאָמַרְתִּי חַי אָנֹכִי לְעֹלָם׃ 32.4. הַצּוּר תָּמִים פָּעֳלוֹ כִּי כָל־דְּרָכָיו מִשְׁפָּט אֵל אֱמוּנָה וְאֵין עָוֶל צַדִּיק וְיָשָׁר הוּא׃ | 7.9. Know therefore that the LORD thy God, He is God; the faithful God, who keepeth covet and mercy with them that love Him and keep His commandments to a thousand generations;" 32.4. The Rock, His work is perfect; For all His ways are justice; A God of faithfulness and without iniquity, Just and right is He. ." |
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3. Hebrew Bible, Job, 5.17-5.18, 5.22-5.27 (9th cent. BCE - 3rd cent. BCE)
| 5.17. הִנֵּה אַשְׁרֵי אֱנוֹשׁ יוֹכִחֶנּוּ אֱלוֹהַּ וּמוּסַר שַׁדַּי אַל־תִּמְאָס׃ 5.18. כִּי הוּא יַכְאִיב וְיֶחְבָּשׁ יִמְחַץ וידו [וְיָדָיו] תִּרְפֶּינָה׃ 5.22. לְשֹׁד וּלְכָפָן תִּשְׂחָק וּמֵחַיַּת הָאָרֶץ אַל־תִּירָא׃ 5.23. כִּי עִם־אַבְנֵי הַשָּׂדֶה בְרִיתֶךָ וְחַיַּת הַשָּׂדֶה הָשְׁלְמָה־לָךְ׃ 5.24. וְיָדַעְתָּ כִּי־שָׁלוֹם אָהֳלֶךָ וּפָקַדְתָּ נָוְךָ וְלֹא תֶחֱטָא׃ 5.25. וְיָדַעְתָּ כִּי־רַב זַרְעֶךָ וְצֶאֱצָאֶיךָ כְּעֵשֶׂב הָאָרֶץ׃ 5.26. תָּבוֹא בְכֶלַח אֱלֵי־קָבֶר כַּעֲלוֹת גָּדִישׁ בְּעִתּוֹ׃ 5.27. הִנֵּה־זֹאת חֲקַרְנוּהָ כֶּן־הִיא שְׁמָעֶנָּה וְאַתָּה דַע־לָךְ׃ | 5.17. Behold, happy is the man whom God correcteth; Therefore despise not thou the chastening of the Almighty." 5.18. For He maketh sore, and bindeth up; He woundeth, and His hands make whole." 5.22. At destruction and famine thou shalt laugh; Neither shalt thou be afraid of the beasts of the earth." 5.23. For thou shalt be in league with the stones of the field; And the beasts of the field shall be at peace with thee." 5.24. And thou shalt know that thy tent is in peace; And thou shalt visit thy habitation, and shalt miss nothing." 5.25. Thou shalt know also that thy seed shall be great, And thine offspring as the grass of the earth." 5.26. Thou shalt come to thy grave in a ripe age, Like as a shock of corn cometh in in its season." 5.27. Lo this, we have searched it, So it is; hear it, and know thou it for thy good." |
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4. Hebrew Bible, Leviticus, 19.17-19.18 (9th cent. BCE - 3rd cent. BCE)
| 19.17. לֹא־תִשְׂנָא אֶת־אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת־עֲמִיתֶךָ וְלֹא־תִשָּׂא עָלָיו חֵטְא׃ 19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ | 19.17. Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him." 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD." |
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5. Hebrew Bible, Proverbs, 1.6, 6.19, 7.18, 11.13, 20.6, 20.19, 25.9, 30.18-30.19 (9th cent. BCE - 3rd cent. BCE)
| 1.6. לְהָבִין מָשָׁל וּמְלִיצָה דִּבְרֵי חֲכָמִים וְחִידֹתָם׃ 6.19. יָפִיחַ כְּזָבִים עֵד שָׁקֶר וּמְשַׁלֵּחַ מְדָנִים בֵּין אַחִים׃ 7.18. לְכָה נִרְוֶה דֹדִים עַד־הַבֹּקֶר נִתְעַלְּסָה בָּאֳהָבִים׃ 11.13. הוֹלֵךְ רָכִיל מְגַלֶּה־סּוֹד וְנֶאֱמַן־רוּחַ מְכַסֶּה דָבָר׃ 20.6. רָב־אָדָם יִקְרָא אִישׁ חַסְדּוֹ וְאִישׁ אֱמוּנִים מִי יִמְצָא׃ 20.19. גּוֹלֶה־סּוֹד הוֹלֵךְ רָכִיל וּלְפֹתֶה שְׂפָתָיו לֹא תִתְעָרָב׃ 25.9. רִיבְךָ רִיב אֶת־רֵעֶךָ וְסוֹד אַחֵר אַל־תְּגָל׃ 30.18. שְׁלֹשָׁה הֵמָּה נִפְלְאוּ מִמֶּנִּי וארבע [וְאַרְבָּעָה] לֹא יְדַעְתִּים׃ 30.19. דֶּרֶךְ הַנֶּשֶׁר בַּשָּׁמַיִם דֶּרֶךְ נָחָשׁ עֲלֵי צוּר דֶּרֶךְ־אֳנִיָּה בְלֶב־יָם וְדֶרֶךְ גֶּבֶר בְּעַלְמָה׃ | 1.6. To understand a proverb, and a figure; The words of the wise, and their dark sayings." 6.19. A false witness that breatheth out lies, And he that soweth discord among brethren." 7.18. Come, let us take our fill of love until the morning; Let us solace ourselves with loves." 11.13. He that goeth about as a talebearer revealeth secrets; But he that is of a faithful spirit concealeth a matter." 20.6. Most men will proclaim every one his own goodness; but a faithful man who can find?" 20.19. He that goeth about as a talebearer revealeth secrets; therefore meddle not with him that openeth wide his lips." 25.9. Debate thy cause with thy neighbour, but reveal not the secret of another;" 30.18. There are three things which are too wonderful for me, Yea, four which I know not:" 30.19. The way of an eagle in the air; The way of a serpent upon a rock; The way of a ship in the midst of the sea; And the way of a man with a young woman." |
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6. Hebrew Bible, Psalms, 1.1 (9th cent. BCE - 3rd cent. BCE)
| 1.1. אַשְׁרֵי־הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב׃ | 1.1. HAPPY IS the man that hath not walked in the counsel of the wicked, Nor stood in the way of sinners, nor sat in the seat of the scornful." |
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7. Hebrew Bible, Isaiah, 9.16, 10.4, 32.20 (8th cent. BCE - 5th cent. BCE)
