1. Hebrew Bible, Deuteronomy, 5.20, 6.5, 7.9, 10.12, 30.6 (9th cent. BCE - 3rd cent. BCE)
| 6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 7.9. וְיָדַעְתָּ כִּי־יְהוָה אֱלֹהֶיךָ הוּא הָאֱלֹהִים הָאֵל הַנֶּאֱמָן שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מצותו [מִצְוֺתָיו] לְאֶלֶף דּוֹר׃ 10.12. וְעַתָּה יִשְׂרָאֵל מָה יְהוָה אֱלֹהֶיךָ שֹׁאֵל מֵעִמָּךְ כִּי אִם־לְיִרְאָה אֶת־יְהוָה אֱלֹהֶיךָ לָלֶכֶת בְּכָל־דְּרָכָיו וּלְאַהֲבָה אֹתוֹ וְלַעֲבֹד אֶת־יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃ 30.6. וּמָל יְהוָה אֱלֹהֶיךָ אֶת־לְבָבְךָ וְאֶת־לְבַב זַרְעֶךָ לְאַהֲבָה אֶת־יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ לְמַעַן חַיֶּיךָ׃ | 5.20. And it came to pass, when ye heard the voice out of the midst of the darkness, while the mountain did burn with fire, that ye came near unto me, even all the heads of your tribes, and your elders;" 6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might." 7.9. Know therefore that the LORD thy God, He is God; the faithful God, who keepeth covet and mercy with them that love Him and keep His commandments to a thousand generations;" 10.12. And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all His ways, and to love Him, and to serve the LORD thy God with all thy heart and with all thy soul;" 30.6. And the LORD thy God will circumcise thy heart, and the heart of thy seed, to love the LORD thy God with all thy heart, and with all thy soul, that thou mayest live." |
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2. Hebrew Bible, Exodus, 12.6-12.15, 20.6, 25.8 (9th cent. BCE - 3rd cent. BCE)
| 12.6. וְהָיָה לָכֶם לְמִשְׁמֶרֶת עַד אַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ הַזֶּה וְשָׁחֲטוּ אֹתוֹ כֹּל קְהַל עֲדַת־יִשְׂרָאֵל בֵּין הָעַרְבָּיִם׃ 12.7. וְלָקְחוּ מִן־הַדָּם וְנָתְנוּ עַל־שְׁתֵּי הַמְּזוּזֹת וְעַל־הַמַּשְׁקוֹף עַל הַבָּתִּים אֲשֶׁר־יֹאכְלוּ אֹתוֹ בָּהֶם׃ 12.8. וְאָכְלוּ אֶת־הַבָּשָׂר בַּלַּיְלָה הַזֶּה צְלִי־אֵשׁ וּמַצּוֹת עַל־מְרֹרִים יֹאכְלֻהוּ׃ 12.9. אַל־תֹּאכְלוּ מִמֶּנּוּ נָא וּבָשֵׁל מְבֻשָּׁל בַּמָּיִם כִּי אִם־צְלִי־אֵשׁ רֹאשׁוֹ עַל־כְּרָעָיו וְעַל־קִרְבּוֹ׃ 12.11. וְכָכָה תֹּאכְלוּ אֹתוֹ מָתְנֵיכֶם חֲגֻרִים נַעֲלֵיכֶם בְּרַגְלֵיכֶם וּמַקֶּלְכֶם בְּיֶדְכֶם וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן פֶּסַח הוּא לַיהוָה׃ 12.12. וְעָבַרְתִּי בְאֶרֶץ־מִצְרַיִם בַּלַּיְלָה הַזֶּה וְהִכֵּיתִי כָל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם מֵאָדָם וְעַד־בְּהֵמָה וּבְכָל־אֱלֹהֵי מִצְרַיִם אֶעֱשֶׂה שְׁפָטִים אֲנִי יְהוָה׃ 12.13. וְהָיָה הַדָּם לָכֶם לְאֹת עַל הַבָּתִּים אֲשֶׁר אַתֶּם שָׁם וְרָאִיתִי אֶת־הַדָּם וּפָסַחְתִּי עֲלֵכֶם וְלֹא־יִהְיֶה בָכֶם נֶגֶף לְמַשְׁחִית בְּהַכֹּתִי בְּאֶרֶץ מִצְרָיִם׃ 12.14. וְהָיָה הַיּוֹם הַזֶּה לָכֶם לְזִכָּרוֹן וְחַגֹּתֶם אֹתוֹ חַג לַיהוָה לְדֹרֹתֵיכֶם חֻקַּת עוֹלָם תְּחָגֻּהוּ׃ 12.15. שִׁבְעַת יָמִים מַצּוֹת תֹּאכֵלוּ אַךְ בַּיּוֹם הָרִאשׁוֹן תַּשְׁבִּיתוּ שְּׂאֹר מִבָּתֵּיכֶם כִּי כָּל־אֹכֵל חָמֵץ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל מִיּוֹם הָרִאשֹׁן עַד־יוֹם הַשְּׁבִעִי׃ 20.6. וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֺתָי׃ 25.8. וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם׃ | 12.6. and ye shall keep it unto the fourteenth day of the same month; and the whole assembly of the congregation of Israel shall kill it at dusk." 12.7. And they shall take of the blood, and put it on the two side-posts and on the lintel, upon the houses wherein they shall eat it." 12.8. And they shall eat the flesh in that night, roast with fire, and unleavened bread; with bitter herbs they shall eat it." 12.9. Eat not of it raw, nor sodden at all with water, but roast with fire; its head with its legs and with the inwards thereof." 12.10. And ye shall let nothing of it remain until the morning; but that which remaineth of it until the morning ye shall burn with fire." 12.11. And thus shall ye eat it: with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste—it is the LORD’s passover." 12.12. For I will go through the land of Egypt in that night, and will smite all the first-born in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgments: I am the LORD." 12.13. And the blood shall be to you for a token upon the houses where ye are; and when I see the blood, I will pass over you, and there shall no plague be upon you to destroy you, when I smite the land of Egypt." 12.14. And this day shall be unto you for a memorial, and ye shall keep it a feast to the LORD; throughout your generations ye shall keep it a feast by an ordice for ever." 12.15. Seven days shall ye eat unleavened bread; howbeit the first day ye shall put away leaven out of your houses; for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel." 20.6. and showing mercy unto the thousandth generation of them that love Me and keep My commandments." 25.8. And let them make Me a sanctuary, that I may dwell among them." |
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3. Hebrew Bible, Genesis, 1.26-1.27, 12.1, 19.26 (9th cent. BCE - 3rd cent. BCE)
| 1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 12.1. וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃ 12.1. וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃ 19.26. וַתַּבֵּט אִשְׁתּוֹ מֵאַחֲרָיו וַתְּהִי נְצִיב מֶלַח׃ | 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 12.1. Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee." 19.26. But his wife looked back from behind him, and she became a pillar of salt." |
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4. Hebrew Bible, Job, 27.6 (9th cent. BCE - 3rd cent. BCE)
| 27.6. בְּצִדְקָתִי הֶחֱזַקְתִּי וְלֹא אַרְפֶּהָ לֹא־יֶחֱרַף לְבָבִי מִיָּמָי׃ | 27.6. My righteousness I hold fast, and will not let it go; My heart shall not reproach me so long as I live." |
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5. Hebrew Bible, Micah, 3.2 (9th cent. BCE - 3rd cent. BCE)
| 3.2. שֹׂנְאֵי טוֹב וְאֹהֲבֵי רעה [רָע] גֹּזְלֵי עוֹרָם מֵעֲלֵיהֶם וּשְׁאֵרָם מֵעַל עַצְמוֹתָם׃ | 3.2. Who hate the good, and love the evil; who rob their skin from off them, and their flesh from off their bones;" |
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6. Hebrew Bible, Numbers, 24.17 (9th cent. BCE - 3rd cent. BCE)
| 24.17. אֶרְאֶנּוּ וְלֹא עַתָּה אֲשׁוּרֶנּוּ וְלֹא קָרוֹב דָּרַךְ כּוֹכָב מִיַּעֲקֹב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל וּמָחַץ פַּאֲתֵי מוֹאָב וְקַרְקַר כָּל־בְּנֵי־שֵׁת׃ | 24.17. I see him, but not now; I behold him, but not nigh; There shall step forth a star out of Jacob, And a scepter shall rise out of Israel, And shall smite through the corners of Moab, And break down all the sons of Seth." |
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7. Hebrew Bible, Proverbs, 4.6, 8.13, 8.22 (9th cent. BCE - 3rd cent. BCE)
| 4.6. אַל־תַּעַזְבֶהָ וְתִשְׁמְרֶךָּ אֱהָבֶהָ וְתִצְּרֶךָּ׃ 8.13. יִרְאַת יְהוָה שְׂנֹאת רָע גֵּאָה וְגָאוֹן וְדֶרֶךְ רָע וּפִי תַהְפֻּכוֹת שָׂנֵאתִי׃ 8.22. יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ | 4.6. Forsake her not, and she will preserve thee; Love her, and she will keep thee." 8.13. The fear of the LORD is to hate evil; Pride, and arrogancy, and the evil way, And the froward mouth, do I hate." 8.22. The LORD made me as the beginning of His way, The first of His works of old." |
