Tiresias: The Ancient Mediterranean Religions Source Database

673

Septuagint, Ecclesiasticus (Siracides), 49.6
nan who set fire to the chosen city of the sanctuary,and made her streets desolate,according to the word of Jeremiah.

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19 results
1. Septuagint, Tobit, 8.15 (10th cent. BCE - 2nd cent. BCE) 8.15. Then Raguel blessed God and said, "Blessed art thou, O God, with every pure and holy blessing.Let thy saints and all thy creatures bless thee;let all thy angels and thy chosen people bless thee for ever.
2. Hebrew Bible, Genesis, 6.1-6.4, 41.2 (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׃ 41.2. וַתֹּאכַלְנָה הַפָּרוֹת הָרַקּוֹת וְהָרָעוֹת אֵת שֶׁבַע הַפָּרוֹת הָרִאשֹׁנוֹת הַבְּרִיאֹת׃ 41.2. וְהִנֵּה מִן־הַיְאֹר עֹלֹת שֶׁבַע פָּרוֹת יְפוֹת מַרְאֶה וּבְרִיאֹת בָּשָׂר וַתִּרְעֶינָה בָּאָחוּ׃ 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." 41.2. And, behold, there came up out of the river seven kine, well-favoured and fat-fleshed; and they fed in the reed-grass."
3. Hebrew Bible, Malachi, 3.22-3.24 (9th cent. BCE - 3rd cent. BCE) 3.22. זִכְרוּ תּוֹרַת מֹשֶׁה עַבְדִּי אֲשֶׁר צִוִּיתִי אוֹתוֹ בְחֹרֵב עַל־כָּל־יִשְׂרָאֵל חֻקִּים וּמִשְׁפָּטִים׃ 3.23. הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֵת אֵלִיָּה הַנָּבִיא לִפְנֵי בּוֹא יוֹם יְהוָה הַגָּדוֹל וְהַנּוֹרָא׃ 3.24. וְהֵשִׁיב לֵב־אָבוֹת עַל־בָּנִים וְלֵב בָּנִים עַל־אֲבוֹתָם פֶּן־אָבוֹא וְהִכֵּיתִי אֶת־הָאָרֶץ חֵרֶם׃ br small[הנה אנכי שלח לכם את אליה הנביא לפני בוא יום יהוה הגדול והנורא] /small 3.22. Remember ye the law of Moses My servant, which I commanded unto him in Horeb for all Israel, even statutes and ordices." 3.23. Behold, I will send you Elijah the prophet Before the coming of the great and terrible day of the LORD." 3.24. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers; lest I come and smite the land with utter destruction. br small[Behold, I will send you Elijah the prophet before the coming of the great and terrible day of the LORD.] /small"
4. Hebrew Bible, Psalms, 104.6, 105.5 (9th cent. BCE - 3rd cent. BCE) 104.6. תְּהוֹם כַּלְּבוּשׁ כִּסִּיתוֹ עַל־הָרִים יַעַמְדוּ־מָיִם׃ 105.5. זִכְרוּ נִפְלְאוֹתָיו אֲשֶׁר־עָשָׂה מֹפְתָיו וּמִשְׁפְּטֵי־פִיו׃ 104.6. Thou didst cover it with the deep as with a vesture; the waters stood above the mountains." 105.5. Remember His marvellous works that He hath done, His wonders, and the judgments of His mouth;"
5. Hebrew Bible, 1 Kings, 9.22 (8th cent. BCE - 5th cent. BCE) 9.22. וּמִבְּנֵי יִשְׂרָאֵל לֹא־נָתַן שְׁלֹמֹה עָבֶד כִּי־הֵם אַנְשֵׁי הַמִּלְחָמָה וַעֲבָדָיו וְשָׂרָיו וְשָׁלִשָׁיו וְשָׂרֵי רִכְבּוֹ וּפָרָשָׁיו׃ 9.22. But of the children of Israel did Solomon make no bondservants; but they were the men of war, and his servants, and his princes, and his captains, and rulers of his chariots and of his horsemen."