| 9.16. עַל־כֵּן עַל־בַּחוּרָיו לֹא־יִשְׂמַח אֲדֹנָי וְאֶת־יְתֹמָיו וְאֶת־אַלְמְנֹתָיו לֹא יְרַחֵם כִּי כֻלּוֹ חָנֵף וּמֵרַע וְכָל־פֶּה דֹּבֵר נְבָלָה בְּכָל־זֹאת לֹא־שָׁב אַפּוֹ וְעוֹד יָדוֹ נְטוּיָה׃ 10.4. בִּלְתִּי כָרַע תַּחַת אַסִּיר וְתַחַת הֲרוּגִים יִפֹּלוּ בְּכָל־זֹאת לֹא־שָׁב אַפּוֹ וְעוֹד יָדוֹ נְטוּיָה׃ | 9.16. Therefore the Lord shall have no joy in their young men, neither shall He have compassion on their fatherless and widows; For every one is ungodly and an evil-doer, And every mouth speaketh wantonness. For all this His anger is not turned away, but His hand is stretched out still." 10.4. They can do nought except crouch under the captives, And fall under the slain. For all this His anger is not turned away, But His hand is stretched out still." 32.20. Happy are ye that sow beside all waters, That send forth freely the feet of the ox and the ass." |
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8. Homer, Odyssey, 6.184-6.185 (8th cent. BCE - 7th cent. BCE)
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9. Theognis, Elegies, 4 (6th cent. BCE - 5th cent. BCE)
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10. Xenophon, The Education of Cyrus, 8.7.13, 8.7.28 (5th cent. BCE - 4th cent. BCE)
| 8.7.13. As for you, Cambyses, you must also know His words of counsel—(1) to Cambyses; that it is not this golden sceptre that maintains your empire; but faithful friends are a monarch’s truest and surest sceptre. But do not think that man is naturally faithful; else all men would find the same persons faithful, just as all find the other properties of nature the same. But every one must create for himself faithfulness in his friends; and the winning of such friends comes in no wise by compulsion, but by kindness. 8.7.28. Remember also this last word of mine, he said: if you do good to your friends, you will also be able to punish your enemies. And now farewell, my children, and say farewell to your mother as from me. And to all my friends, both present and absent, I bid farewell. After these words, he shook hands with them all, covered himself over, and so died. delSpan spanTo= |
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11. Anon., 1 Enoch, 58.2, 99.10 (3rd cent. BCE - 2nd cent. BCE)
| 58.2. Blessed are ye, ye righteous and elect, For glorious shall be your lot. |
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12. Dead Sea Scrolls, Community Rule, 1.1-1.11 (2nd cent. BCE - 1st cent. CE)
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13. Dead Sea Scrolls, Hodayot, 6.13-6.16 (2nd cent. BCE - 1st cent. CE)
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14. Dead Sea Scrolls, Hodayot, 6.13-6.16 (2nd cent. BCE - 1st cent. CE)
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15. Septuagint, 2 Maccabees, 7.10-7.14 (2nd cent. BCE - 2nd cent. BCE)
| 7.10. After him, the third was the victim of their sport. When it was demanded, he quickly put out his tongue and courageously stretched forth his hands,' 7.11. and said nobly, 'I got these from Heaven, and because of his laws I disdain them, and from him I hope to get them back again.' 7.12. As a result the king himself and those with him were astonished at the young man's spirit, for he regarded his sufferings as nothing.' 7.13. When he too had died, they maltreated and tortured the fourth in the same way.' 7.14. And when he was near death, he said, 'One cannot but choose to die at the hands of men and to cherish the hope that God gives of being raised again by him. But for you there will be no resurrection to life!' |
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16. Septuagint, Ecclesiasticus (Siracides), 1.15, 5.6, 6.6, 6.7, 6.8, 6.9, 6.16, 7.4, 7.5, 7.6, 7.7, 7.9, 7.10, 7.13, 7.17, 7.24, 7.25, 7.31, 7.34, 9.2, 9.8, 9.9, 9.13, 9.14, 9.15, 10.27, 11.8, 11.17, 11.18, 11.19, 11.21, 11.22, 11.23, 11.24, 11.25, 11.26, 11.27, 11.28, 13.1, 13.17, 13.18, 13.19, 13.20, 13.21, 13.22, 13.23, 13.24, 14.20, 19.3, 19.8, 19.13, 19.14, 19.15, 19.16, 19.17, 19.20, 22.22, 23.17, 24.1, 24.2, 24.3, 24.4, 24.5, 24.6, 24.7, 24.8, 24.9, 24.10, 24.11, 24.12, 24.13, 24.14, 24.15, 24.16, 24.17, 24.18, 24.19, 24.20, 24.21, 24.22, 24.23, 24.24, 24.25, 24.26, 24.27, 24.28, 24.29, 24.30, 24.31, 24.32, 24.33, 24.34, 25.1, 25.2, 25.3, 25.4, 25.5, 25.6, 25.8, 25.9, 25.10, 25.11, 25.15, 25.21, 26.5, 26.6, 26.7, 26.8, 26.9, 26.28, 26.29, 27.8, 27.9, 27.16, 27.17, 27.18, 27.21, 27.25, 27.26, 27.27, 28.1, 28.2, 28.3, 28.4, 28.5, 28.11, 28.14, 28.19, 28.20, 28.25, 29.9, 29.10, 29.11, 29.12, 29.13, 29.15, 29.20, 30.1, 30.2, 30.3, 30.4, 30.5, 30.6, 30.7, 30.8, 30.9, 30.10, 30.11, 30.12, 30.13, 30.18, 31.11, 31.12-32.13, 36.18, 36.19, 39.1, 39.2, 39.3, 39.4, 39.5, 40.18, 40.19, 40.20, 40.23, 40.24, 40.25, 40.26, 40.27, 41.14, 41.15, 44.1, 44.3, 44.6, 44.7, 44.10, 44.11, 44.12, 44.13, 44.14, 44.15, 47.8, 50.25, 50.26, 50.27, 50.28, 50.29, 51.13 (2nd cent. BCE - 2nd cent. BCE)
| 1.15. she fills their whole house with desirable goods,and their storehouses with her produce. |
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17. Septuagint, Wisdom of Solomon, 3.13-3.14 (2nd cent. BCE - 1st cent. BCE)
| 3.13. their offspring are accursed. For blessed is the barren woman who is undefiled,who has not entered into a sinful union;she will have fruit when God examines souls. 3.14. Blessed also is the eunuch whose hands have done no lawless deed,and who has not devised wicked things against the Lord;for special favor will be shown him for his faithfulness,and a place of great delight in the temple of the Lord. |