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8. Hebrew Bible, Psalms, 45.7, 52.3, 116.1 (9th cent. BCE - 3rd cent. BCE)
| 45.7. כִּסְאֲךָ אֱלֹהִים עוֹלָם וָעֶד שֵׁבֶט מִישֹׁר שֵׁבֶט מַלְכוּתֶךָ׃ 52.3. מַה־תִּתְהַלֵּל בְּרָעָה הַגִּבּוֹר חֶסֶד אֵל כָּל־הַיּוֹם׃ 116.1. הֶאֱמַנְתִּי כִּי אֲדַבֵּר אֲנִי עָנִיתִי מְאֹד׃ 116.1. אָהַבְתִּי כִּי־יִשְׁמַע יְהוָה אֶת־קוֹלִי תַּחֲנוּנָי׃ | 45.7. Thy throne given of God is for ever and ever; A sceptre of equity is the sceptre of thy kingdom." 52.3. Why boastest thou thyself of evil, O mighty man? The mercy of God endureth continually." 116.1. I love that the LORD should hear my voice and my supplications." |
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9. Hebrew Bible, Isaiah, 56.6 (8th cent. BCE - 5th cent. BCE)
| 56.6. וּבְנֵי הַנֵּכָר הַנִּלְוִים עַל־יְהוָה לְשָׁרְתוֹ וּלְאַהֲבָה אֶת־שֵׁם יְהוָה לִהְיוֹת לוֹ לַעֲבָדִים כָּל־שֹׁמֵר שַׁבָּת מֵחַלְּלוֹ וּמַחֲזִיקִים בִּבְרִיתִי׃ | 56.6. Also the aliens, that join themselves to the LORD, to minister unto Him, And to love the name of the LORD, To be His servants, Every one that keepeth the sabbath from profaning it, And holdeth fast by My covet:" |
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10. Hebrew Bible, Judges, 14.6 (8th cent. BCE - 5th cent. BCE)
| 14.6. וַתִּצְלַח עָלָיו רוּחַ יְהוָה וַיְשַׁסְּעֵהוּ כְּשַׁסַּע הַגְּדִי וּמְאוּמָה אֵין בְּיָדוֹ וְלֹא הִגִּיד לְאָבִיו וּלְאִמּוֹ אֵת אֲשֶׁר עָשָׂה׃ | 14.6. And the spirit of the Lord came mightily upon him, and he tore him as he would have torn a kid, and he had nothing in his hand: but he told not his father or his mother what he had done." |
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11. Hebrew Bible, Nehemiah, 1.5 (5th cent. BCE - 4th cent. BCE)
| 1.5. וָאֹמַר אָנָּא יְהוָה אֱלֹהֵי הַשָּׁמַיִם הָאֵל הַגָּדוֹל וְהַנּוֹרָא שֹׁמֵר הַבְּרִית וָחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְוֺתָיו׃ | 1.5. and said: ‘I beseech Thee, O LORD, the God of heaven, the great and awful God, that keepeth covet and mercy with them that love Him and keep His commandments;" |
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12. Anon., 1 Enoch, 91.3-91.4, 94.1, 94.3, 94.5 (3rd cent. BCE - 2nd cent. BCE)
| 91.3. And he spake unto all the children of righteousness and said: 91.4. Love uprightness and walk therein. And draw not nigh to uprightness with a double heart, And associate not with those of a double heart,But walk in righteousness, my sons. And it shall guide you on good paths, And righteousness shall be your companion. 94.1. And now I say unto you, my sons, love righteousness and walk therein; For the paths of righteousness are worthy of acceptation, But the paths of unrighteousness shall suddenly be destroyed and vanish. 94.1. Thus I speak and declare unto you: He who hath created you will overthrow you, And for your fall there shall be no compassion, And your Creator will rejoice at your destruction. 94.3. And now I say unto you the righteous: Walk not in the paths of wickedness, nor in the paths of death, And draw not nigh to them, lest ye be destroyed. 94.5. And hold fast my words in the thoughts of your hearts, And suffer them not to be effaced from your hearts;For I know that sinners will tempt men to evilly-entreat wisdom, So that no place may be found for her, And no manner of temptation may minish. |
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13. Anon., Testament of Benjamin, 6.5 (2nd cent. BCE - 2nd cent. CE)
| 6.5. The good mind hath not two tongues, of blessing and of cursing, of contumely and of honor, of sorrow and of joy, of quietness and of confusion, of hypocrisy and of truth, [of poverty and of wealth]; but it hath one disposition, uncorrupt and pure, concerning all men. |
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14. Anon., Testament of Issachar, 3.4, 4.4-4.6 (2nd cent. BCE - 2nd cent. CE)
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15. Anon., Testament of Levi, 3.9 (2nd cent. BCE - 2nd cent. CE)
| 3.9. When, therefore, the Lord looketh upon us, all of us are shaken; yea, the heavens, and the earth, and the abysses are shaken at the presence of His majesty. |
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16. Septuagint, Ecclesiasticus (Siracides), 1.1-1.4, 1.28, 2.3-2.4, 2.12, 2.15, 2.17, 15.3, 23.17, 24.8-24.11, 24.19-24.21, 30.14, 32.2-32.9, 38.16, 40.20, 41.11, 47.19, 51.2 (2nd cent. BCE - 2nd cent. BCE)
| 1.1. All wisdom comes from the Lord and is with him for ever. 1.1. The fear of the Lord delights the heart,and gives gladness and joy and long life. 1.2. The sand of the sea, the drops of rain,and the days of eternity -- who can count them? 1.3. The height of heaven, the breadth of the earth,the abyss, and wisdom -- who can search them out? 1.3. Do not exalt yourself lest you fall,and thus bring dishonor upon yourself. The Lord will reveal your secrets and cast you down in the midst of the congregation,because you did not come in the fear of the Lord,and your heart was full of deceit. 1.4. Wisdom was created before all things,and prudent understanding from eternity. 1.28. Do not disobey the fear of the Lord;do not approach him with a divided mind. 2.3. Cleave to him and do not depart,that you may be honored at the end of your life. 2.4. Accept whatever is brought upon you,and in changes that humble you be patient. 2.12. Woe to timid hearts and to slack hands,and to the sinner who walks along two ways! 2.15. Those who fear the Lord will not disobey his words,and those who love him will keep his ways. 2.17. Those who fear the Lord will prepare their hearts,and will humble themselves before him. 15.3. She will feed him with the bread of understanding,and give him the water of wisdom to drink. 24.8. Then the Creator of all things gave me a commandment,and the one who created me assigned a place for my tent. And he said, `Make your dwelling in Jacob,and in Israel receive your inheritance. 24.9. From eternity, in the beginning, he created me,and for eternity I shall not cease to exist. 24.11. In the beloved city likewise he gave me a resting place,and in Jerusalem was my dominion. 24.19. Come to me, you who desire me,and eat your fill of my produce. 24.21. Those who eat me will hunger for more,and those who drink me will thirst for more. 30.14. Better off is a poor man who is well and strong in constitution than a rich man who is severely afflicted in body. 32.2. when you have fulfilled your duties, take your place,that you may be merry on their account and receive a wreath for your excellent leadership. 32.2. Do not go on a path full of hazards,and do not stumble over stony ground. 32.3. Speak, you who are older, for it is fitting that you should,but with accurate knowledge, and do not interrupt the music. 32.4. Where there is entertainment, do not pour out talk;do not display your cleverness out of season. 32.5. A ruby seal in a setting of gold is a concert of music at a banquet of wine. 32.6. A seal of emerald in a rich setting of gold is the melody of music with good wine. 32.7. Speak, young man, if there is need of you,but no more than twice, and only if asked. 32.8. Speak concisely, say much in few words;be as one who knows and yet holds his tongue. 32.9. Among the great do not act as their equal;and when another is speaking, do not babble. 38.16. My son, let your tears fall for the dead,and as one who is suffering grievously begin the lament. Lay out his body with the honor due him,and do not neglect his burial. 41.11. The mourning of men is about their bodies,but the evil name of sinners will be blotted out. 47.19. But you laid your loins beside women,and through your body you were brought into subjection. 51.2. for thou hast been my protector and helper and hast delivered my body from destruction and from the snare of a slanderous tongue,from lips that utter lies. Before those who stood by thou wast my helper 51.2. I directed my soul to her,and through purification I found her. I gained understanding with her from the first,therefore I will not be forsaken. |
