1. Septuagint, Tobit, 6.6, 12.19 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 724 | 6.6. Then the young man said to the angel, "Brother Azarias, of what use is the liver and heart and gall of the fish?" 12.19. All these days I merely appeared to you and did not eat or drink, but you were seeing a vision. |
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2. Hebrew Bible, Psalms, 37.11, 37.14-37.15, 77.25, 78.25, 81.3, 82.3, 137.6, 138.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 715, 723| 37.11. "וַעֲנָוִים יִירְשׁוּ־אָרֶץ וְהִתְעַנְּגוּ עַל־רֹב שָׁלוֹם׃", 37.14. "חֶרֶב פָּתְחוּ רְשָׁעִים וְדָרְכוּ קַשְׁתָּם לְהַפִּיל עָנִי וְאֶבְיוֹן לִטְבוֹחַ יִשְׁרֵי־דָרֶךְ׃", 37.15. "חַרְבָּם תָּבוֹא בְלִבָּם וְקַשְּׁתוֹתָם תִּשָּׁבַרְנָה׃", 78.25. "לֶחֶם אַבִּירִים אָכַל אִישׁ צֵידָה שָׁלַח לָהֶם לָשֹׂבַע׃", 81.3. "שְׂאוּ־זִמְרָה וּתְנוּ־תֹף כִּנּוֹר נָעִים עִם־נָבֶל׃", 82.3. "שִׁפְטוּ־דַל וְיָתוֹם עָנִי וָרָשׁ הַצְדִּיקוּ׃", 137.6. "תִּדְבַּק־לְשׁוֹנִי לְחִכִּי אִם־לֹא אֶזְכְּרֵכִי אִם־לֹא אַעֲלֶה אֶת־יְרוּשָׁלִַם עַל רֹאשׁ שִׂמְחָתִי׃", 138.6. "כִּי־רָם יְהוָה וְשָׁפָל יִרְאֶה וְגָבֹהַּ מִמֶּרְחָק יְיֵדָע׃", | 37.11. "But the humble shall inherit the land, and delight themselves in the abundance of peace.", 37.14. "The wicked have drawn out the sword, and have bent their bow; to cast down the poor and needy, to slay such as are upright in the way;", 37.15. "Their sword shall enter into their own heart, and their bows shall be broken.", 78.25. "Man did eat the bread of the mighty; He sent them provisions to the full.", 81.3. "Take up the melody, and sound the timbrel, the sweet harp with the psaltery.", 82.3. "Judge the poor and fatherless; do justice to the afflicted and destitute.", 137.6. "Let my tongue cleave to the roof of my mouth, If I remember thee not; If I set not Jerusalem Above my chiefest joy.", 138.6. "For though the LORD be high, yet regardeth He the lowly, And the haughty He knoweth from afar.", |
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3. Hebrew Bible, Proverbs, 16.19, 29.23 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 715| 16.19. "טוֹב שְׁפַל־רוּחַ אֶת־עניים [עֲנָוִים] מֵחַלֵּק שָׁלָל אֶת־גֵּאִים׃", 29.23. "גַּאֲוַת אָדָם תַּשְׁפִּילֶנּוּ וּשְׁפַל־רוּחַ יִתְמֹךְ כָּבוֹד׃", | 16.19. "Better it is to be of a lowly spirit with the humble, Than to divide the spoil with the proud.", 29.23. "A man’s pride shall bring him low; but he that is of a lowly spirit shall attain to honour.", |
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4. Hebrew Bible, Numbers, 6.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 723| 6.22. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", | 6.22. "And the LORD spoke unto Moses, saying:", |
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5. Hebrew Bible, Job, 5.11, 7.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 715, 725| 5.11. "לָשׂוּם שְׁפָלִים לְמָרוֹם וְקֹדְרִים שָׂגְבוּ יֶשַׁע׃", 7.7. "זְכֹר כִּי־רוּחַ חַיָּי לֹא־תָשׁוּב עֵינִי לִרְאוֹת טוֹב׃", | 5.11. "So that He setteth up on high those that are low, And those that mourn are exalted to safety.", 7.7. "O remember that my life is a breath; Mine eye shall no more see good.", |
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6. Hebrew Bible, Genesis, 3.22, 18.8, 19.3, 35.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 723, 724| 3.22. "וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃", 18.8. "וַיִּקַּח חֶמְאָה וְחָלָב וּבֶן־הַבָּקָר אֲשֶׁר עָשָׂה וַיִּתֵּן לִפְנֵיהֶם וְהוּא־עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵלוּ׃", 19.3. "וַיִּפְצַר־בָּם מְאֹד וַיָּסֻרוּ אֵלָיו וַיָּבֹאוּ אֶל־בֵּיתוֹ וַיַּעַשׂ לָהֶם מִשְׁתֶּה וּמַצּוֹת אָפָה וַיֹּאכֵלוּ׃", 19.3. "וַיַּעַל לוֹט מִצּוֹעַר וַיֵּשֶׁב בָּהָר וּשְׁתֵּי בְנֹתָיו עִמּוֹ כִּי יָרֵא לָשֶׁבֶת בְּצוֹעַר וַיֵּשֶׁב בַּמְּעָרָה הוּא וּשְׁתֵּי בְנֹתָיו׃", 35.17. "וַיְהִי בְהַקְשֹׁתָהּ בְּלִדְתָּהּ וַתֹּאמֶר לָהּ הַמְיַלֶּדֶת אַל־תִּירְאִי כִּי־גַם־זֶה לָךְ בֵּן׃", | 3.22. "And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’", 18.8. "And he took curd, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.", 19.3. "And he urged them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat.", 35.17. "And it came to pass, when she was in hard labour, that the mid-wife said unto her: ‘Fear not; for this also is a son for thee.’", |
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7. Hebrew Bible, Zephaniah, 3.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 715| 3.12. "וְהִשְׁאַרְתִּי בְקִרְבֵּךְ עַם עָנִי וָדָל וְחָסוּ בְּשֵׁם יְהוָה׃", | 3.12. "And I will leave in the midst of thee An afflicted and poor people, And they shall take refuge in the name of the LORD.", |
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8. Homer, Iliad, 5.341-5.342, 14.170, 19.38, 19.340-19.348 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 724 | 5.341. / the ichor, such as floweth in the blessed gods; for they eat not bread neither drink flaming wine, wherefore they are bloodless, and are called immortals. She then with a loud cry let fall her son, and Phoebus Apollo took him in his arms 5.342. / the ichor, such as floweth in the blessed gods; for they eat not bread neither drink flaming wine, wherefore they are bloodless, and are called immortals. She then with a loud cry let fall her son, and Phoebus Apollo took him in his arms 14.170. / With ambrosia first did she cleanse from her lovely body every stain, and anointed her richly with oil, ambrosial, soft, and of rich fragrance; were this but shaken in the palace of Zeus with threshold of bronze, even so would the savour thereof reach unto earth and heaven. 19.38. / and renounce thy wrath against Agamemnon, shepherd of the host, and then array thee with all speed for battle and clothe thee in thy might. 19.340. / And as they mourned the son of Cronos had sight of them, and was touched with pity; and forthwith he spake winged words unto Athene:My child, lo thou forsakest utterly thine own warrior. Is there then no place in thy thought any more for Achilles? Yonder 19.341. / And as they mourned the son of Cronos had sight of them, and was touched with pity; and forthwith he spake winged words unto Athene:My child, lo thou forsakest utterly thine own warrior. Is there then no place in thy thought any more for Achilles? Yonder 19.342. / And as they mourned the son of Cronos had sight of them, and was touched with pity; and forthwith he spake winged words unto Athene:My child, lo thou forsakest utterly thine own warrior. Is there then no place in thy thought any more for Achilles? Yonder 19.343. / And as they mourned the son of Cronos had sight of them, and was touched with pity; and forthwith he spake winged words unto Athene:My child, lo thou forsakest utterly thine own warrior. Is there then no place in thy thought any more for Achilles? Yonder 19.344. / And as they mourned the son of Cronos had sight of them, and was touched with pity; and forthwith he spake winged words unto Athene:My child, lo thou forsakest utterly thine own warrior. Is there then no place in thy thought any more for Achilles? Yonder 19.345. / he sitteth in front of his ships with upright horns, mourning for his dear comrade; the others verily are gone to their meal but he fasteth and will have naught of food. Nay go, shed thou into his breast nectar and pleasant ambrosia, that hunger-pangs come not upon him. 19.346. / he sitteth in front of his ships with upright horns, mourning for his dear comrade; the others verily are gone to their meal but he fasteth and will have naught of food. Nay go, shed thou into his breast nectar and pleasant ambrosia, that hunger-pangs come not upon him. 19.347. / he sitteth in front of his ships with upright horns, mourning for his dear comrade; the others verily are gone to their meal but he fasteth and will have naught of food. Nay go, shed thou into his breast nectar and pleasant ambrosia, that hunger-pangs come not upon him. 19.348. / he sitteth in front of his ships with upright horns, mourning for his dear comrade; the others verily are gone to their meal but he fasteth and will have naught of food. Nay go, shed thou into his breast nectar and pleasant ambrosia, that hunger-pangs come not upon him. |
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9. Hebrew Bible, Judges, 13.15-13.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 724| 13.15. "וַיֹּאמֶר מָנוֹחַ אֶל־מַלְאַךְ יְהוָה נַעְצְרָה־נָּא אוֹתָךְ וְנַעֲשֶׂה לְפָנֶיךָ גְּדִי עִזִּים׃", 13.16. "וַיֹּאמֶר מַלְאַךְ יְהוָה אֶל־מָנוֹחַ אִם־תַּעְצְרֵנִי לֹא־אֹכַל בְּלַחְמֶךָ וְאִם־תַּעֲשֶׂה עֹלָה לַיהוָה תַּעֲלֶנָּה כִּי לֹא־יָדַע מָנוֹחַ כִּי־מַלְאַךְ יְהוָה הוּא׃", | 13.15. "And Manoaĥ said to the angel of the Lord, I pray thee, let us detain thee, until we shall have made ready a kid for thee.", 13.16. "And the angel of the Lord said to Manoaĥ, Though thou detain me, I will not eat of thy bread: and if thou wilt offer a burnt offering, thou must offer it to the Lord. For Manoaĥ knew not that he was an angel of the Lord.", |
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10. Septuagint, Tobit, 6.6, 12.19 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 724 | 6.6. Then the young man said to the angel, "Brother Azarias, of what use is the liver and heart and gall of the fish?" 12.19. All these days I merely appeared to you and did not eat or drink, but you were seeing a vision. |
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11. Anon., 1 Enoch, a b c d\n0 108.1 108.1 108 1 \n1 - None\n2 7.4 7.4 7 4 \n3 108.10 108.10 108 10 \n4 108.11 108.11 108 11 \n5 104.5 104.5 104 5 \n6 8 8 8 None\n7 108.9 108.9 108 9 \n8 1 1 1 None\n9 108.8 108.8 108 8 \n10 0 0 0 None\n11 108.14 108.14 108 14 \n12 104.2 104.2 104 2 \n13 7.3 7.3 7 3 \n14 . . \n15 82.3 82.3 82 3 \n16 82.2 82.2 82 2 \n17 108.7 108.7 108 7 \n18 104.4 104.4 104 4 \n19 25.4 25.4 25 4 \n20 108.13 108.13 108 13 \n21 108.12 108.12 108 12 \n22 104.3 104.3 104 3 \n23 5.8 5.8 5 8 \n24 104.1 104.1 104 1 \n25 96.5 96.5 96 5 \n26 25.7 25.7 25 7 \n27 25.3 25.3 25 3 \n28 25.2 25.2 25 2 \n29 25.1 25.1 25 1 \n30 25.5 25.5 25 5 \n31 25.6 25.6 25 6 \n32 104.6 104.6 104 6 \n33 108.6 108.6 108 6 \n34 15.11 15.11 15 11 \n35 832.3 832.3 832 3 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Stuckenbruck (2007) 719, 722 | 108.1. Another book which Enoch wrote for his son Methuselah and for those who will come after him, 108.1. found pure so that they should bless His name. And all the blessings destined for them I have recounted in the books. And he hath assigned them their recompense, because they have been found to be such as loved heaven more than their life in the world, and though they were trodden under foot of wicked men, and experienced abuse and reviling from them and were put to shame, |