6. Hebrew Bible, 2 Kings, 23.26-23.27, 23.29-23.30 (8th cent. BCE - 5th cent. BCE) 23.26. אַךְ לֹא־שָׁב יְהוָה מֵחֲרוֹן אַפּוֹ הַגָּדוֹל אֲשֶׁר־חָרָה אַפּוֹ בִּיהוּדָה עַל כָּל־הַכְּעָסִים אֲשֶׁר הִכְעִיסוֹ מְנַשֶּׁה׃ 23.27. וַיֹּאמֶר יְהוָה גַּם אֶת־יְהוּדָה אָסִיר מֵעַל פָּנַי כַּאֲשֶׁר הֲסִרֹתִי אֶת־יִשְׂרָאֵל וּמָאַסְתִּי אֶת־הָעִיר הַזֹּאת אֲשֶׁר־בָּחַרְתִּי אֶת־יְרוּשָׁלִַם וְאֶת־הַבַּיִת אֲשֶׁר אָמַרְתִּי יִהְיֶה שְׁמִי שָׁם׃ 23.29. בְּיָמָיו עָלָה פַרְעֹה נְכֹה מֶלֶךְ־מִצְרַיִם עַל־מֶלֶךְ אַשּׁוּר עַל־נְהַר־פְּרָת וַיֵּלֶךְ הַמֶּלֶךְ יֹאשִׁיָּהוּ לִקְרָאתוֹ וַיְמִיתֵהוּ בִּמְגִדּוֹ כִּרְאֹתוֹ אֹתוֹ׃ 23.26. Notwithstanding the LORD turned not from the fierceness of His great wrath, wherewith His anger was kindled against Judah, because of all the provocations wherewith Manasseh had provoked Him." 23.27. And the LORD said: ‘I will remove Judah also out of My sight, as I have removed Israel, and I will cast off this city which I have chosen, even Jerusalem, and the house of which I said: My name shall be there.’" 23.29. In his days Pharaoh-necoh king of Egypt went up against the king of Assyria to the river Euphrates; and king Josiah went against him; and he slew him at Megiddo, when he had seen him." 23.30. And his servants carried him in a chariot dead from Megiddo, and brought him to Jerusalem, and buried him in his own sepulchre. And the people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father’s stead."
7. Hebrew Bible, Isaiah, 42.1 (8th cent. BCE - 5th cent. BCE) 42.1. הֵן עַבְדִּי אֶתְמָךְ־בּוֹ בְּחִירִי רָצְתָה נַפְשִׁי נָתַתִּי רוּחִי עָלָיו מִשְׁפָּט לַגּוֹיִם יוֹצִיא׃ 42.1. שִׁירוּ לַיהוָה שִׁיר חָדָשׁ תְּהִלָּתוֹ מִקְצֵה הָאָרֶץ יוֹרְדֵי הַיָּם וּמְלֹאוֹ אִיִּים וְיֹשְׁבֵיהֶם׃ 42.1. Behold My servant, whom I uphold; Mine elect, in whom My soul delighteth; I have put My spirit upon him, He shall make the right to go forth to the nations."
8. Hebrew Bible, Jeremiah, 46 (8th cent. BCE - 5th cent. BCE)
9. Hebrew Bible, 1 Chronicles, 9.22, 16.13 (5th cent. BCE - 3rd cent. BCE) 16.13. זֶרַע יִשְׂרָאֵל עַבְדּוֹ בְּנֵי יַעֲקֹב בְּחִירָיו׃ 16.13. O ye seed of Israel His servant, Ye children of Jacob, His chosen ones."