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17. Septuagint, Wisdom of Solomon, 1.2-1.9, 1.12-1.15, 2.3-2.4, 2.7-2.8, 2.10, 2.12, 2.15, 2.17, 3.8, 4.16, 5.1-5.2, 6.4, 6.7, 6.10, 6.12, 6.17, 7.26, 9.1-9.4, 10.7, 15.3, 24.8-24.11 (2nd cent. BCE - 1st cent. BCE)
| 1.2. because he is found by those who do not put him to the test,and manifests himself to those who do not distrust him. 1.3. For perverse thoughts separate men from God,and when his power is tested, it convicts the foolish; 1.4. because wisdom will not enter a deceitful soul,nor dwell in a body enslaved to sin. 1.5. For a holy and disciplined spirit will flee from deceit,and will rise and depart from foolish thoughts,and will be ashamed at the approach of unrighteousness. 1.6. For wisdom is a kindly spirit and will not free a blasphemer from the guilt of his words;because God is witness of his inmost feelings,and a true observer of his heart, and a hearer of his tongue. 1.7. Because the Spirit of the Lord has filled the world,and that which holds all things together knows what is said; 1.8. therefore no one who utters unrighteous things will escape notice,and justice, when it punishes, will not pass him by. 1.9. For inquiry will be made into the counsels of an ungodly man,and a report of his words will come to the Lord,to convict him of his lawless deeds; 1.12. Do not invite death by the error of your life,nor bring on destruction by the works of your hands; 1.13. because God did not make death,and he does not delight in the death of the living. 1.14. For he created all things that they might exist,and the generative forces of the world are wholesome,and there is no destructive poison in them;and the dominion of Hades is not on earth. 1.15. For righteousness is immortal. 2.3. When it is extinguished, the body will turn to ashes,and the spirit will dissolve like empty air. 2.4. Our name will be forgotten in time and no one will remember our works;our life will pass away like the traces of a cloud,and be scattered like mist that is chased by the rays of the sun and overcome by its heat. 2.7. Let us take our fill of costly wine and perfumes,and let no flower of spring pass by us. 2.8. Let us crown ourselves with rosebuds before they wither. 2.10. Let us oppress the righteous poor man;let us not spare the widow nor regard the gray hairs of the aged. 2.12. Let us lie in wait for the righteous man,because he is inconvenient to us and opposes our actions;he reproaches us for sins against the law,and accuses us of sins against our training. 2.15. the very sight of him is a burden to us,because his manner of life is unlike that of others,and his ways are strange. 2.17. Let us see if his words are true,and let us test what will happen at the end of his life; 3.8. They will govern nations and rule over peoples,and the Lord will reign over them for ever. 4.16. The righteous man who had died will condemn the ungodly who are living,and youth that is quickly perfected will condemn the prolonged old age of the unrighteous man. 5.1. Then the righteous man will stand with great confidence in the presence of those who have afflicted him,and those who make light of his labors. 6.4. Because as servants of his kingdom you did not rule rightly,nor keep the law,nor walk according to the purpose of God 6.7. For the Lord of all will not stand in awe of any one,nor show deference to greatness;because he himself made both small and great,and he takes thought for all alike. 6.10. For they will be made holy who observe holy things in holiness,and those who have been taught them will find a defense. 6.12. Wisdom is radiant and unfading,and she is easily discerned by those who love her,and is found by those who seek her. 6.17. The beginning of wisdom is the most sincere desire for instruction,and concern for instruction is love of her 7.26. For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness. 9.1. O God of my fathers and Lord of mercy,who hast made all things by thy word 9.2. and by thy wisdom hast formed man,to have dominion over the creatures thou hast made 9.3. and rule the world in holiness and righteousness,and pronounce judgment in uprightness of soul 9.4. give me the wisdom that sits by thy throne,and do not reject me from among thy servants. 10.7. Evidence of their wickedness still remains:a continually smoking wasteland,plants bearing fruit that does not ripen,and a pillar of salt standing as a monument to an unbelieving soul. 15.3. For to know thee is complete righteousness,and to know thy power is the root of immortality. |
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18. Philo of Alexandria, On The Preliminary Studies, 26 (1st cent. BCE - 1st cent. CE)
| 26. For since our soul is composed of two parts, and since the one contains the rational faculties, and the other the irrational ones, it follows that each part must have its own peculiar virtue, Leah being the virtue of the rational part, and Rachel of the irrational. |
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19. Philo of Alexandria, On Giants, 56 (1st cent. BCE - 1st cent. CE)
| 56. but Moses, when he had arrived at that number of years, departed from mortal life to another. How, then, can it be natural for men who are guilty to live an equal length of time with the all-wise prophet? for the present, it will be sufficient to say this, that things which bear the same name are not in all cases alike, but very often they are distinct in their whole genus; and also that which is bad may have equal numbers and times with what is good, since they are represented as twofold, but still they have their respective powers, distinct from one another, and as remote and different as possible. |
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20. Philo of Alexandria, Who Is The Heir, 232 (1st cent. BCE - 1st cent. CE)
| 232. But by nature our mind is indivisible; for the Creator, having divided the irrational part of the soul into six portions, has made six divisions of it, namely, sight, taste, hearing, smelling, touch, and voice; but the rational part, which is called the mind he has left undivided, according to the likeness of the entire heaven. |
