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Tiresias: The Ancient Mediterranean Religions Source Database

Anon., Testament Of Reuben, 4.4

nanAnd yet my father comforted me much and prayed for me unto the Lord, that the anger of the Lord might pass from me, even as the Lord showed. And thenceforth until now I have been on my guard and sinned not.

Intertexts (texts cited often on the same page as the searched text):

13 results
1. Hebrew Bible, Deuteronomy, 6.4, 21.15-21.17, 33.6 (9th cent. BCE - 3rd cent. BCE)

6.4. שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 21.15. כִּי־תִהְיֶיןָ לְאִישׁ שְׁתֵּי נָשִׁים הָאַחַת אֲהוּבָה וְהָאַחַת שְׂנוּאָה וְיָלְדוּ־לוֹ בָנִים הָאֲהוּבָה וְהַשְּׂנוּאָה וְהָיָה הַבֵּן הַבְּכוֹר לַשְּׂנִיאָה׃ 21.16. וְהָיָה בְּיוֹם הַנְחִילוֹ אֶת־בָּנָיו אֵת אֲשֶׁר־יִהְיֶה לוֹ לֹא יוּכַל לְבַכֵּר אֶת־בֶּן־הָאֲהוּבָה עַל־פְּנֵי בֶן־הַשְּׂנוּאָה הַבְּכֹר׃ 21.17. כִּי אֶת־הַבְּכֹר בֶּן־הַשְּׂנוּאָה יַכִּיר לָתֶת לוֹ פִּי שְׁנַיִם בְּכֹל אֲשֶׁר־יִמָּצֵא לוֹ כִּי־הוּא רֵאשִׁית אֹנוֹ לוֹ מִשְׁפַּט הַבְּכֹרָה׃ 33.6. יְחִי רְאוּבֵן וְאַל־יָמֹת וִיהִי מְתָיו מִסְפָּר׃ 6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE." 21.15. If a man have two wives, the one beloved, and the other hated, and they have borne him children, both the beloved and the hated; and if the first-born son be hers that was hated;" 21.16. then it shall be, in the day that he causeth his sons to inherit that which he hath, that he may not make the son of the beloved the first-born before the son of the hated, who is the first-born;" 21.17. but he shall acknowledge the first-born, the son of the hated, by giving him a double portion of all that he hath; for he is the first-fruits of his strength, the right of the first-born is his." 33.6. Let Reuben live, and not die In that his men become few."
2. Hebrew Bible, Genesis, 6.9, 25.7, 27.17, 28.21, 35.22, 37.25, 48.5-48.6 (9th cent. BCE - 3rd cent. BCE)