10. Hebrew Bible, 2 Chronicles, 35.24-35.25 (5th cent. BCE - 3rd cent. BCE) 35.24. וַיַּעֲבִירֻהוּ עֲבָדָיו מִן־הַמֶּרְכָּבָה וַיַּרְכִּיבֻהוּ עַל רֶכֶב הַמִּשְׁנֶה אֲשֶׁר־לוֹ וַיּוֹלִיכֻהוּ יְרוּשָׁלִַם וַיָּמָת וַיִּקָּבֵר בְּקִבְרוֹת אֲבֹתָיו וְכָל־יְהוּדָה וִירוּשָׁלִַם מִתְאַבְּלִים עַל־יֹאשִׁיָּהוּ׃ 35.25. וַיְקוֹנֵן יִרְמְיָהוּ עַל־יֹאשִׁיָּהוּ וַיֹּאמְרוּ כָל־הַשָּׁרִים וְהַשָּׁרוֹת בְּקִינוֹתֵיהֶם עַל־יֹאשִׁיָּהוּ עַד־הַיּוֹם וַיִּתְּנוּם לְחֹק עַל־יִשְׂרָאֵל וְהִנָּם כְּתוּבִים עַל־הַקִּינוֹת׃ 35.24. So his servants took him out of the chariot, and put him in the second chariot that he had, and brought him to Jerusalem; and he died, and was buried in the sepulchres of his fathers. And all Judah and Jerusalem mourned for Josiah." 35.25. And Jeremiah lamented for Josiah; and all the singing men and singing women spoke of Josiah in their lamentations, unto this day; and they made them an ordice in Israel; and, behold, they are written in the lamentations."
11. Septuagint, Tobit, 8.15 (4th cent. BCE - 2nd cent. BCE) 8.15. Then Raguel blessed God and said, "Blessed art thou, O God, with every pure and holy blessing.Let thy saints and all thy creatures bless thee;let all thy angels and thy chosen people bless thee for ever.
12. Anon., 1 Enoch, 39.1 (3rd cent. BCE - 2nd cent. BCE) 39.1. [And it shall come to pass in those days that elect and holy children will descend from the 39.1. Spirits. For a long time my eyes regarded that place, and I blessed Him and praised Him, saying: 'Blessed is He, and may He be blessed from the beginning and for evermore. And before Him there is no ceasing. He knows before the world was created what is for ever and what will be from
13. Dead Sea Scrolls, War Scroll, 12.1 (2nd cent. BCE - 1st cent. CE)
14. Septuagint, Ecclesiasticus (Siracides), 39.1, 39.2, 39.3, 44.1-50.24, 48.23, 48.24, 48.25, 49.1, 49.4, 49.7, 49.8, 49.9, 49.10, 49.12, 49.13, 50.1, 50.2, 50.3, 50.4, 50.6, 50.7 (2nd cent. BCE - 2nd cent. BCE) 39.1. On the other hand he who devotes himself to the study of the law of the Most High will seek out the wisdom of all the ancients,and will be concerned with prophecies; 39.1. Nations will declare his wisdom,and the congregation will proclaim his praise;
15. Septuagint, Wisdom of Solomon, 4.11, 48.24-48.25, 49.6-49.8, 49.10, 50.1-50.3, 50.6-50.7 (2nd cent. BCE - 1st cent. BCE) 4.11. He was caught up lest evil change his understanding or guile deceive his soul.
16. Josephus Flavius, Jewish Antiquities, 10.78 (1st cent. CE - 1st cent. CE) 10.78. But all the people mourned greatly for him, lamenting and grieving on his account many days; and Jeremiah the prophet composed an elegy to lament him, which is extant till this time also.
17. New Testament, Colossians, 3.12 (1st cent. CE - 1st cent. CE) 3.12. Put on therefore, as God's elect, holy and beloved, a heart of compassion, kindness, lowliness, humility, and perseverance;
18. New Testament, Luke, 18.7 (1st cent. CE - 1st cent. CE) 18.7. Won't God avenge his elect, who are crying out to him day and night, and yet he exercises patience with them?
19. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) 22b. (דברי הימים ב לה, כא) וישלח אליו מלאכים לאמר מה לי ולך מלך יהודה לא עליך אתה היום כי אל בית מלחמתי ואלהים אמר לבהלני חדל לך מאלהים אשר עמי ואל ישחיתך,מאי אלהים אשר עמי אמר רב יהודה אמר רב זו ע"ז אמר הואיל וקא בטח בע"ז יכילנא ליה,(דברי הימים ב לה, כג) ויורו היורים למלך יאשיהו ויאמר המלך לעבדיו העבירוני כי החליתי מאד מאי כי החליתי מאד אמר רב יהודה אמר רב מלמד שעשו כל גופו ככברה,אמר ר' שמואל בר נחמני אמר רבי (יוחנן) מפני מה נענש יאשיהו מפני שהיה לו לימלך בירמיהו ולא נמלך מאי דרש (ויקרא כו, ו) וחרב לא תעבור בארצכם,מאי חרב אילימא חרב שאינה של שלום והכתיב ונתתי שלום בארץ אלא אפילו של שלום והוא אינו יודע שאין דורו דומה יפה,כי הוה ניחא נפשיה חזא ירמיהו שפוותיה דקא מרחשן אמר שמא ח"ו מילתא דלא מהגנא אמר אגב צעריה גחין ושמעיה דקא מצדיק עליה דינא אנפשיה אמר (איכה א, יח) צדיק הוא ה' כי פיהו מריתי פתח עליה ההיא שעתא (איכה ד, כ) רוח אפינו משיח ה':,מעשה וירדו זקנים מירושלים לעריהם כו' איבעיא להו כמלא תנור תבואה או דלמא כמלא תנור פת,תא שמע כמלא פי תנור ועדיין תיבעי להו ככיסויא דתנורא או דלמא כי דרא דריפתא דהדר ליה לפומא דתנורא תיקו:,ועוד גזרו תענית על שאכלו זאבים כו' אמר עולא משום ר' שמעון בן יהוצדק מעשה ובלעו זאבים שני תינוקות והקיאום דרך בית הרעי ובא מעשה לפני חכמים וטיהרו את הבשר וטמאו את העצמות:,על אלו מתריעין בשבת כו': תנו רבנן עיר שהקיפוה נכרים או נהר ואחד ספינה המיטרפת בים ואחד יחיד שנרדף מפני נכרים או מפני לסטין ומפני רוח רעה על כולן יחיד רשאי לסגף את עצמו בתענית,רבי יוסי אומר אין היחיד רשאי לסגף את עצמו בתענית שמא יצטרך לבריות ואין הבריות מרחמות עליו אמר רב יהודה אמר רב מ"ט דרבי יוסי דכתיב (בראשית ב, ז) ויהי האדם לנפש חיה נשמה שנתתי בך החייה:,שמעון התימני אומר אף על הדבר כו': איבעיא להו לא הודו לו חכמים בשבת אבל בחול הודו לו או דלמא לא הודו לו כלל,ת"ש דתניא מתריעין על הדבר בשבת ואצ"ל בחול ר' חנן בן פיטום תלמידו של ר' עקיבא משום רבי עקיבא אומר אין מתריעין על הדבר כל עיקר:,על כל צרה שלא תבא על הצבור כו': ת"ר על כל צרה שלא תבא על הצבור מתריעין עליה חוץ מרוב גשמים מ"ט אמר ר' יוחנן לפי שאין מתפללין על רוב הטובה,ואמר רבי יוחנן מניין שאין מתפללין על רוב הטובה שנאמר (מלאכי ג, י) הביאו את כל המעשר אל בית האוצר וגו' מאי עד בלי די אמר רמי בר רב (יוד) עד שיבלו שפתותיכם מלומר די,אמר רמי בר רב יוד ובגולה מתריעין עליה תניא נמי הכי שנה שגשמיה מרובין אנשי משמר שולחין לאנשי מעמד תנו עיניכם באחיכם שבגולה שלא יהא בתיהם קבריהם,שאלו את ר' אליעזר עד היכן גשמים יורדין ויתפללו שלא ירדו אמר להם כדי שיעמוד אדם בקרן אפל וישכשך רגליו במים והתניא ידיו רגליו כידיו קאמינא,אמר רבה בר בר חנה לדידי חזיא לי קרן אפל דקם ההוא טייעא כי רכיב גמלא ונקיט רומחא בידיה מתחזי איניבא,ת"ר (ויקרא כו, ד) ונתתי גשמיכם בעתם לא שכורה ולא צמאה אלא בינונית שכל זמן שהגשמים מרובין מטשטשין את הארץ ואינה מוציאה פירות דבר אחר 22b. b“But he sent ambassadors to him saying: What have I to do with you, king of Judea? I do not come against you this day, but against the house with which I am at war; and God has commanded me to make haste. Forbear from meddling with God, Who is with me, so that He will not destroy you”(II Chronicles 35:21). This clearly shows that Pharaoh Neco had no intention of engaging Josiah in battle.,The Gemara asks: bWhat isthe meaning of the phrase b“God, Who is with me”? Rav Yehuda saidthat bRav said: Thisis referring to Neco’s bidolatry,which he brought for assistance. In other words, it is a secular reference and should be read as: The god that is with me, in my possession. Josiah bsaid: Sincehe trusts in idolatry, bI will be ableto defeat bhim. /b,With regard to Josiah’s battle with Pharaoh Neco, the verse states: b“And the archers shot at King Josiah and the king said to his servants: Move me away, for I am seriously wounded”(II Chronicles 35:23). bWhat isthe meaning of the phrase: b“For I am seriously wounded”? Rav Yehuda saidthat bRav said:This bteaches thatthe Egyptian archers bmade his entire body like a sievefrom the many arrows they shot at him., bRabbi Shmuel bar Naḥmani saidthat bRabbi Yoḥa said: For whatreason bwas Josiah punished? Because he should have consulted withthe prophet bJeremiahto find out if he should go to war, bbut he did not consultwith him. bHow didJosiah binterpretthe verses of the Torah? How did they lead him to go to war? The verse states: b“Neither shall a sword go through your