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18. Anon., 2 Baruch, 11.7 (1st cent. CE - 2nd cent. CE)
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19. Josephus Flavius, Against Apion, 2.207 (1st cent. CE - 1st cent. CE)
| 2.207. It does not give leave to conceal any thing from our friends, because that is not true friendship which will not commit all things to their fidelity: it also forbids the revelation of secrets even though an enmity arise between them. If any judge takes bribes, his punishment is death: he that overlooks one that offers him a petition, and this when he is able to relieve him, he is a guilty person. |
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20. New Testament, 1 Peter, 3.14, 4.14 (1st cent. CE - 1st cent. CE)
| 3.14. But even if you should suffer for righteousness' sake, you are blessed. "Don't fear what they fear, neither be troubled. 4.14. If you are insulted for the name of Christ, blessed are you; because the Spirit of glory and of God rests on you. On their part he is blasphemed, but on your part he is glorified. |
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21. New Testament, Apocalypse, 1.3, 14.13 (1st cent. CE - 1st cent. CE)
| 1.3. Blessed is he who reads and those who hear the words of the prophecy, and keep the things that are written in it, for the time is at hand. 14.13. I heard the voice from heaven saying, "Write, 'Blessed are the dead who die in the Lord from now on.'""Yes," says the Spirit, "that they may rest from their labors; for their works follow with them. |
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22. New Testament, James, 1.12 (1st cent. CE - 1st cent. CE)
| 1.12. Blessed is the man who endures temptation, for when he has been approved, he will receive the crown of life, which the Lord promised to those who love him. |
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23. New Testament, John, 13.17 (1st cent. CE - 1st cent. CE)
| 13.17. If you know these things, blessed are you if you do them. |
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24. New Testament, Luke, 4.14-4.22, 6.21-6.26, 14.14 (1st cent. CE - 1st cent. CE)
| 4.14. Jesus returned in the power of the Spirit to Galilee, and news about him spread through all the surrounding area. 4.15. He taught in their synagogues, being glorified by all. 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? 6.21. Blessed are you who hunger now, For you will be filled. Blessed are you who weep now, For you will laugh. 6.22. Blessed are you when men shall hate you, and when they shall separate you from them and reproach you, and throw out your name as evil, for the Son of Man's sake. 6.23. Rejoice in that day, and leap for joy, for behold, your reward is great in heaven, for their fathers did the same thing to the prophets. 6.24. But woe to you who are rich! For you have received your consolation. 6.25. Woe to you, you who are full now! For you will be hungry. Woe to you who laugh now! For you will mourn and weep. 6.26. Woe, when men speak well of you! For their fathers did the same thing to the false prophets. 14.14. and you will be blessed, because they don't have the resources to repay you. For you will be repaid in the resurrection of the righteous. |
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25. New Testament, Matthew, 5.3-5.12, 5.17, 5.43, 13.16, 16.17 (1st cent. CE - 1st cent. CE)
| 5.3. Blessed are the poor in spirit, For theirs is the Kingdom of Heaven. 5.4. Blessed are those who mourn, For they shall be comforted. 5.5. Blessed are the gentle, For they shall inherit the earth. 5.6. Blessed are those who hunger and thirst after righteousness, For they shall be filled. 5.7. Blessed are the merciful, For they shall obtain mercy. 5.8. Blessed are the pure in heart, For they shall see God. 5.9. Blessed are the peacemakers, For they shall be called sons of God. 5.10. Blessed are those who have been persecuted for righteousness' sake, For theirs is the Kingdom of Heaven. 5.11. Blessed are you when people reproach you, persecute you, and say all kinds of evil against you falsely, for my sake. 5.12. Rejoice, and be exceedingly glad, for great is your reward in heaven. For that is how they persecuted the prophets who were before you. 5.17. Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 5.43. You have heard that it was said, 'You shall love your neighbor, and hate your enemy.' 13.16. But blessed are your eyes, for they see; and your ears, for they hear. 16.17. Jesus answered him, "Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven. |
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26. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