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21. Clement of Rome, 1 Clement, 11.1-11.2, 23.1, 23.3 (1st cent. CE - 1st cent. CE)
| 11.1. Διὰ φιλοξενίαν καὶ εὐσέβειαν Λὼτ ἐσώθη ἐκ Σοδόμων, τῆς περιχώρου πάσης κριθείσης διὰ πυρὸς καὶ θείου, πρόδηλον ποιήσας ὁ δεσπότης, ὅτι τοὺς ἐλπίζοντας ἐπ̓ αὐτὸν οὐκ ἐγκαταλείπει, τοὺς δὲ ἑτεροκλινεῖς ὑπάρχοντας εἰς κόλασιν καὶ αἰκισμὸν τίθησιν. 11.2. συνεξελθούσης γὰρ αὐτῷ τῆς γυναικὸς ἑτερογνώμονος ὑπαρχούσης καὶ οὐκ ἐν ὁμονοίᾳ, εἰς τοῦτο σημεῖον ἐτέθη, ὥστε γενέσθαι αὐτὴν στήλην ἁλὸς ἕως τῆς ἡμέρας ταύτης, εἰς τὸ γνωστὸν εἶναι πᾶσιν, ὅτι οἱ δίψυχοι καὶ οἱ διστάζοντες περὶ τῆς τοῦ θεοῦ δυνάμεως εἰς κρίμα καὶ εἰς σημείωσιν πάσαις ταῖς γενεαῖς γίνονται. 23.1. Ὁ οἰκτίρμων κατὰ πάντα καὶ εὐεργετικὸς πατὴρ ἔχει σπλάγχνα ἐπὶ τοὺς φοβουμένους αὐτόν, ἠπίως τε καὶ προσηνῶς τὰς χάριτας αὐτοῦ ἀποδιδοῖ τοῖς προσερχομένοις αὐτῷ ἁπλῇ διανοιᾳ. 23.3. πόρρω γενέσθω ἀφ̓ ἡμῶν ἡ γραφὴ αὕτη, ὅπου λέγει: Ταλαίπωροί εἰσιν οἱ δίψυχοι, οἱ διστάζοντες τῇ ψυχῇ, οἱ λέγοντες: Ταῦτα ἠκούσαμεν καὶ ἐπὶ τῶν πατέρων ἡμῶν, καὶ ἰδού, γεγηράκαμεν, καὶ οὐδὲν ἡμῖν τούτων συνβέβηκεν. | |
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22. Clement of Rome, 2 Clement, 11 (1st cent. CE - 1st cent. CE)
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23. New Testament, Apocalypse, 19.13 (1st cent. CE - 1st cent. CE)
| 19.13. He is clothed in a garment sprinkled with blood. His name is called "The Word of God. |
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24. New Testament, Romans, 1.32, 2.1, 12.9 (1st cent. CE - 1st cent. CE)
| 1.32. who, knowing the ordice of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them. 2.1. Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things. 12.9. Let love be without hypocrisy. Abhor that which is evil. Cling to that which is good. |
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25. New Testament, John, 1.1-1.18, 1.29, 4.14, 6.41-6.58, 13.1-13.32 (1st cent. CE - 1st cent. CE)
| 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.' 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 1.29. The next day, he saw Jesus coming to him, and said, "Behold, the Lamb of God, who takes away the sin of the world! 4.14. but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life. 6.41. The Jews therefore murmured concerning him, because he said, "I am the bread which came down out of heaven. 6.42. They said, "Isn't this Jesus, the son of Joseph, whose father and mother we know? How then does he say, 'I have come down out of heaven?' 6.43. Therefore Jesus answered them, "Don't murmur among yourselves. 6.44. No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. 6.45. It is written in the prophets, 'They will all be taught by God.' Therefore everyone who hears from the Father, and has learned, comes to me. 6.46. Not that anyone has seen the Father, except he who is from God. He has seen the Father. 6.47. Most assuredly, I tell you, he who believes in me has eternal life. 6.48. I am the bread of life. 6.49. Your fathers ate the manna in the wilderness, and they died. 6.50. This is the bread which comes down out of heaven, that anyone may eat of it and not die. 6.51. I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh. 6.52. The Jews therefore contended with one another, saying, "How can this man give us his flesh to eat? 6.53. Jesus therefore said to them, "Most assuredly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don't have life in yourselves. 6.54. He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 6.55. For my flesh is food indeed, and my blood is drink indeed. 6.56. He who eats my flesh and drinks my blood lives in me, and I in him. 6.57. As the living Father sent me, and I live because of the Father; so he who feeds on me, he will also live because of me. 6.58. This is the bread which came down out of heaven -- not as our fathers ate the manna, and died. He who eats this bread will live forever. 13.1. Now before the feast of the Passover, Jesus knowing that his time had come that he would depart from this world to the Father, having loved his own who were in the world, he loved them to the end. 13.2. After supper, the devil having already put into the heart of Judas Iscariot, Simon's son, to betray him 13.3. Jesus, knowing that the Father had given all things into his hands, and that he came forth from God, and was going to God 13.4. arose from supper, and laid aside his outer garments. He took a towel, and wrapped a towel around his waist. 13.5. Then he poured water into the basin, and began to wash the disciples' feet, and to wipe them with the towel that was wrapped around him. 13.6. Then he came to Simon Peter. He said to him, "Lord, do you wash my feet? 13.7. Jesus answered him, "You don't know what I am doing now, but you will understand later. 13.8. Peter said to him, "You will never wash my feet!"Jesus answered him, "If I don't wash you, you have no part with me. 13.9. Simon Peter said to him, "Lord, not my feet only, but also my hands and my head! 13.10. Jesus said to him, "Someone who has bathed only needs to have his feet washed, but is completely clean. You are clean, but not all of you. 13.11. For he knew him who would betray him, therefore he said, "You are not all clean. 13.12. So when he had washed their feet, put his outer garment back on, and sat down again, he said to them, "Do you know what I have done to you? 13.13. You call me, 'Teacher' and 'Lord.' You say so correctly, for so I am. 13.14. If I then, the Lord and the Teacher, have washed your feet, you also ought to wash one another's feet. 13.15. For I have given you an example, that you also should do as I have done to you. 13.16. Most assuredly I tell you, a servant is not greater than his lord, neither one who is sent greater than he who sent him. 13.17. If you know these things, blessed are you if you do them. 13.18. I don't speak concerning all of you. I know whom I have chosen. But that the Scripture may be fulfilled, 'He who eats bread with me has lifted up his heel against me.' 13.19. From now on, I tell you before it happens, that when it happens, you may believe that I AM. 13.20. Most assuredly I tell you, he who receives whomever I send, receives me; and he who receives me, receives him who sent me. 13.21. When Jesus had said this, he was troubled in spirit, and testified, "Most assuredly I tell you that one of you will betray me. 13.22. The disciples looked at one another, perplexed about whom he spoke. 13.23. One of his disciples, whom Jesus loved, was at the table, leaning against Jesus' breast. 13.24. Simon Peter therefore beckoned to him, and said to him, "Tell us who it is of whom he speaks. 13.25. He, leaning back, as he was, on Jesus' breast, asked him, "Lord, who is it? 13.26. Jesus therefore answered, "It is he to whom I will give this piece of bread when I have dipped it." So when he had dipped the piece of bread, he gave it to Judas, the son of Simon Iscariot. 13.27. After the piece of bread, then Satan entered into him. Then Jesus said to him, "What you do, do quickly. 13.28. Now no man at the table knew why he said this to him. 13.29. For some thought, because Judas had the money box, that Jesus said to him, "Buy what things we need for the feast," or that he should give something to the poor. 13.30. Therefore, having received that morsel, he went out immediately. It was night. 13.31. When he had gone out, Jesus said, "Now the Son of Man has been glorified, and God has been glorified in him. 13.32. If God has been glorified in him, God will also glorify him in himself, and he will glorify him immediately. |
