1. Hebrew Bible, Deuteronomy, 14.1, 32.18 (9th cent. BCE - 3rd cent. BCE)
| 14.1. וְכֹל אֲשֶׁר אֵין־לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת לֹא תֹאכֵלוּ טָמֵא הוּא לָכֶם׃ 14.1. בָּנִים אַתֶּם לַיהוָה אֱלֹהֵיכֶם לֹא תִתְגֹּדְדוּ וְלֹא־תָשִׂימוּ קָרְחָה בֵּין עֵינֵיכֶם לָמֵת׃ 32.18. צוּר יְלָדְךָ תֶּשִׁי וַתִּשְׁכַּח אֵל מְחֹלְלֶךָ׃ | 14.1. Ye are the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead." 32.18. of the Rock that begot thee thou wast unmindful, And didst forget God that bore thee. ." |
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2. Hebrew Bible, Exodus, 15.17-15.18, 32.27 (9th cent. BCE - 3rd cent. BCE)
| 15.17. תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃ 15.18. יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃ 32.27. וַיֹּאמֶר לָהֶם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל שִׂימוּ אִישׁ־חַרְבּוֹ עַל־יְרֵכוֹ עִבְרוּ וָשׁוּבוּ מִשַּׁעַר לָשַׁעַר בַּמַּחֲנֶה וְהִרְגוּ אִישׁ־אֶת־אָחִיו וְאִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־קְרֹבוֹ׃ | 15.17. Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established." 15.18. The LORD shall reign for ever and ever." 32.27. And he said unto them: ‘Thus saith the LORD, the God of Israel: Put ye every man his sword upon his thigh, and go to and fro from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour.’" |
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3. Hebrew Bible, Malachi, 3.23-3.24 (9th cent. BCE - 3rd cent. BCE)
| 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 | 3.23. 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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4. Hebrew Bible, Psalms, 2.7, 16.8-16.11 (9th cent. BCE - 3rd cent. BCE)
| 2.7. אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃ 16.8. שִׁוִּיתִי יְהוָה לְנֶגְדִּי תָמִיד כִּי מִימִינִי בַּל־אֶמּוֹט׃ 16.9. לָכֵן שָׂמַח לִבִּי וַיָּגֶל כְּבוֹדִי אַף־בְּשָׂרִי יִשְׁכֹּן לָבֶטַח׃ 16.11. תּוֹדִיעֵנִי אֹרַח חַיִּים שֹׂבַע שְׂמָחוֹת אֶת־פָּנֶיךָ נְעִמוֹת בִּימִינְךָ נֶצַח׃ | 2.7. I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee." 16.8. I have set the LORD always before me; Surely He is at my right hand, I shall not be moved." 16.9. Therefore my heart is glad, and my glory rejoiceth; my flesh also dwelleth in safety;" 16.10. For Thou wilt not abandon my soul to the nether-world; Neither wilt Thou suffer Thy godly one to see the pit." 16.11. Thou makest me to know the path of life; In Thy presence is fulness of joy, In Thy right hand bliss for evermore." |
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5. Hebrew Bible, 2 Kings, 21.12 (8th cent. BCE - 5th cent. BCE)
| 21.12. לָכֵן כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל הִנְנִי מֵבִיא רָעָה עַל־יְרוּשָׁלִַם וִיהוּדָה אֲשֶׁר כָּל־שמעיו [שֹׁמְעָהּ] תִּצַּלְנָה שְׁתֵּי אָזְנָיו׃ | 21.12. therefore thus saith the LORD, the God of Israel: Behold, I bring such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle." |
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6. Hebrew Bible, 2 Samuel, 7.5, 7.10-7.14 (8th cent. BCE - 5th cent. BCE)
| 7.5. לֵךְ וְאָמַרְתָּ אֶל־עַבְדִּי אֶל־דָּוִד כֹּה אָמַר יְהוָה הַאַתָּה תִּבְנֶה־לִּי בַיִת לְשִׁבְתִּי׃ 7.11. וּלְמִן־הַיּוֹם אֲשֶׁר צִוִּיתִי שֹׁפְטִים עַל־עַמִּי יִשְׂרָאֵל וַהֲנִיחֹתִי לְךָ מִכָּל־אֹיְבֶיךָ וְהִגִּיד לְךָ יְהוָה כִּי־בַיִת יַעֲשֶׂה־לְּךָ יְהוָה׃ 7.12. כִּי יִמְלְאוּ יָמֶיךָ וְשָׁכַבְתָּ אֶת־אֲבֹתֶיךָ וַהֲקִימֹתִי אֶת־זַרְעֲךָ אַחֲרֶיךָ אֲשֶׁר יֵצֵא מִמֵּעֶיךָ וַהֲכִינֹתִי אֶת־מַמְלַכְתּוֹ׃ 7.13. הוּא יִבְנֶה־בַּיִת לִשְׁמִי וְכֹנַנְתִּי אֶת־כִּסֵּא מַמְלַכְתּוֹ עַד־עוֹלָם׃ 7.14. אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃ | 7.5. Go and tell my servant David, Thus says the Lord, shalt thou build me a house for me to dwell in?" 7.10. Moreover I have appointed a place for my people Yisra᾽el, and planted them, that they may dwell in a place of their own, and be troubled no more; neither shall the children of wickedness torment them any more, as at the beginning," 7.11. and as since the time that I commanded judges to be over my people Yisra᾽el; but I will give thee rest from all thy enemies, and the Lord tells thee that he will make thee a house." 7.12. And when the days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, who shall issue from thy bowels, and I will establish his kingdom." 7.13. He shall build a house for my name, and I will make firm the throne of his kingdom for ever." 7.14. I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:" |
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7. Hebrew Bible, Amos, 9.11 (8th cent. BCE - 6th cent. BCE)
| 9.11. בַּיּוֹם הַהוּא אָקִים אֶת־סֻכַּת דָּוִיד הַנֹּפֶלֶת וְגָדַרְתִּי אֶת־פִּרְצֵיהֶן וַהֲרִסֹתָיו אָקִים וּבְנִיתִיהָ כִּימֵי עוֹלָם׃ | 9.11. In that day will I raise up The tabernacle of David that is fallen, And close up the breaches thereof, And I will raise up his ruins, And I will build it as in the days of old;" |
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8. Hebrew Bible, Isaiah, 10.24 (8th cent. BCE - 5th cent. BCE)