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12. Septuagint, Ecclesiasticus (Siracides), 10.14, 11.12, 16.27 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 715, 724 | 10.14. The Lord has cast down the thrones of rulers,and has seated the lowly in their place. 10.14. Good things and bad, life and death,poverty and wealth, come from the Lord. 16.27. He arranged his works in an eternal order,and their dominion for all generations;they neither hunger nor grow weary,and they do not cease from their labors. |
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13. Septuagint, Judith, 9.11 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 715 | 9.11. "For thy power depends not upon numbers, nor thy might upon men of strength; for thou art God of the lowly, helper of the oppressed, upholder of the weak, protector of the forlorn, savior of those without hope. |
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14. Septuagint, Wisdom of Solomon, 16.20 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 723 | 16.20. Instead of these things thou didst give thy people food of angels,and without their toil thou didst supply them from heaven with bread ready to eat,providing every pleasure and suited to every taste. |
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15. Septuagint, 2 Maccabees, 6.8-6.31, 7.1-7.42 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 722 | 6.8. At the suggestion of Ptolemy a decree was issued to the neighboring Greek cities, that they should adopt the same policy toward the Jews and make them partake of the sacrifices,' 6.9. and should slay those who did not choose to change over to Greek customs. One could see, therefore, the misery that had come upon them.' 6.10. For example, two women were brought in for having circumcised their children. These women they publicly paraded about the city, with their babies hung at their breasts, then hurled them down headlong from the wall.' 6.11. Others who had assembled in the caves near by, to observe the seventh day secretly, were betrayed to Philip and were all burned together, because their piety kept them from defending themselves, in view of their regard for that most holy day.' 6.12. Now I urge those who read this book not to be depressed by such calamities, but to recognize that these punishments were designed not to destroy but to discipline our people.' 6.13. In fact, not to let the impious alone for long, but to punish them immediately, is a sign of great kindness.' 6.14. For in the case of the other nations the Lord waits patiently to punish them until they have reached the full measure of their sins; but he does not deal in this way with us,' 6.15. in order that he may not take vengeance on us afterward when our sins have reached their height." 6.16. Therefore he never withdraws his mercy from us. Though he disciplines us with calamities, he does not forsake his own people.' 6.17. Let what we have said serve as a reminder; we must go on briefly with the story." 6.18. Eleazar, one of the scribes in high position, a man now advanced in age and of noble presence, was being forced to open his mouth to eat swine's flesh.' 6.19. But he, welcoming death with honor rather than life with pollution, went up to the the rack of his own accord, spitting out the flesh,' 6.20. as men ought to go who have the courage to refuse things that it is not right to taste, even for the natural love of life.' 6.21. Those who were in charge of that unlawful sacrifice took the man aside, because of their long acquaintance with him, and privately urged him to bring meat of his own providing, proper for him to use, and pretend that he was eating the flesh of the sacrificial meal which had been commanded by the king,' 6.22. o that by doing this he might be saved from death, and be treated kindly on account of his old friendship with them.' 6.23. But making a high resolve, worthy of his years and the dignity of his old age and the gray hairs which he had reached with distinction and his excellent life even from childhood, and moreover according to the holy God-given law, he declared himself quickly, telling them to send him to Hades.' 6.24. Such pretense is not worthy of our time of life, he said, 'lest many of the young should suppose that Eleazar in his ninetieth year has gone over to an alien religion,' 6.25. and through my pretense, for the sake of living a brief moment longer, they should be led astray because of me, while I defile and disgrace my old age.' 6.26. For even if for the present I should avoid the punishment of men, yet whether I live or die I shall not escape the hands of the Almighty.' 6.27. Therefore, by manfully giving up my life now, I will show myself worthy of my old age' 6.28. and leave to the young a noble example of how to die a good death willingly and nobly for the revered and holy laws.'When he had said this, he went at once to the rack.' 6.29. And those who a little before had acted toward him with good will now changed to ill will, because the words he had uttered were in their opinion sheer madness.' 6.30. When he was about to die under the blows, he groaned aloud and said: 'It is clear to the Lord in his holy knowledge that, though I might have been saved from death, I am enduring terrible sufferings in my body under this beating, but in my soul I am glad to suffer these things because I fear him.' 6.31. So in this way he died, leaving in his death an example of nobility and a memorial of courage, not only to the young but to the great body of his nation.' 7.1. It happened also that seven brothers and their mother were arrested and were being compelled by the king, under torture with whips and cords, to partake of unlawful swine's flesh.' 7.2. One of them, acting as their spokesman, said, 'What do you intend to ask and learn from us? For we are ready to die rather than transgress the laws of our fathers.' 7.3. The king fell into a rage, and gave orders that pans and caldrons be heated.' 7.4. These were heated immediately, and he commanded that the tongue of their spokesman be cut out and that they scalp him and cut off his hands and feet, while the rest of the brothers and the mother looked on.' 7.5. When he was utterly helpless, the king ordered them to take him to the fire, still breathing, and to fry him in a pan. The smoke from the pan spread widely, but the brothers and their mother encouraged one another to die nobly, saying,' 7.6. The Lord God is watching over us and in truth has compassion on us, as Moses declared in his song which bore witness against the people to their faces, when he said, `And he will have compassion on his servants.'' 7.7. After the first brother had died in this way, they brought forward the second for their sport. They tore off the skin of his head with the hair, and asked him, 'Will you eat rather than have your body punished limb by limb?' 7.8. He replied in the language of his fathers, and said to them, 'No.'Therefore he in turn underwent tortures as the first brother had done.' 7.9. And when he was at his last breath, he said, 'You accursed wretch, you dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws.' 7.10. After him, the third was the victim of their sport. When it was demanded, he quickly put out his tongue and courageously stretched forth his hands,' 7.11. and said nobly, 'I got these from Heaven, and because of his laws I disdain them, and from him I hope to get them back again.' 7.12. As a result the king himself and those with him were astonished at the young man's spirit, for he regarded his sufferings as nothing.' 7.13. When he too had died, they maltreated and tortured the fourth in the same way.' 7.14. And when he was near death, he said, 'One cannot but choose to die at the hands of men and to cherish the hope that God gives of being raised again by him. But for you there will be no resurrection to life!' 7.15. Next they brought forward the fifth and maltreated him." 7.16. But he looked at the king, and said, 'Because you have authority among men, mortal though you are, you do what you please. But do not think that God has forsaken our people.' 7.17. Keep on, and see how his mighty power will torture you and your descendants!' 7.18. After him they brought forward the sixth. And when he was about to die, he said, 'Do not deceive yourself in vain. For we are suffering these things on our own account, because of our sins against our own God. Therefore astounding things have happened.' 7.19. But do not think that you will go unpunished for having tried to fight against God!' 7.20. The mother was especially admirable and worthy of honorable memory. Though she saw her seven sons perish within a single day, she bore it with good courage because of her hope in the Lord.' 7.21. She encouraged each of them in the language of their fathers. Filled with a noble spirit, she fired her woman's reasoning with a man's courage, and said to them,' 7.22. I do not know how you came into being in my womb. It was not I who gave you life and breath, nor I who set in order the elements within each of you.' 7.23. Therefore the Creator of the world, who shaped the beginning of man and devised the origin of all things, will in his mercy give life and breath back to you again, since you now forget yourselves for the sake of his laws.' 7.24. Antiochus felt that he was being treated with contempt, and he was suspicious of her reproachful tone. The youngest brother being still alive, Antiochus not only appealed to him in words, but promised with oaths that he would make him rich and enviable if he would turn from the ways of his fathers, and that he would take him for his friend and entrust him with public affairs.' 7.25. Since the young man would not listen to him at all, the king called the mother to him and urged her to advise the youth to save himself.' 