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26. New Testament, Matthew, 22.1-22.14 (1st cent. CE - 1st cent. CE)
| 22.1. Jesus answered and spoke again in parables to them, saying 22.2. The Kingdom of Heaven is like a certain king, who made a marriage feast for his son 22.3. and sent out his servants to call those who were invited to the marriage feast, but they would not come. 22.4. Again he sent out other servants, saying, 'Tell those who are invited, "Behold, I have made ready my dinner. My oxen and my fatlings are killed, and all things are ready. Come to the marriage feast!"' 22.5. But they made light of it, and went their ways, one to his own farm, another to his merchandise 22.6. and the rest grabbed his servants, and treated them shamefully, and killed them. 22.7. But the king was angry, and he sent his armies, destroyed those murderers, and burned their city. 22.8. Then he said to his servants, 'The wedding is ready, but those who were invited weren't worthy. 22.9. Go therefore to the intersections of the highways, and as many as you may find, invite to the marriage feast.' 22.10. Those servants went out into the highways, and gathered together as many as they found, both bad and good. The wedding was filled with guests. 22.11. But when the king came in to see the guests, he saw there a man who didn't have on wedding clothing 22.12. and he said to him, 'Friend, how did you come in here not wearing wedding clothing?' He was speechless. 22.13. Then the king said to the servants, 'Bind him hand and foot, take him away, and throw him into the outer darkness; there is where the weeping and grinding of teeth will be.' 22.14. For many are called, but few chosen. |
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27. Tosefta, Horayot, 2.7 (1st cent. CE - 2nd cent. CE)
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28. Anon., Lamentations Rabbah, 2.4 (2nd cent. CE - 5th cent. CE)
| 2.4. בִּלַּע ה' וְלֹא חָמַל אֵת כָּל נְאוֹת יַעֲקֹב, רַבִּי פִּנְחָס בְּשֵׁם רַבִּי הוֹשַׁעְיָא אָמַר אַרְבַּע מֵאוֹת וּשְׁמוֹנִים בָּתֵּי כְנֵסִיּוֹת הָיוּ בִּירוּשָׁלַיִם, מִנְיַן (ישעיה א, כא): מְלֵאֲתִי מִשְׁפָּט, מְלֵתִי כְּתִיב, וְכָל אֶחָד וְאֶחָד הָיָה לוֹ בֵּית סֵפֶר וּבֵית תַּלְמוּד, בֵּית סֵפֶר לְמִקְרָא, וּבֵית תַּלְמוּד לְמִשְׁנָה. דָּבָר אַחֵר, בִּלַּע ה' וְלֹא חָמַל אֵת כָּל נְאוֹת יַעֲקֹב, אֶת כָּל נְאוֹתָיו שֶׁל יַעֲקֹב, כְּגוֹן רַבִּי יִשְׁמָעֵאל, וְרַבָּן גַּמְלִיאֵל, וְרַבִּי יְשֵׁבָב, וְרַבִּי יְהוּדָה בֶּן בָּבָא, וְרַבִּי חוּצְפִּית הַמְתוּרְגְּמָן, וְרַבִּי יְהוּדָה הַנַּחְתּוֹם, וְרַבִּי חֲנַנְיָה בֶּן תְּרַדְיוֹן, וְרַבִּי עֲקִיבָא, וּבֶן עֲזַאי, וְרַבִּי טַרְפוֹן. וְאִית דְּמַפְקִין רַבִּי טַרְפוֹן וּמְעַיְילִין רַבִּי אֶלְעָזָר חַרְסְנָה. רַבִּי יוֹחָנָן הֲוָה דָּרֵשׁ שִׁיתִּין אַפִּין בְּבִּלַּע ה' וְלֹא חָמַל, וְרַבִּי הֲוָה דָּרֵישׁ עֶשְׂרִים וְאַרְבָּעָה אַפִּין. וְלֹא דְּרַבִּי יוֹחָנָן יַתִּיר עַל רַבִּי, אֶלָּא רַבִּי עַל יְדֵי שֶׁהָיָה סָמוּךְ לְחֻרְבַּן הַבַּיִת הָיָה נִזְכַּר וְהָיָה דּוֹרֵשׁ וּבוֹכֶה וּמִתְנַחֵם. אָמַר רַבִּי יוֹחָנָן רַבִּי הָיָה דוֹרֵשׁ (במדבר כד, יז): דָּרַךְ כּוֹכָב מִיַּעֲקֹב, אַל תִּקְרֵי כּוֹכָב אֶלָּא כּוֹזָב. רַבִּי עֲקִיבָא כַּד הֲוָה חָמֵי לֵיהּ לְהָדֵין בַּר כּוֹזִיבָא הֲוָה אָמַר הַיְינוּ מַלְכָּא מְשִׁיחָא, אָמַר לֵיהּ רַבִּי יוֹחָנָן בֶּן תּוֹרָתָא עֲקִיבָא יַעֲלוּ עֲשָׂבִים בִּלְחָיֶיךָ וַעֲדַיִן אֵינוֹ בָּא. אָמַר רַבִּי יוֹחָנָן (בראשית כז, כב): הַקֹּל קוֹל יַעֲקֹב, קוֹל אַדְרִיָּאנוּס קֵיסָר הָרַג בְּבֵיתָר שְׁמוֹנִים אֶלֶף רִבּוֹא בְּנֵי אָדָם וּשְׁמוֹנִים אֶלֶף תּוֹקְעֵי קְרָנוֹת הָיוּ צָרִין עַל בֵּיתָר, וְהָיָה שָׁם בֶּן כּוֹזִיבָא, וְהָיוּ לוֹ מָאתַיִם אֶלֶף מְקֻטָּעֵי אֶצְבַּע, שָׁלְחוּ לוֹ חֲכָמִים עַד מָתַי אַתָּה עוֹשֶׂה לְיִשְׂרָאֵל בַּעֲלֵי מוּמִין, אָמַר לָהֶם וְהֵיאַךְ יִבָּדְקוּ, אָמְרוּ לוֹ כָּל מִי שֶׁאֵינוֹ עוֹקֵר אֶרֶז מִלְּבָנוֹן אַל יִכָּתֵב בְּאִסְטְרַטְיָא שֶׁלְּךָ. וְהָיוּ לוֹ מָאתַיִם אֶלֶף מִכָּאן וּמִכָּאן, וּבְשָׁעָה שֶׁהָיוּ יוֹצְאִין לַמִּלְחָמָה הָיוּ אוֹמְרִים לָא תִסְעוֹד וְלָא תַסְכֵּיף, הֲדָא הוּא דִכְתִיב (תהלים ס, יב): הֲלֹא אַתָּה אֱלֹהִים זְנַחְתָּנוּ וְלֹא תֵצֵא אֱלֹהִים בְּצִבְאוֹתֵינוּ. וּמֶה הָיָה עוֹשֶׂה בֶּן כּוֹזִיבָא, הָיָה מְקַבֵּל אַבְנֵי בַּלִּיסְטְרָא בְּאֶחָד מֵאַרְכּוּבוֹתָיו וְזוֹרְקָן וְהוֹרֵג מֵהֶן כַּמָּה נְפָשׁוֹת, וְעַל זֶה אָמַר רַבִּי עֲקִיבָא כָּךְ. שָׁלשׁ שָׁנִים וּמֶחֱצָה הִקִּיף אַדְרִיָאנוּס קֵיסָר לְבֵיתָר, וְהָיָה שָׁם רַבִּי אֶלְעָזָר הַמּוֹדָעִי עָסוּק בְּשַׂקּוֹ וּבְתַעֲנִיתוֹ, וּבְכָל יוֹם וָיוֹם מִתְפַּלֵּל וְאוֹמֵר רִבּוֹנוֹ שֶׁל עוֹלָם אַל תֵּשֵׁב בַּדִּין הַיּוֹם. וּלְבַסּוֹף נָתַן דַּעְתּוֹ לַחֲזֹר, אֲתָא חַד כּוּתָאי וּמְצָאוֹ וְאָמַר לוֹ, אֲדוֹנִי, כָּל יוֹמִין דַּהֲדָא תַּרְנְגוֹלְתָּא מִתְגַּעְגַּע בְּקִיטְמָא לֵית אַתְּ כָּבֵישׁ לָהּ, אֶלָּא הַמְתֵּן לִי דַּאֲנָא עָבֵיד לָךְ דְּתַכְבְּשִׁנָּהּ יוֹמָא דֵין, מִיָּד עָלֵיל בֵּיהּ בְּבוּבֵיהּ דִּמְדִינְתָּא, וְאַשְׁכְּחֵיהּ לְרַבִּי אֶלְעָזָר דַּהֲוָה קָאֵים וּמַצְלֵי, עֲבַד גַּרְמֵיהּ לָחֵישׁ בְּאוּדְנֵיהּ דְּרַבִּי אֶלְעָזָר הַמּוֹדָעִי, אָזְלוּן וְאָמְרוּן לְבַר כוּזִיבָא חֲבִיבָךְ רַבִּי אֶלְעָזָר בָּעֵי לְאַשְׁלָמָא מְדִינְתָּא עִם אַדְרִיָּאנוּס, שְׁלַח וְאַתְיֵיהּ לְהַהוּא כּוּתָאי אֲמַר לֵיהּ מַאי אֲמַרְתְּ לֵיהּ. אֲמַר לֵיהּ אִין אֲנָא אָמַר לָךְ, מַלְכָּא קָטֵיל לֵיהּ לְהַהוּא גַבְרָא, וְאִין לֵית אֲנָא אָמַר לָךְ אַתְּ קָטֵיל לֵיהּ לְהַהוּא גַבְרָא, אֲבָל מוּטָב לִיקְטְלֵיהּ הַהוּא גַבְרָא לְגַרְמֵיהּ וְלָא תִתְפָּרְסִין מִיסְטֵירִין דְּמַלְכוּתָא. בֶּן כּוֹזִיבָא סָבַר בְּדַעְתֵּיהּ דִּבְעֵי לְאַשְׁלָמָא מְדִינְתָּא, כֵּיוָן דַּחֲסַל רַבִּי אֶלְעָזָר צְלוֹתֵיהּ שְׁלַח וְאַיְיתֵיהּ, אֲמַר לֵיהּ מָה אֲמַר לָךְ הָדֵין כּוּתָאי. אֲמַר לֵיהּ לֵית אֲנָא יָדַע מַה לְּחִישׁ לִי בְּאוּדְנָאי וְלָא שְׁמָעֵת לֵיהּ כְּלוּם דַּאֲנָא בִּצְלוֹתִי קָאֵימְנָא, וְלֵית אֲנָא יָדַע מָה הֲוָה אֲמַר. נִתְמַלֵּא רוּגְזֵיהּ לְבֶן כּוֹזִיבָא יְהַב לֵיהּ חַד בְּעִיטָא בְּרַגְלֵיהּ וְקָטְלֵיהּ, יָצְתָה בַּת קוֹל וְאָמְרָה (זכריה יא, יז): הוֹי רֹעִי הָאֱלִיל עֹזְבִי הַצֹּאן חֶרֶב עַל זְרוֹעוֹ וְעַל עֵין יְמִינוֹ, אָמְרָה לוֹ אַתָּה סִמִּיתָ זְרוֹעָן שֶׁל יִשְׂרָאֵל וְסִמִּיתָ עֵין יְמִינָן, לְפִיכָךְ זְרֹעוֹ שֶׁל אוֹתוֹ הָאִישׁ יָבוֹשׁ תִּיבָשׁ וְעֵין יְמִינוֹ כָּהֹה תִּכְהֶה. מִיָּד גָּרְמוּ עֲוֹנוֹת וְנִלְכְּדָה בֵּיתָר וְנֶהֱרַג בֶּן כּוֹזִיבָא, וְאַיתִיאוּ רֵישֵׁיהּ לְגַבֵּי אַדְרִיָּאנוּס, אֲמַר מַאן קָטְלֵיהּ לְדֵין, אֲמַר לֵיהּ חַד גּוּנְתָאי אֲנָא קְטַלְתֵּיהּ לְדֵין, אֲמַר לֵיהּ זִיל וְאַיְיתֵיהּ לִי, אֲזַל וְאַיְיתֵיהּ וְאַשְׁכַּח עַכְנָא כְּרִיכָא עַל צַוָּארֵיהּ, אֲמַר לֵיהּ אִלּוּ לָא אֱלָהֵיהּ קְטָלֵיהּ לְדֵין מַאן הֲוָה יָכֵיל לֵיהּ, וּקְרָא עֲלוֹי (דברים לב, ל): אִם לֹא כִּי צוּרָם מְכָרָם. הָיוּ הוֹרְגִים בָּהֶם עַד שֶׁשָּׁקַע הַסּוּס בְּדָם עַד חָטְמוֹ, וְהָיָה הַדָּם מְגַלְגֵּל אֲבָנִים שֶׁל אַרְבָּעִים סְאָה וְהוֹלֵךְ בַּיָּם