1. Hebrew Bible, Exodus, 15.3, 25.18-25.20, 25.22, 36.35, 37.7-37.8 (9th cent. BCE - 3rd cent. BCE)
| 15.3. יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃ 25.18. וְעָשִׂיתָ שְׁנַיִם כְּרֻבִים זָהָב מִקְשָׁה תַּעֲשֶׂה אֹתָם מִשְּׁנֵי קְצוֹת הַכַּפֹּרֶת׃ 25.19. וַעֲשֵׂה כְּרוּב אֶחָד מִקָּצָה מִזֶּה וּכְרוּב־אֶחָד מִקָּצָה מִזֶּה מִן־הַכַּפֹּרֶת תַּעֲשׂוּ אֶת־הַכְּרֻבִים עַל־שְׁנֵי קְצוֹתָיו׃ 25.22. וְנוֹעַדְתִּי לְךָ שָׁם וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפֹּרֶת מִבֵּין שְׁנֵי הַכְּרֻבִים אֲשֶׁר עַל־אֲרֹן הָעֵדֻת אֵת כָּל־אֲשֶׁר אֲצַוֶּה אוֹתְךָ אֶל־בְּנֵי יִשְׂרָאֵל׃ 36.35. וַיַּעַשׂ אֶת־הַפָּרֹכֶת תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר מַעֲשֵׂה חֹשֵׁב עָשָׂה אֹתָהּ כְּרֻבִים׃ 37.7. וַיַּעַשׂ שְׁנֵי כְרֻבִים זָהָב מִקְשָׁה עָשָׂה אֹתָם מִשְּׁנֵי קְצוֹת הַכַּפֹּרֶת׃ 37.8. כְּרוּב־אֶחָד מִקָּצָה מִזֶּה וּכְרוּב־אֶחָד מִקָּצָה מִזֶּה מִן־הַכַּפֹּרֶת עָשָׂה אֶת־הַכְּרֻבִים מִשְּׁנֵי קצוותו [קְצוֹתָיו׃] | 15.3. The LORD is a man of war, The LORD is His name." 25.18. And thou shalt make two cherubim of gold; of beaten work shalt thou make them, at the two ends of the ark-cover." 25.19. And make one cherub at the one end, and one cherub at the other end; of one piece with the ark-cover shall ye make the cherubim of the two ends thereof." 25.20. And the cherubim shall spread out their wings on high, screening the ark-cover with their wings, with their faces one to another; toward the ark-cover shall the faces of the cherubim be." 25.22. And there I will meet with thee, and I will speak with thee from above the ark-cover, from between the two cherubim which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel." 36.35. And he made the veil of blue, and purple, and scarlet, and fine twined linen; with the cherubim the work of the skilful workman made he it." 37.7. And he made two cherubim of gold: of beaten work made he them, at the two ends of the ark-cover:" 37.8. one cherub at the one end, and one cherub at the other end; of one piece with the ark-cover made he the cherubim at the two ends thereof." |
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2. Hebrew Bible, Genesis, 3.24, 6.1 (9th cent. BCE - 3rd cent. BCE)
| 3.24. וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃ 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׃ | 3.24. So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life." 6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them," |
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3. Hebrew Bible, Joel, 3.18 (9th cent. BCE - 3rd cent. BCE)
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4. Hebrew Bible, Leviticus, 16.12-16.13 (9th cent. BCE - 3rd cent. BCE)
| 16.12. וְלָקַח מְלֹא־הַמַּחְתָּה גַּחֲלֵי־אֵשׁ מֵעַל הַמִּזְבֵּחַ מִלִּפְנֵי יְהוָה וּמְלֹא חָפְנָיו קְטֹרֶת סַמִּים דַּקָּה וְהֵבִיא מִבֵּית לַפָּרֹכֶת׃ 16.13. וְנָתַן אֶת־הַקְּטֹרֶת עַל־הָאֵשׁ לִפְנֵי יְהוָה וְכִסָּה עֲנַן הַקְּטֹרֶת אֶת־הַכַּפֹּרֶת אֲשֶׁר עַל־הָעֵדוּת וְלֹא יָמוּת׃ | 16.12. And he shall take a censer full of coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the veil." 16.13. And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the ark-cover that is upon the testimony, that he die not." |
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5. 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" |
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6. Hebrew Bible, Numbers, 7.89 (9th cent. BCE - 3rd cent. BCE)
| 7.89. וּבְבֹא מֹשֶׁה אֶל־אֹהֶל מוֹעֵד לְדַבֵּר אִתּוֹ וַיִּשְׁמַע אֶת־הַקּוֹל מִדַּבֵּר אֵלָיו מֵעַל הַכַּפֹּרֶת אֲשֶׁר עַל־אֲרֹן הָעֵדֻת מִבֵּין שְׁנֵי הַכְּרֻבִים וַיְדַבֵּר אֵלָיו׃ | 7.89. And when Moses went into the tent of meeting that He might speak with him, then he heard the Voice speaking unto him from above the ark-cover that was upon the ark of the testimony, from between the two cherubim; and He spoke unto him." |
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7. Hebrew Bible, Isaiah, 40.3 (8th cent. BCE - 5th cent. BCE)
| 40.3. קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃ 40.3. וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃ | 40.3. Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God." |
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8. Hebrew Bible, Ezekiel, 1.20-1.21, 1.26, 1.28, 3.12-3.14, 4.4-4.5, 10.14-10.15, 28.14, 28.16, 44.15 (6th cent. BCE - 5th cent. BCE)
| 1.21. בְּלֶכְתָּם יֵלֵכוּ וּבְעָמְדָם יַעֲמֹדוּ וּבְהִנָּשְׂאָם מֵעַל הָאָרֶץ יִנָּשְׂאוּ הָאוֹפַנִּים לְעֻמָּתָם כִּי רוּחַ הַחַיָּה בָּאוֹפַנִּים׃ 1.26. וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם כְּמַרְאֵה אֶבֶן־סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה׃ 1.28. כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶעָנָן בְּיוֹם הַגֶּשֶׁם כֵּן מַרְאֵה הַנֹּגַהּ סָבִיב הוּא מַרְאֵה דְּמוּת כְּבוֹד־יְהוָה וָאֶרְאֶה וָאֶפֹּל עַל־פָּנַי וָאֶשְׁמַע קוֹל מְדַבֵּר׃ 3.12. וַתִּשָּׂאֵנִי רוּחַ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד־יְהוָה מִמְּקוֹמוֹ׃ 3.13. וְקוֹל כַּנְפֵי הַחַיּוֹת מַשִּׁיקוֹת אִשָּׁה אֶל־אֲחוֹתָהּ וְקוֹל הָאוֹפַנִּים לְעֻמָּתָם וְקוֹל רַעַשׁ גָּדוֹל׃ 3.14. וְרוּחַ נְשָׂאַתְנִי וַתִּקָּחֵנִי וָאֵלֵךְ מַר בַּחֲמַת רוּחִי וְיַד־יְהוָה עָלַי חָזָקָה׃ 4.4. וְאַתָּה שְׁכַב עַל־צִדְּךָ הַשְּׂמָאלִי וְשַׂמְתָּ אֶת־עֲוֺן בֵּית־יִשְׂרָאֵל עָלָיו מִסְפַּר הַיָּמִים אֲשֶׁר תִּשְׁכַּב עָלָיו תִּשָּׂא אֶת־עֲוֺנָם׃ 4.5. וַאֲנִי נָתַתִּי לְךָ אֶת־שְׁנֵי עֲוֺנָם לְמִסְפַּר יָמִים שְׁלֹשׁ־מֵאוֹת וְתִשְׁעִים יוֹם וְנָשָׂאתָ עֲוֺן בֵּית־יִשְׂרָאֵל׃ 10.14. וְאַרְבָּעָה פָנִים לְאֶחָד פְּנֵי הָאֶחָד פְּנֵי הַכְּרוּב וּפְנֵי הַשֵּׁנִי פְּנֵי אָדָם וְהַשְּׁלִישִׁי פְּנֵי אַרְיֵה וְהָרְבִיעִי פְּנֵי־נָשֶׁר׃ 10.15. וַיֵּרֹמּוּ הַכְּרוּבִים הִיא הַחַיָּה אֲשֶׁר רָאִיתִי בִּנְהַר־כְּבָר׃ 28.14. אַתְּ־כְּרוּב מִמְשַׁח הַסּוֹכֵךְ וּנְתַתִּיךָ בְּהַר קֹדֶשׁ אֱלֹהִים הָיִיתָ בְּתוֹךְ אַבְנֵי־אֵשׁ הִתְהַלָּכְתָּ׃ 28.16. בְּרֹב רְכֻלָּתְךָ מָלוּ תוֹכְךָ חָמָס וַתֶּחֱטָא וָאֶחַלֶּלְךָ מֵהַר אֱלֹהִים וָאַבֶּדְךָ כְּרוּב הַסֹּכֵךְ מִתּוֹךְ אַבְנֵי־אֵשׁ׃ 44.15. וְהַכֹּהֲנִים הַלְוִיִּם בְּנֵי צָדוֹק אֲשֶׁר שָׁמְרוּ אֶת־מִשְׁמֶרֶת מִקְדָּשִׁי בִּתְעוֹת בְּנֵי־יִשְׂרָאֵל מֵעָלַי הֵמָּה יִקְרְבוּ אֵלַי לְשָׁרְתֵנִי וְעָמְדוּ לְפָנַי לְהַקְרִיב לִי חֵלֶב וָדָם נְאֻם אֲדֹנָי יְהוִה׃ | 1.20. Whithersoever the spirit was to go, as the spirit was to go thither, so they went; and the wheels were lifted up beside them; for the spirit of the living creature was in the wheels." 1.21. When those went, these went, and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up beside them; for the spirit of the living creature was in the wheels." 1.26. And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above." 1.28. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spoke." 3.12. Then a spirit lifted me up, and I heard behind me the voice of a great rushing: ‘Blessed be the glory of the LORD from His place’;" 3.13. also the noise of the wings of the living creatures as they touched one another, and the noise of the wheels beside them, even the noise of a great rushing." 3.14. So a spirit lifted me up, and took me away; and I went in bitterness, in the heat of my spirit, and the hand of the LORD was strong upon me." 4.4. Moreover lie thou upon thy left side, and lay the iniquity of the house of Israel upon it; according to the number of the days that thou shalt lie upon it, thou shalt bear their iniquity." 4.5. For I have appointed the years of their iniquity to be unto thee a number of days, even three hundred and ninety days; so shalt thou bear the iniquity of the house of Israel." 10.14. And every one had four faces: the first face was the face of the cherub, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an eagle." 10.15. And the cherubim mounted up—this is the living creature that I saw by the river Chebar." 28.14. Thou wast the far-covering cherub; and I set thee, so that thou wast upon the holy mountain of God; thou hast walked up and down in the midst of stones of fire." 28.16. By the multitude of thy traffic they filled the midst of thee with violence, and thou hast sinned; therefore have I cast thee as profane out of the mountain of God; and I have destroyed thee, O covering cherub, from the midst of the stones of fire." 44.15. But the priests the Levites, the sons of Zadok, that kept the charge of My sanctuary when the children of Israel went astray from Me, they shall come near to Me to minister unto Me; and they shall stand before Me to offer unto Me the fat and the blood, saith the Lord GOD;" |