6.9. אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃ 25.7. וְאֵלֶּה יְמֵי שְׁנֵי־חַיֵּי אַבְרָהָם אֲשֶׁר־חָי מְאַת שָׁנָה וְשִׁבְעִים שָׁנָה וְחָמֵשׁ שָׁנִים׃ 27.17. וַתִּתֵּן אֶת־הַמַּטְעַמִּים וְאֶת־הַלֶּחֶם אֲשֶׁר עָשָׂתָה בְּיַד יַעֲקֹב בְּנָהּ׃ 28.21. וְשַׁבְתִּי בְשָׁלוֹם אֶל־בֵּית אָבִי וְהָיָה יְהוָה לִי לֵאלֹהִים׃ 35.22. וַיְהִי בִּשְׁכֹּן יִשְׂרָאֵל בָּאָרֶץ הַהִוא וַיֵּלֶךְ רְאוּבֵן וַיִּשְׁכַּב אֶת־בִּלְהָה פִּילֶגֶשׁ אָבִיו וַיִּשְׁמַע יִשְׂרָאֵל וַיִּהְיוּ בְנֵי־יַעֲקֹב שְׁנֵים עָשָׂר׃ 37.25. וַיֵּשְׁבוּ לֶאֱכָל־לֶחֶם וַיִּשְׂאוּ עֵינֵיהֶם וַיִּרְאוּ וְהִנֵּה אֹרְחַת יִשְׁמְעֵאלִים בָּאָה מִגִּלְעָד וּגְמַלֵּיהֶם נֹשְׂאִים נְכֹאת וּצְרִי וָלֹט הוֹלְכִים לְהוֹרִיד מִצְרָיְמָה׃ 48.5. וְעַתָּה שְׁנֵי־בָנֶיךָ הַנּוֹלָדִים לְךָ בְּאֶרֶץ מִצְרַיִם עַד־בֹּאִי אֵלֶיךָ מִצְרַיְמָה לִי־הֵם אֶפְרַיִם וּמְנַשֶּׁה כִּרְאוּבֵן וְשִׁמְעוֹן יִהְיוּ־לִי׃ 48.6. וּמוֹלַדְתְּךָ אֲשֶׁר־הוֹלַדְתָּ אַחֲרֵיהֶם לְךָ יִהְיוּ עַל שֵׁם אֲחֵיהֶם יִקָּרְאוּ בְּנַחֲלָתָם׃ 6.9. These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God." 25.7. And these are the days of the years of Abraham’s life which he lived, a hundred threescore and fifteen years." 27.17. And she gave the savoury food and the bread, which she had prepared, into the hand of her son Jacob." 28.21. so that I come back to my father’s house in peace, then shall the LORD be my God," 35.22. And it came to pass, while Israel dwelt in that land, that Reuben went and lay with Bilhah his father’s concubine; and Israel heard of it. Now the sons of Jacob were twelve:" 37.25. And they sat down to eat bread; and they lifted up their eyes and looked, and, behold, a caravan of Ishmaelites came from Gilead, with their camels bearing spicery and balm and ladanum, going to carry it down to Egypt." 48.5. And now thy two sons, who were born unto thee in the land of Egypt before I came unto thee into Egypt, are mine; Ephraim and Manasseh, even as Reuben and Simeon, shall be mine." 48.6. And thy issue, that thou begettest after them, shall be thine; they shall be called after the name of their brethren in their inheritance."
3. Hebrew Bible, 1 Chronicles, 5.1-5.2 (5th cent. BCE - 3rd cent. BCE)

5.1. וּבְנֵי רְאוּבֵן בְּכוֹר־יִשְׂרָאֵל כִּי הוּא הַבְּכוֹר וּבְחַלְּלוֹ יְצוּעֵי אָבִיו נִתְּנָה בְּכֹרָתוֹ לִבְנֵי יוֹסֵף בֶּן־יִשְׂרָאֵל וְלֹא לְהִתְיַחֵשׂ לַבְּכֹרָה׃ 5.1. וּבִימֵי שָׁאוּל עָשׂוּ מִלְחָמָה עִם־הַהַגְרִאִים וַיִּפְּלוּ בְּיָדָם וַיֵּשְׁבוּ בְּאָהֳלֵיהֶם עַל־כָּל־פְּנֵי מִזְרָח לַגִּלְעָד׃ 5.2. וַיֵּעָזְרוּ עֲלֵיהֶם וַיִּנָּתְנוּ בְיָדָם הַהַגְרִיאִים וְכֹל שֶׁעִמָּהֶם כִּי לֵאלֹהִים זָעֲקוּ בַּמִּלְחָמָה וְנַעְתּוֹר לָהֶם כִּי־בָטְחוּ בוֹ׃ 5.2. כִּי יְהוּדָה גָּבַר בְּאֶחָיו וּלְנָגִיד מִמֶּנּוּ וְהַבְּכֹרָה לְיוֹסֵף׃ 5.1. And the sons of Reuben the first-born of Israel—for he was the first-born; but, forasmuch as he defiled his father’s couch, his birthright was given unto the sons of Joseph the son of Israel, yet not so that he was to be reckoned in the genealogy as first-born." 5.2. For Judah prevailed above his brethren, and of him came he that is the prince; but the birthright was Joseph’s—"
4. Hebrew Bible, Zechariah, 14.5 (5th cent. BCE - 4th cent. BCE)