| 10.24. לָכֵן כֹּה־אָמַר אֲדֹנָי יְהוִה צְבָאוֹת אַל־תִּירָא עַמִּי יֹשֵׁב צִיּוֹן מֵאַשּׁוּר בַּשֵּׁבֶט יַכֶּכָּה וּמַטֵּהוּ יִשָּׂא־עָלֶיךָ בְּדֶרֶךְ מִצְרָיִם׃ | 10.24. Therefore thus saith the Lord, the GOD of hosts: O My people that dwellest in Zion, be not afraid of Asshur, though he smite thee with the rod, and lift up his staff against thee, after the manner of Egypt." |
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9. Hebrew Bible, Joshua, 24.2 (8th cent. BCE - 5th cent. BCE)
| 24.2. וַיֹּאמֶר יְהוֹשֻׁעַ אֶל־כָּל־הָעָם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל בְּעֵבֶר הַנָּהָר יָשְׁבוּ אֲבוֹתֵיכֶם מֵעוֹלָם תֶּרַח אֲבִי אַבְרָהָם וַאֲבִי נָחוֹר וַיַּעַבְדוּ אֱלֹהִים אֲחֵרִים׃ 24.2. כִּי תַעַזְבוּ אֶת־יְהוָה וַעֲבַדְתֶּם אֱלֹהֵי נֵכָר וְשָׁב וְהֵרַע לָכֶם וְכִלָּה אֶתְכֶם אַחֲרֵי אֲשֶׁר־הֵיטִיב לָכֶם׃ | 24.2. And Joshua said unto all the people: ‘Thus saith the LORD, the God of Israel: Your fathers dwelt of old time beyond the River, even Terah, the father of Abraham, and the father of Nahor; and they served other gods." |
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10. Hebrew Bible, Judges, 6.8 (8th cent. BCE - 5th cent. BCE)
| 6.8. וַיִּשְׁלַח יְהוָה אִישׁ נָבִיא אֶל־בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר לָהֶם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אָנֹכִי הֶעֱלֵיתִי אֶתְכֶם מִמִּצְרַיִם וָאֹצִיא אֶתְכֶם מִבֵּית עֲבָדִים׃ | 6.8. that the Lord sent a prophet to the children of Yisra᾽el, who said to them, Thus says the Lord God of Yisra᾽el, I brought you up from Miżrayim, and brought you out of the house of slaves;" |
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11. Hebrew Bible, Ezekiel, 5.5 (6th cent. BCE - 5th cent. BCE)
| 5.5. כֹּה אָמַר אֲדֹנָי יְהֹוִה זֹאת יְרוּשָׁלִַם בְּתוֹךְ הַגּוֹיִם שַׂמְתִּיהָ וּסְבִיבוֹתֶיהָ אֲרָצוֹת׃ | 5.5. Thus saith the Lord GOD: This is Jerusalem! I have set her in the midst of the nations, and countries are round about her." |
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12. Dead Sea Scrolls, Damascus Covenant, 1.12, 6.14, 7.14-7.19 (2nd cent. BCE - 1st cent. CE)
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13. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 1.12, 6.14, 7.14-7.19 (2nd cent. BCE - 1st cent. CE)
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14. Dead Sea Scrolls, 4Q174 (The Florilegium) 195, 199, 339, 1.1-1.9, 1.11, 1.14, 1.19 (2nd cent. BCE - 1st cent. CE)
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15. Dead Sea Scrolls, Community Rule, 1.3, 9.9-9.11, 11.5-11.8 (2nd cent. BCE - 1st cent. CE)
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16. Hebrew Bible, Daniel, 7.13 (2nd cent. BCE - 2nd cent. BCE)
| 7.13. חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃ | 7.13. I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him." |
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17. Septuagint, 1 Maccabees, 14.41 (2nd cent. BCE - 2nd cent. BCE)
| 14.41. And the Jews and their priests decided that Simon should be their leader and high priest for ever, until a trustworthy prophet should arise |
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18. Philo of Alexandria, On The Confusion of Tongues, 145 (1st cent. BCE - missingth cent. CE)
| 145. but they who have real knowledge, are properly addressed as the sons of the one God, as Moses also entitles them, where he says, "Ye are the sons of the Lord God." And again, "God who begot Thee;" and in another place, "Is not he thy father?" Accordingly, it is natural for those who have this disposition of soul to look upon nothing as beautiful except what is good, which is the citadel erected by those who are experienced in this kind of warfare as a defence against the end of pleasure, and as a means of defeating and destroying it. |
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19. Philo of Alexandria, Questions On Genesis, 1.92 (1st cent. BCE - missingth cent. CE)
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20. Josephus Flavius, Against Apion, 1.8 (1st cent. CE - 1st cent. CE)
| 1.8. However, they acknowledge themselves so far, that they were the Egyptians, the Chaldeans, and the Phoenicians (for I will not now reckon ourselves among them) that have preserved the memorials of the most ancient and most lasting traditions of mankind; 1.8. When this man had reigned thirteen years, after him reigned another, whose name was Beon, for forty-four years; after him reigned another, called Apachnas, thirty-six years and seven months; after him Apophis reigned sixty-one years, and then Jonias fifty years and one month; |
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21. Mishnah, Avot, 2.7 (1st cent. CE - 3rd cent. CE)
| 2.7. He used to say: The more flesh, the more worms; The more property, the more anxiety; The more wives, the more witchcraft; The more female slaves, the more lewdness; The more slaves, the more robbery; [But] the more Torah, the more life; The more sitting [in the company of scholars], the more wisdom; The more counsel, the more understanding; The more charity, the more peace. If one acquires a good name, he has acquired something for himself; If one acquires for himself knowledge of torah, he has acquired life in the world to come." |