אַרְבָּעָה מִילִין. וְאִם תֹּאמַר שֶׁקְּרוֹבָה לַיָּם, וַהֲלֹא רְחוֹקָה מִן הַיָּם אַרְבָּעָה מִילִין. וְכֶרֶם גָּדוֹל הָיָה לוֹ לְאַדְרִיָּאנוּס שְׁמוֹנָה עָשָׂר מִיל עַל שְׁמוֹנָה עָשָׂר מִיל, כְּמִן טְבֶרְיָא לְצִפּוֹרִי, וְהִקִּיפוֹ גָּדֵר מֵהֲרוּגֵי בֵּיתָר, וְלֹא גָּזַר עֲלֵיהֶם שֶׁיִּקָּבְרוּ עַד שֶׁעָמַד מֶלֶךְ אֶחָד וְגָזַר עֲלֵיהֶם וּקְבָרוּם. רַבִּי הוּנָא אָמַר יוֹם שֶׁנִּתְּנוּ הֲרוּגֵי בֵּיתָר לִקְבוּרָה נִקְבְּעָה הַטּוֹב וְהַמֵּטִיב, הַטּוֹב שֶׁלֹא הִסְרִיחוּ וְהַמֵּטִיב שֶׁנִּתְּנוּ לִקְבוּרָה. חֲמִשִּׁים וּשְׁתַּיִם שָׁנָה עָשְׂתָה בֵּיתָר אַחַר חֻרְבַּן הַבַּיִת, וְלָמָּה נֶחְרְבָה עַל שֶׁהִדְלִיקוּ נֵרוֹת לְחֻרְבַּן בֵּית הַמִּקְדָּשׁ, וְלָמָה הִדְלִיקוּ, אָמְרוּ הַבּוּלְיוֹטִין שֶׁבִּירוּשָׁלַיִם הָיוּ יוֹשְׁבִין בְּאֶמְצַע הַמְּדִינָה, וְכַד הֲוָה סָלֵיק חַד מִנְהוֹן לְצַלָּאָה, אֲמַר לֵיהּ בָּעֵית לְעִיבָדָא בּוּלְיוֹטִין, אֲמַר לֵיהּ לָא. בָּעֵית לְאִיעַבְדָא אַרְכוֹנְטִיס, אֲמַר לְהוֹ לָא. אָמְרֵי לֵיהּ מִן בְּגִין דִּשְׁמַעְנָא דְּאִית לָךְ חָדָא אִיסְיָא אַתְּ בָּעֵי מְזַבְּנָא יָתֵיהּ לִי, אֲמַר לֵיהּ לֵית בְּדַעְתִּי, וַהֲוָה כּוֹתֵב וּמַשְׁלַח אוֹנוֹתֵיהּ לְבַר בֵּיתֵיהּ אִין אָתֵי גְּבַר פְּלוֹנִי לָא תִשְׁבְּקִינֵיהּ מֵיעַל לְאִיסְיָא דְּהוּא מַזְבְּנָא לִי. וַהֲוָה אָמַר הַהוּא גַבְרָא הַלְּוַאי אִיתָּבְרַת רַגְלֵיהּ דְּהַהוּא גַבְרָא וְלָא סָלֵיק לְהָדֵין זָוִיתָא, הֲדָא הוּא דִכְתִיב (איכה ד, יח): צָדוּ צְעָדֵינוּ, צָדְיָאה אוֹרְחָא מִלְּהַלָּכָא בְּאִילֵּין פְּלַטְיָיאתָא. קָרַב קִצֵּנוּ, קִיצָא דְּהַהוּא בֵּיתָא. מָלְאוּ יָמֵינוּ, יוֹמָא דְהַהוּא בֵּיתָא. אַף אִינוּן לָא פָּשַׁת לְהוֹן טַב, דִּכְתִיב (משלי יז, ה): שָׂמֵחַ לְאֵיד לֹא יִנָּקֶה. אָמַר רַבִּי יוֹחָנָן שְׁלשׁ מֵאוֹת מוֹחֵי תִּינוֹקוֹת נִמְצְאוּ עַל אֶבֶן אַחַת, וּשְׁלשׁ מֵאוֹת קֻפּוֹת שֶׁל קְצוּצֵי תְּפִלִּין נִמְצְאוּ בְּבֵיתָר, וְכָל אַחַת וְאַחַת מַחֲזֶקֶת שָׁלשׁ סְאִין, וּכְשֶׁאַתָּה בָּא לְחֶשְׁבּוֹן אַתָּה מוֹצֵא שְׁלשׁ מֵאוֹת סְאִין. אָמַר רַבָּן גַּמְלִיאֵל חֲמֵשׁ מֵאוֹת בָּתֵּי סוֹפְרִים הָיוּ בְּבֵיתָר, וְקָטָן שֶׁבָּהֶם לֹא הָיָה פָּחוֹת מִשְּׁלשׁ מֵאוֹת תִּינוֹקוֹת, וְהָיוּ אוֹמְרִים אִם יָבוֹאוּ הַשֹּׂוֹנְאִים עָלֵינוּ בַּמַּכְתְּבִין הַלָּלוּ אָנוּ יוֹצְאִין וְדוֹקְרִין אוֹתָם. וְכֵיוָן שֶׁגָּרְמוּ הָעֲוֹנוֹת וּבָאוּ הַשֹּׂוֹנְאִים כָּרְכוּ כָּל אֶחָד וְאֶחָד בְּסִפְרוֹ וְשָׂרְפוּ אוֹתָם וְלֹא נִשְׁתַּיֵּיר מֵהֶם אֶלָּא אֲנִי וְקָרָא עַל עַצְמוֹ (איכה ג, נא): עֵינִי עוֹלְלָה לְנַפְשִׁי וגו'. שְׁנֵי אַחִין הָיוּ בִּכְפַר חֲרוֹכָא, וְלָא הֲווֹן שָׁבְקִין רוֹמָאֵי עֲבַר תַּמָּן דְּלָא הֲווֹ קַטְלֵי יָתֵיהּ, אָמְרֵי כָּל סַמָּא דְּמִילָה נֵיתֵי כְּלִילָא דְּאַדְרִיָאנוּס וְנֵיתֵיב בְּרֹאשׁוֹ שֶׁל [אלו] שִׁמְעוֹן, דְּהָא רוֹמָאֵי אַתּוּן, מִן דְּנָפְקִין פָּגַע בְּהוֹן חַד סָבָא אֲמַר לְהוֹן בָּרְיָיא בְּסַעֲדֵיכוֹן מִן אִלֵּין, אָמְרוּ לֵיהּ לָא נִסְעוֹד וְלָא נִסְכֵּיף, מִיָּד גָּרְמוּ עֲוֹנוֹת וְנֶהֶרְגוּ, וְאַיְיתִיאוּ רֵישֵׁיהוֹן לְגַבֵּי אַדְרִיָּאנוּס, אֲמַר מָאן קָטֵיל אִילֵין, אֲמַר לֵיהּ חַד גּוּנְתָאי אֲנָא קְטִילַת לְהוֹן, אֲמַר לֵיהּ זִיל אַיְיתֵי לִי פִּיטּוֹמַיְיהוּ, אֲזַל אַשְׁכַּח עַכְנָא כְּרִיכָא עַל צַוָּארֵיהוֹן, אֲמַר אִילּוּ אֱלָהֲהוֹן דְּאִילֵין לָא קָטֵיל לְהוֹן מָאן הֲוָה יָכֵיל לְמִקְטְלִינוֹן, וּקְרָא עֲלֵיהוֹן (דברים לב, ל): אִם לֹא כִּי צוּרָם מְכָרָם. שְׁנֵי אֲרָזִים הָיוּ בְּהַר הַמִּשְׁחָה, וְתַחַת אֶחָד מֵהֶן הָיוּ אַרְבַּע חֲנֻיּוֹת שֶׁל מוֹכְרֵי טְהָרוֹת, וּמִן הָאֶחָד הָיוּ מוֹצִיאִין אַרְבָּעִים סְאָה גּוֹזָלוֹת לְכָל חֹדֶשׁ, וּמֵהֶן הָיוּ יִשְׂרָאֵל מַסְפִּיקִין לַקִּנִּים. טוּר שִׁמְעוֹן הֲוָה מַפִּיק תְּלַת מְאָה גָּרָבִין, וְלָמָּה חָרְבוּ, אִי תֵימָא מִפְּנֵי הַזּוֹנוֹת, וַהֲלֹא לֹא הָיְתָה אֶלָּא רִיבָה אַחַת וְהוֹצִיאוּהָ מִשָּׁם. אָמַר רַבִּי הוּנָא מִשּׁוּם שֶׁהָיוּ מְשַׂחֲקִין בְּכַדּוּר בְּשַׁבָּת. עֲשֶׂרֶת אֲלָפִים עֲיָרוֹת הָיוּ בְּהַר הַמֶּלֶךְ, לְרַבִּי אֶלְעָזָר בֶּן חַרְסוֹם, הָיָה הָאֶלֶף אֶחָד מֵהֶם, וּכְנֶגְדָּן הָיוּ לוֹ אֶלֶף סְפִינוֹת בַּיָּם. שְׁלשָׁה עֲיָרוֹת הָיָה טִימָס שֶׁלָּהֶם עוֹלֶה לִירוּשָׁלַיִם, כָּבוּל, שִׁיחִין, וּמַגְדְּלָא. וְלָמָּה חָרוּב, כָּבוּל, מִפְּנֵי הַמַּחְלֹקֶת. שִׁיחִין, מִפְּנֵי כְשָׁפִים. מַגְדְּלָא, מִפְּנֵי הַזְּנוּת. שְׁלשָׁה עֲיָרוֹת הָיוּ בַּדָּרוֹם וְהָיוּ מוֹצִיאוֹת כִּפְלַיִם כְּיוֹצְאֵי מִצְרַיִם, וְאֵלּוּ הֵן: כְּפַר בִּישׁ, כְּפַר שַׁחֲלַיִם, כְּפַר דִּיכְרִין. כְּפַר בִּישׁ, לָמָּה נִקְרָא שְׁמָהּ כְּפַר בִּישׁ, דְּלָא הֲוַת מְקַבְּלָא אַכְסַנְיָא. כְּפַר שַׁחֲלַיִם, לָמָּה נִקְרָא שְׁמָהּ כְּפַר שַׁחֲלַיִם, דַּהֲווֹ מְרַבְיָן בְּנֵיהוֹן כְּאִילֵין תַּחֲלוּסַיָּיא. כְּפַר דִּיכְרִין, לָמָּה נִקְרָא שְׁמָהּ כְּפַר דִּיכְרִין, דְּכָל אִתְּתָא דַּהֲוַת תַּמָּן הֲוַת יָלְדָה בְּנִין דִּיכְרִין, וְכָל אִתְּתָא דַּהֲוַת בָּעְיָא לְמֵילַד נְקֵבָה, הֲוַת נָפְקָא לְבַר מִן קַרְתָּא וַהֲוַת יָלְדָה נְקֵבָה, וְכָל אִתְּתָא אַחֲרִיתָא דַּהֲוַת בָּעְיָא לְמֵילַד בַּר דְּכַר, הֲוַת אַתְיָא תַּמָּן וַהֲוַת יָלְדָה זָכָר. וְכַדּוּ כַּד אַתְּ נְצַעְהוֹן בְּשִׁתִּין רִבְוָון דְּקַנְיֵי לָא נָסְיָין לְהוֹן. אָמַר רַבִּי יוֹחָנָן קָפְצָה לָהּ אֶרֶץ יִשְׂרָאֵל. רַב הוּנָא אָמַר שְׁלשׁ מֵאוֹת חֲנֻיּוֹת שֶׁל מוֹכְרֵי טְהָרוֹת הָיוּ בְּמַגְדְּלָא דְּצַבָּעַיָּא וּשְׁלשׁ מֵאוֹת חֲנֻיּוֹת שֶׁל אוֹרְגֵי פָּרוֹכוֹת הָיוּ בִּכְפַר נִמְרָה. וְרַבִּי יִרְמְיָה בְּשֵׁם רַבִּי חִיָּא בַּר אַבָּא אָמַר שְׁמוֹנִים אַחִים כֹּהֲנִים הָיוּ נְשׂוּאִים לִשְׁמוֹנִים כֹּהֲנוֹת אֲחָיוֹת, בְּלַיְלָה אֶחָד תְּלוּנְהוּ בַּחֲדָא גַפְנָא, חוּץ מֵאַחִים בְּלֹא אֲחָיוֹת, חוּץ מֵאֲחָיוֹת בְּלֹא אַחִים, חוּץ מִלְוִיִּים וְחוּץ מִיִּשְׂרָאֵל. שְׁמוֹנִים אֶלֶף פִּרְחֵי כְּהֻנָּה נֶהֶרְגוּ עַל דָּמוֹ שֶׁל זְכַרְיָה. רַבִּי יודָן שָׁאַל לְרַבִּי אַחָא הֵיכָן הָרְגוּ אֶת זְכַרְיָה בְּעֶזְרַת יִשְׂרָאֵל אוֹ בְּעֶזְרַת נָשִׁים, אָמַר לוֹ לֹא בְּעֶזְרַת יִשְׂרָאֵל וְלֹא בְּעֶזְרַת נָשִׁים, אֶלָּא בְּעֶזְרַת כֹּהֲנִים, וְלֹא נָהֲגוּ בְּדָמוֹ לֹא כְדַם צְבִי וְלֹא כְדַם אַיָּל, תַּמָּן כְּתִיב (ויקרא יז, יג): וְאִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל אֲשֶׁר יָצוּד צֵיד חַיָּה וגו' וְכִסָּהוּ בֶּעָפָר, בְּרַם הָכָא כְּתִיב (יחזקאל כד, ז): כִּי דָמָהּ בְּתוֹכָהּ הָיָה עַל צְחִיחַ סֶלַע שָׂמָתְהוּ לֹא שְׁפָכַתְהוּ עַל הָאָרֶץ לְכַסּוֹת עָלָיו עָפָר, וְכָל כָּךְ לָמָּה, (יחזקאל כד, ח): לְהַעֲלוֹת חֵמָה לִנְקֹם נָקָם נָתַתִּי אֶת דָּמָהּ עַל צְחִיחַ סֶלַע לְבִלְתִּי הִכָּסוֹת. שֶׁבַע עֲבֵרוֹת עָבְרוּ יִשְׂרָאֵל בְּאוֹתוֹ הַיּוֹם, הָרְגוּ כֹּהֵן וְנָבִיא וְדַיָּן, וְשָׁפְכוּ דַם נָקִי וְחִלְּלוּ אֶת הַשֵּׁם וְטִמְּאוּ אֶת הָעֲזָרָה, וְשַׁבָּת וְיוֹם הַכִּפּוּרִים הָיָה, וְכֵיוָן שֶׁעָלָה נְבוּזַרְאֲדָן חַזְיֵיהּ לִדְמֵיהּ דִּזְכַרְיָה דַּהֲוָה קָא רָתִיחַ, אֲמַר לְהוֹן מַאי הִיא, אָמְרוּ לֵיהּ דַּם פָּרִים וּכְבָשִׂים, אַיְיתֵי פָּרִים וּכְבָשִׂים וְלָא אִידוּם, אַיְיתֵי כָּל מִינֵי דָמִים וְלָא אִידוּם, אֲמַר לְהוֹן אִי אַמְרִיתוּ לִי מוּטָב וְאִי לָא אֲנָא מַסְרֵיקְנָא לְבִישְׂרָא דַּהֲנָךְ אֵינָשֵׁי בְּמַסְרֵיקִין דְּפַרְזְלָא וְלָא אֲמָרוּ לֵיהּ, וְהַשְׁתָּא דַּאֲמַר לְהוֹ הָכֵי אָמְרוּ לֵיהּ מַה נְּכַסֵּי מִינָךְ, נְבִיָּיא כַּהֲנָא הֲוָה לָן וַהֲוָה מוֹכִיחַ לָן לְשׁוּם שְׁמַיָא קַבִּילוּ, וְלָא קַבְּלֵינַן מִינֵיהּ אֶלָּא קָאֵימְנָא עִילָּוֵיהּ וְקַטְלִינַן לֵיהּ. אֲמַר לְהוֹן אֲנָא מְפַיַּיסְנָא לֵיהּ, אַיְיתֵי סַנְהֶדְּרֵי גְדוֹלָה שָׁחַט עִילָּוֵיהּ וְלָא נָח. שָׁחַט סַנְהֶדְּרֵי קְטַנָּה עִילָּוֵיהּ וְלָא נָח. אַיְיתֵי פִּרְחֵי כְּהֻנָּה שָׁחַט עִילָּוֵיהּ וְלָא נָח. שָׁחַט תִּינוֹקוֹת שֶׁל בֵּית רַבָּן עִילָּוֵיהּ וְלָא נָח. אָמַר לוֹ זְכַרְיָה טוֹבִים