14.5. וְנַסְתֶּם גֵּיא־הָרַי כִּי־יַגִּיעַ גֵּי־הָרִים אֶל־אָצַל וְנַסְתֶּם כַּאֲשֶׁר נַסְתֶּם מִפְּנֵי הָרַעַשׁ בִּימֵי עֻזִּיָּה מֶלֶךְ־יְהוּדָה וּבָא יְהוָה אֱלֹהַי כָּל־קְדֹשִׁים עִמָּךְ׃ 14.5. And ye shall flee to the valley of the mountains; For the valley of the mountains shall reach unto Azel; Yea, ye shall flee, like as ye fled from before the earthquake In the days of Uzziah king of Judah; And the LORD my God shall come, And all the holy ones with Thee."
5. Anon., Jubilees, 33.2-33.4, 33.7-33.9, 33.15 (2nd cent. BCE - 2nd cent. BCE)

33.2. And he went to his father Isaac, he and Leah his wife, on the new moon of the tenth month. 33.3. And Reuben saw Bilhah, Rachel's maid, the concubine of his father, bathing in water in asecret place, and he loved her. brAnd he hid himself at night, and he entered the house of Bilhah [at night], and he found her sleeping alone on a bed in her house. 33.4. And he lay with her, and she awoke and saw, and behold Reuben was lying with her in the bed, and she uncovered the border of her covering and seized him, and cried out 33.7. And Jacob did not approach her again because Reuben had defiled her. And as for any man who uncovereth his father's skirt. 33.8. his deed is wicked exceedingly, for he is abominable before the Lord. 33.9. For this reason it is written and ordained on the heavenly tables that a man should not lie with his father's wife, and should not uncover his father's skirt, for this is unclean: 33.15. And let them not say: to Reuben was granted life and forgiveness after he had lain with his father's concubine, and to her also though she had a husband, and her husband Jacob, his father, was still alive.
6. Anon., Testament of Issachar, 7.6-7.7 (2nd cent. BCE - 2nd cent. CE)

7. Anon., Testament of Reuben, 1.6, 3.11-3.15 (2nd cent. BCE - 2nd cent. CE)

1.6. And behold I call to witness against you this day the God of heaven, that ye walk not in the sins of youth and fornication, wherein I was poured out, and defiled the bed of my father Jacob.
8. Septuagint, Wisdom of Solomon, 4.13, 10.5 (2nd cent. BCE - 1st cent. BCE)

4.13. Being perfected in a short time, he fulfilled long years; 10.5. Wisdom also, when the nations in wicked agreement had been confounded,recognized the righteous man and preserved him blameless before God,and kept him strong in the face of his compassion for his child.
9. New Testament, 2 Corinthians, 5.21 (1st cent. CE - 1st cent. CE)

10. New Testament, Hebrews, 4.15, 7.26 (1st cent. CE - 1st cent. CE)

4.15. For we don't have a high priest who can't be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin. 7.26. For such a high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens;
11. New Testament, Matthew, 3.14-3.15 (1st cent. CE - 1st cent. CE)

3.14. But John would have hindered him, saying, "I need to be baptized by you, and you come to me? 3.15. But Jesus, answering, said to him, "Allow it now, for this is the fitting way for us to fulfill all righteousness." Then he allowed him.
12. Anon., Sifre Deuteronomy, 355, 2 (2nd cent. CE - 4th cent. CE)

13. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)