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22. New Testament, Acts, 1.6-1.8, 2.22-2.32 (1st cent. CE - 2nd cent. CE)
| 1.6. Therefore, when they had come together, they asked him, "Lord, are you now restoring the kingdom to Israel? 1.7. He said to them, "It isn't for you to know times or seasons which the Father has set within His own authority. 1.8. But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth. 2.22. You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know 2.23. him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed; 2.24. whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. 2.25. For David says concerning him, 'I saw the Lord always before my face, For he is on my right hand, that I should not be moved. 2.26. Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope; 2.27. Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay. 2.28. You made known to me the ways of life. You will make me full of gladness with your presence.' 2.29. Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day. 2.30. Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne 2.31. he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay. 2.32. This Jesus God raised up, whereof we all are witnesses. |
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23. New Testament, Romans, 11 (1st cent. CE - 1st cent. CE)
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24. New Testament, John, 1.29-1.36 (1st cent. CE - 1st cent. CE)
| 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! 1.30. This is he of whom I said, 'After me comes a man who is preferred before me, for he was before me.' 1.31. I didn't know him, but for this reason I came baptizing in water: that he would be revealed to Israel. 1.32. John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. 1.33. I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.' 1.34. I have seen, and have testified that this is the Son of God. 1.35. Again, the next day, John was standing with two of his disciples 1.36. and he looked at Jesus as he walked, and said, "Behold, the Lamb of God! |
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25. New Testament, Luke, 16.19-16.22, 24.27, 24.44-24.45 (1st cent. CE - 1st cent. CE)
| 16.19. Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day. 16.20. A certain beggar, named Lazarus, was laid at his gate, full of sores 16.21. and desiring to be fed with the crumbs that fell from the rich man's table. Yes, even the dogs came and licked his sores. 16.22. It happened that the beggar died, and that he was carried away by the angels to Abraham's bosom. The rich man also died, and was buried. 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled. 24.45. Then he opened their minds, that they might understand the Scriptures. |
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26. New Testament, Mark, 1.2-1.11, 13.24-13.27 (1st cent. CE - 1st cent. CE)
| 1.2. As it is written in the prophets, "Behold, I send my messenger before your face, Who will prepare your way before you. 1.3. The voice of one crying in the wilderness, 'Make ready the way of the Lord! Make his paths straight!' 1.4. John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. 1.5. All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins. 1.6. John was clothed with camel's hair and a leather belt around his loins. He ate locusts and wild honey. 1.7. He preached, saying, "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and loosen. 1.8. I baptized you in water, but he will baptize you in the Holy Spirit. 1.9. It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. 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. 13.24. But in those days, after that oppression, the sun will be darkened, the moon will not give its light 13.25. the stars will be falling from the sky, and the powers that are in the heavens will be shaken. 13.26. Then they will see the Son of Man coming in clouds with great power and glory. 13.27. Then he will send out his angels, and will gather together his elect from the four winds, from the ends of the earth to the ends of the sky. |
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27. New Testament, Matthew, 3.13-3.15, 5.17-5.48, 26.62-26.64 (1st cent. CE - 1st cent. CE)