| 61b. ריאה שואבת כל מיני משקין כבד כועס מרה זורקת בו טפה ומניחתו טחול שוחק קרקבן טוחן קיבה ישנה אף נעור נעור הישן ישן הנעור נמוק והולך לו תנא אם שניהם ישנים או שניהם נעורים מיד מת,תניא רבי יוסי הגלילי אומר צדיקים יצר טוב שופטן שנאמר (תהלים קט, כב) ולבי חלל בקרבי רשעים יצר רע שופטן שנאמר (תהלים לו, ב) נאם פשע לרשע בקרב לבי אין פחד אלהים לנגד עיניו בינונים זה וזה שופטן שנאמר (תהלים קט, לא) יעמוד לימין אביון להושיע משופטי נפשו,אמר רבא כגון אנו בינונים אמר ליה אביי לא שביק מר חיי לכל בריה,ואמר רבא לא איברי עלמא אלא לרשיעי גמורי או לצדיקי גמורי אמר רבא לידע אינש בנפשיה אם צדיק גמור הוא אם לאו אמר רב לא איברי עלמא אלא לאחאב בן עמרי ולר' חנינא בן דוסא לאחאב בן עמרי העולם הזה ולרבי חנינא בן דוסא העולם הבא:,ואהבת את י"י אלהיך: תניא ר' אליעזר אומר אם נאמר בכל נפשך למה נאמר בכל מאדך ואם נאמר בכל מאדך למה נאמר בכל נפשך אלא אם יש לך אדם שגופו חביב עליו מממונו לכך נאמר בכל נפשך ואם יש לך אדם שממונו חביב עליו מגופו לכך נאמר בכל מאדך רבי עקיבא אומר בכל נפשך אפילו נוטל את נפשך,תנו רבנן פעם אחת גזרה מלכות הרשעה שלא יעסקו ישראל בתורה בא פפוס בן יהודה ומצאו לרבי עקיבא שהיה מקהיל קהלות ברבים ועוסק בתורה אמר ליה עקיבא אי אתה מתירא מפני מלכות,אמר לו אמשול לך משל למה הדבר דומה לשועל שהיה מהלך על גב הנהר וראה דגים שהיו מתקבצים ממקום למקום אמר להם מפני מה אתם בורחים אמרו לו מפני רשתות שמביאין עלינו בני אדם אמר להם רצונכם שתעלו ליבשה ונדור אני ואתם כשם שדרו אבותי עם אבותיכם אמרו לו אתה הוא שאומרים עליך פקח שבחיות לא פקח אתה אלא טפש אתה ומה במקום חיותנו אנו מתיראין במקום מיתתנו על אחת כמה וכמה אף אנחנו עכשיו שאנו יושבים ועוסקים בתורה שכתוב בה (דברים ל, כ) כי הוא חייך ואורך ימיך כך אם אנו הולכים ומבטלים ממנה עאכ"ו,אמרו לא היו ימים מועטים עד שתפסוהו לר"ע וחבשוהו בבית האסורים ותפסו לפפוס בן יהודה וחבשוהו אצלו אמר לו פפוס מי הביאך לכאן אמר ליה אשריך רבי עקיבא שנתפסת על דברי תורה אוי לו לפפוס שנתפס על דברים בטלים,בשעה שהוציאו את ר' עקיבא להריגה זמן ק"ש היה והיו סורקים את בשרו במסרקות של ברזל והיה מקבל עליו עול מלכות שמים אמרו לו תלמידיו רבינו עד כאן אמר להם כל ימי הייתי מצטער על פסוק זה בכל נפשך אפילו נוטל את נשמתך אמרתי מתי יבא לידי ואקיימנו ועכשיו שבא לידי לא אקיימנו היה מאריך באחד עד שיצתה נשמתו באחד יצתה ב"ק ואמרה אשריך ר"ע שיצאה נשמתך באחד,אמרו מלאכי השרת לפני הקב"ה זו תורה וזו שכרה (תהלים יז, יד) ממתים ידך י"י ממתים וגו' אמר להם חלקם בחיים יצתה בת קול ואמרה אשריך ר"ע שאתה מזומן לחיי העוה"ב:,לא יקל אדם את ראשו כנגד שער המזרח שהוא מכוון כנגד בית קדשי הקדשים וכו': אמר רב יהודה אמר רב לא אמרו אלא מן הצופים ולפנים וברואה איתמר נמי א"ר אבא בריה דרבי חייא בר אבא הכי אמר רבי יוחנן לא אמרו אלא מן הצופים ולפנים וברואה ובשאין גדר ובזמן שהשכינה שורה,ת"ר הנפנה ביהודה לא יפנה מזרח ומערב אלא צפון ודרום ובגליל לא יפנה אלא מזרח ומערב ורבי יוסי מתיר שהיה ר' יוסי אומר לא אסרו אלא ברואה ובמקום שאין שם גדר ובזמן שהשכינה שורה וחכמים אוסרים,חכמים היינו ת"ק איכא בינייהו צדדין,תניא אידך הנפנה ביהודה לא יפנה מזרח ומערב אלא צפון ודרום ובגליל צפון ודרום אסור מזרח ומערב מותר ורבי יוסי מתיר שהיה רבי יוסי אומר לא אסרו אלא ברואה רבי יהודה אומר בזמן שבית המקדש קיים אסור בזמן שאין בית המקדש קיים מותר רבי עקיבא אוסר בכל מקום,רבי עקיבא היינו ת"ק איכא בינייהו חוץ לארץ,רבה הוו שדיין ליה לבני מזרח ומערב אזל אביי שדנהו צפון ודרום על רבה תרצנהו אמר מאן האי דקמצער לי אנא כר' עקיבא סבירא לי דאמר בכל מקום אסור: | 61b. and the blungs draw all kinds of liquids,the bliver becomes angry,the bgallbladder binjects a dropof gall bintothe liver and ballaysanger, the bspleen laughs,the bmaw grindsthe food, and the bstomachbrings bsleep,the bnose awakens.If they reversed roles such that btheorgan which brings on bsleepwere to bawaken,or btheorgan which bawakenswere to bring on bsleep,the individual bwould gradually deteriorate. It was taught: If bothbring on bsleep or both awaken,the person bimmediately dies. /b,With regard to one’s inclinations, bit was taughtin a ibaraitathat bRabbi Yosei HaGelili says: The good inclination rules the righteous, as it is stated: “And my heart is dead within me”(Psalms 109:22); the evil inclination has been completely banished from his heart. The bevil inclination rules the wicked, as it is stated: “Transgression speaks to the wicked, there is no fear of God before his eyes”(Psalms 36:2). bMiddling people are ruled by boththe good and evil inclinations, bas it is stated: “Because He stands at the right hand of the needy, to save him from them that rule his soul”(Psalms 109:31)., bRabba said:People blike usare bmiddling. Abaye,his student and nephew, bsaid to him:If bthe Masterclaims that he is merely middling, he bdoes not leaveroom for bany creature to live.If a person like you is middling, what of the rest of us?, bAnd Rava said: The world was created only forthe sake of bthe full-fledged wicked or the full-fledged righteous;others do not live complete lives in either world. bRava said: One should know of himself whether or not he is completely righteous,as if he is not completely righteous, he knows that his life will be a life of suffering. bRav said: The world was only created forthe wicked bAhab ben Omri and for Rabbi Ḥanina ben Dosa.The Gemara explains: For bAhab ben Omri, this worldwas created, as he has no place in the World-to-Come, bandfor bRabbi Ḥanina ben Dosa, the World-to-Comewas created.,We learned in our mishna the explanation of the verse: b“And you shall love the Lord your Godwith all your heart and all your soul and all your might” (Deuteronomy 6:5). This