92a. יקבוהו לאום ואין לאום אלא עוברין שנאמר (בראשית כה, כג) ולאום מלאום יאמץ ואין קבה אלא קללה שנאמר (במדבר כג, ח) מה אקב לא קבה אל ואין בר אלא תורה שנאמר (תהלים ב, יב) נשקו בר פן יאנף,עולא בר ישמעאל אומר מנקבין אותו ככברה כתיב הכא (משלי יא, כו) יקבוהו לאום וכתיב התם (מלכים ב יב, י) ויקב חור בדלתו ואמר אביי כי אוכלא דקצרי,ואם למדו מה שכרו אמר רבא אמר רב ששת זוכה לברכות כיוסף שנאמר (משלי יא, כו) וברכה לראש משביר ואין משביר אלא יוסף שנאמר (בראשית מב, ו) ויוסף הוא [השליט על הארץ הוא] המשביר לכל עם הארץ,אמר רב ששת כל המלמד תורה בעוה"ז זוכה ומלמדה לעולם הבא שנאמר (משלי יא, כה) ומרוה גם הוא יורה,אמר רבא מניין לתחיית המתים מן התורה שנאמר (דברים לג, ו) יחי ראובן ואל ימות יחי ראובן בעולם הזה ואל ימות לעולם הבא רבינא אמר מהכא (דניאל יב, ב) ורבים מישני אדמת עפר יקיצו אלה לחיי עולם ואלה לחרפות לדראון עולם רב אשי אמר מהכא (דניאל יב, יג) ואתה לך [לקץ] ותנוח ותעמוד לגורלך לקץ הימין,אמר רבי אלעזר כל פרנס שמנהיג את הצבור בנחת זוכה ומנהיגם לעוה"ב שנאמר (ישעיהו מט, י) כי מרחמם ינהגם ועל מבועי מים ינהלם,וא"ר אלעזר גדולה דעה שניתנה בין שתי אותיות שנאמר (שמואל א ב, ג) כי אל דעות ה',וא"ר אלעזר גדול מקדש שניתן בין שתי אותיות שנאמר (שמות טו, יז) פעלת ה' מקדש ה' כוננו ידיך מתקיף לה רב אדא קרחינאה אלא מעתה גדולה נקמה שניתנה בין שתי אותיות דכתיב (תהלים צד, א) אל נקמות ה' אל נקמות הופיע,אמר ליה למילתיה הכי נמי כדעולא דאמר עולא שתי הופעיות הללו למה אחת למדת טובה ואחת למדת פורענות,ואמר ר' אלעזר כל אדם שיש בו דעה כאילו נבנה בית המקדש בימיו שזה ניתן בין שתי אותיות וזה ניתן בין שתי אותיות,ואמר ר' אלעזר כל אדם שיש בו דעה לסוף מתעשר שנאמר (משלי כד, ד) ובדעת חדרים ימלאו כל הון יקר ונעים,ואמר ר' אלעזר כל אדם שאין בו דעה אסור לרחם עליו שנאמר (ישעיהו כז, יא) כי לא עם בינות הוא על כן לא ירחמנו עושהו ויוצרו לא יחוננו,וא"ר אלעזר כל הנותן פיתו למי שאין בו דעה יסורין באין עליו שנאמר (עובדיה א, ז) לחמך ישימו מזור תחתיך אין תבונה בו ואין מזור אלא יסורין שנאמר (הושע ה, יג) וירא אפרים את חליו ויהודה את מזורו,ואמר ר' אלעזר כל אדם שאין בו דעה לסוף גולה שנאמר (ישעיהו ה, יג) לכן גלה עמי מבלי דעת,ואמר ר"א כל בית שאין דברי תורה נשמעים בו בלילה אש אוכלתו שנאמר (איוב כ, כו) כל חשך טמון לצפוניו תאכלהו אש לא נופח ירע שריד באהלו אין שריד אלא ת"ח שנאמר (יואל ג, ה) ובשרידים אשר ה' קורא,ואמר ר' אלעזר כל שאינו מהנה תלמידי חכמים מנכסיו אינו רואה סימן ברכה לעולם שנאמר (איוב כ, כא) אין שריד לאכלו על כן לא יחיל טובו אין שריד אלא תלמידי חכמים שנאמר ובשרידים אשר ה' קורא,ואמר רבי אלעזר כל שאינו משייר פת על שלחנו אינו רואה סימן ברכה לעולם שנאמר אין שריד לאכלו על כן לא יחיל טובו,והאמר רבי אלעזר כל המשייר פתיתים על שלחנו כאילו עובד ע"ז שנאמר (ישעיהו סה, יא) העורכים לגד שלחן והממלאים למני ממסך לא קשיא הא דאיכא שלימה בהדיה הא דליכה שלימה בהדיה,ואמר רבי אלעזר כל המחליף בדבורו כאילו עובד ע"ז כתיב הכא (בראשית כז, יב) והייתי בעיניו כמתעתע וכתיב התם (ירמיהו י, טו) הבל המה מעשה תעתועים,ואמר רבי אלעזר כל המסתכל בערוה קשתו ננערת שנאמר (חבקוק ג, ט) עריה תעור קשתך,ואמר רבי אלעזר לעולם הוי קבל וקיים אמר רבי זירא אף אנן נמי תנינא בית אפל אין פותחין לו חלונות לראות נגעו ש"מ,אמר ר' טבי אמר ר' יאשיה מאי דכתיב (משלי ל, טז) שאול ועוצר רחם ארץ לא שבעה מים וכי מה ענין שאול אצל רחם אלא לומר לך מה רחם מכניס ומוציא אף שאול מכניס ומוציא,והלא דברים קל וחומר ומה רחם שמכניסין בו בחשאי מוציאין ממנו בקולי קולות שאול שמכניסין בו בקולות אינו דין שמוציאין ממנו בקולי קולות מיכן תשובה לאומרין אין תחיית המתים מן התורה,תנא דבי אליהו צדיקים שעתיד הקדוש ברוך הוא להחיותן אינן חוזרין לעפרן שנאמר (ישעיהו ד, ג) והיה הנשאר בציון והנותר בירושלים קדוש יאמר לו כל הכתוב לחיים בירושלים מה קדוש לעולם קיים אף הם לעולם קיימין 92a. bthe people [ ileom /i] shall curse him [ iyikkevuhu /i],but blessing shall be upon the head of one who provides” (Proverbs 11:26). bAndthe term ileom /iis referring to bnothing other than fetuses, as it is stated:“Two nations are in your womb, and two peoples shall be separated from your bowels; band the one ileomshall overcome the other ileom /i”(Genesis 25:23). bAnd ikabbo /iis referring to bnothing other than curse, as it is statedin the statement of Balaam: b“How can I curse one who is not cursed [ ikabbo /i] by God?”