7.26. After much urging on his part, she undertook to persuade her son.' 7.27. But, leaning close to him, she spoke in their native tongue as follows, deriding the cruel tyrant: 'My son, have pity on me. I carried you nine months in my womb, and nursed you for three years, and have reared you and brought you up to this point in your life, and have taken care of you.' 7.28. I beseech you, my child, to look at the heaven and the earth and see everything that is in them, and recognize that God did not make them out of things that existed. Thus also mankind comes into being.' 7.29. Do not fear this butcher, but prove worthy of your brothers. Accept death, so that in God's mercy I may get you back again with your brothers.' 7.30. While she was still speaking, the young man said, 'What are you waiting for? I will not obey the king's command, but I obey the command of the law that was given to our fathers through Moses.' 7.31. But you, who have contrived all sorts of evil against the Hebrews, will certainly not escape the hands of God.' 7.32. For we are suffering because of our own sins." 7.33. And if our living Lord is angry for a little while, to rebuke and discipline us, he will again be reconciled with his own servants.' 7.34. But you, unholy wretch, you most defiled of all men, do not be elated in vain and puffed up by uncertain hopes, when you raise your hand against the children of heaven.' 7.35. You have not yet escaped the judgment of the almighty, all-seeing God.' 7.36. For our brothers after enduring a brief suffering have drunk of everflowing life under God's covet; but you, by the judgment of God, will receive just punishment for your arrogance.' 7.37. I, like my brothers, give up body and life for the laws of our fathers, appealing to God to show mercy soon to our nation and by afflictions and plagues to make you confess that he alone is God,' 7.38. and through me and my brothers to bring to an end the wrath of the Almighty which has justly fallen on our whole nation.' 7.39. The king fell into a rage, and handled him worse than the others, being exasperated at his scorn.' 7.40. So he died in his integrity, putting his whole trust in the Lord.' 7.41. Last of all, the mother died, after her sons.' 7.42. Let this be enough, then, about the eating of sacrifices and the extreme tortures.' |
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16. Philo of Alexandria, On The Life of Abraham, 118 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 724 | 118. And it is a thing that deserves to be looked on as a prodigy, that though they did not drink they seemed to drink, and that though they did not eat they presented the appearance of persons eating. But this was all natural and consistent with what was going on. And the most miraculous circumstance of all was, that these beings who were incorporeal presented the appearance of a body in human form by reason of their favour to the virtuous man, for otherwise what need was there of all these miracles except for the purpose of giving the wise man the evidence of his external senses by means of a more distinct sight, because his character had not escaped the knowledge of the Father of the universe. XXIV. |
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| 17. Philo of Alexandria, On Giants, 4.9 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 724 |
| 18. Anon., Sibylline Oracles, 7.149 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 723 |
19. New Testament, 1 John, 2.8, 2.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 725| 2.8. πάλιν ἐντολὴν καινὴν γράφω ὑμῖν, ὅ ἐστιν ἀληθὲς ἐν αὐτῷ καὶ ἐν ὑμῖν, ὅτι ἡ σκοτία παράγεται καὶ τὸ φῶς τὸ ἀληθινὸν ἤδη φαίνει. 2.17. καὶ ὁ κόσμος παράγεται καὶ ἡ ἐπιθυμία [αὐτοῦ], ὁ δὲ ποιῶν τὸ θέλημα τοῦ θεοῦ μένει εἰς τὸν αἰῶνα. | 2.8. Again, I write a new commandment to you, which is true in him and in you; because the darkness is passing away, and the true light already shines. 2.17. The world is passing away with its lusts, but he who does God's will remains forever. |
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20. New Testament, 1 Peter, 2.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 723| 2.2. ὡς ἀρτιγέννητα βρέφη τὸ λογικὸν ἄδολον γάλα ἐπιποθήσατε, ἵνα ἐν αὐτῷ αὐξηθῆτε εἰς σωτηρίαν, | 2.2. as newborn babes, long for the pure milk of the Word, that you may grow thereby, |
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21. New Testament, 1 Corinthians, 3.2-3.3, 7.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 723, 725| 3.2. γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα, οὔπω γὰρ ἐδύνασθε. 3.3. Ἀλλʼ οὐδὲ [ἔτι] νῦν δύνασθε, ἔτι γὰρ σαρκικοί ἐστε. ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε; 7.31. καὶ οἱ χρώμενοι τὸν κόσμον ὡς μὴ καταχρώμενοι· παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου. | 3.2. I fed you with milk, not withmeat; for you weren't yet ready. Indeed, not even now are you ready, 3.3. for you are still fleshly. For insofar as there is jealousy,strife, and factions among you, aren't you fleshly, and don't you walkin the ways of men? 7.31. and those who use the world, as not using it to the fullest. Forthe mode of this world passes away. |
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22. New Testament, Apocalypse, 2.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 723| 2.17. Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. Τῷ νικῶντι δώσω αὐτῷ τοῦ μάννα τοῦ κεκρυμμένου, καὶ δώσω αὐτῷ ψῆφον λευκήν, καὶ ἐπὶ τὴν ψῆφονὄνομα καινὸνγεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ ὁ λαμβάνων. | 2.17. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes, to him I will give of the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows but he who receives it. |
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23. New Testament, James, 1.9, 1.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 715, 725| 1.9. Καυχάσθω δὲ [ὁ] ἀδελφὸς ὁ ταπεινὸς ἐν τῷ ὕψει αὐτοῦ, 1.11. ἀνέτειλεν γὰρ ὁ ἥλιος σὺν τῷ καύσωνι καὶ ἐξήρανεν τὸν χόρτον, καὶ τὸ ἄνθος αὐτοῦ ἐξέπεσεν καὶ ἡ εὐπρέπεια τοῦ προσώπου αὐτοῦ ἀπώλετο· οὕτως καὶ ὁ πλούσιος ἐν ταῖς πορείαις αὐτοῦ μαρανθήσεται. | 1.9. But let the brother in humble circumstances glory in his high position; 1.11. For the sun arises with the scorching wind, and withers the grass, and the flower in it falls, and the beauty of its appearance perishes. So also will the rich man fade away in his pursuits. |
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24. New Testament, Hebrews, 5.12-5.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 723| 5.12. καὶ γὰρ ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον, πάλιν χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς τινὰ τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ θεοῦ, καὶ γεγόνατε χρείαν ἔχοντες γάλακτος, οὐ στερεᾶς τροφῆς. 5.13. πᾶς γὰρ ὁ μετέχων γάλακτος ἄπειρος λόγου δικαιοσύνης, νήπιος γάρ ἐστιν· 5.14. τελείων δέ ἐστιν ἡ στερεὰ τροφή, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ. | 5.12. For when by reason of the time you ought to be teachers, you again need to have someone teach you the rudiments of the first principles of the oracles of God. You have come to need milk, and not solid food. 5.13. For everyone who lives on milk is not experienced in the word of righteousness, for he is a baby. 5.14. But solid food is for those who are full grown, who by reason of use have their senses exercised to discern good and evil. |
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25. New Testament, John, 6.27 (1st cent. CE - 1st cent. CE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 724| 6.27. ἐργάζεσθε μὴ τὴν βρῶσιν τὴν ἀπολλυμένην ἀλλὰ τὴν βρῶσιν τὴν μένουσαν εἰς ζωὴν αἰώνιον, ἣν ὁ υἱὸς τοῦ ἀνθρώπου ὑμῖν δώσει, τοῦτον γὰρ ὁ πατὴρ ἐσφράγισεν ὁ θεός. | 6.27. Don't work for the food which perishes, but for the food which remains to eternal life, which the Son of Man will give to you. For God the Father has sealed him." |
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26. New Testament, Luke, 1.52 (1st cent. CE - 1st cent. CE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 715| 1.52. καθεῖλεν δυνάστας ἀπὸ θρόνων καὶ ὕψωσεν ταπεινούς, | 1.52. He has put down princes from their thrones. And has exalted the lowly. |
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| 27. Anon., The Life of Adam And Eve, 4.2 (1st cent. CE - 5th cent. CE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 723 |
28. Josephus Flavius, Jewish Antiquities, 1.196-1.197 (1st cent. CE - 1st cent. CE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 724 | 1.196. 2. When God had thus resolved concerning the Sodomites, Abraham, as he sat by the oak of Mambre, at the door of his tent, saw three angels; and thinking them to be strangers, he rose up, and saluted them, and desired they would accept of an entertainment, and abide with him; 1.197. to which, when they agreed, he ordered cakes of meal to be made presently; and when he had slain a calf, he roasted it, and brought it to them, as they sat under the oak. Now they made a show of eating; and besides, they asked him about his wife Sarah, where she was; and when he said she was within, they said they would come again hereafter, and find her become a mother. |
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| 29. Seneca The Younger, Letters, 11.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 715 |
| 30. Ps.-Philo, Biblical Antiquities, 10.7, 19.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 723 |
| 31. Anon., 2 Baruch, 29.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 723 |
| 32. Anon., Targum Pseudo-Jonathan, None (2nd cent. CE - 7th cent. CE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 724 |
| 33. Anon., Targum Neofiti, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 724 |