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9. Hebrew Bible, 1 Chronicles, 28.18 (5th cent. BCE - 3rd cent. BCE)
| 28.18. וּלְמִזְבַּח הַקְּטֹרֶת זָהָב מְזֻקָּק בַּמִּשְׁקָל וּלְתַבְנִית הַמֶּרְכָּבָה הַכְּרֻבִים זָהָב לְפֹרְשִׂים וְסֹכְכִים עַל־אֲרוֹן בְּרִית־יְהוָה׃ | 28.18. and for the altar of incense refined gold by weight; and gold for the pattern of the chariot, even the cherubim, that spread out their wings, and covered the ark of the covet of the LORD." |
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10. Hebrew Bible, 2 Chronicles, 3.12 (5th cent. BCE - 3rd cent. BCE)
| 3.12. וּכְנַף הַכְּרוּב הָאֶחָד אַמּוֹת חָמֵשׁ מַגִּיעַ לְקִיר הַבָּיִת וְהַכָּנָף הָאַחֶרֶת אַמּוֹת חָמֵשׁ דְּבֵקָה לִכְנַף הַכְּרוּב הָאַחֵר׃ | 3.12. And the wing of the other cherub was five cubits, reaching to the wall of the house; and the other wing was five cubits also, joining to the wing of the other cherub." |
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11. Hebrew Bible, Zechariah, 14.8 (5th cent. BCE - 4th cent. BCE)
| 14.8. וְהָיָה בַּיּוֹם הַהוּא יֵצְאוּ מַיִם־חַיִּים מִירוּשָׁלִַם חֶצְיָם אֶל־הַיָּם הַקַּדְמוֹנִי וְחֶצְיָם אֶל־הַיָּם הָאַחֲרוֹן בַּקַּיִץ וּבָחֹרֶף יִהְיֶה׃ | 14.8. And it shall come to pass in that day, That living waters shall go out from Jerusalem: Half of them toward the eastern sea, And half of them toward the western sea; In summer and in winter shall it be." |
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12. Anon., 1 Enoch, 5.2, 14.8-14.25, 46.2, 71.7 (3rd cent. BCE - 2nd cent. BCE)
| 5.2. And all His works go on thus from year to year for ever, and all the tasks which they accomplish for Him, and their tasks change not, but according as God hath ordained so is it done. 14.8. written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in 14.9. the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright 14.11. of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were 14.12. fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and it 14.13. portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there 14.14. were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked 14.15. and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater 14.16. than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to 14.17. you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path 14.18. of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of 14.19. cherubim. And from underneath the throne came streams of flaming fire so that I could not look 14.21. was whiter than any snow. None of the angels could enter and could behold His face by reason 14.22. of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand time 14.23. ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were 14.24. nigh to Him did not leave by night nor depart from Him. And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: ' Come hither 14.25. Enoch, and hear my word.' And one of the holy ones came to me and waked me, and He made me rise up and approach the door: and I bowed my face downwards. 46.2. And I asked the angel who went with me and showed me all the hidden things, concerning that 71.7. And round about were Seraphin, Cherubic, and Ophannin: And these are they who sleep not And guard the throne of His glory. 14. The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance,with the command of the Holy Great One in that vision. I saw in my sleep what I will now say with a tongue of flesh and with the breath of my mouth: which the Great One has given to men to",converse therewith and understand with the heart. As He has created and given to man the power of understanding the word of wisdom, so hath He created me also and given me the power of reprimanding,the Watchers, the children of heaven. I wrote out your petition, and in my vision it appeared thus, that your petition will not be granted unto you throughout all the days of eternity, and that judgement,has been finally passed upon you: yea (your petition) will not be granted unto you. And from henceforth you shall not ascend into heaven unto all eternity, and in bonds of the earth the decree,has gone forth to bind you for all the days of the world. And (that) previously you shall have seen the destruction of your beloved sons and ye shall have no pleasure in them, but they shall fall before,you by the sword. And your petition on their behalf shall not be granted, nor yet on your own: even though you weep and pray and speak all the words contained in the writing which I have,written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in,the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright,me. And I went into the tongues of fire and drew nigh to a large house which was built of crystals: and the walls of the house were like a tesselated floor (made) of crystals, and its groundwork was,of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were,fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and its,portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there,were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked,and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater,than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to,you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path,of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of,cherubim. And from underneath the throne came streams of flaming fire so that I could not look",thereon. And the Great Glory sat thereon, and His raiment shone more brightly than the sun and,was whiter than any snow. None of the angels could enter and could behold His face by reason",of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand times,ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were,nigh to Him did not leave by night nor depart from Him. And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: ' Come hither,,Enoch, and hear my word.' And one of the holy ones came to me and waked me, and He made me rise up and approach the door: and I bowed my face downwards. |
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13. Anon., Jubilees, 4.17-4.18 (2nd cent. BCE - 2nd cent. BCE)
| 4.17. And in the second week of the tenth jubilee Mahalalel took unto him to wife Dînâh, the daughter of Barâkî’êl the daughter of his father's brother, and she bare him a son in the third week in the sixth year, and he called his name Jared; 4.18. for in his days the angels of the Lord descended on the earth, those who are named the Watchers, that they should instruct the children of men, and that they should do judgment and uprightness on the earth. |