was elaborated upon when bit was taughtin a ibaraita /i: bRabbi Eliezer says: If it is stated: “With all your soul,” why does it state: “With all your might”?Conversely, bif it stated: “With all your might,” why does it state: “With all your soul”? Rather,this means that bif one’s body is dearer to him than his property, therefore it is stated: “With all your soul”;one must give his soul in sanctification of God. bAnd if one’s money is dearer to him than his body, therefore it is stated: “With all your might”;with all your assets. bRabbi Akiva says: “With all your soul”means: bEven ifGod btakes your soul. /b,The Gemara relates at length how Rabbi Akiva fulfilled these directives. bThe Sages taught: One time,after the bar Kokheva rebellion, bthe evil empireof Rome bdecreed that Israel may not engage inthe study and practice of bTorah. Pappos ben Yehuda came and found Rabbi Akiva, who was convening assemblies in public and engaging in Torahstudy. Pappos bsaid to him: Akiva, are you not afraid of the empire? /b,Rabbi Akiva banswered him: I will relate a parable. To what can this be compared?It is like ba fox walking along a riverbank when he sees fish gatheringand fleeing bfrom place to place. brThe fox bsaid to them: From what are you fleeing? br bThey said to him:We are fleeing bfrom the nets that people cast upon us. br bHe said to them: Do you wish to come up onto dry land, and we will reside together just as my ancestors resided with your ancestors? brThe fish bsaid to him: You are the one of whom they say, he is the cleverest of animals? You are not clever; you are a fool. If we are afraid inthe water, bournatural bhabitatwhich gives us blife,then bin a habitatthat causes our bdeath, all the more so. brThe moral is: bSo too, weJews, bnow that we sit and engage in Torahstudy, babout which it is written: “For that is your life, and the length of your days”(Deuteronomy 30:20), we fear the empire bto this extent; if we proceed tosit bidle from itsstudy, as its abandonment is the habitat that causes our death, ball the more sowill we fear the empire.,The Sages bsaid: Not a few days passed until they seized Rabbi Akiva and incarcerated him in prison, and seized Pappos ben Yehuda and incarcerated him alongside him.Rabbi Akiva bsaid to him: Pappos, who brought you here?Pappos breplied: Happy are you, Rabbi Akiva, for you were arrested onthe charge of engaging in bTorahstudy. bWoe unto Pappos who was seized onthe charge of engaging in bidle matters. /b,The Gemara relates: bWhen they took Rabbi Akiva out to be executed, it was time for the recitation of iShema /i. And they were raking his flesh with iron combs, and he wasreciting iShema /i, thereby baccepting upon himself the yoke of Heaven. His students said to him: Our teacher, even now,as you suffer, you recite iShema /i? bHe said to them: All my days I have been troubled by the verse: With all your soul,meaning: bEven if God takes your soul. I saidto myself: bWhen will theopportunity bbe afforded me to fulfill thisverse? bNow that it has been afforded me, shall I not fulfill it? He prolongedhis uttering of the word: bOne, until his soul lefthis body as he uttered his final word: bOne. A voice descendedfrom heaven band said: Happy are you, Rabbi Akiva, that your soul leftyour body basyou uttered: bOne. /b, bThe ministering angels said before the Holy One, Blessed be He: This is Torah and this its reward?As it is stated: b“From death, by Your hand, O Lord, from deathof the world” (Psalms 17:14); Your hand, God, kills and does not save. God bsaidthe end of the verse btothe ministering angels: b“Whose portion is in this life.”And then ba Divine Voice emerged and said: Happy are you, Rabbi Akiva, as you are destined for life in the World-to-Come,as your portion is already in eternal life.,We learned in the mishna that bone may not act irreverently opposite the Eastern Gate, which is aligned with the Holy of Holies.Limiting this ihalakha /i, bRav Yehuda saidthat bRav said: They only saidthis ihalakhawith regard to irreverent behavior bfromMount bScopus [ iTzofim /i] and within, andspecifically areas from where bone can seethe Temple. bIt is also stated: Rabbi Abba, son of Rabbi Ḥiyya bar Abba, said: Rabbi Yoḥa said the following: They only saidthis ihalakhawith regard to Mount bScopus and within,when bone can see, and when there is no fenceobstructing his view, band when the Divine Presence is restingthere, i.e., when the Temple is standing.,In this context, bthe Sages taught: One who defecates in Judea should not defecatewhen facing beast and west,for then he is facing Jerusalem; bratherhe should do so bfacing north and south. But in the Galileewhich is north of Jerusalem, bone should only defecatefacing beast and west. Rabbi Yosei permitsdoing so, bas Rabbi Yosei was wont to say: They only prohibiteddoing so when bone can seethe Temple, bwhere there is no fence, and when the Divine Presence is restingthere. bAnd the Rabbis prohibitdoing so.,The Gemara argues: But the opinion of the bRabbis,who prohibit this, bisidentical to that of