34. Anon., Deuteronomy Rabbah, 11.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 724| 11.4. דָּבָר אַחֵר, וְזֹאת הַבְּרָכָה, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, כֵּיוָן שֶׁבָּא משֶׁה לְבָרֵךְ אֶת יִשְׂרָאֵל, בָּאָה הַתּוֹרָה וְהַקָּדוֹשׁ בָּרוּךְ הוּא לְבָרֵךְ אֶת יִשְׂרָאֵל, וְזֹאת הַבְּרָכָה, זוֹ הַתּוֹרָה, שֶׁנֶּאֱמַר בָּהּ (דברים ד, מד): וְזֹאת הַתּוֹרָה אֲשֶׁר שָׂם משֶׁה לִפְנֵי בְּנֵי יִשְׂרָאֵל. (דברים לג, א): אֲשֶׁר בֵּרַךְ משֶׁה זֶה משֶׁה, (דברים ד, מד): אִישׁ הָאֱלֹהִים זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (שמות טו, ג): ה' אִישׁ מִלְחָמָה. וְכָל כָּךְ לָמָּה, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (קהלת ד, יב): וְהַחוּט הַמְשֻׁלָּשׁ לֹא בִמְהֵרָה יִנָּתֵק. דָּבָר אַחֵר, וְזֹאת הַבְּרָכָה, אָמַר רַבִּי תַּנְחוּמָא, אִם אֱלֹהִים לָמָּה אִישׁ, וְאִם אִישׁ לָמָּה אֱלֹהִים, אֶלָּא, בְּשָׁעָה שֶׁהָיָה הֻשְׁלַךְ לַיְאוֹר שֶׁל מִצְרַיִם אִישׁ, וּבְשָׁעָה שֶׁנֶּהְפַּךְ לְדָם הָאֱלֹהִים. דָּבָר אַחֵר, בְּשָׁעָה שֶׁבָּרַח מִלִּפְנֵי פַּרְעֹה אִישׁ, וּבְשָׁעָה שֶׁשִּׁקְּעוֹ אֱלֹהִים. דָּבָר אַחֵר, בְּשָׁעָה שֶׁעָלָה לָרָקִיעַ אִישׁ, וּמַהוּ אִישׁ, לִפְנֵי הַמַּלְאָכִים שֶׁכֻּלָּן אֵשׁ. וּבְשָׁעָה שֶׁיָּרַד מִן הָרָקִיעַ אֱלֹהִים, מִנַּיִן, שֶׁכָּתוּב (שמות לד, ל): וַיִּירְאוּ מִגֶּשֶׁת אֵלָיו. דָּבָר אַחֵר, בְּשָׁעָה שֶׁעָלָה לָרָקִיעַ אֱלֹהִים, כְּשֵׁם שֶׁאֵין הַמַּלְאָכִים אוֹכְלִין וְשׁוֹתִין, אַף הוּא לֹא אוֹכֵל וְלֹא שׁוֹתֶה, מִנַּיִן, שֶׁנֶּאֱמַר (שמות לד, כח): וַיְהִי שָׁם עִם ה' וגו'. דָּבָר אַחֵר, מַהוּ אִישׁ הָאֱלֹהִים, אָמַר רַב אָבִין מֵחֶצְיוֹ וּלְמַטָּה אִישׁ, מֵחֶצְיוֹ וּלְמַעְלָה הָאֱלֹהִים. | |
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| 35. Anon., Qohelet Rabba, 1.9 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 723 |
| 36. Lucian, Hercules, 531-532, 534, 533 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Stuckenbruck (2007) 723 |
| 37. Anon., Genesis Rabba, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Stuckenbruck (2007) 724 |
38. Justin, Dialogue With Trypho, 57 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 724 | 57. The Jew objects, why is He said to have eaten, if He be God? Answer of Justin Trypho: (When I was silent.) That Scripture compels us to admit this, is manifest; but there is a matter about which we are deservedly at a loss— namely, about what was said to the effect that [the Lord] ate what was prepared and placed before him by Abraham; and you would admit this. Justin: It is written that they ate; and if we believe that it is said the three ate, and not the two alone— who were really angels, and are nourished in the heavens, as is evident to us, even though they are not nourished by food similar to that which mortals use—(for, concerning the sustece of manna which supported your fathers in the desert, Scripture speaks thus, that they ate angels' food): [if we believe that three ate], then I would say that the Scripture which affirms they ate bears the same meaning as when we would say about fire that it has devoured all things; yet it is not certainly understood that they ate, masticating with teeth and jaws. So that not even here should we be at a loss about anything, if we are acquainted even slightly with figurative modes of expression, and able to rise above them. Trypho: It is possible that [the question] about the mode of eating may be thus explained: [the mode, that is to say,] in which it is written, they took and ate what had been prepared by Abraham: so that you may now proceed to explain to us how this God who appeared to Abraham, and is minister to God the Maker of all things, being born of the Virgin, became man, of like passions with all, as you said previously. Justin: Permit me first, Trypho, to collect some other proofs on this head, so that you, by the large number of them, may be persuaded of [the truth of] it, and thereafter I shall explain what you ask. Trypho: Do as seems good to you; for I shall be thoroughly pleased. |
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39. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 723| 75b. לחם ששאלו כהוגן ניתן להם כהוגן מכאן למדה תורה דרך ארץ שלא יאכל אדם בשר אלא בלילה והאמר אביי האי מאן דאית ליה סעודתא לא לאכלי' אלא ביממא כעין יממא קא אמרינן אמר רב אחא בר יעקב בתחלה היו ישראל דומין כתרנגולים שמנקרין באשפה עד שבא משה וקבע להם זמן סעודה,(במדבר יא, לג) הבשר עודנו בין שיניהם וכתיב (במדבר יא, כ) עד חדש ימים הא כיצד בינונים לאלתר מתו רשעים מצטערין והולכין עד חדש ימים,וישטחו אמר ריש לקיש אל תקרי וישטחו אלא וישחטו מלמד שנתחייבו שונאיהן של ישראל שחיטה שטוח תנא משמיה דרבי יהושע בן קרחה אל תיקרי שטוח אלא שחוט מלמד שירד להם לישראל עם המן דבר שטעון שחיטה אמר רבי וכי מכאן אתה למד והלא כבר נאמר (תהלים עח, כז) וימטר עליהם כעפר שאר וכחול (הים) עוף כנף,ותניא רבי אומר (דברים יב, כא) וזבחת כאשר צויתיך מלמד שנצטוה משה על הושט ועל הקנה על רוב אחד בעוף ועל רוב שנים בבהמה אלא מה תלמוד לומר שטוח מלמד שירד להם משטיחין משטיחין,כתיב לחם וכתיב שמן וכתיב (שמות טז, לא) דבש אמר רבי יוסי ברבי חנינא לנערים לחם לזקנים שמן לתינוקות דבש,כתיב שליו וקרינן סליו אמר רבי חנינא צדיקים אוכלין אותו בשלוה רשעים אוכלין אותו ודומה להן כסילוין,א"ר חנן בר רבא ד' מיני סליו הן ואלו הן שיכלי וקיבלי ופסיוני ושליו מעליא דכולהו שיכלי גריעא דכולהו שליו והוי כציפורתא ומותבינן לה בתנורא ותפח והוה מלי תנורא ומסקינן ליה אתליסר ריפי ואחרונה אינה נאכלת אלא ע"י תערובת,רב יהודה משתכח ליה בי דני רב חסדא משתכח ליה בי ציבי רבא מייתי ליה אריסיה כל יומא יומא חד לא אייתי אמר מאי האי סליק לאיגרא שמעיה לינוקא דקאמר (חבקוק ג, טז) שמעתי ותרגז בטני אמר שמע מניה נח נפשיה דרב חסדא ובדיל רבה אכיל תלמידא,כתיב (שמות טז, יד) ותעל שכבת הטל וכתיב (במדבר יא, ט) וברדת הטל אמר רבי יוסי ברבי חנינא טל מלמעלה וטל מלמטה ודומה כמו שמונח בקופסא,דק מחוספס אמר ר"ל דבר שנימוח על פיסת היד רבי יוחנן אמר דבר שנבלע במאתים וארבעים ושמונה אברים מחוספס טובא הוי אמר רב נחמן בר יצחק מחספס כתיב,תנו רבנן (תהלים עח, כה) לחם אבירים אכל איש לחם שמלאכי השרת אוכלין אותו דברי ר"ע וכשנאמרו דברים לפני רבי ישמעאל אמר להם צאו ואמרו לו לעקיבא עקיבא טעית וכי מלאכי השרת אוכלין לחם והלא כבר נאמר (דברים ט, ט) לחם לא אכלתי ומים לא שתיתי אלא מה אני מקיים אבירים לחם שנבלע במאתים וארבעים ושמונה אברים,אלא מה אני מקיים (דברים כג, יד) ויתד תהיה לך על אזניך (ויצאת שמה חוץ) דברים שתגרי אומות העולם מוכרין אותן להם,ר"א בן פרטא אומר אף דברים שתגרי אומות העולם מוכרין להן מן מפיגן אלא מה אני מקיים ויתד תהיה לך על אזניך לאחר שסרחו אמר הקב"ה אני אמרתי יהיו כמלאכי השרת עכשיו אני מטריח אותם שלש פרסאות,דכתיב (במדבר לג, מט) ויחנו על הירדן מבית הישימות עד אבל השטים ואמר רבה בר בר חנה לדידי חזי לי ההוא אתרא והויא תלתא פרסי ותנא כשנפנין אין נפנין לא לפניהן ולא לצדדיהן אלא לאחוריהן,(במדבר יא, ו) ועתה נפשנו יבשה אין כל אמרו עתיד מן זה שתיפח במעיהם כלום יש ילוד אשה שמכניס ואינו מוציא,וכשנאמרו דברים לפני ר' ישמעאל אמר להם אל תקרי אבירים אלא איברים דבר שנבלע במאתים וארבעים ושמונה איברים אלא מה אני מקיים ויתד תהיה לך על אזניך בדברים שבאין להם ממדינת הים,דבר אחר לחם אבירים אכל איש | 75b. However, b bread, /b which is essential, b they asked for appropriately. /b Therefore, it b was given to them appropriately, /b in the morning, when there was time to prepare it. The Gemara comments: b From here, the Torah teaches etiquette, that /b it is proper b to eat meat only at night, /b as Moses said to the children of Israel: “This shall be, when the Lord will give you in the evening meat to eat” (Exodus 16:8). The Gemara asks: b But didn’t Abaye say /b that b someone who has a meal should eat it only in the day? /b The Gemara answers: b We mean to say: Like day. /b It is not necessary to eat the food in the daytime, as long as one can see what he eats. b Rabbi Aḥa bar Ya’akov said: At the beginning, the Jewish people were like chickens pecking at the garbage; /b any time there was food they grabbed it and ate it, b until Moses came and set specific times to eat, /b as the verse implies. He set mealtimes for them in the morning and in the evening.,It was stated with regard to the quail: b “While the meat was yet between their teeth, /b before it was chewed, the anger of the Lord was kindled against the people” (Numbers 11:33), which means that they died immediately. However, it also states: “You shall not eat it for only one day…but for b an entire month /b until it comes out of your nostrils and becomes loathsome to you” (Numbers 11:19–20). b How /b can b these /b texts be reconciled? b The average people died immediately, /b but b the wicked continued to suffer /b in pain b for a month /b and then died.,The verse states: b “And they spread them [ i vayishteḥu /i ] /b out for themselves round about the camp” (Numbers 11:32). b Reish Lakish said: Do not read it /b as b i vayishteḥu /i . Rather, /b read it as b i vayishḥatu /i . /b This b teaches that /b the b enemies of the Jewish people, /b a euphemism for the Jewish people themselves, b were liable to /b receive the punishment of b slaughter /b due to their demand. The verse states: b “Spread out [ i shato’aḥ /i ]” /b (Numbers 11:32). A i tanna /i b taught in the name of Rabbi Yehoshua ben Korḥa: Do not read it /b as b i shato’aḥ /i but /b as b i shaḥot /i . /b This b teaches that /b other food b fell for the Jewish people /b along b with the manna. /b The food was something b that requires ritual slaughtering [ i sheḥita /i ], /b referring to birds. b Rabbi /b Yehuda HaNasi b said: And do you learn /b this b from here? /b Do we need to alter the word for this purpose? b Isn’t it already stated /b explicitly: b “And he rained meat upon them like dust, and winged birds like the sand of the seas” /b (Psalms 78:27)?, b And it was taught /b in a related i baraita /i : b Rabbi /b Yehuda HaNasi b says: /b The verse states: b “Then you shall slaughter /b of your herd and of your flock which the Lord has given you, b as I have commanded you” /b (Deuteronomy 12:21). b This teaches that Moses was commanded in /b the laws of ritual slaughter to cut the b gullet and the windpipe /b in the neck. b And with a bird /b one must cut through b the majority /b of b one /b pipe, b and with an animal /b one must cut through b the majority of /b both pipes. Moses was commanded these laws along with the other details of slaughtering. According to Rabbi Yehuda HaNasi, the word i shatoaḥ /i does not teach us about ritual slaughter. b Rather, what /b is the meaning when b the verse states: i Shatoaḥ /i ? /b It b teaches that /b the manna b fell in layers [ i mashtiḥin /i ] /b in a straight row.,With regard to the manna, b it is written “bread” /b (Exodus 16:4), b and it is written “oil” /b (Numbers 11:8), b and it is written “honey” /b (Exodus 16:31). How can we reconcile these verses? b Rabbi Yosei, son of Rabbi Ḥanina, said: For the youth /b it was like b bread, for the elderly /b it was like b oil, /b and b for the children /b it was like b honey. /b Each received what was appropriate.,The