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14. Dead Sea Scrolls, 4Q403, 0 (2nd cent. BCE - 1st cent. CE)
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15. Dead Sea Scrolls, Community Rule, 8.12-8.16 (2nd cent. BCE - 1st cent. CE)
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16. Dead Sea Scrolls, Damascus Document, 1.16 (2nd cent. BCE - 1st cent. CE)
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17. Dead Sea Scrolls, Damascus Document, 1.16 (2nd cent. BCE - 1st cent. CE)
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18. Hebrew Bible, Daniel, 7 (2nd cent. BCE - 2nd cent. BCE)
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19. Septuagint, Ecclesiasticus (Siracides), 34.1-34.8, 40.5-40.7, 48.23-48.25, 49.6-49.7, 49.10 (2nd cent. BCE - 2nd cent. BCE)
| 34.1. A man of no understanding has vain and false hopes,and dreams give wings to fools. 34.1. He that is inexperienced knows few things,but he that has traveled acquires much cleverness. 34.2. As one who catches at a shadow and pursues the wind,so is he who gives heed to dreams. 34.2. Like one who kills a son before his fathers eyes is the man who offers a sacrifice from the property of the poor. 34.3. The vision of dreams is this against that,the likeness of a face confronting a face. 34.4. From an unclean thing what will be made clean?And from something false what will be true? 34.5. Divinations and omens and dreams are folly,and like a woman in travail the mind has fancies. 34.6. Unless they are sent from the Most High as a visitation,do not give your mind to them. 34.7. For dreams have deceived many,and those who put their hope in them have failed. 34.8. Without such deceptions the law will be fulfilled,and wisdom is made perfect in truthful lips. 40.5. there is anger and envy and trouble and unrest,and fear of death, and fury and strife. And when one rests upon his bed,his sleep at night confuses his mind. 40.6. He gets little or no rest,and afterward in his sleep, as though he were on watch,he is troubled by the visions of his mind like one who has escaped from the battle-front; 40.7. at the moment of his rescue he wakes up,and wonders that his fear came to nothing. 48.23. In his days the sun went backward,and he lengthened the life of the king. 48.24. By the spirit of might he saw the last things,and comforted those who mourned in Zion. 48.25. He revealed what was to occur to the end of time,and the hidden things before they came to pass. 49.6. who set fire to the chosen city of the sanctuary,and made her streets desolate,according to the word of Jeremiah. 49.7. For they had afflicted him;yet he had been consecrated in the womb as prophet,to pluck up and afflict and destroy,and likewise to build and to plant. |
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20. Septuagint, Wisdom of Solomon, 7.26, 34.3, 48.25, 49.6-49.8, 49.10 (2nd cent. BCE - 1st cent. BCE)
| 7.26. For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness. |
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21. Mishnah, Yadayim, 3.5 (1st cent. CE - 3rd cent. CE)
| 3.5. A scroll on which the writing has become erased and eighty-five letters remain, as many as are in the section beginning, \"And it came to pass when the ark set forward\" (Numbers 11:35-36) defiles the hands. A single sheet on which there are written eighty-five letters, as many as are in the section beginning, \"And it came to pass when the ark set forward\", defiles the hands. All the Holy Scriptures defile the hands. The Song of Songs and Kohelet (Ecclesiastes) defile the hands. Rabbi Judah says: the Song of Songs defiles the hands, but there is a dispute about Kohelet. Rabbi Yose says: Kohelet does not defile the hands, but there is a dispute about the Song of Songs. Rabbi Shimon says: [the ruling about] Kohelet is one of the leniencies of Bet Shammai and one of the stringencies of Bet Hillel. Rabbi Shimon ben Azzai said: I have received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the academy that the Song of Songs and Kohelet defile the hands. Rabbi Akiba said: Far be it! No man in Israel disputed that the Song of Songs [saying] that it does not defile the hands. For the whole world is not as worthy as the day on which the Song of Songs was given to Israel; for all the writings are holy but the Song of Songs is the holy of holies. If they had a dispute, they had a dispute only about Kohelet. Rabbi Yoha ben Joshua the son of the father-in-law of Rabbi Akiva said in accordance with the words of Ben Azzai: so they disputed and so they reached a decision." |
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22. New Testament, 1 Corinthians, 1.9, 16.19 (1st cent. CE - 1st cent. CE)
| 1.9. God is faithful, through whom you were calledinto the fellowship of his Son, Jesus Christ, our Lord. 16.19. The assemblies of Asia greet you. Aquila and Priscilla greetyou much in the Lord, together with the assembly that is in theirhouse. |
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23. New Testament, 1 Thessalonians, 1.1 (1st cent. CE - 1st cent. CE)
| 1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace from God our Father and the Lord Jesus Christ. |
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24. New Testament, 2 Corinthians, 6.2 (1st cent. CE - 1st cent. CE)
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25. New Testament, Acts, 15.1 (1st cent. CE - 2nd cent. CE)
| 15.1. Some men came down from Judea and taught the brothers, "Unless you are circumcised after the custom of Moses, you can't be saved. |
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26. New Testament, Apocalypse, 22.1-22.2 (1st cent. CE - 1st cent. CE)
| 22.1. He showed me a river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb 22.2. in the midst of its street. On this side of the river and on that was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month. The leaves of the tree were for the healing of the nations. |
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27. New Testament, Romans, 9.22-9.26, 16.3-16.16 (1st cent. CE - 1st cent. CE)
| 9.22. What if God, willing to show his wrath, and to make his power known, endured with much patience vessels of wrath made for destruction 9.23. and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory 9.24. us, whom he also called, not from the Jews only, but also from the Gentiles? 9.25. As he says also in Hosea, "I will call them 'my people,' which were not my people; And her 'beloved,' who was not beloved. 9.26. It will be that in the place where it was said to them, 'You are not my people,' There they will be called 'sons of the living God.' 16.3. Greet Prisca and Aquila, my fellow workers in Christ Jesus 16.4. who for my life, laid down their own necks; to whom not only I give thanks, but also all the assemblies of the Gentiles. 16.5. Greet the assembly that is in their house. Greet Epaenetus, my beloved, who is the first fruits of Achaia to Christ. 16.6. Greet Mary, who labored much for us. 16.7. Greet Andronicus and Junias, my relatives and my fellow prisoners, who are notable among the apostles, who also were in Christ before me. 16.8. Greet Amplias, my beloved in the Lord. 16.9. Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved. 16.10. Greet Apelles, the approved in Christ. Greet those who are of the household of Aristobulus. 16.11. Greet Herodion, my kinsman. Greet them of the household of Narcissus, who are in the Lord. 16.12. Greet Tryphaena and Tryphosa, who labor in the Lord. Greet Persis, the beloved, who labored much in the Lord. 16.13. Greet Rufus, the chosen in the Lord, and his mother and mine. 16.14. Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers who are with them. 16.15. Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them. 16.16. Greet one another with a holy kiss. The assemblies of Christ greet you. |