| 3.13. Then Jesus came from Galilee to the Jordan to John, to be baptized by him. 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. 5.17. Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 5.18. For most assuredly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the law, until all things are accomplished. 5.19. Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. 5.20. For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven. 5.21. You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' 5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. 5.23. If therefore you are offering your gift at the altar, and there remember that your brother has anything against you 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 5.25. Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 5.26. Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny. 5.27. You have heard that it was said, 'You shall not commit adultery;' 5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29. If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna. 5.30. If your right hand causes you to stumble, cut it off, and throw it away from you: for it is profitable for you that one of your members should perish, and not your whole body be thrown into Gehenna. 5.31. It was also said, 'Whoever shall put away his wife, let him give her a writing of divorce,' 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 5.33. Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,' 5.34. but I tell you, don't swear at all: neither by heaven, for it is the throne of God; 5.35. nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. 5.36. Neither shall you swear by your head, for you can't make one hair white or black. 5.37. But let your 'Yes' be 'Yes' and your 'No' be 'no.' Whatever is more than these is of the evil one. 5.38. You have heard that it was said, 'An eye for an eye, and a tooth for a tooth.' 5.39. But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. 5.40. If anyone sues you to take away your coat, let him have your cloak also. 5.41. Whoever compels you to go one mile, go with him two. 5.42. Give to him who asks you, and don't turn away him who desires to borrow from you. 5.43. You have heard that it was said, 'You shall love your neighbor, and hate your enemy.' 5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 5.46. For if you love those who love you, what reward do you have? Don't even the tax collectors do the same? 5.47. If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? 5.48. Therefore you shall be perfect, just as your Father in heaven is perfect. 26.62. The high priest stood up, and said to him, "Have you no answer? What is this that these testify against you? 26.63. But Jesus held his peace. The high priest answered him, "I adjure you by the living God, that you tell us whether you are the Christ, the Son of God. 26.64. Jesus said to him, "You have said it. Nevertheless, I tell you, henceforth you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of the sky. |
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28. Anon., Genesis Rabba, 1.4 (2nd cent. CE - 5th cent. CE)
| 1.4. בְּרֵאשִׁית בָּרָא אֱלֹהִים, שִׁשָּׁה דְבָרִים קָדְמוּ לִבְרִיאַת הָעוֹלָם, יֵשׁ מֵהֶן שֶׁנִּבְרְאוּ, וְיֵשׁ מֵהֶן שֶׁעָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת. הַתּוֹרָה וְהַכִּסֵּא הַכָּבוֹד, נִבְרְאוּ. תּוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. כִּסֵּא הַכָּבוֹד מִנַּיִן, דִּכְתִיב (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז וגו'. הָאָבוֹת וְיִשְׂרָאֵל וּבֵית הַמִּקְדָּשׁ וּשְׁמוֹ שֶׁל מָשִׁיחַ, עָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת, הָאָבוֹת מִנַּיִן, שֶׁנֶּאֱמַר (הושע ט, י): כַּעֲנָבִים בַּמִּדְבָּר וגו'. יִשְׂרָאֵל מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עד, ב): זְכֹר עֲדָתְךָ קָנִיתָ קֶדֶם. בֵּית הַמִּקְדָּשׁ מִנַּיִן, שֶׁנֶּאֱמַר (ירמיה יז, יב): כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן וגו'. שְׁמוֹ שֶׁל מָשִׁיחַ מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עב, יז): יְהִי שְׁמוֹ לְעוֹלָם וגו'. רַבִּי אַהֲבָה בְּרַבִּי זְעִירָא אָמַר אַף הַתְּשׁוּבָה, שֶׁנֶּאֱמַר (תהלים צ, ב): בְּטֶרֶם הָרִים יֻלָּדוּ, וְאוֹתָהּ הַשָּׁעָה תָּשֵׁב אֱנוֹשׁ עַד דַּכָּא וגו', אֲבָל אֵינִי יוֹדֵעַ אֵיזֶה מֵהֶם קֹדֶם, אִם הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד וְאִם כִּסֵּא הַכָּבוֹד קֹדֶם לַתּוֹרָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ וגו', קוֹדֵם לְאוֹתוֹ שֶׁכָּתוּב בּוֹ (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז. רַבִּי הוּנָא וְרַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַבִּי יִצְחָק אָמְרוּ, מַחְשַׁבְתָּן שֶׁל יִשְׂרָאֵל קָדְמָה לְכָל דָּבָר, מָשָׁל לְמֶלֶךְ שֶׁהָיָה נָשׂוּי לְמַטְרוֹנָה אַחַת, וְלֹא הָיָה לוֹ מִמֶּנָּה בֵּן, פַּעַם אַחַת נִמְצָא הַמֶּלֶךְ עוֹבֵר בַּשּׁוּק, אָמַר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, וְהָיוּ הַכֹּל אוֹמְרִין, בֵּן אֵין לוֹ וְהוּא אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, חָזְרוּ וְאָמְרוּ הַמֶּלֶךְ אַסְטְרוֹלוֹגוּס גָּדוֹל הוּא, אִלּוּלֵי שֶׁצָּפָה הַמֶּלֶךְ שֶׁהוּא עָתִיד לְהַעֲמִיד מִמֶּנָּה בֵּן לֹא הָיָה אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין לִבְנִי. כָּךְ אִלּוּלֵי שֶׁצָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאַחַר עֶשְׂרִים וְשִׁשָּׁה דּוֹרוֹת יִשְׂרָאֵל עֲתִידִין לְקַבֵּל אֶת הַתּוֹרָה, לֹא הָיָה כּוֹתֵב בַּתּוֹרָה צַו אֶת בְּנֵי יִשְׂרָאֵל, דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל. אָמַר רַבִּי בַּנָאי, הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אֶרֶץ וגו'. רַבִּי בֶּרֶכְיָה אָמַר בִּזְכוּת משֶׁה, שֶׁנֶּאֱמַר (דברים לג, כא): וַיַּרְא רֵאשִׁית לוֹ. רַב הוּנָא בְּשֵׁם רַב מַתְנָה אָמַר, בִּזְכוּת שְׁלשָׁה דְּבָרִים נִבְרָא הָעוֹלָם, בִּזְכוּת חַלָּה, וּבִזְכוּת מַעַשְׂרוֹת, וּבִזְכוּת בִּכּוּרִים, וּמַה טַּעַם, בְּרֵאשִׁית בָּרָא אֱלֹהִים, וְאֵין רֵאשִׁית אֶלָא חַלָּה, שֶׁנֶּאֱמַר (במדבר טו, כ): רֵאשִׁית עֲרִסֹתֵיכֶם, אֵין רֵאשִׁית אֶלָּא מַעַשְׂרוֹת, הֵיךְ דְּאַתְּ אָמַר (דברים יח, ד): רֵאשִׁית דְּגָנְךָ, וְאֵין רֵאשִׁית אֶלָּא בִּכּוּרִים, שֶׁנֶּאֱמַר (שמות כג, יט): רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ וגו'. | 1.4. \"In the beginning of God's creating...