Gemara comments further: The word quail b is written i shlav /i , /b with the letter i shin /i , b but we read /b it as b i slav /i , /b with the letter i samekh /i . What does this teach us? b Rabbi Ḥanina said: The righteous eat it in peace [ i shalva /i ], /b based on the written form of the word; whereas b the wicked eat it, and it seems to them like thorns [ i silvin /i ], /b based on the way the word is read.,Furthermore, with regard to the quail: b Rav Ḥa bar Rava said: There are four types of quail and these are they: i Sikhli /i , and i kivli /i , and i pasyoni /i , and i slav /i . The best /b tasting b of all /b is the b i sikhli /i . The worst of all /b is the b i slav /i . /b The Gemara relates how tasty even the quail was that the Jews ate in the desert: b It was /b as small b as a sparrow, and they would place it in the oven /b to roast, b and it expanded until it filled the /b entire b oven. They would place it upon thirteen loaves /b of bread, and even the b last /b loaf on the bottom b could be eaten only /b when b mixed with other food, /b due to all the fat it had absorbed from the quail.,It is told that b Rav Yehuda found /b quail b among his barrels of wine, /b and b Rav Ḥisda found /b quail b among logs of wood /b in his storeroom. b Every day Rava’s sharecropper brought him /b a quail that he found in his fields. b One day, he did not bring /b him one because he failed to find any. Rava b said /b to himself: b What is this, /b why is today different? b He went up to the roof /b to think about it. b He heard a child say /b the verse: b “When I heard, my innards trembled, /b my lips quivered at the voice, rottenness enters into my bones, and I tremble where I stand; that I should wait for the day of trouble when he comes up against the people that he invades” (Habakkuk 3:16). Rava b said: Learn from this that Rav Ḥisda has died. /b I am therefore not worthy to receive the quail anymore, since it is on b account of the teacher /b that b the student eats. /b When Rav Ḥisda was alive, Rava received the quail due to Rav Ḥisda’s merit; now that he had died, Rava was not worthy to receive the quail.,§ Furthermore, with regard to the manna b it is written: “And when the layer of dew lifted, /b behold, upon the face of the wilderness there lay a fine flaky substance, as fine as frost on the ground” (Exodus 16:14), indicating that the dew covered the manna. b And it is written: /b “ b And when the dew fell /b upon the camp in the night, the manna fell upon it” (Numbers 11:9), meaning that the manna fell on top of the dew. How can these verses be reconciled? b Rabbi Yosei, son of Rabbi Ḥanina, said: /b There was b dew above and dew below, /b with the manna in between, b and /b the manna b appeared as if /b it were b placed in a box [ i kufsa /i ] /b of dew.,The verse describes the manna as b “a fine flaky [ i meḥuspas /i ] /b substance” (Exodus 16:14). b Reish Lakish said: /b i Meḥuspas /i means it was b a substance that dissolved [ /b i maḥ /i b ] on the palm [ /b i pas /i b ] of the hand. /b Since it was so fine, it dissolved upon contact. b Rabbi Yoḥa said: It was a substance that was absorbed in /b all b 248 limbs, /b the numerical equivalent of the word i meḥuspas /i . The Gemara expresses surprise at this: If one calculates the value of the letters in the word b i meḥuspas /i , /b it b is more, /b totaling 254. b Rabbi Naḥman bar Yitzḥak said: i Meḥuspas /i is written /b in the Torah without the letter i vav /i . Therefore, the total is exactly 248., b The Sages taught: /b The Torah states: “And He caused manna to rain upon them for food, and He gave them of the grain of heaven. b Man did eat the bread of the mighty [ i abirim /i ]” /b (Psalms 78:24–25). “Bread of the mighty” is b bread that the ministering angels eat; /b this is the b statement of Rabbi Akiva. When these words were said before Rabbi Yishmael, he said to them /b to b go and tell Akiva: Akiva you have erred. Do the ministering angels eat bread? It is already stated /b about Moses, when he ascended on high: b “Bread I did not eat and water I did not drink” /b (Deuteronomy 9:9). If even a man who ascends on high does not need to eat, certainly the ministering angels do not need to eat. b Rather, how do I establish /b the meaning of the word b i abirim /i ? /b It can be explained as b bread that was absorbed into /b all b 248 limbs [ i eivarim /i ], /b so that there was no waste.,The Gemara asks: b But /b if so, b how do I establish /b the verses: b “And you shall have a spade among your weapons, /b and it shall be that when you relieve yourself outside, you shall dig with it, and shall turn back and cover your excrement” (Deuteronomy 23:14) and “You shall have a place also outside the camp b where you can relieve yourself /b ” (Deuteronomy 23:13). From here we learn that there was waste in their bowels, as they had to leave the camp to relieve themselves. The Gemara explains: This waste was not a byproduct of the manna; it was from food b items that the gentile merchants sold them. /b , b Rabbi Elazar ben Perata /b disagrees and b says: The manna caused even items that the gentile merchants sold them to be /b completely b digested, /b so that even other food that they ate produced no waste. b But /b then b how do I establish /b the verse: b “And you shall have a spade among your weapons”? After they sinned, /b the manna was not as effective. b The Holy One, Blessed be He, said: I /b initially b said /b that b they would be like ministering angels /b who do not produce waste; b now I will trouble them to walk three parasangs /b to leave the camp in order to relieve themselves.,How do we know that the Israelite camp was three parasangs? b As it is written: “And they camped by the Jordan from Beth-Jeshimoth to Abel-shittim” /b (Numbers 33:49), b and Rabba bar bar Ḥana said: I saw that site and it was three parasangs /b in length. b And /b a i baraita /i b taught: When /b the Jews b relieved themselves /b in the desert, b they did not relieve /b themselves b ahead of themselves, /b i.e., in the direction of their travel, b nor to the side /b of the camp, b but behind /b the camp, in a place that they had already traveled. Consequently, those near the front of the camp had to walk a distance of three parasangs from their homes to leave the camp.,Furthermore, with regard to the manna, the verse states Israel’s complaint: b “But now our soul is dry, there is nothing at all; /b we have nothing beside this manna to look to” (Numbers 11:6). b They said: This manna will eventually swell in our stomachs /b and kill us; b is there /b anyone b born of a woman who ingests /b food b but does not expel /b waste? This supports the Gemara’s claim that the manna did not create waste., b When these words were said before Rabbi Yishmael, he said to them: Do not read /b it as b i abirim /i . Rather, /b read it as b i eivarim /i , /b limbs. The manna was b something that was absorbed by 248 limbs. But, how do I establish “And you shall have a spade among your weapons”? From the /b food b items that came to them from overseas lands. /b Rabbi Yishmael disagrees with Rabbi Elazar ben Perata with regard to the effect the manna had on the digestion of other foods., b Alternatively, “Man [ i ish /i ] did eat the bread of the mighty” /b (Psalms 78:25); |
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40. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 724| 86b. ריבה להן ומעשה נמי בר' יוחנן בן מתיא שאמר לבנו צא שכור לנו פועלים הלך ופסק להן מזונות וכשבא אצל אביו אמר לו בני אפילו אתה עושה להן כסעודת שלמה בשעתו לא יצאת ידי חובתך עמהן שהן בני אברהם יצחק ויעקב,למימרא דסעודתא דאברהם אבינו עדיפא מדשלמה והכתיב (מלכים א ה, ב) ויהי לחם שלמה ליום אחד שלשים כור סולת וששים כור קמח עשרה בקר בריאים ועשרה בקר רעי ומאה צאן לבד מאיל וצבי ויחמור וברבורים אבוסים ואמר גוריון בן אסטיון משמיה דרב הללו לעמילן של טבחים ור' יצחק אמר הללו לציקי קדירה,ואמר ר' יצחק אלף נשים היו לשלמה כל אחת ואחת עשתה לו בביתה כך מאי טעמא זו סבורה שמא אצלי סועד היום וזו סבורה [שמא] אצלי סועד היום ואילו גבי אברהם כתיב (בראשית יח, ז) ואל הבקר רץ אברהם ויקח בן בקר רך וטוב ואמר רב יהודה אמר רב בן בקר אחד רך שנים וטוב שלשה,התם תלתא תורי לתלתא גברי הכא לכל ישראל ויהודה שנאמר (מלכים א ד, כ) יהודה וישראל רבים כחול אשר על (שפת) הים,מאי ברבורים אבוסים אמר רב שאובסים אותן בעל כרחן ושמואל אמר שאבוסים ועומדים מאליהם ורבי יוחנן אמר מביאין תור ממרעיתו בדלא אניס ותרנגולת מאשפתה בדלא אניסא,אמר רבי יוחנן מובחר שבבהמות שור מובחר שבעופות תרנגולת אמר אמימר זגתא אוכמתא בי בטניתא דמשתכחא ביני עצרי דלא מציא פסיא קניא,(בראשית יח, ז) ואל הבקר רץ אברהם אמר רב יהודה אמר רב בן בקר אחד רך שנים וטוב שלשה ואימא חד כדאמרי אינשי רכיך וטב,א"כ לכתוב רך טוב מאי וטוב ש"מ לדרשה אימא תרי מדטוב לדרשה רך נמי לדרשה,מתיב רבה בר עולא ואיתימא רב הושעיא ואיתימא רב נתן ברבי הושעיא (בראשית יח, ז) ויתן אל הנער וימהר לעשות אותו כל חד וחד יהביה לנער חד (בראשית יח, ח) ויקח חמאה וחלב ובן הבקר אשר עשה ויתן לפניהם דקמא קמא דמטיא אייתי לקמייהו,ולמה לי תלתא תסגי בחד אמר רב חנן בר רבא כדי להאכילן שלש לשונות בחרדל אמר רבי תנחום בר חנילאי לעולם אל ישנה אדם מן המנהג שהרי משה עלה למרום ולא אכל לחם מלאכי השרת ירדו למטה ואכלו לחם ואכלו סלקא דעתך אלא אימא נראו כמי שאכלו ושתו,אמר רב יהודה אמר רב כל מה שעשה אברהם למלאכי השרת בעצמו עשה הקב"ה לבניו בעצמו וכל [מה] שעשה אברהם ע"י שליח עשה הקב"ה לבניו ע"י שליח,(בראשית יח, ז) ואל הבקר רץ אברהם (במדבר יא, לא) ורוח נסע מאת ה' ויקח חמאה וחלב (שמות טז, ד) הנני ממטיר לכם לחם מן השמים,(בראשית יח, ח) והוא עומד עליהם תחת העץ (שמות יז, ו) הנני עומד לפניך שם על הצור [וגו'] (בראשית יח, טז) ואברהם הולך עמם לשלחם (שמות יג, כא) וה' הולך לפניהם יומם,(בראשית יח, ד) יוקח נא מעט מים (שמות יז, ו) והכית בצור ויצאו ממנו מים ושתה העם,ופליגא דר' חמא בר' חנינא דאמר ר' חמא בר' חנינא וכן תנא דבי רבי ישמעאל בשכר שלשה זכו לשלשה בשכר חמאה וחלב זכו למן בשכר והוא עומד עליהם זכו לעמוד הענן בשכר יוקח נא מעט מים זכו לבארה של מרים,יוקח נא מעט מים ורחצו רגליכם אמר רבי ינאי ברבי ישמעאל אמרו לו וכי בערביים חשדתנו שהם משתחוים לאבק רגליהם כבר יצא ממנו ישמעאל,(בראשית יח, א) וירא אליו ה' באלוני ממרא והוא יושב פתח האוהל כחום היום מאי כחום היום אמר רבי חמא בר' חנינא אותו היום יום שלישי של מילה של אברהם היה ובא הקב"ה לשאול באברהם הוציא הקב"ה חמה מנרתיקה כדי שלא יטריח אותו צדיק באורחים,שדריה לאליעזר למיפק לברא נפק ולא אשכח אמר לא מהימנא לך היינו דאמרי תמן לית