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28. New Testament, Luke, 24.23 (1st cent. CE - 1st cent. CE)
| 24.23. and when they didn't find his body, they came saying that they had also seen a vision of angels, who said that he was alive. |
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29. New Testament, Mark, 1.10-1.11 (1st cent. CE - 1st cent. CE)
| 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased. |
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30. New Testament, Matthew, 17.9, 23.15 (1st cent. CE - 1st cent. CE)
| 17.9. As they were coming down from the mountain, Jesus commanded them, saying, "Don't tell anyone what you saw, until the Son of Man has risen from the dead. 23.15. Woe to you, scribes and Pharisees, hypocrites! For you travel around by sea and land to make one proselyte; and when he becomes one, you make him twice as much of a son of Gehenna as yourselves. |
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31. Tosefta, Sanhedrin, 12.10 (1st cent. CE - 2nd cent. CE)
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32. Tosefta, Yadayim, 2.14 (1st cent. CE - 2nd cent. CE)
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33. Anon., Qohelet Rabba, 7.11 (2nd cent. CE - 5th cent. CE)
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34. Anon., Genesis Rabba, 91.3 (2nd cent. CE - 5th cent. CE)
| 91.3. וַיָּבֹאוּ בְּנֵי יִשְׂרָאֵל לִשְׁבֹּר וגו' (בראשית מב, ה), וּמִנַּיִן לְעֵדָה שֶׁהִיא עֲשָׂרָה, רַבִּי אַבָּא בַּר כַּהֲנָא וְרַבִּי יוֹסֵי בְּשֵׁם רַבִּי יוֹחָנָן, נֶאֱמַר כָּאן (במדבר לה, כד): עֵדָה, וְנֶאֱמַר לְהַלָּן (במדבר יד, כז): עַד מָתַי לָעֵדָה הָרָעָה, מָה עֵדָה שֶׁנֶּאֱמַר לְהַלָּן עֲשָׂרָה, אַף עֵדָה שֶׁנֶּאֱמַר כָּאן עֲשָׂרָה. אָמַר רַבִּי סִימוֹן, נֶאֱמַר כָּאן (ויקרא כב, לב): תּוֹךְ, וְנֶאֱמַר לְהַלָּן (בראשית מב, ה): תּוֹךְ, מַה תּוֹךְ שֶׁנֶּאֱמַר לְהַלָּן עֲשָׂרָה, אַף תּוֹךְ שֶׁנֶּאֱמַר הָכָא עֲשָׂרָה. אָמַר רַבִּי יוֹסֵי בַּר אָבוֹן אִם בְּתוֹךְ אֲפִלּוּ עַד כַּמָּה, אֶלָּא נֶאֱמַר כָּאן בְּנֵי יִשְׂרָאֵל וְנֶאֱמַר לְהַלָּן בְּנֵי יִשְׂרָאֵל, מַה בְּנֵי יִשְׂרָאֵל שֶׁנֶּאֱמַר לְהַלָּן עֲשָׂרָה אַף בְּנֵי יִשְׂרָאֵל שֶׁנֶּאֱמַר כָּאן עֲשָׂרָה. רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּשֵׁם רַבִּי אָמַר, תִּינוֹק עוֹשִׂין אוֹתוֹ סְנִיף לַעֲשָׂרָה, וְהָא תָּנֵי אֵין מְדַקְדְּקִין בְּקָטָן, אָמַר רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי לִשְׁנֵי קְטַנִּים נִצְרְכָה, אֶחָד סָפֵק וְאֶחָד קָטָן עוֹשִׂין אֶת הַסָּפֵק עִקָּר וְאֶת הַקָּטָן לִסְנִיף. תָּנֵי קָטָן וְסֵפֶר תּוֹרָה, עוֹשִׂין אוֹתוֹ סְנִיף. אָמַר רַבִּי יוּדָן כֵּן הוּא מַתְנִיתִין, קָטָן לְסֵפֶר תּוֹרָה עוֹשִׂין אוֹתוֹ סְנִיף. מֵאֵימָתַי עוֹשִׂין אוֹתוֹ סְנִיף, רַבִּי אֲבוּנָא אָמַר אִתְפַּלְגוּן בְּהָא רַבִּי יוּדָן וְרַב הוּנָא תַּרְוֵיהוֹן בְּשֵׁם רַבִּי שְׁמוּאֵל, חַד אֲמַר כְּדֵי שֶׁיְהֵא יוֹדֵעַ טִיב בְּרָכָה. וְאוֹחֲרָנָא אֲמַר כְּדֵי שֶׁיְהֵא יוֹדֵעַ לְמִי הוּא מְבָרֵךְ. רַבִּי יְהוּדָה בַּר פָּזִי בְּשֵׁם רַבִּי אַסֵּי תִּשְׁעָה נִרְאִים כַּעֲשָׂרָה מְזַמְּנִין, מַאי עָבֵיד מְסֻיָּמִין, אֶלָּא אֲפִלּוּ קָטָן בֵּינֵיהֶם. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יַעֲקֹב בַּר זַבְדִי בְּעָא קוֹמֵי רַבִּי יוֹסֵף, כְּשֵׁם שֶׁעוֹשִׂין אוֹתוֹ סְנִיף לַעֲשָׂרָה כָּךְ עוֹשִׂין אוֹתוֹ סְנִיף לִשְׁלשָׁה. אֲמַר לֵיהּ הֲדָא הִיא וְלֹא כָּל שֶׁכֵּן לְהַלָּן שֶׁהוּא מַזְכִּיר אֶת הַשֵּׁם עוֹשִׂין אוֹתוֹ סְנִיף, כָּאן שֶׁאֵינוֹ מַזְכִּיר אֶת הַשֵּׁם אֵין עוֹשִׂין אוֹתוֹ סְנִיף. אֲמַר לֵיהּ הֲדָא אָמְרָה עוֹשִׂין אוֹתוֹ סְנִיף בְּבִרְכַּת הַמָּזוֹן אֲבָל לִקְרִיאַת שְׁמַע וְלִתְפִלָּה אֵין עוֹשִׂין אוֹתוֹ סְנִיף עַד שֶׁיָּבִיא שְׁתֵּי שְׂעָרוֹת: אֲמַר רַבִּי אַסֵּי זִמְנִין סַגִּיאִין אֲכָלִית עִם רַבִּי תַּחְלִיפָא וְזִמְנִין סַגִּיאִין אֲכָלִית עִם רַבִּי חֲנִינָא בַּר סִיסִי חֲבִיבִי וְלָא זָמְנִין עָלַי עַד שֶׁהֵבֵאתִי שְׁתֵּי שְׂעָרוֹת. וּמֵאֵימָתַי הוּא קוֹרֵא בַּתּוֹרָה, אֲמַר רַבִּי אֲבִינָא אִתְפַּלְגוּן רַב הוּנָא וְרַבִּי יְהוּדָה תַּרְוֵיהוֹן בְּשֵׁם רַבִּי שְׁמוּאֵל, חַד אָמַר מִשֶּׁהוּא יוֹדֵעַ לְבָרֵךְ, וְאוֹחֲרָנָא אָמַר עַד שֶׁיּוֹדֵעַ טִיב בְּרָכָה שֶׁיּוֹדֵעַ לְמִי מְבָרְכִין. רַבִּי שְׁמוּאֵל בַּר שִׁילַת בְּעָא קוֹמֵי רַב, וְאִית דְּאָמְרִין בְּעוֹן קַמֵּיהּ שְׁמוּאֵל בַּר שִׁילַת, תִּשְׁעָה פַּת וְאֶחָד יָרָק מַהוּ, אֲמַר לְהוֹן, מְזַמְּנִין. שְׁמוֹנָה פַּת וּשְׁנַיִם יָרָק, מְזַמְּנִין. שִׁבְעָה וְשִׁשָּׁה פַּת וְאַרְבָּעָה יָרָק מַהוּ, אֲמַר לֵיהּ מְזַמְּנִין. רַבִּי אֲבִינָא בְּעָא וּמֶחֱצָה עַל מֶחֱצָה מַהוּ, אֲמַר לֵיהּ רַבִּי זְעֵירָא עַד דַּאֲנָא תַּמָּן אִצְטְרָכִית לְמִשְׁאֲלֵיהּ וּמֵיצְרָי לִי מִינָהּ דְּלָא שְׁאִלְתִּיו. רַבִּי יִרְמְיָה בָּעֵי אוֹתוֹ שֶׁאָכַל יָרָק מַהוּ מְזַמְּנָא עֲלוֹהִי. תָּנֵי שְׁלשׁ מֵאוֹת נְזִירִין סָלְקִין בָּעֲיִין לִמְקָרְבָה תְּשַׁע מְאָה קוּרְבָּנִין בְּיוֹמֵי דְּשִׁמְעוֹן בֶּן שָׁטַח, לִמְאָה וְחַמְשִׁין מָצָא לָהֶם פֶּתַח וּמְאָה וְחַמְשִׁין לָא מָצָא פֶּתַח. סָלֵיק רַבִּי שִׁמְעוֹן בֶּן שָׁטַח גַּבֵּי יַנַּאי מַלְכָּא, אֲמַר לֵיהּ תְּלַת מְאָה נְזִירִין סָלְקוּ בָּעֲיִין לִמְקָרְבָה תְּשַׁע מְאָה קוּרְבָּנִין וְלֵית לְהוֹן, אֶלָּא יְהֵיב אַתְּ פַּלְגָּא מִן דִּידָךְ וַאֲנָא פַּלְגָא מִן דִּידִי וְיֵזְלוּן וִיקָרְבוּן, יְהַב יַנַּאי מַלְכָּא פַּלְגָא מִן דִּילֵיהּ וַאֲזַלּוּן וְקָרְבוּן. אֲתוֹן וַאֲמָרִין לִשְׁנָא בִּישָׁא לְיַנַּאי מַלְכָּא עַל שִׁמְעוֹן בֶּן שָׁטַח, תֶּהֱוֵי יְדַע דְּכָל מַה דְּקָרְבוּן מִדִּידָךְ קָרְבוּן, בְּרַם שִׁמְעוֹן בֶּן שָׁטַח לָא יָהֵיב מִן דִּידֵיהּ כְּלוּם. כָּעַס יַנַּאי מַלְכָּא עַל שִׁמְעוֹן בֶּן שָׁטַח. שְׁמַע דְּהוּא כָּעֵס עֲלוֹהִי, צְרַת [נסח אחר צרח] לֵיהּ וַעֲרַק, לְבָתַר יוֹמֵי הֲווֹן בְּנֵי אֱנָשָׁא רַבְרְבִין מִן מַלְכוּתָא דְּפַרְסָאֵי יַתְבִין נָגְסִין עַל פָּתוֹרָא דְּיַנַּאי מַלְכָּא, אֲמַרוּן לֵיהּ מָרִי מַלְכָּא נָהֲרִין אֲנַן דַּהֲוָה הָכָא חַד סַב וַהֲוָה אֲמַר לָן מִילֵי דְאוֹרָיְיתָא, אֲמַר לַאֲחָתֵיהּ שְׁלַחִי בַּתְרֵיהּ וְאַיְיתִיתֵיהּ. אֲמַרָה לֵיהּ הַב לִי מִלָּא וּשְׁלַח לֵיהּ עִזְקָתָךְ, וְהוּא אָתֵי. יְהַב לָהּ מִלָּא וּשְׁלַח לֵיהּ עִזְקָתֵיהּ וַאֲתָא. מִדַּאֲתָא יְתֵיב לֵיהּ בֵּין מַלְכָּא לְמַלְכְּתָא. אֲמַר לֵיהּ, לְמָה עֲרַקְתְּ, שְׁמָעִית דְּמָרִי מַלְכָּא כָּעֵיס עֲלַי וּצְרַח לִי מִינָךְ דְּלָא תִקְטְלַנִּי וְקַיְימַת הָדֵין קְרָיָא (ישעיה כו, כ): חֲבִי כִּמְעַט רֶגַע עַד יַעֲבָר זָעַם, אֲמַר לֵיהּ לְמָה אַפְלֵית בִּי. אֲמַר לֵיהּ חַס וְשָׁלוֹם לָא אַפְלֵית בָּךְ, אֶלָּא אַתְּ מִמָּמוֹנָךְ וַאֲנָא מִן אוֹרָיְיתָא, דִּכְתִיב (קהלת ז, יב): כִּי בְּצֵל הַחָכְמָה בְּצֵל הַכָּסֶף. אָמַר לוֹ וּלְמָה לָא אֲמַרְתְּ לִי, אֲמַר לֵיהּ אִי אֲמַרִית לָךְ לָא הֲוָה יַהֲבִית. אֲמַר לֵיהּ לְמָה יְתַבְתְּ לָךְ בֵּין מַלְכָּא לְמַלְכְּתָא. אֲמַר לֵיהּ בְּסֵפֶר בֶּן סִירָא כָּתוּב: סַלְסְלֶהָ וּתְרוֹמְמֶךּ וּבֵין נְגִידִים תּוֹשִׁיבֶךָּ. אֲמַר מְזוֹג לֵיהּ יְבָרֵךְ. אֲמַר בָּרוּךְ עַל הַמָּזוֹן שֶׁאָכַל יַנַּאי וַחֲבֵרָיו. אֲמַר עַד כַּדּוּן אַתְּ בְּקַשְׁיוּתָךְ, לָא שְׁמָעִית מִן יוֹמוֹי יַנַּאי בְּבִרְכְתָא. אֲמַר וּמָה אִית לִי לְמֵימַר, נְבָרֵךְ עַל שֶׁאָכַלְנוּ, וַאֲנִי לֹא אָכַלְתִּי. אֲמַר אַיְיתוֹן לֵיהּ וְיֵיכוּל. מִן דַּאֲכֵיל אֲמַר בָּרוּךְ שֶׁאָכַלְנוּ. אָמַר רַבִּי יוֹחָנָן חֲלוּקִין עָלָיו עַל שְׁמוּעַת שִׁמְעוֹן בֶּן שָׁטַח, רַבִּי אַבָּא אָמַר עַל הָרִאשׁוֹנָה, רַבִּי יִרְמְיָה אָמַר עַל הַשְּׁנִיָּה. מִחְלְפָא שִׁיטָתֵיהּ דְּרַבִּי יִרְמְיָה, תַּמָּן צְרִיכָה לֵיהּ, וְהָכָא פְּשִׁיטָא לֵיהּ. מַאן דִּצְרִיכָה לֵיהּ כְּרַבָּנָן, וּמַאן דִּפְשִׁיטָא לֵיהּ כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, דְּתָנֵי עֲלָהּ וְהֵסֵב עִמָּהֶן וְטִיבֵּל עִמָּהֶן אַף עַל פִּי שֶׁלֹא אָכַל כַּזַּיִת דָּגָן מְזַמְּנִין עָלָיו, דִּבְרֵי חֲכָמִים. רַבִּי יַעֲקֹב בַּר אַחָא בְּשֵׁם רַבִּי יוֹחָנָן אָמַר לְעוֹלָם אֵין מְזַמְּנִין עָלָיו עַד שֶׁאוֹכֵל כַּזַּיִת דָּגָן, וְהָא תָּנֵי שְׁנַיִם פַּת וְאֶחָד יָרָק מְזַמְּנִין. מַתְנִיתִין כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. | |