the bfirstanonymous itanna, /iwho also prohibits doing so. The Gemara replies: The practical difference bbetween them iswith regard to bthe sides,i.e., a place in Judea that is not directly east or west of Jerusalem, or a place in the Galilee that is not directly north of Jerusalem. According to the first itanna /i, it is prohibited; according to the Rabbis, it is permitted., bIt was taughtin banother ibaraita /i: bOne who defecates in Judea should not defecatewhen facing beast and west; rather,he should only do so facing bnorth and south. And in the Galilee,defecating while facing bnorth and south is prohibited,while beast and west is permitted. And Rabbi Yosei permitteddoing so, bas Rabbi Yosei was wont to say: They only prohibiteddoing so when bone can seethe Temple. bRabbi Yehuda says: When the Temple is standing, it is prohibited,but bwhen the Temple is not standing, it is permitted.The Gemara adds that bRabbi Akiva prohibitsdefecating banywherewhile facing east and west.,The Gemara challenges this: bRabbi Akiva’sposition bis identical tothat of bthe first,anonymous itanna /i,who also prohibits doing so. The Gemara responds: The practical difference bbetween themis with regard to places boutside of EretzYisrael b,as according to Rabbi Akiva, even outside of Eretz Yisrael, defecating while facing east and west is prohibited.,The Gemara relates that in bRabba’sbathroom, bthe bricks were placed east and westin order to ensure that he would defecate facing north and south. bAbaye wentand bplaced them north and south,to test if Rabba was particular about their direction or if they had simply been placed east and west incidentally. bRabba enteredand bfixed them. He said: Who is the one that is upsetting me? I hold in accordance withthe opinion of bRabbi Akiva,who bsaid: It is prohibited everywhere. /b |
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27. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)
| 86a. חוץ (שמות כ, ו) מלא תשא לא תשא וכל דדמי ליה,ת"ש ר' יהודה אומר כל שהוא מלא תשא ולמטה תשובה מכפרת מלא תשא ולמעלה תשובה תולה ויוה"כ מכפר לא תשא וכל דדמי ליה,ת"ש לפי שנאמר בחורב תשובה ונקה יכול אף לא תשא עמהן ת"ל (שמות לד, ז) לא ינקה יכול אף שאר חייבי לאוין כן ת"ל את שמו שמו הוא דאינו מנקה אבל מנקה שאר חייבי לאוין,תנאי היא דתניא על מה תשובה מכפרת על עשה ועל לא תעשה שניתק לעשה ועל מה תשובה תולה ויוה"כ מכפר על כריתות ועל מיתות בית דין ועל לא תעשה גמור,אמר מר לפי שנאמר בחורב ונקה מנא לן דתניא ר' אלעזר אומר אי אפשר לומר נקה שכבר נאמר לא ינקה ואי אפשר לומר לא ינקה שכבר נאמר נקה הא כיצד מנקה הוא לשבין ואינו מנקה לשאינן שבין,שאל ר' מתיא בן חרש את ר' אלעזר בן עזריה ברומי שמעת ארבע' חלוקי כפרה שהיה רבי ישמעאל דורש אמר שלשה הן ותשובה עם כל אחד ואחד,עבר על עשה ושב אינו זז משם עד שמוחלין לו שנאמר (ירמיהו ג, יד) שובו בנים שובבים עבר על לא תעשה ועשה תשובה תשובה תולה ויוה"כ מכפר שנאמר (ויקרא טז, ל) כי ביום הזה יכפר עליכם מכל חטאתיכם עבר על כריתות ומיתות בית דין ועשה תשובה תשובה ויוה"כ תולין ויסורין ממרקין שנאמר (תהלים פט, לג) ופקדתי בשבט פשעם ובנגעים עונם,אבל מי שיש חילול השם בידו אין לו כח בתשובה לתלות ולא ביוה"כ לכפר ולא ביסורין למרק אלא כולן תולין ומיתה ממרקת שנאמר (ישעיהו כב, יד) ונגלה באזני ה' צבאות אם יכופר העון הזה לכם עד תמותון,היכי דמי חילול השם אמר רב כגון אנא אי שקילנא בישרא מטבחא ולא יהיבנא דמי לאלתר אמר אביי לא שנו אלא באתרא דלא תבעי אבל באתרא דתבעי לית לן בה,אמר רבינא ומתא מחסיא אתרא דתבעי הוא אביי כדשקיל בישרא מתרי שותפי יהיב זוזא להאי וזוזא להאי והדר מקרב להו גבי הדדי ועביד חושבנא,רבי יוחנן אמר כגון אנא דמסגינא ארבע אמות בלא תורה ובלא תפילין יצחק דבי ר' ינאי אמר כל שחביריו מתביישין מחמת שמועתו (היינו חילול השם) אמר רב נחמן בר יצחק כגון דקא אמרי אינשי שרא ליה מריה לפלניא,אביי אמר כדתניא (דברים ו, ה) ואהבת את ה' אלהיך שיהא שם שמים מתאהב על ידך שיהא קורא ושונה ומשמש ת"ח ויהא משאו ומתנו בנחת עם הבריות מה הבריות אומרות עליו אשרי אביו שלמדו תורה אשרי רבו שלמדו תורה אוי להם לבריות שלא למדו תורה פלוני שלמדו תורה ראו כמה נאים דרכיו כמה מתוקנים מעשיו עליו הכתוב אומר (ישעיהו מט, ג) ויאמר לי עבדי אתה ישראל אשר בך אתפאר,אבל מי שקורא ושונה ומשמש ת"ח ואין משאו ומתנו באמונה ואין דבורו בנחת עם הבריות מה הבריות אומרות עליו אוי לו לפלוני שלמד תורה אוי לו לאביו שלמדו תורה אוי לו לרבו שלמדו תורה פלוני שלמד תורה ראו כמה מקולקלין מעשיו וכמה מכוערין דרכיו ועליו הכתוב אומר (יחזקאל לו, כ) באמור להם עם ה' אלה ומארצו יצאו,א"ר חמא (בר) חנינא גדולה תשובה שמביאה רפאות לעולם שנא' (הושע יד, ה) ארפא משובתם אוהבם נדבה,ר' חמא (בר) חנינא רמי כתיב (ירמיהו ג, יד) שובו בנים שובבים דמעיקרא שובבים אתם וכתיב ארפא משובותיכם לא קשיא כאן מאהבה כאן מיראה,רב יהודה רמי כתיב שובו בנים שובבים ארפא משובותיכם וכתיב (ירמיהו ג, יד) (הנה) אנכי בעלתי בכם ולקחתי אתכם אחד מעיר ושנים ממשפחה ל"ק כאן מאהבה או מיראה כאן ע"י יסורין אמר רבי לוי גדולה תשובה שמגעת עד כסא הכבוד שנא' (הושע יד, ב) שובה ישראל עד ה' אלהיך | 86a. bexcept for: “You shall not takethe name of the Lord, your God, in vain” (Exodus 20:7), about which the Torah states: “For God will not absolve him who takes His name in vain” (Exodus 20:7). The Gemara answers: It is not that this is the only negative mitzva that is not a minor transgression; rather, it is: b“You shall not takethe name of the Lord, your God, in vain” band anyprohibition bsimilar to it,meaning all severe prohibitions that carry punishment by a court.,The Gemara proposes: bComeand bhearfrom that which was taught: bRabbi Yehuda says:For banysin bfrom “You shall not takethe name of the Lord, your God, in vain” band below,i.e., prohibitions less severe than that, brepentance atones.For any sin bfrom “You shall not takethe name of the Lord, your God, in vain” band above, repentance suspendspunishment band Yom Kippur atones.The Gemara rejects this: This does not constitute proof either, since one could say that it is referring to: b“You shall not takethe name of the Lord, your God, in vain” band anything similar to it. /b, bComeand bhearfrom a different source that was taught: bSince it was stated at Horebwith regard to brepentance: “Absolve,”one bmighthave thought that beventhe transgression of: b“You shall not takethe name of the Lord, your God, in vain” is included bamong them;therefore, bthe verses states: “Will not absolve”(Exodus 20:6). One bmighthave thought this is balsotrue bfor those who are liablefor violating ball other prohibitions;therefore, bthe verse states: “His name.”God bdoes not absolve the onewho disrespects bHis name, but He absolves those who are liablefor violating ball other prohibitionsand repent. This is proof that those who violate all other prohibitions are not comparable to one who violates: “You shall not take the name of the Lord, your God, in vain.”,The Gemara answers: bThis isa dispute between itanna’im /i, as it was taughtin a ibaraita /i: bFor what does repentance atone?It atones bfor a positivemitzva band for a negativemitzva that can be rectified bthrough a positive mitzva. And for what does repentance suspendpunishment band Yom Kippur atone?It is bforsins punishable by ikaret /i, and forsins punishable by the bdeathpenalty from the earthly bcourt, and for full-fledged negativemitzvot. This indicates that there is a itannawho distinguishes between prohibitions that warrant lashes and those that do not. Therefore, there is a tannaitic dispute as to whether or not prohibitions that warrant punishment by the courts can be rectified by repentance alone.,§ Since the Gemara cited this ibaraita /i, it now clarifies part of it. bThe Master said: Since it was stated at Horebwith regard to repentance: b“Absolve.”The Gemara asks: bFrom where do wederive this concept that repentance was mentioned there? The Gemara answers: bAs it was taughtin a ibaraitathat bRabbi Elazar says: It is not possible to say “absolve”(Exodus 34:7) about all transgressions, since b“will not absolve” is already stated(Exodus 34:7). bAnd it is not possible to say “will not absolve,”since b“absolve” is already stated. How so?The Holy One, Blessed be He, babsolves those who repent and does not absolve those who do not repent.Therefore, both “repentance” and “absolve” were mentioned at Horeb.,Furthermore, with regard to the topic of repentance, bRabbi Matya ben Ḥarash asked Rabbi Elazar ben Azaryawhen Rabbi Elazar was bin Rome: Have you heardthe teaching that there are bfour distinctionsin the process bof atonement that Rabbi Yishmael would derive? He said to him: They arenot four but bthreedistinctions, band repentanceis necessary bwith each one. /b,These are the categories: If bone violates a positivemitzva band repents, he is forgiven even before he movesfrom his place, i.e. immediately, bas it is stated: “Return, you backsliding children,I will heal your backsliding” (Jeremiah 3:22), implying that when one repents he is immediately forgiven. If bone violates a prohibition and repents, repentance suspendshis punishment band Yom Kippur atonesfor his sin, bas it is stated: “For on this day shall atonement be made for you,to purify you bfrom all your sins”(Leviticus 16:30). If bone commitsa transgression that warrants ikaretora sin punishable by bdeathfrom the earthly bcourt andthen brepents, repentance and Yom Kippur suspendhis punishment, band suffering absolvesand completes the atonement, bas it is stated: “Then will I visit their transgression with the rod, and their iniquity with strokes”(Psalms 89:33)., bButin the case of bone who hascaused bdesecration ofGod’s bname, his repentance has no power to suspendpunishment, bnor does Yom Kippurhave power bto atonefor his sin, bnor does sufferingalone have power bto absolvehim. bRather, all these suspendpunishment, band death absolveshim, bas it is stated: “And the Lord of Hosts revealed Himself to my ears: This iniquity shall not be atoned for until you die”(Isaiah 22:14).,§ The Gemara asks: bWhat are the circumstancesthat cause bdesecration ofGod’s bname? Rav said: For example,in the case of someone like bme,since I am an important public figure, bif I take meat from a butcher and do not give him money immediately,people are likely to think that I did not mean to pay at all. They would consider me a thief and learn from my behavior that one is permitted to steal. bAbaye said: They taught thisstatement of Rav bonly in a place