הימנותא בעבדי נפק איהו חזייה להקדוש ברוך הוא דקאי אבבא היינו דכתיב (בראשית יח, ג) אל נא תעבור מעל עבדך,כיון דחזא דקא אסר ושרי אמר לאו אורח ארעא למיקם הכא היינו דכתיב (בראשית יח, ב) וישא עיניו וירא והנה שלשה אנשים נצבים עליו וירא וירץ לקראתם מעיקרא אתו קמו עליה כי חזיוהו דהוה ליה צערא אמרו לאו אורח ארעא למיקם הכא,מאן נינהו שלשה אנשים מיכאל וגבריאל ורפאל מיכאל שבא לבשר את שרה רפאל שבא לרפא את אברהם גבריאל אזל למהפכיה לסדום והא כתיב (בראשית יט, א) ויבאו שני המלאכים סדומה בערב דאזל מיכאל בהדיה לשזביה ללוט דיקא נמי [דכתיב] (בראשית יט, כה) ויהפוך את הערים האל ולא כתיב ויהפכו שמע מינה,מאי שנא לגבי אברהם דכתיב (בראשית יח, ה) כן תעשה כאשר דברת ומאי שנא לגבי לוט דכתיב | 86b. b he has increased /b his obligation to b them, /b since if he had meant to give them no more than the accepted amount, he would not have made any stipulation at all. The mishna then continues: b And /b there is b also /b a supporting b incident involving Rabbi Yoḥa ben Matya, who said to his son: Go out /b and b hire laborers for us. /b His son b went, /b hired them, b and pledged /b to provide b sustece for them /b as a term of their employment, without specifying the details. b And when he came /b back b to his father /b and reported what he had done, Rabbi Yoḥa ben Matya b said to him: My son, even if you were to prepare a feast for them like that of /b King b Solomon in his time, you would not have fulfilled your obligation to them, as they are the descendants of Abraham, Isaac, and Jacob. /b ,The Gemara asks: Is this b to say that the feast of Abraham, our forefather, was superior to that of /b King b Solomon? But isn’t it written: “And Solomon’s provision for one day was thirty measures of fine flour, and sixty measures of meal; ten fat oxen, and twenty oxen out of the pastures, and a hundred sheep, beside harts, and gazelles, and roebucks, and fatted fowl” /b (I Kings 5:2–3). b And Guryon ben Asteyon says in the name of Rav: These /b measures of flour mentioned in the verse b were /b used merely b for the bakers’ well-worked dough [ i la’amilan /i ] /b that was placed in the pot to absorb the steam. b And Rabbi Yitzḥak says: These /b measures of flour were used b for /b meat b pudding, /b a mixture of wine, flour, and leftover meat, b in a pot. /b , b And Rabbi Yitzḥak /b further b says: /b King b Solomon had one thousand wives, each one of whom would prepare for him at her home /b a feast of b such /b proportions. b What is the reason /b that they did this? b This /b wife b reasoned: Perhaps he will feast with me today, and that /b wife b reasoned: Perhaps he will feast with me today. But with regard to Abraham, it is written: “And Abraham ran to the herd, and fetched a calf tender and good” /b (Genesis 18:7), b and Rav Yehuda says /b that b Rav says, /b in explanation of the verse: b “A calf” /b indicates b one; /b the word b “tender” /b means an additional one, i.e., b two; “and good” /b indicates yet another one. This makes a total of b three /b calves, a considerably smaller feast than that of Solomon.,The Gemara answers: b There, /b with regard to Abraham, he prepared b three oxen for three people, /b whereas b here, /b in the case of Solomon, his wives would prepare a feast b for the entire /b realms of b Israel and Judah, as it is stated: “Judah and Israel were many, as the sand which is by the sea /b in multitude, eating and drinking and making merry” (I Kings 4:20). Abraham’s feast was proportionately greater than that of Solomon.,With regard to the verse cited in relation to King Solomon, the Gemara asks: b What /b is the meaning of the term b “fatted fowl [ i avusim /i ]”? Rav says: /b It means b that they are fed [ i ovsim /i ] by force. Shmuel says: /b It means b that they were fattened [ i avusim /i ] and maintained on their own accord, /b i.e., they were naturally fat. b Rabbi Yoḥa says: /b Solomon’s feasts were of fine quality because b they would bring from his herd an ox that had never been forced /b to work, b and /b they would also bring b a hen from its coop that had never been forced /b to lay eggs, and use those for the cuisine.,The Gemara cites a related statement of Rabbi Yoḥa. b Rabbi Yoḥa says: The choicest of cattle /b is the b ox. The choicest of fowl /b is the b hen. /b With regard to the type of hen to which this is referring, b Ameimar says: /b It is b a fattened, black hen [ i zagta /i ] that is found among /b the wine b vats, which /b consumes so many grape seeds that it b cannot take a step /b the length of b a reed, /b due to its corpulence.,The Gemara returns to discuss the verse in Genesis: b “And Abraham ran to the herd, /b and fetched a calf tender and good” (Genesis 18:7). b Rav Yehuda says /b that b Rav says: “A calf” /b is b one; “tender” /b indicates an additional one, i.e., b two; “and good” /b indicates another one, for a total of b three /b calves. The Gemara asks: b But /b why not b say /b that the verse is referring to only b one /b calf, b as people say /b when describing a single item that it is b tender and good? /b ,The Gemara answers: b If so, let /b the verse b write: Tender, good. What /b is the significance of the term b “and good,” /b which indicates an addition? b Conclude from this /b that the verse is stated b for /b the purpose of b an exposition /b and is referring to more than one calf. The Gemara challenges: But one can still b say /b there were only b two /b calves. The Gemara answers: b From /b the fact that the word b “good” /b is written b for an exposition, /b to include an additional calf, it may be inferred that the term b “tender” /b is b also /b written b for an exposition /b and indicates yet another calf., b Rabba bar Ulla raises an objection, and some say /b it is b Rav Hoshaya, and some say /b it is b Rav Natan, son of Rabbi Hoshaya, /b who raises the objection: The verse states: b “And he gave it to the servant; and he hastened to prepare it” /b (Genesis 18:7). The singular term “it” indicates that there was only one calf. The Gemara answers: Abraham b gave each and every /b calf b to one servant, /b i.e., he gave the three calves to three different servants. The Gemara raises a question from the verse: b “And he took curd, and milk, and the calf which he had dressed, and set it before them” /b (Genesis 18:8), which again indicates that there was only one calf. The Gemara responds: The verse means b that as each calf arrived /b prepared, b he brought it before them, /b and he did not serve all three calves at once.,The Gemara asks: b And why do I /b need b three /b calves? b One /b calf b should be sufficient /b for three guests. b Rav Ḥa bar Rava said: /b Abraham prepared three calves b in order to feed /b the guests b three tongues with mustard, /b a particular delicacy. With regard to this incident, b Rabbi Tanḥum bar Ḥanilai says: A person should never deviate from the /b local b custom, as Moses ascended to /b heaven b on high and did not eat bread /b while he was there, whereas b the ministering angels descended down /b to this world, as guests visiting Abraham, b and they ate bread. /b You say: b And they ate /b bread? Can it b enter your mind /b that they actually ate food? b Rather, say /b that b they /b merely b appeared as though they ate and drank. /b , b Rav Yehuda says /b that b Rav says: Every action that Abraham performed himself for the ministering angels, the Holy One, Blessed be He, performed Himself for /b Abraham’s b descendants. And every action that Abraham performed through a messenger, the Holy One, Blessed be He, /b likewise b performed for his descendants through a messenger. /b ,The Gemara elaborates: With regard to Abraham, the verse states: b “And Abraham ran to the herd” /b (Genesis 18:7), bringing the meat himself, and in reference to God’s actions for Abraham’s descendants the verse states: b “And there went forth a wind from the Lord, /b and brought across quails from the sea” (Numbers 11:31), that God brought meat to them. In reference to Abraham, the verse states: b “And he took curd and milk” /b (Genesis 18:8), and God says to the Jewish people: b “Behold, I will cause to rain bread from heaven for you” /b (Exodus 16:4), which shows that God gave food to the Jewish people.,With regard to Abraham, the verse states: b “And he stood by them under the tree, /b and they ate” (Genesis 18:8), and in reference to God, the verse states: b “Behold, I will stand before you there upon the rock /b in Horeb; and you shall strike the rock, and there shall come water out of it” (Exodus 17:6). In the case of Abraham it is written: b “And Abraham went with them to bring them on the way” /b (Genesis 18:16), and the verse states: b “And the Lord went before them by day” /b (Exodus 13:21).,By contrast, Abraham performed certain actions through an agent. He said: b “Let now a little water be fetched” /b (Genesis 18:4), and correspondingly the verse states in reference to Moses, God’s messenger: b “And you shall strike the rock, and there shall come water out of it, that the people may drink” /b (Exodus 17:6).,The Gemara notes: b And /b in stating this, Rav b disagrees /b with b that /b statement b of Rabbi Ḥama, son of Rabbi Ḥanina. As Rabbi Ḥama, son of Rabbi Ḥanina, says, and likewise the school of Rabbi Yishmael taught: In reward for three /b acts of hospitality that Abraham performed for the angels, his descendants b merited three /b rewards. The Gemara elaborates: b In reward for /b providing them with b curd and milk, /b the Jewish people b merited the manna; in reward for: “And he stood [ i omed /i ] by them,” /b the Jews b merited the pillar [ i amud /i ] of cloud; in reward for /b Abraham saying: b “Let now a little water be fetched,” /b they b merited the well of Miriam. /b This statement does not distinguish between actions performed by Abraham himself and those performed by means of a messenger.,The Gemara continues its analysis of the verse: b “Let now a little water be fetched and wash your feet” /b (Genesis 18:4). b Rabbi Yannai, son of Rabbi Yishmael, said /b that the guests b said to /b Abraham: b Are you suspicious that we are Arabs who bow to the dust of their feet? Yishmael has already issued from him, /b i.e., your own son acts in this manner.,§ The Gemara expounds another verse involving Abraham: b “And the Lord appeared to him by the