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35. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
| 48a. לאתויי קטן פורח.,ולית הלכתא ככל הני שמעתתא אלא כי הא דאמר רב נחמן קטן היודע למי מברכין מזמנין עליו,אביי ורבא הוו יתבי קמיה דרבה אמר להו רבה למי מברכין אמרי ליה לרחמנא ורחמנא היכא יתיב רבא אחוי לשמי טללא אביי נפק לברא אחוי כלפי שמיא אמר להו רבה תרווייכו רבנן הויתו היינו דאמרי אינשי בוצין בוצין מקטפיה ידיע:,א"ר יהודה בריה דרב שמואל בר שילת משמיה דרב תשעה אכלו דגן ואחד אכל ירק מצטרפין א"ר זירא בעאי מיניה מרב יהודה שמנה מהו שבעה מהו א"ל לא שנא ששה ודאי לא מיבעיא לי א"ל רבי ירמיה שפיר עבדת דלא איבעיא לך התם טעמא מאי משום דאיכא רובא הכא נמי איכא רובא ואיהו סבר רובא דמינכר בעינן.,ינאי מלכא ומלכתא כריכו ריפתא בהדי הדדי ומדקטל להו לרבנן לא הוה ליה איניש לברוכי להו אמר לה לדביתהו מאן יהיב לן גברא דמברך לן אמרה ליה אשתבע לי דאי מייתינא לך גברא דלא מצערת ליה אשתבע לה אייתיתיה לשמעון בן שטח אחוה אותביה בין דידיה לדידה אמר ליה חזית כמה יקרא עבדינא לך אמר ליה לאו את קא מוקרת לי אלא אורייתא היא דמוקרא לי דכתיב (משלי ד, ח) סלסלה ותרוממך תכבדך כי תחבקנה אמר ליה קא חזית דלא מקבל מרות,יהבו ליה כסא לברוכי אמר היכי אבריך ברוך שאכל ינאי וחביריו משלו שתייה לההוא כסא יהבו ליה כסא אחרינא ובריך,א"ר אבא בריה דרב חייא בר אבא (א"ר יוחנן) שמעון בן שטח דעבד לגרמיה הוא דעבד דהכי אמר ר' חייא בר אבא אר"י לעולם אינו מוציא את הרבים ידי חובתן עד שיאכל כזית דגן,מיתיבי רשב"ג אומר עלה והסיב עמהם אפילו לא טבל עמהם אלא בציר ולא אכל עמהם אלא גרוגרת אחת מצטרף,אצטרופי מצטרף אבל להוציא את הרבים ידי חובתן עד שיאכל כזית דגן,איתמר נמי אמר רב חנא בר יהודה משמיה דרבא אפי' לא | 48a. bto include a mature minor?Explain the ibaraitaas follows: A minor who grew two hairs is included in a izimmun /i, and we are not exacting with regard to a minor to ascertain whether or not he has reached the age of majority.,The Gemara concludes: bThe ihalakhais not in accordance with all of these statements. Rather,the ihalakhais bin accordance with thisstatement bthat Rav Naḥman said: A minor who knows to Whom one recites a blessing is included in a izimmun /i. /b,The Gemara relates that bAbaye and Rava,when they were children, bwere seated before Rabba. Rabba said to them: To whom does one recite blessings? They said to him: ToGod, bthe All-Merciful.Rabba asked them: bAnd where does the All-Merciful reside? Rava pointed to the ceiling. Abaye went outside and pointed toward the heaven. Rabba said to them: You will both become Sages. It is as the popular saying goes: A cucumber can be recognized from its blossomingstage. Similarly, a great person can be recognized even from a young age., bRav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav:If bnine ate grain and one ate vegetables, they joinand form a izimmunof ten. bRabbi Zeira said: I raised a dilemma before Rav Yehuda: What isthe ruling if beightate grain and two ate vegetables? May they join together? bWhat isthe ruling if bsevenate grain? bHe said to me: There is no difference. I certainly had no dilemma with regard to six,as it was clear to me that six are insufficient to warrant a izimmun /i. bRabbi Yirmeya said to him: You did well that you had no dilemmawith regard to six, but for the opposite reason. bThere,in the case of seven or eight, bwhat is the reasonthat they form a izimmunof ten? bBecause there is a majorityof those dining who ate grain. bHere, too, there is a majority.Rabbi Zeira, however, bheld: We require an obvious majority.Therefore, contrary to the opinion of Rabbi Yirmeya, it was clear to him that six who ate grain are insufficient to form a izimmun /i.,The Gemara relates: bKing Yannai and the queen ate bread together. And sinceYannai bexecuted the Sages, there was no one to recite theGrace after Meals bblessing on their behalf. He said to his wife: Who will provide uswith ba man to recite the blessing on our behalf? She said to him: Swear to me that if I bring yousuch ba man, you will not harass him. He swore,and bshe brought her brother, Shimon ben Shataḥ. She sat him betweenthe King’s throne band hers.The King bsaid to him: Do you see how much honor I am according you? He responded:It is bnot you who honors me; rather, the Torah honors me, as it is written: “Extol her and she will exalt you; she will bring you to honor when you embrace her”(Proverbs 4:8). Yannai bsaid tohis wife: bYou see that he does not accept authority. /b, bThey gaveShimon ben Shataḥ ba cupof wine bover which to reciteGrace after Meals. bHe said: How shall I recite the blessing?Shall I say: bBlessed is He from Whom Yannai and his companions have eaten?I have not eaten anything. bHe drank that cupof wine. bThey gave him another cup, and he recited theGrace after Meals bblessing.By drinking the first cup he joined the other diners and was therefore eligible to recite Grace after Meals on their behalf.,With regard to this story, bRabbi Abba, son of Rabbi Ḥiyya bar Abba, said(that bRabbi Yoḥa said): That which Shimon ben Shataḥ did,reciting Grace after Meals on their behalf, bhe did on his own,and not in accordance with the accepted ihalakha /i, bas Rabbi Ḥiyya bar Abba saidthat bRabbi Yoḥa said as follows: Onewho recites Grace after Meals bcannot fulfill the obligation of othersto recite it buntil he eats an olive-bulk of grain. /b,The Gemara braises an objectionbased on what was taught in a ibaraita /i: bRabban Shimon ben Gamliel says: One who entered and reclined togetherwith those who were dining, beven if he only dipped with thema small bit of food binspicy bbrinethat was before them band ate with them only a single dry fig, he joins them.This ibaraitademonstrates that one need not necessarily eat grain to recite Grace after Meals on their behalf.,The Gemara responds: Indeed, bhe joins them, buthe cannot bsatisfy the obligation of the many unless he has eaten an olive-bulk of grain. /b,Similarly, this ihalakha bwas also stated: Rav Ḥana bar Yehuda said in the name of Rava: Even if he only /b |
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36. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