שֶׁבְּעַמְּךָ אִבַּדְתִּי רְצוֹנְךָ שֶׁיֹּאבְדוּ כֻּלָּם, לְאַלְתָּר נָח. וְהִרְהֵר נְבוּזַרְאֲדָן הָרָשָׁע תְּשׁוּבָה וְאָמַר, וּמַה מִּי שֶׁמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל כָּךְ כְּתִיב בּוֹ (בראשית ט, ו): שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ, אוֹתוֹ הָאִישׁ שֶׁאִבֵּד נְפָשׁוֹת הַרְבֵּה, עַל אַחַת כַּמָּה וְכַמָּה, מִיָּד נִתְמַלֵּא הַקָּדוֹשׁ בָּרוּךְ הוּא רַחֲמִים וְרָמַז לַדָּם וְנִבְלַע בִּמְקוֹמוֹ. שְׁמוֹנִים אֲלָפִים פִּרְחֵי כְּהֻנָּה בָּקְעוּ בַּחֲיָלוֹתָיו שֶׁל נְבוּכַדְנֶאצַּר וּבְיָדָן מָגִינֵּי זָהָב, הָלְכוּ לָהֶם אֵצֶל יִשְׁמְעֵאלִים וְהוֹצִיאוּ לָהֶם מִינֵי מְלוּחִים וְנוֹדוֹת מְנֻפָּחוֹת, אָמְרוּ לָהֶם נִשְׁתֶּה קֳדָמַיי, אָמְרוּ לָהֶם אִכְלוּ קֳדָמַיי וּלְבָתַר כֵּן אַתּוּן שָׁתְיָין, מִן דַּאֲכָלוּן הֲוָה נָסֵיב כָּל חַד וְחַד מִינַיְיהוּ זִיקָא וִיהַב לֵיהּ בְּפוּמֵיהּ וַהֲוָה רוּחָא עָלֵיל בִּכְרֵיסֵהּ וּבָקְעָה לֵיהּ, הֲדָא הוּא דִכְתִיב (ישעיה כא, יג): מַשָֹּׂא בַּעְרָב בַּיַּעַר בַּעְרַב תָּלִינוּ אֹרְחוֹת דְּדָנִים, לִקְרַאת צָמֵא הֵתָיוּ מָיִם ישְׁבֵי אֶרֶץ תֵּימָא בְּלַחְמוֹ קִדְּמוּ נֹדֵד. מִי נָתוּן בְּיַעַר הַלְּבָנוֹן בַּעְרָב תָּלִינוּ, אֶלָּא אֹרְחוֹת דְּדָנִים, אָרְחֲהוֹן דִּבְנֵי דְּדָנַיָּיא עָבְדִין כֵּן, וְכִי כֵן עֲבַד אֲבוּהוֹן לַאֲבוּכוֹן, מַה כְּתִיב בַּאֲבוּכוֹן (בראשית כא, יט): וַיִּפְקַח אֱלֹהִים אֶת עֵינֶיהָ וַתֵּרֶא בְּאֵר מָיִם וַתֵּלֶךְ וַתְּמַלֵא אֶת הַחֵמֶת מַיִם וַתַּשְׁק אֶת הַנָּעַר, וְאַתֶּם לֹא קִיַּמְתֶּם לִקְרַאת צָמֵא הֵתָיוּ מָיִם, וְכִי מִטִּיבוּתְהוֹן אַיְיתָן לְגַבֵּיכוֹן (ישעיה כא, טו): כִּי מִפְּנֵי חֲרָבוֹת נָדָדוּ, מִפְּנֵי חַרְבּוֹ שֶׁל נְבוּכַדְנֶצַּר נָדָדוּ. מִפְּנֵי חֶרֶב נְטוּשָׁה, מִפְּנֵי שֶׁלֹא הָיוּ שׁוֹמְרִים שְׁמִטּוֹתֵיהֶן כָּרָאוּי, כְּמָה דְאַתְּ אָמַר (שמות כג, יא): וְהַשְּׁבִיעִית תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ. וּמִפְּנֵי קֶשֶׁת דְּרוּכָה, עַל יְדֵי שֶׁלֹא הָיוּ שׁוֹמְרִים שַׁבָּת כָּרָאוּי, כְּמָה דְאַתְּ אָמַר (נחמיה יג, טו): בַּיָּמִים הָהֵמָה רָאִיתִי בִיהוּדָה דֹרְכִים גִּתּוֹת בַּשַּׁבָּת. וּמִפְּנֵי כֹּבֶד מִלְחָמָה, מִפְּנֵי שֶׁלֹא הָיוּ נוֹשְׂאִין וְנוֹתְנִין בְּמִלְחַמְתָּהּ שֶׁל תּוֹרָה, דִּכְתִיב בָּהּ (במדבר כא, יד): עַל כֵּן יֵאָמַר בְּסֵפֶר מִלְחֲמֹת ה'. דְּאָמַר רַבִּי יוֹחָנָן מִגִּיבְתּוֹן וְעַד אַנְטִיפְרַס שִׁשִּׁים רִבּוֹא עֲיָרוֹת הָיוּ, וּקְטַנָּה שֶׁבָּהֶן זוֹ בֵּית שֶׁמֶשׁ, הֲדָא הוּא דִכְתִיב (שמואל א ו, יט): וַיַּךְ בְּאַנְשֵׁי בֵית שֶׁמֶשׁ וגו', וְכַדּוּן אֲפִלּוּ מֵאָה קָנֵי לֵית בָּהּ. אָמַר רַבִּי יוֹחָנָן מִשְׁמַרְתָּהּ הָיְתָה קְטַנָּה בַּמִּשְׁמָרוֹת, וְהָיְתָה מוֹצִיאָה שְׁמוֹנִים אֶלֶף פְּרָחִים. כַּמָּה פּוּלְמְסָאוֹת עָשָׂה אַדְרִיָּאנוֹס, תְּרֵין אָמוֹרָאִין, חַד אֲמַר חֲמִשִּׁים וּשְׁתַּיִם, וְחַד אֲמַר חֲמִשִּׁים וְאַרְבָּעָה. אָמַר רַבִּי יוֹחָנָן, אַשְׁרֵי מִי שֶׁרָאָה בְּמַפַּלְתָּהּ שֶׁל תַּרְמוֹד, לָמָּה, שֶׁהָיְתָה שֻׁתֶּפֶת בִּשְׁתֵּי חֻרְבָּנוֹת. רַבִּי יוּדָן אָמַר בְּחֻרְבָּן רִאשׁוֹן הֶעֱמִידָה שְׁמוֹנִים אֶלֶף קַשָּׁתִין, וּבַשֵּׁנִי הֶעֱמִידָה אַרְבָּעִים אֶלֶף קַשָּׁתִין. רַב הוּנָא אָמַר בְּחֻרְבָּן אַחֲרוֹן הֵם כָּרִאשׁוֹן. | |
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29. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)
| 105b. אמר רב יהודה אמר רב זו דברי ר' מאיר אבל חכמים אומרים אין חליצת קטן כלום:,קטנה שחלצה וכו': אמר רב יהודה אמר רב זו דברי ר"מ דאמר איש כתוב בפרשה ומקשינן אשה לאיש,אבל חכמים אומרים איש כתיב בפרשה אשה בין גדולה בין קטנה,מאן חכמים רבי יוסי היא דר' חייא ור' שמעון בר רבי הוו יתבי פתח חד מינייהו ואמר המתפלל צריך שיתן עיניו למטה שנאמר (מלכים א ט, ג) והיו עיני ולבי שם כל הימים,וחד אמר עיניו למעלה שנאמר (איכה ג, מא) נשא לבבנו אל כפים אדהכי אתא ר' ישמעאל בר' יוסי לגבייהו אמר להו במאי עסקיתו אמרו ליה בתפלה אמר להו כך אמר אבא המתפלל צריך שיתן עיניו למטה ולבו למעלה כדי שיתקיימו שני מקראות הללו,אדהכי אתא רבי למתיבתא אינהו דהוו קלילי יתיבו בדוכתייהו רבי ישמעאל ברבי יוסי אגב יוקריה הוה מפסע ואזיל,אמר ליה אבדן מי הוא זה שמפסע על ראשי עם קדוש אמר ליה אני ישמעאל בר' יוסי שבאתי ללמוד תורה מרבי אמר ליה וכי אתה הגון ללמוד תורה מרבי,אמר ליה וכי משה היה הגון ללמוד תורה מפי הגבורה אמר ליה וכי משה אתה אמר ליה וכי רבך אלהים הוא אמר רב יוסף שקליה רבי למטרפסיה דקאמר ליה רבך ולא רבי,אדהכי אתיא יבמה לקמיה דרבי אמר ליה רבי לאבדן פוק בדקה לבתר דנפק אמר ליה ר' ישמעאל כך אמר אבא איש כתוב בפרשה אבל אשה בין גדולה בין קטנה,אמר ליה תא לא צריכת כבר הורה זקן קמפסע אבדן ואתי אמר ליה רבי ישמעאל בר' יוסי מי שצריך לו עם קדוש יפסע על ראשי עם קדוש מי שאין צריך לו עם קדוש היאך יפסע על ראשי עם קדוש,אמר ליה רבי לאבדן קום בדוכתיך תאנא באותה שעה נצטרע אבדן וטבעו שני בניו ומאנו שתי כלותיו אמר רב נחמן בר יצחק בריך רחמנא דכספיה לאבדן בהאי עלמא,אמר ר' אמי מדבריו של ברבי נלמוד קטנה חולצת בפעוטות רבא אמר עד שתגיע לעונת נדרים והלכתא עד שתביא שתי שערות:,חלצה בשנים וכו': אמר רב יוסף בר מניומי אמר רב נחמן אין הלכה כאותו הזוג והא אמר ר"נ חדא זימנא דאמר רב יוסף בר מניומי אמר רב נחמן חליצה בשלשה,צריכי דאי איתמר הך קמייתא הוה אמינא ה"מ לכתחילה אבל דיעבד אפי' תרי קמ"ל אין הלכה כאותו הזוג ואי אשמועינן אין הלכה כאותו הזוג אלא כתנא קמא ה"א דיעבד אבל לכתחילה ליבעי חמשה צריכא:,מעשה שחלצו כו': בינו לבינה מי ידענא אמר רב יהודה אמר שמואל ועדים רואין אותו מבחוץ,איבעיא להו מעשה שחלצו בינו לבינה אבראי ובא מעשה לפני ר"ע בבית האסורין או דלמא מעשה שחלצו בינו לבינה בבית האסורין אמר רב יהודה אמר רב בבית האסורין היה מעשה ולבית האסורין בא מעשה | 105b. bRav Yehuda saidthat bRav said: Thisteaching of the mishna with regard to a minor is bthe statement of Rabbi Meir,who maintains that such a iḥalitzahas significance in that it disqualifies a subsequent levirate marriage, but it is insufficient to permit the woman to marry a stranger. bBut the Rabbis say: The iḥalitzaof a male minor isn’tsignificant of banything,as she is permitted to one of the brothers in levirate marriage as one who no iḥalitzawas performed at all.,§ It was taught in the mishna: bIf a female minor performed iḥalitza /i,she must perform iḥalitzaa second time once she becomes an adult, and if she does not, her first iḥalitzais invalid. bRav Yehuda saidthat bRav said: This is the statement of Rabbi Meir, who said: “Man” is written in theTorah bportionabout iḥalitza /i: “And if the man does not wish” (Deuteronomy 25:7), implying an adult must perform iḥalitza /i, band we juxtaposeand compare ba woman with a man,indicating that the woman must also be an adult at the time of iḥalitza /i., bBut the Rabbis say: “Man” is written in thisTorah bportion,which indicates that an adult male must perform iḥalitza /i, but with respect to the bwomanwho removes the shoe, since the term woman is not used to describe her, but rather the more general term iyevamais written, as the continuation of the above-mentioned verse says: “To take his iyevama /i” (Deuteronomy 25:9), bshe may be either an adult or a female minor. /b,The Gemara asks: bWho are these Rabbiswho disagree with Rabbi Meir? The Gemara answers: bIt is Rabbi Yosei,as it seems from this incident: bAs, Rabbi Ḥiyya and Rabbi Shimon bar RabbiYehuda HaNasi bwere sittingoutside the house of study, immersed in Torah learning. bOne of them began and said: One who prays must direct his gaze downwardwhile praying, bas it is statedby God with regard to the Holy Temple: b“And My eyes and My heart shall be there perpetually”(I Kings 9:3), meaning: The Divine