terebinths of Mamre, as he sat in the tent door in the heat of the day” /b (Genesis 18:1). The Gemara asks: b What /b is the meaning of b “the heat of the day”? Rabbi Ḥama, son of Rabbi Ḥanina, says: That day was the third day after Abraham’s circumcision, and the Holy One, Blessed be He, came to inquire /b about the well-being b of Abraham. The Holy One, Blessed be He, removed the sun from its sheath in order not to bother that righteous one with guests, /b i.e., God made it extremely hot that day to allow Abraham to recover from his circumcision, as he would not be troubled by passing travelers whom he would invite into his tent.,Despite the intense heat, Abraham wanted to invite guests. b He sent Eliezer /b his slave b to go outside /b to see if there were any passersby. Eliezer b went out but did not find /b anyone. Abraham b said to him: I do not believe you. /b The Gemara comments: b This /b demonstrates the popular adage b that /b people b there, /b i.e., in Eretz Yisrael, b say: Slaves do not have any credibility. /b The Gemara continues: Abraham b himself went out and saw the Holy One, Blessed be He, standing at the entrance /b to his tent. b This is as it is written: /b “My Lord, if now I have found favor in your eyes, b do not leave Your servant” /b (Genesis 18:3), i.e., God’s presence was there, and Abraham asked Him for permission to attend to the travelers., b Once /b God b saw /b Abraham b tying and untying /b the bandage on his circumcision, God b said: /b It is b not proper conduct to stand here, /b i.e., it is not respectful to Abraham even for God to stand there. b This is as it is written: “And he lifted up his eyes and looked, and, behold, three men stood over him; and when he saw them, he ran to meet them” /b (Genesis 18:2). The verse first states that they stood over him, and then it says that he ran to meet them. The Gemara reconciles this apparent contradiction: b Initially, they came and stood over him. Upon seeing that he was in pain, they said: /b It is b not proper conduct to stand here. /b ,The Gemara continues: b Who are these three men? /b They are the angels b Michael, Gabriel, and Raphael: Michael, who came to announce /b to b Sarah /b that she was to give birth to a son; b Raphael, who came to heal Abraham /b after his circumcision; and b Gabriel, /b who b went to overturn Sodom. /b The Gemara asks: b But it is written: “And the two angels came to Sodom in the evening” /b (Genesis 19:1). The Gemara answers b that Michael went along with /b Gabriel to Sodom b to save Lot. /b The Gemara notes: The language b is also precise, as it is written: “And he overturned those cities” /b (Genesis 19:25), b and it is not written: They overturned /b those cities. b Conclude from it /b that only one angel overturned Sodom.,The Gemara asks: b What is different with regard to /b the incident involving b Abraham, /b where the angels acquiesced immediately to his request to remain with him, b as it is written: “So do, as you have said” /b (Genesis 18:5), b and what is different with regard to Lot, /b where they first displayed reluctance, b as it is written: /b |
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41. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 723| 12b. את הארץ למה לי להקדים שמים לארץ והארץ היתה תהו ובהו מכדי בשמים אתחיל ברישא מאי שנא דקא חשיב מעשה ארץ תנא דבי ר' ישמעאל משל למלך בשר ודם שאמר לעבדיו השכימו לפתחי השכים ומצא נשים ואנשים למי משבח למי שאין דרכו להשכים והשכים,תניא ר' יוסי אומר אוי להם לבריות שרואות ואינן יודעות מה רואות עומדות ואין יודעות על מה הן עומדות הארץ על מה עומדת על העמודים שנאמר (איוב ט, ו) המרגיז ארץ ממקומה ועמודיה יתפלצון עמודים על המים שנאמר (תהלים קלו, ו) לרוקע הארץ על המים מים על ההרים שנאמר על הרים יעמדו מים הרים ברוח שנאמר (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח רוח בסערה שנאמר (תהלים קמח, ח) רוח סערה עושה דברו סערה תלויה בזרועו של הקב"ה שנאמר (דברים לג, כז) ומתחת זרועות עולם,וחכ"א על י"ב עמודים עומדת שנאמר (דברים לב, ח) יצב גבולות עמים למספר בני ישראל וי"א ז' עמודים שנאמר (משלי ט, א) חצבה עמודיה שבעה ר"א בן שמוע אומר על עמוד אחד וצדיק שמו שנאמר (משלי י, כה) וצדיק יסוד עולם,א"ר יהודה שני רקיעים הן שנאמר (דברים י, יד) הן לה' אלהיך השמים ושמי השמים,ר"ל אמר שבעה ואלו הן וילון רקיע שחקים זבול מעון מכון ערבות וילון אינו משמש כלום אלא נכנס שחרית ויוצא ערבית ומחדש בכל יום מעשה בראשית שנאמר (ישעיהו מ, כב) הנוטה כדוק שמים וימתחם כאהל לשבת רקיע שבו חמה ולבנה כוכבים ומזלות קבועין שנאמר (בראשית א, יז) ויתן אותם אלהים ברקיע השמים שחקים שבו רחיים עומדות וטוחנות מן לצדיקים שנאמר (תהלים עח, כג) ויצו שחקים ממעל ודלתי שמים פתח וימטר עליהם מן לאכול וגו',זבול שבו ירושלים ובית המקדש ומזבח בנוי ומיכאל השר הגדול עומד ומקריב עליו קרבן שנאמר (מלכים א ח, יג) בנה בניתי בית זבול לך מכון לשבתך עולמים ומנלן דאיקרי שמים דכתיב (ישעיהו סג, טו) הבט משמים וראה מזבול קדשך ותפארתך,מעון שבו כיתות של מלאכי השרת שאומרות שירה בלילה וחשות ביום מפני כבודן של ישראל שנאמר (תהלים מב, ט) יומם יצוה ה' חסדו ובלילה שירה עמי,אמר ר"ל כל העוסק בתורה בלילה הקב"ה מושך עליו חוט של חסד ביום שנאמר יומם יצוה ה' חסדו ומה טעם יומם יצוה ה' חסדו משום ובלילה שירה עמי ואיכא דאמרי אמר ר"ל כל העוסק בתורה בעוה"ז שהוא דומה ללילה הקב"ה מושך עליו חוט של חסד לעוה"ב שהוא דומה ליום שנאמר יומם יצוה ה' חסדו ובלילה שירה עמי,א"ר לוי כל הפוסק מדברי תורה ועוסק בדברי שיחה מאכילין אותו גחלי רתמים שנאמר (איוב ל, ד) הקוטפים מלוח עלי שיח ושרש רתמים לחמם ומנלן דאיקרי שמים שנאמר (דברים כו, טו) השקיפה ממעון קדשך מן השמים,מכון שבו אוצרות שלג ואוצרות ברד ועליית טללים רעים ועליית אגלים וחדרה של סופה [וסערה] ומערה של קיטור ודלתותיהן אש שנאמר (דברים כח, יב) יפתח ה' לך את אוצרו הטוב,הני ברקיעא איתנהו הני בארעא איתנהו דכתיב (תהלים קמח, ז) הללו את ה' מן הארץ תנינים וכל תהומות אש וברד שלג וקיטור רוח סערה עושה דברו אמר רב יהודה אמר רב דוד ביקש עליהם רחמים והורידן לארץ אמר לפניו רבש"ע (תהלים ה, ה) לא אל חפץ רשע אתה לא יגורך (במגורך) רע צדיק אתה ה' לא יגור במגורך רע ומנלן דאיקרי שמים דכתיב (מלכים א ח, לט) ואתה תשמע השמים מכון שבתך,ערבות שבו צדק משפט וצדקה גנזי חיים וגנזי שלום וגנזי ברכה ונשמתן של צדיקים ורוחות ונשמות שעתיד להיבראות וטל שעתיד הקב"ה להחיות בו מתים צדק ומשפט דכתיב (תהלים פט, טו) צדק ומשפט מכון כסאך צדקה דכתיב (ישעיהו נט, יז) וילבש צדקה כשרין גנזי חיים דכתיב (תהלים לו, י) כי עמך מקור חיים וגנזי שלום דכתיב (שופטים ו, כד) ויקרא לו ה' שלום וגנזי ברכה דכתיב (תהלים כד, ה) ישא ברכה מאת ה',נשמתן של צדיקים דכתיב (שמואל א כה, כט) והיתה נפש אדוני צרורה בצרור החיים את ה' אלהיך רוחות ונשמות שעתיד להיבראות דכתיב (ישעיהו נז, טז) כי רוח מלפני יעטוף ונשמות אני עשיתי וטל שעתיד הקב"ה להחיות בו מתים דכתיב (תהלים סח, י) גשם נדבות תניף אלהים נחלתך ונלאה אתה כוננתה,שם אופנים ושרפים וחיות הקדש ומלאכי השרת וכסא הכבוד מלך אל חי רם ונשא שוכן עליהם בערבות שנאמר (תהלים סח, ה) סולו לרוכב בערבות ביה שמו ומנלן דאיקרי שמים אתיא רכיבה רכיבה כתיב הכא סולו לרוכב בערבות וכתיב התם (דברים לג, כו) רוכב שמים בעזרך,וחשך וענן וערפל מקיפין אותו שנאמר (תהלים יח, יב) ישת חשך סתרו סביבותיו סוכתו חשכת מים עבי שחקים ומי איכא חשוכא קמי שמיא והכתיב [דניאל ב, כב] הוא (גלי) עמיקתא ומסתרתא ידע מה בחשוכא ונהורא עמיה שרי לא קשיא הא | 12b. b Why do I /b need b “and the earth” [ i et ha’aretz /i ]? To /b teach that b heaven preceded earth /b in the order of Creation. The next verse states: b “And the earth was unformed and void” /b (Genesis 1:2). The Gemara asks: b After all, /b the Bible b began with heaven first; what is different /b about the second verse? Why does the Bible b recount the creation of earth /b first in the second verse? b The Sage of the school of Rabbi Yishmael taught: /b This can be explained by b a parable of a flesh-and-blood king who said to his servants: Rise early /b and come b to my entrance. He arose and found women and men /b waiting for him. b Whom does he praise? Those who are unaccustomed to rising early but /b yet b rose early, /b the women. The same applies to the earth: Since it is a lowly, physical sphere, we would not have expected it to be created together with heaven. Therefore, it is fitting to discuss it at greater length.,§ b It is taught /b in a i baraita /i : b Rabbi Yosei says: Woe to them, the creations, who see and know not what they see; /b who b stand and know not upon what they stand. /b He clarifies: b Upon what does the earth stand? Upon pillars, as it is stated: “Who shakes the earth out of its place, and its pillars tremble” /b (Job 9:6). These b pillars /b are positioned b upon water, as it is stated: “To Him Who spread forth the earth over the waters” /b (Psalms 136:6). These b waters /b stand b upon mountains, as it is stated: “The waters stood above the mountains” /b (Psalms 104:6). The b mountains /b are upon the b wind, as it is stated: “For behold He forms the mountains and creates the wind” /b (Amos 4:13). The b wind /b is b upon a storm, as it is stated: “Stormy wind, fulfilling His word” /b (Psalms 148:8). The b storm hangs upon the arm of the Holy One, Blessed be He, as it is stated: “And underneath are the everlasting arms” /b (Deuteronomy 33:27), which demonstrates that the entire world rests upon the arms of the Holy One, Blessed be He.,And the Rabbis say: The earth b stands on twelve pillars, as it is stated: “He set the borders of the nations according to the number of the children of Israel” /b (Deuteronomy 32:8). Just as the children of Israel, i.e., the sons of Jacob, are twelve in number, so does the world rest on twelve pillars. b And some say: /b There are b seven pillars, as it is stated: “She has hewn out her seven pillars” /b (Proverbs 9:1). b Rabbi Elazar ben Shammua says: /b The earth rests b on one pillar and a righteous person is its name, as it is stated: “But a righteous person is the foundation of the world” /b (Proverbs 10:25).,§ b Rabbi Yehuda said: There are two firmaments, as it is stated: “Behold, to the Lord your God belongs the heaven and the heaven of heavens” /b (Deuteronomy 10:14), indicating that there is a heaven above our heaven., b Reish Lakish said: /b There are b seven /b firmaments, b and they are as follows: i Vilon /i , i Rakia /i , i Sheḥakim /i , i Zevul /i , i Ma’on /i , i Makhon /i , /b and b i Aravot /i . /b The Gemara proceeds to explain the role of each firmament: b i Vilon /i , /b curtain, is the firmament that b does not contain anything, but enters at morning and departs /b in the b evening, and renews the act of Creation daily, as it is stated: “Who stretches