(Numbers 23:8). bAnd ibar /iis referring to bnothing other than Torah, as it is stated: “Pay homage to ibarlest He be angry”(Psalms 2:12), i.e., observe the Torah to avoid God’s wrath., bUlla bar Yishmael says: One perforates like a sievea person who withholds ihalakhafrom a student. bIt is written here:“He who withholds ibar /i, bthe people iyikkevuhu /i”(Proverbs 11:26), band it is written there: “And he bored [ ivayyikkov /i] a hole in its lid of it”(II Kings 12:10). bAnd Abaye says:One perforates him blike a launderers’ utensilused for sprinkling water on garments., bAnd if one teachesthe student ihalakharather than withholding it, bwhat is his reward? Rava saysthat bRav Sheshet says: He is privilegedto receive bblessings like Joseph, as it is statedat the end of that verse: b“But blessing shall be upon the head of one who provides [ imashbir /i]”(Proverbs 11:26). bAnd imashbir /iis referring to bnoone bother than Joseph, as it is stated: “And Joseph was the governor of the land, and he was the provider [ ihamashbir /i] to all the people of the land”(Genesis 42:6)., bRav Sheshet says: Anyone who teaches Torah in this world is privileged and teaches it in the World-to-Come, as it is stated: “And he who satisfies abundantly [ iumarveh /i] shall be satisfied himself [ iyoreh /i]”(Proverbs 11:25). Rav Sheshet interprets the verse homiletically: By transposing the letters of the word imarveh /i: iMem /i, ireish /i, ivav /i, iheh /i, one arrives at the word imoreh /i, meaning teaches. The verse means that one who teaches [ imoreh /i] will teach [ iyoreh /i] in the future as well.,The Gemara returns to the topic of the source for resurrection in the Torah. bRava says: From whereis bresurrection of the deadderived bfrom the Torah?It is derived from a verse, bas it is stated: “Let Reuben live and not die,in that his men become few” (Deuteronomy 33:6). This is interpreted: b“Let Reuben live” in this world “and not die” in the World-to-Come. Ravina saysthat resurrection is derived bfrom here: “And many of those who sleep in the dust of the earth shall awaken, some to everlasting life, and some to reproaches and everlasting disgrace”(Daniel 12:2). bRav Ashi saysproof is derived bfrom here: “But go you your way until the end be; and you shall rest, and arise to your lot at the end of days”(Daniel 12:13).,§ bRabbi Elazar says: Any communal leader who leads the community calmly,without anger and honestly, bis privileged and leads them in the World-to-Come, as it is stated: “For he that has compassion upon them will lead them, even by the springs of water shall he guide them”(Isaiah 49:10). Just as he led them in this world, so too will he guide them in the World-to-Come.,The Gemara proceeds to cite additional statements of Rabbi Elazar relating to recommended conduct. bAnd Rabbi Elazar says: Great is knowledge, as it was placed between two letters,two names of God, bas it is stated: “For a God of knowledge is the Lord”(I Samuel 2:3)., bAnd Rabbi Elazar says: Great is the Holy Temple, as ittoo bwas placed between two letters,two names of God, bas it is stated:“The place in which to dwell that bYou have made, Lord, the Temple, Lord, which Your hands have prepared”(Exodus 15:17). bRav Adda Karḥina’a objects tothe explanation that being placed between two names of God accords significance. bIf that is so,the same should hold true for vengeance. Shall one say: bGreatis bvengeance, as it was placed between two letters, as it is written: “God of vengeance, Lord, God of vengeance shine forth”(Psalms 94:1)?,Rabbi Elazar bsaid to him: In its context, indeed,vengeance is great, bin