| 7a. השנית ואיצטריך למיכתב בכל שנה ושנה דאי מבכל שנה ושנה הוה אמינא כי קושין קא משמע לן השנית ואי אשמועינן השנית הוה אמינא בתחילה בראשון ובשני קמ"ל בכל שנה ושנה,ורבי אליעזר בר' יוסי האי השנית מאי עביד ליה מיבעי ליה לכדרב שמואל בר יהודה דאמר רב שמואל בר יהודה בתחילה קבעוה בשושן ולבסוף בכל העולם כולו,אמר רב שמואל בר יהודה שלחה להם אסתר לחכמים קבעוני לדורות שלחו לה קנאה את מעוררת עלינו לבין האומות שלחה להם כבר כתובה אני על דברי הימים למלכי מדי ופרס,רב ורב חנינא ורבי יוחנן ורב חביבא מתנו בכוליה סדר מועד כל כי האי זוגא חלופי רבי יוחנן ומעייל רבי יונתן שלחה להם אסתר לחכמים כתבוני לדורות שלחו לה (משלי כב, כ) הלא כתבתי לך שלישים שלישים ולא רבעים,עד שמצאו לו מקרא כתוב בתורה (שמות יז, יד) כתב זאת זכרון בספר כתב זאת מה שכתוב כאן ובמשנה תורה זכרון מה שכתוב בנביאים בספר מה שכתוב במגלה,כתנאי כתב זאת מה שכתוב כאן זכרון מה שכתוב במשנה תורה בספר מה שכתוב בנביאים דברי רבי יהושע ר' אלעזר המודעי אומר כתב זאת מה שכתוב כאן ובמשנה תורה זכרון מה שכתוב בנביאים בספר מה שכתוב במגילה,אמר רב יהודה אמר שמואל אסתר אינה מטמאה את הידים,למימרא דסבר שמואל אסתר לאו ברוח הקודש נאמרה והאמר שמואל אסתר ברוח הקודש נאמרה נאמרה לקרות ולא נאמרה ליכתוב,מיתיבי רבי מאיר אומר קהלת אינו מטמא את הידים ומחלוקת בשיר השירים ר' יוסי אומר שיר השירים מטמא את הידים ומחלוקת בקהלת ר' שמעון אומר קהלת מקולי ב"ש ומחומרי ב"ה אבל רות ושיר השירים ואסתר מטמאין את הידים הוא דאמר כר' יהושע,תניא ר' שמעון בן מנסיא אומר קהלת אינו מטמא את הידים מפני שחכמתו של שלמה היא אמרו לו וכי זו בלבד אמר והלא כבר נאמר (מלכים א ה, יב) וידבר שלשת אלפים משל ואומר (משלי ל, ו) אל תוסף על דבריו,מאי ואומר וכי תימא מימר טובא אמר דאי בעי איכתיב ודאי בעי לא איכתיב תא שמע אל תוסף על דבריו,תניא ר' אליעזר אומר אסתר ברוח הקודש נאמרה שנאמר (אסתר ו, ו) ויאמר המן בלבו ר' עקיבא אומר אסתר ברוח הקודש נאמרה שנאמר (אסתר ב, טו) ותהי אסתר נשאת חן בעיני כל רואיה,ר"מ אומר אסתר ברוח הקודש נאמרה שנאמר (אסתר ב, כב) ויודע הדבר למרדכי רבי יוסי בן דורמסקית אומר אסתר ברוח הקודש נאמרה שנאמר (אסתר ט, י) ובבזה לא שלחו את ידם,אמר שמואל אי הואי התם הוה אמינא מלתא דעדיפא מכולהו שנאמר קימו וקבלו קימו למעלה מה שקיבלו למטה,אמר רבא לכולהו אית להו פירכא לבר מדשמואל דלית ליה פירכא דרבי אליעזר סברא הוא דלא הוה איניש דחשיב למלכא כוותיה והאי כי קא מפיש טובא ואמר אדעתיה דנפשיה קאמר,דר"ע דלמא כר' אלעזר דאמר מלמד שכל אחד ואחד נדמתה לו כאומתו,והא דרבי מאיר דלמא כרבי חייא בר אבא דאמר בגתן ותרש שני טרשיים היו,והא דרבי יוסי בן דורמסקית דלמא פריסתקי שדור דשמואל ודאי לית ליה פירכא אמר רבינא היינו דאמרי אינשי טבא חדא פלפלתא חריפתא ממלי צני קרי,רב יוסף אמר מהכא (אסתר ט, כח) וימי הפורים האלה לא יעברו מתוך היהודים רב נחמן בר יצחק אומר מהכא וזכרם לא יסוף מזרעם:,ומתנות לאביונים: תני רב יוסף ומשלוח מנות איש לרעהו שתי מנות לאיש אחד ומתנות לאביונים שתי מתנות לשני בני אדם,רבי יהודה נשיאה שדר ליה לרבי אושעיא אטמא דעיגלא תלתא וגרבא דחמרא שלח ליה | 7a. the term: bThe second, and it wasalso bnecessary to writethe phrase: bIn each and every year;proof from one of the verses would have been insufficient. bAs, ifI had derived the ihalakhaonly bfromthe phrase: bIn each and every year, I would have saidmy conclusion baccording to our questionraised earlier: Why not celebrate Purim in the Adar adjacent to Shevat? bTherefore, it teaches ususing the term: bThe second. And had it taught usonly the term: bThe second, I would have saidthat Purim must be celebrated both bin the firstAdar band in the secondAdar, iab initio /i. Therefore, it teaches us: In each and every year,indicating that even in an intercalated year, just as in an ordinary year, Purim is to be celebrated only once.,The Gemara asks: bAnd Rabbi Eliezer, son of Rabbi Yosei, what does he do with thisterm: bThe second?Since he holds that the Megilla is read in the first Adar, what does he derive from the verse? The Gemara answers: bHe requiresthe term btoderive bthatstatement bof Rav Shmuel bar Yehuda, as Rav Shmuel bar Yehuda said: Initially, they establishedthe observance of Purim binthe city of bShushanalone, band ultimatelythey established it bthroughout the world,according to the second letter of Purim.,Apropos the statement of Rav Shmuel bar Yehuda with regard to the establishment of the holiday of Purim, the Gemara cites a related statement. bRav Shmuel bar Yehuda said: Esther sent to the Sages: Establish me forfuture bgenerations.Esther requested that the observance of Purim and the reading of the Megilla be instituted as an ordice for all generations. bThey sent to her: You willthereby barouse the wrath of the nations upon us,as the Megilla recounts the victory of the Jews over the gentiles, and it is best not to publicize that victory. bShe sentback bto them: I am already written in the chronicles of the kings of Media and Persia,and so the Megilla will not publicize anything that is not already known worldwide.,It was related that bRav and Rabbi Ḥanina and Rabbi Yoḥa and Rav Ḥaviva taughtthe statement cited below. The Gemara comments: bThroughout the order of iMoed /i, wherever thislatter bpairof Sages is mentioned, bexchange Rabbi Yoḥa and insert Rabbi Yonatanin his place. They said: bEsther sent to the Sages: Write me forfuture bgenerationsand canonize my book as part of the Bible. bThey sent to herthat it is written: b“Have I not written for you three times”(Proverbs 22:20), indicating that Israel’s battle with Amalek is to be mentioned bthree timesin the Bible band not four times?Since it is already mentioned three times (Exodus 17:8–16; Deuteronomy 25:17–19; I Samuel 15), there is no need to add a fourth source.,The Sages did not accede to Esther’s request buntil they found a verse written in the Torah: “Write this for a memorial in the book,and rehearse it in the ears of Joshua: That I will utterly blot out the remembrance of Amalek from under the heavens” (Exodus 17:14). The Sages interpreted the verse: b“Write this,” that which is writtenin the Torah bherein Exodus, band in Deuteronomy; “a memorial,” that which is written in the Prophets,i.e., in I Samuel, on this matter; b“in the book,” that which is written in the Megilla.The Megilla is the third mention of Amalek and not the fourth, as both mentions in the Torah pertaining to Amalek are considered one; therefore, Esther would be the third, not the fourth source.,The Gemara comments: This matter is bparallelto a dispute between bthe itanna’im /i,as it was taught in a ibaraita /i: b“Write this,” that which is written here,in the book of Exodus; b“a memorial,” that which is written in Deuteronomy; “in the book,” that which is written in the Prophets;this is bthe statement of Rabbi Yehoshua. Rabbi Elazar HaModa’idisagrees and bsays: “Write this,” that which is writtenin the Torah bherein Exodus, band in Deuteronomy; “a memorial,” that which is written in the Prophetson this matter; b“in the book,” that which is written in the Megilla.Here too, the itanna’imdisagreed whether or not the book of Esther has the same force and sanctity as that of the canonized books of the Bible., bRav Yehuda saidthat bShmuel said:The book of bEsther does not render the hands ritually impure.Although the Sages issued a decree that sacred scrolls render hands ritually impure, the book of Esther was not accorded the sanctity of sacred scrolls.,The Gemara asks: bIs this to say that Shmuel maintainsthat the book of bEsther was not stated withthe inspiration of bthe Divine Spirit? But didn’t Shmuelhimself bsayelsewhere that the book of bEsther was stated withthe inspiration of bthe Divine Spirit?The Gemara answers: bIt was statedwith the Divine Spirit that it is bto be readin public; bhowever, it was not statedthat it is bto be written.Therefore, the text was not accorded the sanctity of sacred scrolls., bThe Gemara raises an objectionfrom a ibaraita /i. bRabbi Meir says:The book of bEcclesiastes does not render the hands ritually impure,as it was not accorded the sanctity of sacred scrolls; bhowever, there is a dispute with regard towhether or not bthe Song of Songsrenders the hands impure. bRabbi Yosei says: The Song of Songs renders the hands ritually impure, but there is a dispute with regard tothe book of bEcclesiastes. Rabbi Shimon says:The ruling with regard to bEcclesiastes is among the leniencies of Beit Shammai and among the stringencies of Beit Hillel,as according to Beit Hillel it renders the hands impure and according to Beit Shammai it does not. bHowever,everyone agrees that the books of bRuth, and the Song of Songs, and Esther render the hands ritually impure,contrary to the opinion of Shmuel. The Gemara answers: It was Shmuel bwho statedhis opinion bin accordance withthe opinion of