land”(Leviticus 26:6)., bWhat isthe meaning of the term: b“Sword”? If we saythat it is referring to ba sword that is not of peace, but isn’t it writtenearlier in the same verse: b“And I will give peace in the land”? Rather,the verse must mean that bevena sword bof peaceshall not pass through the land, and Josiah sought to prevent this occurrence, in fulfillment of the blessing. bBut he did not know that his generation did not meritthese blessings, and he would therefore not receive divine assistance in this regard.,The Gemara discusses Josiah’s deathbed reflections. bWhenJosiah bwas dying, Jeremiah saw his lips moving.Jeremiah bsaid: Perhaps, Heaven forbid, he is saying something improperand complaining about God’s judgment bon account of hisgreat bdistress.Jeremiah bbent over and heard that he was justifyingGod’s bjudgment against himself.Josiah bsaid: “The Lord is righteous, for I have rebelled against His word”(Lamentations 1:18). bAt that moment,Jeremiah bbeganhis eulogy bforJosiah: b“The breath of our nostrils, the anointed of the Lord,was trapped in their pits” (Lamentations 4:20).,§ The mishna taught: bAn incidentoccurred in bwhich Elders descended from Jerusalem to their citiesand decreed a fast throughout the land because a small amount of blight was seen in the city of Ashkelon, enough to fill the mouth of an oven. bA dilemma was raised beforethe Sages: Did they mean enough bgrain to fillan entire boven, or perhapsthey meant enough grain to prepare bbread to fill an oven?This is far less, as bread is stuck to the walls of the oven and does not fill its inner area.,The Gemara answers: bComeand bhearthe phrase of the mishna: Enough bto fill the mouth of an oven.This indicates that the bread referred to does not fill the entire oven, but rather covers the mouth of the oven. The Gemara further asks: bAnd still you can raise this dilemma before them:Is the mishna referring to the bread bof the cover of the oven? Perhapsit is referring bto a row of bread around the mouth of the oven.No resolution was found, and the Gemara states that the dilemma bshall standunresolved.,§ The mishna taught: bAnd furthermore, they decreed a fast because wolves had eatentwo children in Transjordan. bUlla said in the name of Rabbi Shimon ben Yehotzadak: An incidentoccurred in bwhich wolves swallowed two children and excreted them. And the incident came before the Sagesfor a ruling. They were asked if the remains were ritually impure even after they had passed through the animal’s digestive tract, band they pronounced the flesh ritually pure,as it had been digested, but they bpronouncedthe intact bbones ritually impure. /b,§ The mishna further taught: bFor the followingcalamities bthey sound the alarmeven bon Shabbat:For a city that is surrounded by gentile troops, for a place in danger of being flooded by a river that has swelled its banks, or for a ship tossed about at sea. bThe Sages taught:In the case of ba city that is surrounded by gentiletroops bor a riverthat has swelled beyond its banks, and this also applies to bboth a ship tossed about at sea and an individual who is being pursued by gentiles, or by thieves, or by an evil spirit,which may lead him to harm himself, bthey sound the alarmeven bon Shabbat. And in all thesecases, ban individual is permitted to afflict himself by fastingto annul the evil decrees against him., bRabbi Yosei says: An individual is not permitted to afflict himself by fasting, lesthe become too weak to work and bbe beholden to other beings, andthose bbeings will not have mercy on him. Rav Yehuda saidthat bRav said: What is the reason of Rabbi Yosei?It is bas it is written: “And man became a living soul”(Genesis 2:7). Rabbi Yosei interprets this verse as a command: bThe soul I placed within you,preserve and bsustain it. /b,§ The mishna taught that bShimon the Timnite says:One may cry out on Shabbat beven for pestilence,but the Rabbis did not agree with him. bA dilemma was raised beforethe Sages: Does this mean that bthe Rabbis did not agree with himwith regard to crying out in these cases bon Shabbat,but if they occur bon a weekday they agreed with him? Or perhaps they did not agree with him at all,as they maintain that one