\" - Six things preceded the creation of the world; some of them were created and some of them were decided to be created. The Torah and the Throne of Glory were created. How do we know the Torah was? As it says (Proverbs 8:22): \"God made me at the beginning of his way.\" How do we know the Throne of Glory was? As it says (Psalms 93:2): \"Your throne is established as of old etc.\" The Patriarchs, Israel, the Temple, and the name of the Messiah were decided to be created. How do we know the Patriarchs were? As it says (Hosea 9:10): \"Like grapes in the wilderness etc.\" How do we know Israel was? As it says (Psalms 74:2): \"Remember your congregation, whom you purchased from old.\" How do we know the Temple was? As it says (Jeremiah 17:12): \"Your throne of glory, on high from the beginning etc.\" How do we know the name of the Messiah was? As it says (Psalms 72:17): \"May his name exist forever etc. [his name shall be Yinnon as long as the sun].\" Rabbi Ahavah said in the name of Rabbi Ze'ira: Even repentance was, as it says (Psalms 90:2): \"Before the mountains were birthed,\" and at the same time (Psalms 90:3), \"You turned man to contrition etc.\" However, I do not know which was first--if the Torah preceded the Throne of Glory or the Throne of Glory preceded the Torah. Rabbi Abba Bar Cahana said: The Torah preceded the Throne of Glory, as it says (Proverbs 8:22): \"God made me at the beginning of his way, the first of his works of old.\" This is before that of which it is written (Psalms 93:2): \"Your throne is established as of old.\" Rabbi Hunna and Rabbi Yirmiyah in the name of Rabbi Shmuel the son of Rabbi Yitzchak said: The thought of Israel was before everything. This is like a king who was married to a woman and did not have a son. One time the king was in the market and said: \"Take this ink and pen for my son.\" They said: \"He does not have a son.\" He replied: \"Take them; the king must expect a son, because otherwise he would not command that the ink and pen be taken.\" Similarly, if there was no expectation of Israel receiving it after 26 generations, God would not have written in the Torah: \"Command the children of Israel\" or \"Speak to the children of Israel.\" Rabbi Bannai said: The world and its contents were only created in the merit of the Torah, as it says (Proverbs 3:19): \"God founded the world with wisdom etc.\" Rabbi Berachiyah said: In the merit of Moses, as it says (Deuteronomy 33:21): \"He saw a first part for himself.\" Rabbi Hunna said in the name of Rabbi Matanah: The world was created in the merit of three things--challah, tithes, and first fruits. The verse \"In the beginning God created\" refers to challah, as it says (Numbers 15:20): \"The beginning of your doughs.\" It also refers to tithes, as it says (Deuteronomy 18:4): \"The beginning of your grains.\" It also refers to first fruits, as it says (Exodus 23:19): \"The beginning of the fruits of the land.\"" |
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29. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
| 34b. כהן גדול בסוף כל ברכה וברכה והמלך תחלת כל ברכה וברכה וסוף כל ברכה וברכה,אמר רבי יצחק בר נחמני לדידי מפרשא לי מיניה דריב"ל הדיוט כמו שאמרנו כהן גדול תחלת כל ברכה וברכה המלך כיון שכרע שוב אינו זוקף שנאמר (מלכים א ח, נד) ויהי ככלות שלמה להתפלל וגו' קם מלפני מזבח ה' מכרוע על ברכיו:,ת"ר קידה על אפים שנאמר (מלכים א א, לא) ותקד בת שבע אפים ארץ כריעה על ברכים שנאמר מכרוע על ברכיו השתחואה זו פשוט ידים ורגלים שנאמר (בראשית לז, י) הבא נבא אני ואמך ואחיך להשתחות לך ארצה,אמר רב חייא בריה דרב הונא חזינא להו לאביי ורבא דמצלו אצלויי,תני חדא הכורע בהודאה הרי זה משובח ותניא אידך הרי זה מגונה,לא קשיא הא בתחלה הא לבסוף,רבא כרע בהודאה תחלה וסוף אמרי ליה רבנן אמאי קא עביד מר הכי אמר להו חזינא לרב נחמן דכרע וחזינא ליה לרב ששת דקא עבד הכי,והתניא הכורע בהודאה הרי זה מגונה,ההיא בהודאה שבהלל,והתניא הכורע בהודאה ובהודאה של הלל הרי זה מגונה,כי תניא ההיא בהודאה דברכת המזון:, big strongמתני׳ /strong /big המתפלל וטעה סימן רע לו ואם שליח צבור הוא סימן רע לשולחיו מפני ששלוחו של אדם כמותו אמרו עליו על ר' חנינא בן דוסא שהיה מתפלל על החולים ואומר זה חי וזה מת אמרו לו מנין אתה יודע אמר להם אם שגורה תפלתי בפי יודע אני שהוא מקובל ואם לאו יודע אני שהוא מטורף:, big strongגמ׳ /strong /big אהייא,א"ר חייא אמר רב ספרא משום חד דבי רבי באבות,איכא דמתני לה אברייתא המתפלל צריך שיכוין את לבו בכולן ואם אינו יכול לכוין בכולן יכוין את לבו באחת,א"ר חייא אמר רב ספרא משום חד דבי רבי באבות,אמרו עליו על רבי חנינא וכו': מנא הני מילי א"ר יהושע בן לוי דאמר קרא (ישעיהו נז, יט) בורא ניב שפתים שלום שלום לרחוק ולקרוב אמר ה' ורפאתיו,א"ר חייא בר אבא א"ר יוחנן כל הנביאים כולן לא נתנבאו אלא למשיא בתו לתלמיד חכם ולעושה פרקמטיא לת"ח ולמהנה ת"ח