bRabbi Yehoshuacited earlier that the book of Esther was not accorded the sanctity of sacred scrolls., bIt is taughtin a ibaraita /i: bRabbi Shimon ben Menasya says:The book of bEcclesiastes does not render the hands ritually impure because it is the wisdom of Solomon,and not divinely inspired. bThey said to him:It was certainly divinely inspired and that is the reason that the book of Ecclesiastes was added to the canon; bas was it this alone thatSolomon bsaid? Wasn’t it already stated: “And he spoke three thousand proverbs,and his poems were a thousand and five” (I Kings 5:12)? Solomon spoke many proverbs, but only a portion of them were canonized in the Bible. Apparently, what is unique about those in Ecclesiastes is that they were divinely inspired. bAnd it says: “Add you not unto his words”(Proverbs 30:6).,The Gemara asks: bWhatis added by the proof introduced with the phrase: bAnd it says?Why wasn’t the first proof sufficient? The Gemara answers: bAnd if you would saythat in terms of what bhe said, he said a great deal,with regard to bwhich, if heso bdesired, it was written, and if heso bdesired, it was not written;then that is why not all of his statements were preserved. Therefore, bcomeand bhear: Add you not unto his words.Apparently, the reason that it is prohibited to add to the proverbs is that the book of Ecclesiastes was divinely inspired., bIt is taughtin a ibaraitathat bRabbi Eliezer says:The book of bEsther was said withthe inspiration of bthe Divine Spirit, as it is stated: “And Haman thought in his heart”(Esther 6:6). If the book of Esther was not divinely inspired, how was it known what Haman thought in his heart? bRabbi Akiva says:The book of bEsther was said withthe inspiration of bthe Divine Spirit, as it is stated: “And Esther obtained favor in the sight of all those who looked upon her”(Esther 2:15); this could have been known only through divine inspiration., bRabbi Meir says:The book of bEsther was said withthe inspiration of bthe Divine Spirit, as it is statedwith regard to the conspiracy of Bigtan and Teresh against Ahasuerus: b“And the thing became known to Mordecai”(Esther 2:22). This too could have been known only through divine inspiration. bRabbi Yosei ben Durmaskit says:The book of bEsther was said withthe inspiration of bthe Divine Spirit, as it is stated: “But they did not lay their hands on the plunder”(Esther 9:15). The only way that could have been stated with certainty is through divine inspiration., bShmuel said: Had I been thereamong the itanna’im /i, bI would have stated a matter that is superior to them all, as it is stated: “They confirmed, and took upon themselves”(Esther 9:27), which was interpreted to mean: bThey confirmed abovein heaven bwhat they took upon themselves belowon earth. Clearly, it is only through divine inspiration that this could have been ascertained., bRava said: There is a refutation for allof these proofs, bexcept forthe proof cited by bShmuel, for which there is no refutation.The Gemara elaborates. That bwhich Rabbi Eliezersaid with regard to knowledge of what Haman was thinking in his heart can be refuted, as bit isbased on blogical reasoningto conclude that this was his thinking. bThere was noother bperson as important to the king as hewas; bandthe fact is bthat when he elaborated extensively and said:“Let the royal apparel be brought” (Esther 6:8), bhe saidit bwith himself in mind. /b,That bwhich Rabbi Akivasaid with regard to the knowledge that Esther found favor in the eyes of all, bperhapsit can be understood and refuted bin accordance withthe opinion of bRabbi Elazar, who said:This bteaches that she appeared to each and every one asone of bhis nation,and they expressed that sentiment aloud., bAnd that which Rabbi Meirsaid, i.e., that the divine inspiration of the book of Esther is clear from the fact that Mordecai exposed the conspiracy against Ahasuerus, bperhapsthis can be explained and refuted bin accordance withthe opinion of bRabbi Ḥiyya bar Abba, who said: Bigtan and Teresh were bothmembers of the bTarsipeople and conversed in their own language. Mordecai, who was a member of the Sanhedrin and therefore fluent in many languages, understood what they were saying., bAnd that which Rabbi Yosei ben Durmaskitsaid with regard to the knowledge that no spoils were taken, bperhapsthis can be explained and refuted by the fact that bthey dispatched messengerswho informed them of the situation. However, bwith regard to Shmuel’sproof from the fact that they confirmed above what they took upon themselves below, bthere is certainly no refutation. Ravina said: Thisexplains the folk saying bthat people say: One sharp pepper is better than a basketful of pumpkins,as the quality of the pepper’s taste is more significant than the quantity of the pumpkins., bRav Yosef said:Proof that the book of Esther was divinely inspired may be cited bfrom here: “And these days of Purim shall not cease from among the Jews”(Esther 9:28), an assertion that could have been made only with divine inspiration. bRav Naḥman bar Yitzḥak says:Proof may be cited bfrom here,at the end of that verse: b“Nor the memorial of them perish from their seed”(Esther 9:28).,The mishna mentions: bAnd giftsdistributed bto the poor. Rav Yosef taughta ibaraitathat the verse states: b“And of sending portions one to another”(Esther 9:22), indicating btwo portions to one person.The verse continues: b“And gifts to the poor”(Esther 9:22), indicating btwo gifts to two people. /b,The Gemara relates that, on Purim, bRabbi Yehuda Nesia sent to Rabbi Oshaya the leg of a third- /bborn bcalf and a jug of wine.Rabbi Oshaya bsent hima message of gratitude: |
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37. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
| 13b. ושימש תלמידי חכמים הרבה מפני מה מת בחצי ימיו ולא היה אדם מחזירה דבר פעם אחת נתארחתי אצלה והיתה מסיחה כל אותו מאורע ואמרתי לה בתי בימי נדותך מה הוא אצלך אמרה לי חס ושלום אפי' באצבע קטנה לא נגע [בי] בימי לבוניך מהו אצלך אכל עמי ושתה עמי וישן עמי בקירוב בשר ולא עלתה דעתו על דבר אחר ואמרתי לה ברוך המקום שהרגו שלא נשא פנים לתורה שהרי אמרה תורה (ויקרא יח, יט) ואל אשה בנדת טומאתה לא תקרב כי אתא רב דימי אמר מטה חדא הואי במערבא אמרי אמר רב יצחק בר יוסף סינר מפסיק בינו לבינה:, big strongמתני׳ /strong /big ואלו מן ההלכות שאמרו בעליית חנניה בן חזקיה בן גרון שעלו לבקרו נמנו ורבו ב"ש על ב"ה וי"ח דברים גזרו בו ביום:, big strongגמ׳ /strong /big א"ל אביי לרב יוסף אלו תנן או ואלו תנן ואלו תנן הני דאמרן או אלו תנן דבעינן למימר קמן תא שמע אין פולין לאור הנר ואין קורין לאור הנר ואלו מן ההלכות שאמרו בעליית חנניה בן חזקיה בן גרון ש"מ ואלו תנן ש"מ:,ת"ר מי כתב מגילת תענית אמרו חנניה בן חזקיה וסיעתו שהיו מחבבין את הצרות,אמר רשב"ג אף אנו מחבבין את הצרות אבל מה נעשה שאם באנו לכתוב אין אנו מספיקין,ד"א אין שוטה נפגע,ד"א אין בשר המת מרגיש באיזמל איני והאמר רב יצחק קשה רימה למת כמחט בבשר החי שנא' (איוב יד, כב) אך בשרו עליו יכאב ונפשו עליו תאבל אימא אין בשר המת שבחי מרגיש באיזמל,אמר רב יהודה אמר רב ברם זכור אותו האיש לטוב וחנניה בן חזקיה שמו שאלמלא הוא נגנז ספר יחזקאל שהיו דבריו סותרין דברי תורה מה עשה העלו לו ג' מאות גרבי שמן וישב בעלייה ודרשן:,ושמנה עשר דבר גזרו: מאי נינהו שמנה עשר דבר דתנן אלו פוסלין את התרומה האוכל אוכל ראשון והאוכל אוכל שני והשותה משקין טמאין והבא ראשו ורובו במים שאובין וטהור שנפלו על ראשו ורובו שלשה לוגין מים שאובין והספר והידים והטבול יום והאוכלים והכלים שנטמאו במשקין,מאן תנא האוכל אוכל ראשון והאוכל אוכל שני מפסל פסלי טמויי | 13b. band served Torah scholars extensively, why did he die at half his days?Where