never cries out over pestilence.,The Gemara answers: bComeand bhear, as it is taughtin a ibaraita /i: bOne cries out fora plague of bpestilence on Shabbat, and needless to say on weekdays. Rabbi Ḥa ben Pitom, the student of Rabbi Akiva, says in the name of Rabbi Akiva: One does not cry out for pestilence at all.This opinion attributed to Rabbi Akiva is the ruling of the Rabbis in the mishna.,§ The mishna further states that they sound the alarm bonaccount of any btrouble that should not befall the community,a euphemism for trouble that may befall the community, except for an overabundance of rain. bThe Sages taughtin a ibaraita /i: bFor any trouble that should not befall the community, they sound the alarm for it, except for an overabundance of rain.The Gemara asks: bWhat is the reasonfor this? bRabbi Yoḥa said: Because one does not pray over an excess of good.Since rain is generally good for the world, it is not appropriate to pray for it to stop, even when it falls in excess., bAnd Rabbi Yoḥa said: From whereis it derived bthat one does not pray over an excess of good?It bis stated: “Bring the whole tithe into the storeroom,that there may be food in My house, and test Me now by this, said the Lord of hosts, if I will not open for you the windows of heaven, and pour out for you a blessing that there shall be more than sufficiency” (Malachi 3:10). bWhatis the meaning of the phrase: b“That there shall be more than sufficiency [ iad beli dai /i]”? Rami bar Ḥama said:It means that the abundance will be so great bthat your lips will be worn out [ iyivlu /i],similar to the word ibeli /i, bfrom saying enough [ idai /i].In other words, even when a blessing is delivered in gross excess, one should not pray for it to cease, as the verse blesses the people with an excess., bRami bar Rav Yud said:This is true in Eretz Yisrael, but in the Diaspora, i.e., Babylonia, bthey do sound the alarm overexcessive rain. The reason is that Babylonia is in a low-lying region, where excessive rain poses a real danger. bThatopinion bis also taughtin a ibaraita /i: In ba year whose rains are abundant, the members of the priestly watchin the Temple bwould senda message bto the members of the non-priestly watch: Cast your eyes on your brothers in the Diasporaand have them in mind when you pray, so bthat their housesshould not collapse from excessive rain and bbecome their graves. /b, bThey asked Rabbi Eliezer: How much rain must falluntil btheyshould bpray that it should not fallanymore? bHe said to themby way of exaggeration: Enough rain must fall bso that a person stands atthe colossal cliff bKeren Ophel and dips his feet in water.The Gemara asks: bBut isn’t it taughtin a ibaraitathat Rabbi Eliezer said he must be able to place bhis handsin water? Rabbi Eliezer could answer: When bI said to youthat he must be able to place bhis feet,I meant blike his hands,i.e., the water must be high enough that he can dip both his hands and feet into the water with ease.,With regard to the height of this great cliff, bRabba bar bar Ḥana said: Ipersonally bsaw Keren Ophel,and when I peered down I saw bthat an Arab was positioned below,and bwhile riding a camel andholding ba spear in his hand, he looked like a worm [ iiniva /i]. /b, bThe Sages taught: “Then I will give your rains in their season”(Leviticus 26:4). This means that the earth will be bneither drunk nor thirsty; rather, a moderateamount of rain will fall. bFor as long as the rains are abundant, they muddythe soil of bthe land, and it does not give outits bproduce. Alternatively, /b

Subjects of this text:

subject	book bibliographic info
abel	Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 115
angel/angelic passim see also archangel, humanity, of	Levison, The Greek Life of Adam and Eve (2023) 794
angel	Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 115
blessing	Levison, The Greek Life of Adam and Eve (2023) 794
body, adam, of	Levison, The Greek Life of Adam and Eve (2023) 794
body (human), xv	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 190
brother	Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 115
cain	Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 115