מנכסיו אבל תלמידי חכמים עצמן (ישעיהו סד, ג) עין לא ראתה אלהים זולתך יעשה למחכה לו,ואמר רבי חייא בר אבא אמר רבי יוחנן כל הנביאים כולן לא נתנבאו אלא לימות המשיח אבל לעולם הבא עין לא ראתה אלהים זולתך,ופליגא דשמואל דאמר שמואל אין בין העוה"ז לימות המשיח אלא שעבוד מלכיות בלבד שנאמר (דברים טו, יא) כי לא יחדל אביון מקרב הארץ,וא"ר חייא בר אבא א"ר יוחנן כל הנביאים כולן לא נתנבאו אלא לבעלי תשובה אבל צדיקים גמורים עין לא ראתה אלהים זולתך,ופליגא דר' אבהו דא"ר אבהו מקום שבעלי תשובה עומדין צדיקים גמורים אינם עומדין שנאמר (ישעיהו נז, יט) שלום שלום לרחוק ולקרוב לרחוק ברישא והדר לקרוב,ורבי יוחנן אמר לך מאי רחוק שהיה רחוק מדבר עבירה מעיקרא ומאי קרוב שהיה קרוב לדבר עבירה ונתרחק ממנו השתא,מאי עין לא ראתה אמר רבי יהושע בן לוי זה יין המשומר בענביו מששת ימי בראשית רבי שמואל בר נחמני אמר זה עדן שלא שלטה בו עין כל בריה,שמא תאמר אדם הראשון היכן היה בגן,ושמא תאמר הוא גן הוא עדן תלמוד לומר (בראשית ב, י) ונהר יוצא מעדן להשקות את הגן גן לחוד ועדן לחוד:,ת"ר מעשה שחלה בנו של ר"ג שגר שני ת"ח אצל רבי חנינא בן דוסא לבקש עליו רחמים כיון שראה אותם עלה לעלייה ובקש עליו רחמים בירידתו אמר להם לכו שחלצתו חמה אמרו לו וכי נביא אתה אמר להן לא נביא אנכי ולא בן נביא אנכי אלא כך מקובלני אם שגורה תפלתי בפי יודע אני שהוא מקובל ואם לאו יודע אני שהוא מטורף ישבו וכתבו וכוונו אותה שעה וכשבאו אצל ר"ג אמר להן העבודה לא חסרתם ולא הותרתם אלא כך היה מעשה באותה שעה חלצתו חמה ושאל לנו מים לשתות,ושוב מעשה ברבי חנינא בן דוסא שהלך ללמוד תורה אצל ר' יוחנן בן זכאי וחלה בנו של ריב"ז אמר לו חנינא בני בקש עליו רחמים ויחיה הניח ראשו בין ברכיו ובקש עליו רחמים וחיה אמר רבי יוחנן בן זכאי אלמלי הטיח בן זכאי את ראשו בין ברכיו כל היום כולו לא היו משגיחים עליו אמרה לו אשתו וכי חנינא גדול ממך אמר לה לאו אלא הוא דומה כעבד לפני המלך ואני דומה כשר לפני המלך:,ואמר רבי חייא בר אבא אמר רבי יוחנן אל יתפלל אדם אלא בבית שיש שם חלונות שנאמר (דניאל ו, יא) וכוין פתיחן ליה בעליתיה (לקבל) [נגד],ירושלם אמר רב כהנא חציף עלי מאן דמצלי בבקתא,ואמר רב כהנא חציף עלי מאן דמפרש חטאיה שנאמר (תהלים לב, א) אשרי נשוי פשע כסוי חטאה:, br br big strongהדרן עלך אין עומדין /strong /big br br | |
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30. Babylonian Talmud, Avodah Zarah, None
| 17a. והנאך ועליו נתפסת אמר לו עקיבא הזכרתני פעם אחת הייתי מהלך בשוק העליון של ציפורי ומצאתי אחד ומתלמידי ישו הנוצרי ויעקב איש כפר סכניא שמו אמר לי כתוב בתורתכם (דברים כג, יט) לא תביא אתנן זונה [וגו'] מהו לעשות הימנו בהכ"ס לכ"ג ולא אמרתי לו כלום,אמר לי כך לימדני ישו הנוצרי (מיכה א, ז) כי מאתנן זונה קבצה ועד אתנן זונה ישובו ממקום הטנופת באו למקום הטנופת ילכו,והנאני הדבר על ידי זה נתפסתי למינות ועברתי על מה שכתוב בתורה (משלי ה, ח) הרחק מעליה דרכך זו מינות ואל תקרב אל פתח ביתה זו הרשות ואיכא דאמרי הרחק מעליה דרכך זו מינות והרשות ואל תקרב אל פתח ביתה זו זונה וכמה אמר רב חסדא ארבע אמות,ורבנן [האי] מאתנן זונה מאי דרשי ביה כדרב חסדא דאמר רב חסדא כל זונה שנשכרת לבסוף היא שוכרת שנאמר (יחזקאל טז, לד) ובתתך אתנן ואתנן לא נתן לך [ותהי להפך],ופליגא דרבי פדת דא"ר פדת לא אסרה תורה אלא קריבה של גלוי עריות בלבד שנא' (ויקרא יח, ו) איש איש אל כל שאר בשרו לא תקרבו לגלות ערוה,עולא כי הוה אתי מבי רב הוה מנשק להו לאחתיה אבי ידייהו ואמרי לה אבי חדייהו ופליגא דידיה אדידיה דאמר עולא קריבה בעלמא אסור משום לך לך אמרין נזירא סחור סחור לכרמא לא תקרב,(משלי ל, טו) לעלוקה שתי בנות הב הב מאי הב הב אמר מר עוקבא [קול] שתי בנות שצועקות מגיהנם ואומרות בעוה"ז הבא הבא ומאן נינהו מינות והרשות איכא דאמרי אמר רב חסדא אמר מר עוקבא קול גיהנם צועקת ואומרת הביאו לי שתי בנות שצועקות ואומרות בעולם הזה הבא הבא,(משלי ב, יט) כל באיה לא ישובון ולא ישיגו אורחות חיים וכי מאחר שלא שבו היכן ישיגו ה"ק ואם ישובו לא ישיגו אורחות חיים,למימרא דכל הפורש ממינות מיית והא ההיא דאתאי לקמיה דרב חסדא ואמרה ליה קלה שבקלות עשתה בנה הקטן מבנה הגדול ואמר לה רב חסדא טרחו לה בזוודתא ולא מתה,מדקאמרה קלה שבקלות עשתה מכלל דמינות [נמי] הויא בה ההוא דלא הדרא בה שפיר ומש"ה לא מתה,איכא דאמרי ממינות אין מעבירה לא והא ההיא דאתאי קמיה דרב חסדא וא"ל [ר"ח זוידו לה זוודתא] ומתה מדקאמרה קלה שבקלות מכלל דמינות נמי הויא בה,ומעבירה לא והתניא אמרו עליו על ר"א בן דורדיא שלא הניח זונה אחת בעולם שלא בא עליה פעם אחת שמע שיש זונה אחת בכרכי הים והיתה נוטלת כיס דינרין בשכרה נטל כיס דינרין והלך ועבר עליה שבעה נהרות בשעת הרגל דבר הפיחה אמרה כשם שהפיחה זו אינה חוזרת למקומה כך אלעזר בן דורדיא אין מקבלין אותו בתשובה,הלך וישב בין שני הרים וגבעות אמר הרים וגבעות בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו נד, י) כי ההרים ימושו והגבעות תמוטינה אמר שמים וארץ בקשו עלי רחמים אמרו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו נא, ו) כי שמים כעשן נמלחו והארץ כבגד תבלה,אמר חמה ולבנה בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו כד, כג) וחפרה הלבנה ובושה החמה אמר כוכבים ומזלות בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו לד, ד) ונמקו כל צבא השמים,אמר אין הדבר תלוי אלא בי הניח ראשו בין ברכיו וגעה בבכיה עד שיצתה נשמתו יצתה בת קול ואמרה ר"א בן דורדיא מזומן לחיי העולם הבא [והא הכא בעבירה הוה ומית] התם נמי כיון דאביק בה טובא כמינות דמיא,בכה רבי ואמר יש קונה עולמו בכמה שנים ויש קונה עולמו בשעה אחת ואמר רבי לא דיין לבעלי תשובה שמקבלין אותן אלא שקורין אותן רבי,ר' חנינא ור' יונתן הוו קאזלי באורחא מטו להנהו תרי שבילי חד פצי אפיתחא דעבודת כוכבים וחד פצי אפיתחא דבי זונות אמר ליה חד לחבריה