is the length of days promised him in the verse? bNo one would respond to herastonishment bat all.Eliyahu said: bOne time I was a guest in herhouse, band she was relating that entire eventwith regard to the death of her husband. bAnd I said to her: My daughter, during the period of your menstruation, howdid bheact btoward you? She said to me: Heaven forbid, he did not touch me even withhis blittle finger.And I asked her: bIn the days of your whitegarments, after the menstrual flow ended, and you were just counting clean days, bhow did he act toward youthen? She said to me: bHe ate with me, and drank with me, and slept with me with bodily contact and,however, bit did not enter his mind about something else,i.e., conjugal relations. bAnd I said to her: Blessed is the Omnipresent who killed himfor this sin, basyour husband bdid not show respect to the Torah. The Torah said: “And to a woman in the separation of her impurity you should not approach”(Leviticus 18:19), even mere affectionate contact is prohibited. The Gemara relates that bwhen Rav Dimi camefrom Eretz Yisrael to Babylonia, bhe said:That student did not actually sleep with her with bodily contact; rather, bit wasin bone bedthat they slept without contact. bIn the West,in Eretz Yisrael, bthey saythat bRav Yitzḥak bar Yosef said:When they would sleep together in one bed, she wore ba belt [ isinar /i]from the waist down that bwould separate between him and her.Nevertheless, since the matter is prohibited, that student was punished., strongMISHNA: /strong bAnd these are among the ihalakhotthatthe Sages, bwho went up to visit him, said in the upper story of Ḥaya ben Ḥizkiya ben Garon.The precise nature of these ihalakhotwill be explained in the Gemara. These ihalakhotare considered one unit because they share a distinctive element. Since many Sages were there, among them most of the generation’s Torah scholars in Eretz Yisrael, they engaged in discussion of various ihalakhotof the Torah. It turned out that when the people expressing opinions bwere counted,the students of bBeit Shammai outnumberedthe students of bBeit Hillel, and they issued decreeswith regard to beighteen matters on that dayin accordance with the opinion of Beit Shammai., strongGEMARA: /strong With regard to the language that introduces our mishna, bAbaye said to Rav Yosef: Did we learnin our mishna: bThese areamong the ihalakhot /i, bor did we learnin our mishna: bAnd these areamong the ihalakhot /i? The difference is significant. bDid we learn: And these,and if so, the reference would be to bthose that we saidearlier, i.e., that those ihalakhotare included in the decrees? bOr did we learn: These,and if so the reference would be to bthose that we seek to mention below? Comeand bheara solution to this dilemma from the fact that these matters were taught together in a ibaraita /i: bOne may not shakegarments to rid them of lice bby the light of the lamp and one may not read by the light of the lamp; and these are among the ihalakhotthatthe Sages bsaid in the attic of Ḥaya ben Ḥizkiya ben Garon. Conclude from thisthat bwe learned: And thesein the mishna, and the reference is to the decrees mentioned earlier., bThe Sages taughtin a ibaraitawith regard to iMegillat Ta’anit /i, which is a list of days of redemption that were established as celebrations for generations: bWho wrote iMegillat Ta’anit /i?This scroll was written by bḤaya ben Ḥizkiyaben Garon band his faction, who held dearthe memory of bthe troublesthat befell Israel and their salvation from them., bRabban Shimon ben Gamliel said: We also hold dearthe memory of bthe troublesfrom which Israel was saved, bbut what can we do? If we came to writeall the days of that kind, bwe would not manage todo so, as the troubles that Israel experienced in every generation and era are numerous, and on each day there is an event worthy of commemoration., bAlternatively:Why do we not record the days of salvation from troubles? Just as ba crazy person is not hurt,as he is not aware of the troubles that befall him, so too, we cannot appreciate the magnitude of the calamities that befall us., bAlternatively: The flesh of a dead person does not feel the scalpel[iizemel/b] cutting into him, and we, too, are in such a difficult situation that we no longer feel the pains and troubles. With regard to the last analogy, the Gemara asks: bIs that so? Didn’t Rav Yitzḥak say: Thegnawing of bmaggots is as excruciating to the dead asthe stab of ba needle is to the flesh of the living,as bit is statedwith regard to the dead: b“But his flesh shall hurt him, and his soul mourns over him”(Job 14:22)? Rather, bsayand explain the matter: bThe dead fleshin parts of the body bof the living personthat are insensitive to pain bdoes not feel the scalpelthat cuts him., bRav Yehuda saidthat bRav said: Truly, that man is remembered for the good, and his name is Ḥaya ben Ḥizkiya, as if not for him, the book of Ezekiel would have been suppressed because its contents,in many details, bcontradict matters of Torah.The Sages sought to suppress the book and exclude it from the canon. bWhat did he,Ḥaya ben Ḥizkiya, bdo? They brought him three hundred jugs of oil,for light and food, bupto his upper story, band he satisolated bin the upper storyand did not move from there until bhe homiletically interpretedall of those verses in the book of Ezekiel that seemed contradictory, and resolved the contradictions.,We learned in the mishna that when the Sages went up to the upper story of the house of Ḥaya ben Ḥizkiya ben Garon, they were counted band issued eighteen decreesin accordance with the opinion of Beit Shammai. The Gemara asks: bWhat are those eighteen matters?The Gemara answers: bAs we learnedin a mishna, a list of the decrees that the Sages issued with regard to items whose level of impurity is such that if they come into contact with iterumathey disqualify it. By means of that contact, the iterumaitself becomes impure, but it does not transmit impurity to other items. bThese disqualify iteruma /i: One who eats foodwith bfirstdegree ritual impurity status acquired as a result of contact with a primary source of ritual impurity, e.g., a creeping animal; band one who eats foodwith bseconddegree ritual impurity status acquired as a result of contact with an item with first degree ritual impurity status; band one who drinks impure liquidsof any degree of impurity; band one whose head and most of hisbody bcome into drawn waterafter he immersed himself in a ritual bath to purify himself; band a ritually pure person that three ilog /iof bdrawn water fell on his head and most of hisbody; band a Torah scroll; and the handsof any person who did not purify himself for the purpose of handling iteruma /i; bandone bwho immersed himself during the day,i.e., one who was impure and immersed himself, and until evening he is not considered completely pure; band foods and vessels that became impure bycoming into contact with impure bliquids.Contact with any of these disqualifies the iteruma /i. The Gemara seeks to clarify these matters.,The Gemara asks first: bWho is the itanna /iwho holds that bone who eats foodwith bfirstdegree ritual impurity status, band one who eats foodwith bseconddegree ritual impurity status, bdisqualifythe iteruma,but |
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38. Anon., 2 Enoch, 22.11, 40.2
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39. Anon., 3 Enoch, 27, 48, 10
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