canon criticism, formation of	DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 176
canon criticism, structure of	DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 176
change	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 190
cherubim	Levison, The Greek Life of Adam and Eve (2023) 794
children	Levison, The Greek Life of Adam and Eve (2023) 794
city	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 190
confession, eve, of	Levison, The Greek Life of Adam and Eve (2023) 794
critical spatiality	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 190
cyril of jerusalem, daniel	Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 62
daughters	Levison, The Greek Life of Adam and Eve (2023) 794
eleazar ben yair	Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 115
elijah, eschatological return of	DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 176
ethnicity, ethnography	Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 115
euentus	Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 115
ezekiel	DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 176
god, people of	Levison, The Greek Life of Adam and Eve (2023) 794
hellenism	DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 176
holy	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 190
imagery	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 190
isaiah	DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 176
israel, kingdom of	Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 115
jerusalem	Levison, The Greek Life of Adam and Eve (2023) 794
joshua, as prophet like moses	DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 176
josiah, king	Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 115
judah, kingdom of	Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 115
libertas	Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 115
masada	Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 115
megiddo, battle of	Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 115
moses, law of	Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 62
moses	Levison, The Greek Life of Adam and Eve (2023) 794
nan, altar	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 190
pharaoh, neco	Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 115
pharaoh	Levison, The Greek Life of Adam and Eve (2023) 794
physical	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 190
place	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 190
plebs israhel	Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 115
prayers, eve, of	Levison, The Greek Life of Adam and Eve (2023) 794
priest, high	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 190
primordial	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 190
prophetic succession	DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 176
religio	Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 115
repentance, eve, of	Levison, The Greek Life of Adam and Eve (2023) 794
ritual	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 190
sanctuary	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 190
scribe	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 190
scribes and scribalism	DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 176
secondspace	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 190
sirach	Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 62
space	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 190
spirit, adam, of	Levison, The Greek Life of Adam and Eve (2023) 794
suicide	Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 115
temple	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 190
thirdspace	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 190
throne, god, of	Levison, The Greek Life of Adam and Eve (2023) 794
throne, immovable	Levison, The Greek Life of Adam and Eve (2023) 794
throne	Levison, The Greek Life of Adam and Eve (2023) 794
time	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 190
uictoria	Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 115
universal	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 190
worship'	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 190
zion	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 190