ניזיל אפיתחא דעבודת כוכבים | 17a. band you derived pleasure from it, and because ofthis byou were held responsibleby Heaven. Rabbi Eliezer bsaid to him: Akiva,you are right, as byou have reminded methat bonce I was walking in the upper marketplace of Tzippori, and I found a manwho was one bof the students of Jesus the Nazarene, and his name was Ya’akov of Kefar Sekhanya. He said to me: It is written in your Torah: “You shall not bring the payment to a prostitute,or the price of a dog, into the house of the Lord your God” (Deuteronomy 23:19). bWhat isthe ihalakha /i: Is it permitted bto make fromthe payment to a prostitute for services rendered ba bathroom for a High Priestin the Temple? bAnd I said nothing to himin response., bHe said to me: Jesus the Nazarene taught me the following:It is permitted, as derived from the verse: b“For of the payment to a prostitute she has gathered them, and to the payment to a prostitute they shall return”(Micah 1:7). Since the coins bcame from a place of filth, let them go to a place of filthand be used to build a bathroom., bAnd I derived pleasure from the statement,and bdue to this, I was arrested for heresyby the authorities, because bI transgressed that which is written in the Torah:“Remove your way far from her, and do not come near the entrance of her house” (Proverbs 5:8). b“Remove your way far from her,” thisis a reference to bheresy; “and do not come near the entrance of her house,” thisis a reference to bthe ruling authority.The Gemara notes: bAnd there arethose bwho saya different interpretation: b“Remove your way far from her,” thisis a reference to bheresy and the ruling authority; “and do not come near the entrance of her house,” thisis a reference to ba prostitute. And how muchdistance must one maintain from a prostitute? bRav Ḥisda said: Four cubits. /b,With regard to the derivation of the verse by Jesus the Nazarene, the Gemara asks: bAnd what do the Sages derive from thisphrase: b“Payment to a prostitute”?The Gemara answers: They explain it bin accordance withthe opinion bof Rav Ḥisda, as Rav Ḥisda says: Any prostitute who hires herselfout to others for money will become so attached to this practice that bultimately,when others no longer wish to hire her, bshewill bhireothers to engage in intercourse with her. bAs it is stated: “And in that you gave payment, and no payment is given to you, therefore you are contrary”(Ezekiel 16:34).,The Gemara comments: bAndRav Ḥisda, who stated above that the Torah requires one to maintain a distance of four cubits from a prostitute, bdisagrees withthe opinion bof Rabbi Pedat. As Rabbi Pedat says: The Torah prohibited only intimacy that involves engaging in prohibited sexual relations, as it is stated: “None of you shall approach to any that is near of kin to him, to uncover their nakedness”(Leviticus 18:6). The prohibition against intimacy in the Torah applies exclusively to sexual intercourse, and all other kinds of intimacy that do not include actual intercourse are not included in the prohibition.,The Gemara relates: bWhen Ulla would come from the study hall, he would kiss his sisters on their hands. And some say: On their chests. Andthe Gemara points out that this action of bhis disagrees withanother ruling that Ulla bhimselfissued, bas Ulla says: Mere intimacywith a woman with whom one is prohibited from engaging in sexual intercourse is bprohibited, due tothe maxim: bGo, go, we say to a nazirite, go around, go aroundbut bdo not come near to the vineyard.Just as a nazirite is warned not even to come into close proximity of a vineyard lest he consume a product of the vine, so too one is obligated to distance himself from anyone with whom intercourse is forbidden.,§ In connection to the earlier mention of heresy and the ruling authorities, the Gemara cites a verse: b“The horseleech has two daughters: Give, give”(Proverbs 30:15). bWhatis meant by b“give, give”? Mar Ukva says:This is the bvoiceof bthe two daughters who cryout bfrom Gehennadue to their suffering; bandthey are the ones who bsay in this world: Give, give,demanding dues and complete allegiance. bAnd who are they?They are bheresy and the ruling authority. There arethose bwho saythat bRav Ḥisda saysthat bMar Ukva says: The voice of Gehenna criesout band says: Bring me two daughters who cry and say in this world: Give, give. /b,The following verse in Proverbs makes reference to a foreign woman, which according to the Sages is a euphemism for heresy: b“None that go to her return, neither do they attain the paths of life”(Proverbs 2:19). The Gemara asks: bSincethose that are drawn to heresy bdo not return,from bwhere would they attainthe path of life? Why is it necessary for the verse to add that they do not attain the paths of life? The Gemara explains that bthisis what the verse bis saying:In general, those who go to her do not return, bandeven bif they return, they do not attain the paths of life,i.e., the pain of their regret will shorten their lives.,The Gemara asks: Is this bto say that anyone who separateshimself bfrom heresyand