Presence rests in the Eretz Yisrael, and one must direct his gaze to the sacred land when praying., bAnd one of them saidhe must direct bhis eyes upward, because it is stated: “Let us lift our hearts with our handstoward God in Heaven” (Lamentations 3:41). bIn the meantime, Rabbi Yishmael, son of Rabbi Yosei, came beside them. He said to them: What are you dealing with? They saidto him: bWith prayer,as we are debating the proper posture for prayer. bHe said to them: My father,Rabbi Yosei, bsaid as follows: One who prays must direct his eyes downward and his heart upward, in order to fulfill both of these verses. /b, bIn the meantime,while they were talking, bRabbiYehuda HaNasi bcame to the house of studyand everyone quickly went to sit in their assigned places. bThose who were light-footedhurried and bsat in their places. Rabbi Yishmael, son of Rabbi Yosei, due to his being very heavy, was stepping and walkingslowly, as everyone was already sitting in his place on the ground, requiring him to pass over their heads in order to get to his place., bAbdon,the shortened form of the name of Rabbi Yehuda HaNasi’s student and attendant, Abba Yudan, bsaid to him: Who is that individual stepping over the heads of a sacred people,for it appeared to him as an act of disrespect to those sitting that Rabbi Yishmael stepped over their heads. bHe said to him: I am Yishmael, son of Rabbi Yosei, who came to learn Torah from RabbiYehuda HaNasi. Abdon bsaid to him: But are you fit to learn Torah from RabbiYehuda HaNasi, for it seems that you are showing disrespect to others in order to accomplish it?,He bsaid to him: Was Moses fit to learn Torah from the mouth of the Almighty?Rather, it is not necessary that the student be as dignified as his teacher. He bsaid to him: And are you Moses?Rabbi Yishmael bsaid to him: And is your teacher God? Rav Yosef saidabout this part of the story: Here bRabbiYehuda HaNasi breceived his retribution[imittarpesei/b] for remaining silent during this discussion and not reprimanding his student for humiliating Rabbi Yishmael. And what is his retribution? bWhenRabbi Yishmael spoke to Abdon, bhe said your teacher, and not my teacher,implying that he did not accept Rabbi Yehuda HaNasi’s authority upon himself., bIn the meantime, a iyevamacame before Rabbi,and she was a minor close to the age of maturity who had performed iḥalitza /i, but it was not clear whether she had already reached the age of maturity necessary to validate her iḥalitza /i. bRabbiYehuda HaNasi bsaid to Abdon: Go and checkto see if she has already reached maturity. bAfterAbdon bleft, Rabbi Yishmael said toRabbi Yehuda HaNasi b: My father,Rabbi Yosei, bsaid as follows: “Man” is written in theTorah bportionof iḥalitza /i, bbutthe bwoman may be either an adult woman or a female minor. /b, bRabbiYehuda HaNasi bsaid toAbdon b: Comeback. bYou do not needto check, as bthe Elder,Rabbi Yosei, bhas already ruledthat a minor can perform iḥalitza /i, and therefore no further examination is required. bAbdon was stepping and comingover the heads of the others in order to return to his place. bRabbi Yishmael, son of Rabbi Yosei, said to him: One upon whom a holy people depends may step over the heads of a holy people. But one upon whom a holy people does not depend,as there is no longer a need for Abdon to examination the woman, bhow can he step over the heads of a holy people? /b, bRabbiYehuda HaNasi bsaid to Abdon: Stand in your placeand do not go any further. bIt was taught: At that moment Abdon was afflicted with leprosyas a punishment for insulting Rabbi Yishmael, son of Rabbi Yosei, and btwo of his sonswho were recently married bdrowned, and his two daughters-in-law,who were minors married to those sons, bmade declarations of refusaland annulled their marriages. bRav Naḥman bar Yitzḥak said: Blessed is the Merciful One, Who shames Abdon in this world,for this prevents him from being punished further in the World-to-Come, as all his iniquities have been forgiven through this suffering., bRabbi Ami said: From the words of the great man,Rabbi Yosei, blet us learn: A female minor performs iḥalitza /ieven bas a young child,at age six or seven. bRava said:She may not perform iḥalitza buntil she reaches the age of vowsas an eleven-year-old, when she has enough intellectual capacity to understand the meaning of a vow. However, the Gemara concludes: bAnd the ihalakhais:She may not perform iḥalitza buntil she has twopubic bhairs. /b,It was taught in the mishna: bIf she performed iḥalitzabefore twoor three people, and one of them is found to be disqualified to serve as a judge, Rabbi Shimon and Rabbi Yoḥa the Cobbler validate it. bRav Yosef bar Minyumi saidthat bRav Naḥman said: The ihalakhadoes not follow this pairwho validate such a case. The Gemara asks: bBut didn’t Rav Naḥmanalready bsay thissame ruling bone timebefore? bAs Rav Yosef bar Minyumi saidthat bRav Naḥman said: iḤalitzamust beconducted bbefore threepeople, indicating that there must be no fewer than three valid judges.,The Gemara answers: Both bare necessary, for if only thefirst one, stating that iḥalitzamust be before three judges, bwere stated, I would say: This applies iab initio /i, but after the fact even twois acceptable. Therefore, bhe teaches us that the ihalakhadoes not follow this pairof Sages, and her iḥalitzabefore two people is invalid even after the fact. And vice versa: bIf he would have told us only that the ihalakhadoes not follow this pair, but rather the first itanna /i, I would saythat it is valid if performed before three people only bafter the fact, but they must require fivepeople iab initio /i,in accordance with Rabbi Yehuda’s opinion. Therefore bit is necessaryto say both of these statements.,§ bA story is toldin the mishna about ban incidentin which a couple bonce performed iḥalitza /ibetween themselves in private while alone in prison, and the case later came before Rabbi Akiva and he validated it. The Gemara asks: bHow can we know what happened between him and her?There was no testimony to confirm it, and how can we be certain that the iḥalitzawas done properly to validate it? bRav Yehuda saidthat bShmuel said: Andthe iḥalitzawas validated because bthere were witnesses who saw them from outsidethe prison, who testified that the iḥalitzawas performed properly., bA dilemma was raised beforethe students in the house of study with regard to the incident recorded in the mishna in which a private iḥalitzaperformed in a prison was validated: bDid the incident in which they performed iḥalitzabetween him and herprivately actually btake place outsidein a different locale, bandthe reference to prison is that bthe case came before Rabbi Akivawhen he was confined bin prison? Or, perhaps the incident when they performed iḥalitzabetween him and her took place in prison,and then this case came before Rabbi Akiva? bRav Yehuda saidthat bRav said: The iḥalitza bincident took place in prison, andalso bthe case cameto Rabbi Akiva when he was bin prison. /b |
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30. Anon., Leges Publicae, 2.4
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