where they do not askfor the money, where it is not customary for the butcher himself to come and collect payment from the customer. When the customer does not pay immediately, people may suspect him of theft. bBut in a place where they askfor the money from the customer some time later, bwe have noproblem bwithdoing this. Since everyone understands he is buying on credit, he is not desecrating God’s name., bRavina said:My native bcityof bMeḥasya is a place where they askfor and collect the money. The Gemara relates that bwhen Abaye bought meat from two partners, he would give the money to this one and the money to this one,so that each would know that he had paid. bAnd afterward he would bring them together and perform the calculationto see whether he received his change., bRabbi Yoḥa said:What is an example of desecration of God’s name? bFor example,someone like bme, ifI would bwalk four cubits without Torah and without phylacteries,and the onlookers did not know that it is only on account of my body’s weakness, that would be a desecration of God’s name. bYitzḥak from the school of Rabbi Yannai said: Anycase when bone’s friends are embarrassed on account of his reputation,meaning his friends are embarrassed due to things they hear about him, bthis is a desecration ofGod’s bname. Rav Naḥman bar Yitzḥak said:One creates a profanation of God’s name, bfor example, when people sayabout him: bMay his Master forgive so-and-sofor the sins he has done., bAbaye said: As it was taughtin a ibaraitathat it is stated: b“And you shall love the Lord your God”(Deuteronomy 6:5), which means bthat you shall make the name of Heaven beloved.How should one do so? One should do so bin that heshould breadTorah, band learnMishna, band serve Torah scholars, and he should be pleasant with people in his business transactions. What do people say aboutsuch a person? bFortunate is his father who taught him Torah, fortunate is his teacher who taught him Torah, woe to the people who have not studied Torah. So-and-so, who taught him Torah, see how pleasant are his ways, how proper are his deeds. The verse states about himand others like him: b“You are My servant, Israel, in whom I will be glorified”(Isaiah 49:3)., bBut one who readsTorah, band learnsMishna, band serves Torah scholars, but his business practices are notdone bfaithfully, and he does not speak pleasantly with other people, what do people say about him? Woe to so-and-so who studied Torah, woe to his father who taught him Torah, woe to his teacher who taught him Torah. So-and-so who studied Torah, see how destructive are his deeds, and how ugly are his ways. About himand others like him bthe verse statesthat the gentiles will say: b“Men said of them: These are the people of the Lord, yet they had to leave His land”(Ezekiel 36:20). Through their sins and subsequent exile, such people have desecrated the name of God.,§ Further on the topic of repentance, bRabbi Ḥama bar Ḥanina said: Great is repentance, as it brings healing to the world, as it is stated: “I will heal their backsliding, I will love them freely”(Hosea 14:5), which teaches that repentance from sin brings healing., bRabbi Ḥama bar Ḥanina raised a contradictionbetween two verses. bIt is writtenin one verse: b“Return, you backsliding children”(Jeremiah 3:14), implying that binitiallywhen you sinned, it was only because byou were backsliding,i.e., rebelling. It was merely an act of immaturity and foolishness and could be ignored as if it had never happened. bBut it is written: “I will heal your backsliding”(Jeremiah 3:22), implying that He will heal the sin from this point onward, and that they are still sinners. He resolved this contradiction, explaining that this is bnot difficult: Here,where everything is forgiven as if the Jewish people never sinned, it is referring to repentance bout of love; there,where the sin is still remembered despite the forgiveness and repentance, it is referring to repentance bout of fear. /b,Similarly, bRabbi Yehuda raised a contradictionbetween two verses. bIt is written: “Return, you backsliding children I will heal your backsliding”(Jeremiah 3:22), implying that anyone can achieve healing, which is dependent only on repentance. But it also states: “Return, O backsliding children, says the Lord, bfor I am a lord to you, and I will take you one from a city, and two from a family”(Jeremiah 3:14), implying that repentance is available only to certain individuals. He resolved the contradiction and explained that this is bnot difficult: Here,it is referring to repentance bout of love or fear,which few people achieve; bthere,it referring is repentance bthrough suffering,as everyone has thoughts of repentance when they suffer. bRabbi Levi said: Great is repentance, as it reaches the heavenly throne, as it is stated: “Return, Israel, to the Lord your God”(Hosea 14:2). This implies that repentance literally reaches to God. |
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28. Anon., 2 Enoch, 52.1-52.15
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