returns from his mistaken ways must bdie? Butwhat about bthatwoman bwho came before Rav Ḥisdato confess to him, band she said to him: The lightest of the light,i.e., the least of the sins that she committed, is that bshe conceived her younger son fromengaging in intercourse with bher older son. And Rav Ḥisda said to her: Prepare funeral shrouds for her,i.e., yourself, as you will certainly die soon, bbut she did not die. /b,The above incident refutes the claim that anyone who repents for the sin of heresy must die, as bfromthe fact bthat she saidthat bthe lightest of the lightof her sins was that bshe conceivedone son from engaging in intercourse with another son, bby inferenceone can learn bthat she was also involved in heresy,and yet she did not die. The Gemara answers: bThatis a case bwherethe woman bdid not repent properly, and due to thatreason bshe did not die. /b, bThere arethose bwho saythere is a different version of the objection to the Gemara’s statement that those who repent for the sin of heresy must die: Is that to say that if one repents bforthe sin of bheresy, yes,the result is death, whereas if one repents bforthe bsinof forbidden sexual intercourse he does bnotdie? bButwhat about bthatwoman bwho came before Rav Ḥisdato confess to him band Rav Ḥisda said tothose present: bPrepare funeral shrouds for her, and she died?The Gemara answers: bFromthe fact bthat she said: The lightest of the light, by inferenceone can learn bthat she was also involved in heresy. /b,The Gemara asks: bAndis it correct that one who repents bof the sinof forbidden sexual intercourse does bnotdie? bBut isn’t it taughtin a ibaraita /i: bThey said about Rabbi Elazar ben Durdayya thathe was so promiscuous that bhe did not leave one prostitute in the world with whom he did not engage in sexual intercourse. Once, he heard that there was one prostitute inone of the bcities overseas who would take a pursefull of bdinars as her payment. He took a pursefull of bdinars and went and crossed seven riversto reach bher. Whenthey were engaged in the bmattersto which they were baccustomed,a euphemism for intercourse, bshe passed windand bsaid: Just as this passed windwill bnot return to its place, so too Elazar ben Durdayya will not be accepted in repentance,even if he were to try to repent.,This statement deeply shocked Elazar ben Durdayya, and bhe went and sat between two mountains and hillsand bsaid: Mountains and hills, pray for mercy on mybehalf, so that my repentance will be accepted. bThey said to him: Before we pray for mercy on yourbehalf, bwe must pray for mercy on our ownbehalf, bas it is stated: “For the mountains may depart, and the hills be removed”(Isaiah 54:10). bHe said: Heaven and earth, pray for mercy on mybehalf. bThey saidto him: bBefore we pray for mercy on yourbehalf, bwe must pray for mercy on our ownbehalf, bas it is stated: “For the heavens shall vanish away like smoke, and the earth shall wax old like a garment”(Isaiah 51:6)., bHe said: Sun and moon, pray for mercy on mybehalf. bThey said to him: Before we pray for mercy on yourbehalf, bwe must pray for mercy on our ownbehalf, bas it is stated: “Then the moon shall be confounded, and the sun ashamed”(Isaiah 24:23). bHe said: Stars and constellations, pray for mercy on mybehalf. bThey said to him: Before we pray for mercy on yourbehalf, bwe must pray for mercy on our ownbehalf, bas it is stated: “And all the hosts of heaven shall molder away”(Isaiah 34:4).,Elazar ben Durdayya bsaid:Clearly bthe matter depends on nothing other than myself. He placed his head between his knees and cried loudly until his soul lefthis body. bA Divine Voice emerged and said: Rabbi Elazar ben Durdayya is destined for life in the World-to-Come.The Gemara explains the difficulty presented by this story: bAnd hereElazar ben Durdayya bwasguilty of bthe sinof forbidden sexual intercourse, bandyet bhe diedonce he repented. The Gemara answers: bThere too, since he was attached so stronglyto the sin, to an extent that transcended the physical temptation he felt, bit is similar to heresy,as it had become like a form of idol worship for him.,When bRabbiYehuda HaNasi heard this story of Elazar ben Durdayya, bhe wept and said: There isone who bacquires hisshare in the World-to-Come only bafter many yearsof toil, band there isone who bacquires hisshare in the World-to-Come bin one moment. And RabbiYehuda HaNasi further bsays: Not only are penitents accepted, but they are even called: Rabbi,as the Divine Voice referred to Elazar ben Durdayya as Rabbi Elazar ben Durdayya.,§ In relation to the issue of distancing oneself from idol worship and prostitution, the Gemara relates: bRabbi Ḥanina and Rabbi Yonatan wereonce bwalking along the roadwhen bthey came to a certain two paths, oneof which bbranched off toward the entrance ofa place of bidol worship, andthe other bone branched off toward the entrance of a brothel. One said to the other: Let us go bythe path that leads to bthe entranceof the place bof idol worship, /b |
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