accordance withthe statement bof Ulla. As Ulla sayswith regard to bthese two appearances:“O Lord, God to Whom vengeance belongs; God to Whom vengeance belongs, appear” (Psalms 94:1), and: “He appeared from Mount Paran” (Deuteronomy 33:2), bwhyare both necessary? bOne,the second verse, is necessary bfor the attribute ofdivine bgood,with which God gave the Torah at Sinai, band one,the first verse, is necessary bfor the attribute ofdivine bpunishment,with which God exacts vengeance against the enemies and oppressors of the Jewish people., bAnd Rabbi Elazar says:With regard to bany person in whom there is knowledge,it is bas though the Temple was built in his days, as this,knowledge, bwas placed between two letters and that,the Temple, bwas placed between two letters. /b, bAnd Rabbi Elazar says: Any person in whom there is knowledge ultimately becomes wealthy, as it is stated: “And by knowledge are the chambers filled with all precious and pleasant riches”(Proverbs 24:4)., bAnd Rabbi Elazar says:With regard to bany person in whom there is no knowledge, it is prohibited to have mercy upon him, as it is stated: “For it is a people of no understanding; therefore its Maker will have no mercy on them, and its Creator will show them no favor”(Isaiah 27:11). If God has no mercy upon them, all the more so should people not show them mercy., bAnd Rabbi Elazar says:With regard to banyone who gives his bread to one without knowledge, afflictions befall him, as it is stated: “They who eat your bread will place imazorunder you, in whom there is no discernment”(Obadiah 1:7). bAnd imazor /imeans bnothing other than afflictions,based on the parallel with another verse, bas it is stated: “And Ephraim saw his sickness and Judah his wound [ imezoro /i]”(Hosea 5:13). This indicates that one who gives his bread to one without discernment will ultimately fall ill., bAnd Rabbi Elazar says: Any person in whom there is no knowledge is ultimately exiled, as it is stated: “Therefore my people are exiled, for lack of knowledge”(Isaiah 5:13)., bAnd Rabbi Elazar says:With regard to bany house in which there are no matters of Torah heard at night, the fireof Gehenna bconsumes it, as it is stated: “All darkness is laid up for his treasures, a fire not fanned shall consume him; it shall go ill with a isaridin his tent”(Job 20:26). iSarid /iis referring to bnoone bbut a Torah scholar, as it is stated: “And among the iseridim /i, those whom the Lord shall call”(Joel 3:5). A house that is dark at night and in which no Torah is heard will be consumed by a fire that does not require fanning with a bellows, the fire of Gehenna., bAnd Rabbi Elazar says: Anyone who does not benefit Torah scholars from his property never sees a sign of blessing, as it is stated: “None of his food shall remain [ isarid /i]; therefore his prosperity shall not endure”(Job 20:21). iSarid /iis referring to bnoone bbut Torah scholars, as it is stated: “And among the iseridim /i, those whom the Lord shall call.”No prosperity will come to one who does not share his food with a Torah scholar., bAnd Rabbi Elazar says: Anyone who does not leave bread on his tableat the end of his meal indicating his gratitude to God for providing him more than enough bnever sees a sign of blessing, as it is stated: “None of his food shall remain; therefore his prosperity shall not endure.” /b,The Gemara asks: bBut doesn’t Rabbi Elazar say:With regard to banyone who leaves piecesof bread bon his table, it is as if he worships idols, as it is stated: “Who prepare a table for Fortune [ iGad /i] and offer blended wine for Destiny”(Isaiah 65:11). The people would leave pieces of bread on the table as an offering to the constellation iGad /i, which they believed influences the fortune of the home. This practice was a form of idol worship. The