out the heavens as a curtain [ i Vilon /i ], and spreads them out as a tent to dwell in” /b (Isaiah 40:22). b i Rakia /i , /b firmament, is the one b in which /b the b sun, moon, stars, and zodiac signs are fixed, as it is stated: “And God set them in the firmament [ i Rakia /i ] of the heaven” /b (Genesis 1:17). b i Sheḥakim /i , /b heights, is the one b in which mills stand and grind manna for the righteous, as it is stated: “And He commanded the heights [ i Shehakim /i ] above, and opened the doors of heaven; and He caused manna to rain upon them for food, /b and gave them of the corn of heaven” (Psalms 78:23–24)., b i Zevul /i , /b abode, b is /b the location b of /b the heavenly b Jerusalem and /b the heavenly b Temple, and /b there the heavenly b altar is built, and /b the angel b Michael, the great minister, stands and sacrifices an offering upon it, as it is stated: “I have surely built a house of i Zevul /i for You, a place for You to dwell forever” /b (I Kings 8:13). b And from where do we /b derive b that /b i Zevul /i b is called heaven? As it is written: “Look down from heaven and see, from Your holy and glorious abode [ i Zevul /i ]” /b (Isaiah 63:15)., b i Ma’on /i , /b habitation, b is where /b there are b groups of ministering angels who recite song at night and are silent during the day out of respect for Israel, /b in order not to compete with their songs, b as it is stated: “By day the Lord will command His kindness, and in the night His song is with me” /b (Psalms 42:9), indicating that the song of the angels is with God only at night.,With regard to the aforementioned verse, b Reish Lakish said: Whoever occupies /b himself b with Torah at night, the Holy One, Blessed be He, extends a thread of kindness over him by day, as it is stated: “By day, the Lord will command His kindness,” and what is the reason /b that b “by day, the Lord will command His kindness”? Because “and in the night His song,” /b i.e., the song of Torah, b “is with me.” And some say /b that b Reish Lakish said: Whoever occupies himself with Torah in this world, which is comparable to night, the Holy One, Blessed be He, extends a thread of kindness over him in the World-to-Come, which is comparable to day, as it is stated: “By day, the Lord will command His kindness, and in the night His song is with me.” /b ,With regard to the same matter, b Rabbi Levi said: Anyone who pauses from words of Torah to occupy himself with mundane conversation will be fed with the coals of the broom tree, as it is stated: “They pluck saltwort [ i maluaḥ /i ] with wormwood [ i alei siaḥ /i ], and the roots of the broom tree [ i retamim /i ] are their food” /b (Job 30:4). The exposition is as follows: Those who pluck, i.e., pause, from learning Torah, which was given upon two tablets, i luḥot /i , which sounds similar to i maluaḥ /i , for the purpose of i siaḥ /i , idle chatter, are punished by having to eat coals made from “the roots of the broom tree.” b And from where do we /b derive b that /b i Ma’on /i b is called heaven? As it is stated: “Look forth from Your holy i Ma’on /i , from heaven” /b (Deuteronomy 26:15)., b i Makhon /i , /b dwelling place, b is where there are storehouses of snow and storehouses of hail, and the upper chamber of harmful dews, and the upper chamber of drops, and the room of tempests and storms, and the cave of mist. And the doors /b of all these are made of b fire. /b How do we know that there are storehouses for evil things? b For it is stated: “The Lord will open for you His good storehouse, /b the heavens” (Deuteronomy 28:12), which indicates the existence of a storehouse that contains the opposite of good.,The Gemara asks a question: With regard to b these /b things listed above, are they b located in heaven? /b It is obvious that b they /b are b located on the earth. As it is written: “Praise the Lord from the earth, sea monsters and all depths, fire and hail, snow and mist, stormy wind, fulfilling His word” /b (Psalms 148:7–8). The verse seems to indicate that all these things are found on the earth. b Rav Yehuda said /b that b Rav said: David requested mercy with regard to them, /b that they should not remain in heaven, b and He brought them down to earth. He said before Him: Master of the Universe, “You are not a God that has pleasure in wickedness, evil shall not sojourn with You” /b (Psalms 5:5). In other words, b You are righteous, O Lord. /b Nothing b evil should sojourn in Your vicinity. /b Rather, it is better that they remain close to us. b And from where do we /b derive b that /b this place b is called “heaven”? As it is written: “And You shall hear /b in b heaven, the i Makhon /i of Your dwelling” /b (I Kings 8:39)., b i Aravot /i , /b skies, is the firmament b that contains righteousness; justice; righteousness, /b i.e., charity; b the treasuries of life; the treasuries of peace; the treasuries of blessing; the souls of the righteous; the spirits and souls that are to be created; and the dew that the Holy One, Blessed be He, will use to revive the dead. /b The Gemara proves this statement: b Righteousness and justice /b are found in heaven, b as it is written: “Righteousness and justice are the foundation of Your throne” /b (Psalms 89:15); b righteousness, as it is written: “And He donned righteousness as armor” /b (Isaiah 59:17); b the treasuries of life, as it is written: “For with You is the source of life” /b (Psalms 36:10). b And the treasuries of peace /b are found in heaven, b as it is written: “And he called Him the Lord of peace” /b (Judges 6:24), implying that peace is God’s name and is therefore found close to Him. b And the treasuries of blessing, as it is written: “He shall receive a blessing from the Lord” /b (Psalms 24:5)., b The souls of the righteous /b are found in heaven, b as it is written: “And the soul of my master shall be bound in the bundle of life with the Lord, your God” /b (I Samuel 25:29). b Spirits and souls that are to be created /b are found there, b as it is written: “For the spirit that enwraps itself is from Me, and the souls that I have made” /b (Isaiah 57:16), which indicates that the spirit to be released into the world, wrapped around a body, is located close to God. b The dew that the Holy One, Blessed be He, will use to revive the dead /b is found in heaven, b as it is written: “A bountiful rain You will pour down, God; when Your inheritance was weary, You confirmed it” /b (Psalms 68:10)., b There, /b in the firmaments, are the b i ofanim /i , /b the b seraphim, /b the b holy divine creatures, and the ministering angels, and the Throne of Glory. The King, God, /b the b living, lofty, exalted One dwells above them in i Aravot /i , as it is stated: “Extol Him Who rides upon the skies [ i Aravot /i ], Whose name is God” /b (Psalms 68:5). b And from where do we /b derive b that /b i Aravot /i b is called “heaven”? /b This is b learned /b by using a verbal analogy between two instances of b “rides” /b and b “rides”: Here, it is written: “Extol Him Who rides upon the skies [ i Aravot /i ],” and there, it is written: “Who rides upon the heaven as your help” /b (Deuteronomy 33:26)., b And darkness and clouds and fog surround Him, as it is stated: “He made darkness His hiding place, His pavilion round about Him; darkness of waters, thick clouds of the skies” /b (Psalms 18:12). The Gemara asks: b And is there darkness before Heaven, /b i.e., before God? b But isn’t it written: “He reveals deep and secret things, He knows what is in the darkness, and the light dwells with Him” /b (Daniel 2:22), demonstrating that only light, not darkness, is found with God? The Gemara answers: This is b not difficult. This /b verse, which states that only light dwells with Him, is referring |
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| 42. Anon., Numbers Rabba, None (4th cent. CE - 9th cent. CE) Tagged with subjects: •nan Found in books: Stuckenbruck (2007) 723 |
| 43. Anon., Testament of Abraham A, 4.9 Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 724 |
| 44. Anon., Midrash Tadshe, None Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 725 |
| 45. Anon., Latin Vision of Ezra, 59 Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 723 |
| 46. Ezekiel The Tragedian, 5 Ezra, 1.19 Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 723 |
| 47. Anon., Joseph And Aseneth, a b c d\n0 16.14(8) 16.14(8) 16 14(8) Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 724 |
| 48. Anon., History of The Rechabites, 13.2 Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 723 |
| 49. Anon., Pesikta Rabbati, 16.2 Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 724 |
| 50. Anon., 2 Enoch, 48.7, 56.2 Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 725 |
51. Anon., 4 Ezra, 14.3 Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 715 | 14.3. Then he said to me, "I revealed myself in a bush and spoke to Moses, when my people were in bondage in Egypt; |
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52. Septuagint, 4 Maccabees, 4.23-4.26 Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 722 | 4.23. and after he had plundered them he issued a decree that if any of them should be found observing the ancestral law they should die. 4.24. When, by means of his decrees, he had not been able in any way to put an end to the people's observance of the law, but saw that all his threats and punishments were being disregarded, 4.25. even to the point that women, because they had circumcised their sons, were thrown headlong from heights along with their infants, though they had known beforehand that they would suffer this -- 4.26. when, then, his decrees were despised by the people, he himself, through torture, tried to compel everyone in the nation to eat defiling foods and to renounce Judaism. |
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| 53. Macarius Magnes, Hom., 4.27 Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 724 |
| 54. Anon., Le Chaîne Sur Lgenèse, 1074, 1070 Tagged with subjects: •nan Found in books: Stuckenbruck (2007) 724 |
| 55. Anon., Pesiqta De Rav Kahana, 6.1 Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 724 |
| 58. Anon., Apocalypse of Abraham, 13.4 Tagged with subjects: •food, heavenly Found in books: Stuckenbruck (2007) 724 |