Gemara answers: This apparent contradiction is bnot difficult: Thiscase, where leaving pieces of bread is a form of idol worship, applies bwhen there is a wholeloaf together bwiththe pieces, as the addition of the pieces is clearly for idol worship; bthatcase, where failure to leave bread on the table is criticized, applies bwhen there is no wholeloaf together bwiththe pieces., bAnd Rabbi Elazar says:With regard to banyone who amendsthe truth bin his speech, it is as though he worships idols.As, bit is written here,in the verse where Jacob sought to resist taking his father’s blessing from Esau: b“And I shall seem to him a deceiver [ imetate’a /i]”(Genesis 27:12), band it is written therewith regard to idol worship: b“They are vanity, the work of deception [ itatuim /i]”(Jeremiah 10:15)., bAnd Rabbi Elazar says:With regard to banyone who looks at nakedness [ ierva /i], his bow is emptied,i.e., he will be robbed of his potency, bas it is stated: “Your bow is stripped bare [ ierya /i]”(Habakkuk 3:9)., bAnd Rabbi Elazar says: Forever be in the dark,i.e., anonymous, bandyou will continue to bexist. Rabbi Zeira says: We learna similar idea in a mishna bas well( iNega’im2:3): In ba dark house, one does not open windows toilluminate bitin order bto seewhether or not bitsblemish is bleprosy,and the house retains the presumptive status of ritual purity. Those matters that are obscured are allowed to continue. The Gemara affirms: bConclude fromthat mishna that this is so.,§ The Gemara returns to the topic of the source for resurrection in the Torah. bRabbi Tavi saysthat bRabbi Yoshiya says: Whatis the meaning of that bwhich is written:“There are three that are never satisfied… bthe grave, and the barren womb, and earth that does not receive sufficient water”(Proverbs 30:15–16)? bAnd what does a grave have to do with a womb? Rather,they are juxtaposed bto say to you: Just as a womb takes in and gives forth, so too a grave takes in andalso bgives forth,with the resurrection of the dead., bAnd arethese bmatters notinferred ia fortiori /i: Ifwith regard to ba womb, into which one introducesthe embryo bin secret, one removesthe baby bfrom itaccompanied bbythe bloud soundsof the woman crying out during childbirth, then with regard to bthe grave, into which one introducesthe corpse bwith soundsof wailing and mourning the dead, bis it not right that one removesfrom it the resurrected dead accompanied bbythe bloud soundsof the resurrected multitudes? bFrom herethere is ba response tothose who bsay: There is no resurrection of the deadderived bfrom the Torah. /b, bThe school of Eliyahu taught: The righteous whom the Holy One, Blessed be He, is destined to resurrect do not return to their dust, as it is stated: “And it shall come to pass, that he who remains in Zion and he who remains in Jerusalem shall be called holy, anyone who is written unto life in Jerusalem”(Isaiah 4:3). bJust asthe bHoly One exists forever, so too will they exist forever. /b

Subjects of this text:

subject book bibliographic info
abraham,isaac,and jacob/patriarchs Allison (2018) 274
abraham Allison (2018) 274
hebrew bible Fraade (2011) 416
interpretation—see also midrash Fraade (2011) 387
jacob Fraade (2011) 387, 416
joseph and the brothers Fraade (2011) 387, 416
law,biblical/rabbinic—see also,halakhah Fraade (2011) 416
midrash/midrashim Fraade (2011) 387, 416
midrash Allison (2018) 274
moses Allison (2018) 274; Fraade (2011) 387, 416
noah Allison (2018) 274
prayer Fraade (2011) 387, 416
resurrection Allison (2018) 274
reuben/reuben and bilhah Fraade (2011) 387, 416
rewritten bible Fraade (2011) 387
righteousness/the righteous/the just Allison (2018) 274
sin/sinner Allison (2018) 274
sinlessness Allison (2018) 274
stewards,faithful and unfaithful' Allison (2018) 274
torah Fraade (2011) 387