The Ancient Mediterranean Religions Index Database

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56 results for "gehenna"

1. Hebrew Bible, Job, 7.9, 14.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 17; Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 192, 193

7.9. כָּלָה עָנָן וַיֵּלַךְ כֵּן יוֹרֵד שְׁאוֹל לֹא יַעֲלֶה׃

7.9. As the cloud is consumed and vanisheth away, So he that goeth down to the grave shall come up no more. 40. Look on every one that is proud, and bring him low; And tread down the wicked in their place.,Cast abroad the rage of thy wrath; And look upon every one that is proud, and abase him.,Surely the mountains bring him forth food, And all the beasts of the field play there.,Then the LORD answered Job out of the whirlwind, and said:,Canst thou draw out leviathan with a fish-hook? Or press down his tongue with a cord?,Or hast thou an arm like God? And canst thou thunder with a voice like Him?,Wilt thou even make void My judgment? Wilt thou condemn Me, that thou mayest be justified?,Moreover the LORD answered Job, and said:,Behold now behemoth, which I made with thee; He eateth grass as an ox.,Shall he that reproveth contend with the Almighty? He that argueth with God, let him answer it.,He straineth his tail like a cedar; The sinews of his thighs are knit together.,Then Job answered the LORD, and said:,Lay thy hand upon him; Think upon the battle, thou wilt do so no more.,Hide them in the dust together; Bind their faces in the hidden place.,Behold, I am of small account; what shall I answer Thee? I lay my hand upon my mouth.,His bones are as pipes of brass; His gristles are like bars of iron.,Deck thyself now with majesty and excellency, And array thyself with glory and beauty.,Wilt thou play with him as with a bird? Or wilt thou bind him for thy maidens? .,Will he make a covet with thee, That thou shouldest take him for a servant for ever?,Will the bands of fishermen make a banquet of him? Will they part him among the merchants?,Then will I also confess unto thee That thine own right hand can save thee.,Once have I spoken, but I will not answer again; Yea, twice, but I will proceed no further.,Canst thou fill his skin with barbed irons? Or his head with fish-spears?,Behold, if a river overflow, he trembleth not; He is confident, though the Jordan rush forth to his mouth.,Lo now, his strength is in his loins, And his force is in the stays of his body.,Gird up thy loins now like a man; I will demand of thee, and declare thou unto Me. .,Canst thou put a ring into his nose? Or bore his jaw through with a hook?,He is the beginning of the ways of God; He only that made him can make His sword to approach unto him.,The lotus-trees cover him with their shadow; The willows of the brook compass him about.,Shall any take him by his eyes, Or pierce through his nose with a snare?,Will he make many supplications unto thee? Or will he speak soft words unto thee?,He lieth under the lotus-trees, In the covert of the reed, and fens.

2. Hebrew Bible, Psalms, 6.6, 12.5, 36.7, 50.4, 84.7, 94.15, 120.4, 139.7-139.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •Sheol, and Gehenna •Gehenna •Resh Lakish, on location of Gehenna Found in books: Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 39; Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 393; Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 88; Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 192, 193

6.6. כִּי אֵין בַּמָּוֶת זִכְרֶךָ בִּשְׁאוֹל מִי יוֹדֶה־לָּךְ׃ 12.5. אֲשֶׁר אָמְרוּ לִלְשֹׁנֵנוּ נַגְבִּיר שְׂפָתֵינוּ אִתָּנוּ מִי אָדוֹן לָנוּ׃ 36.7. צִדְקָתְךָ כְּהַרְרֵי־אֵל מִשְׁפָּטֶךָ תְּהוֹם רַבָּה אָדָם־וּבְהֵמָה תוֹשִׁיעַ יְהוָה׃ 84.7. עֹבְרֵי בְּעֵמֶק הַבָּכָא מַעְיָן יְשִׁיתוּהוּ גַּם־בְּרָכוֹת יַעְטֶה מוֹרֶה׃ 94.15. כִּי־עַד־צֶדֶק יָשׁוּב מִשְׁפָּט וְאַחֲרָיו כָּל־יִשְׁרֵי־לֵב׃ 139.8. אִם־אֶסַּק שָׁמַיִם שָׁם אָתָּה וְאַצִּיעָה שְּׁאוֹל הִנֶּךָּ׃

6.6. For in death there is no remembrance of Thee; In the nether-world who will give Thee thanks? 12.5. Who have said: 'Our tongue will we make mighty; Our lips are with us: who is lord over us?' 36.7. Thy righteousness is like the mighty mountains; Thy judgments are like the great deep; Man and beast Thou preservest, O LORD. 84.7. Passing through the valley of Baca they make it a place of springs; yea, the early rain clotheth it with blessings. 94.15. For right shall return unto justice, And all the upright in heart shall follow it. 139.8. If I ascend up into heaven, Thou art there; If I make my bed in the nether-world, behold, Thou art there.

3. Hebrew Bible, Proverbs, 30.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •Sheol, and Gehenna Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 92

30.16. שְׁאוֹל וְעֹצֶר רָחַם אֶרֶץ לֹא־שָׂבְעָה מַּיִם וְאֵשׁ לֹא־אָמְרָה הוֹן׃

30.16. The grave; and the barren womb; The earth that is not satisfied with water; And the fire that saith not: ‘Enough.’

4. Hebrew Bible, Numbers, 16.32-16.33 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •Sheol, and Gehenna Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 93

16.32. וַתִּפְתַּח הָאָרֶץ אֶת־פִּיהָ וַתִּבְלַע אֹתָם וְאֶת־בָּתֵּיהֶם וְאֵת כָּל־הָאָדָם אֲשֶׁר לְקֹרַח וְאֵת כָּל־הָרֲכוּשׁ׃ 16.33. וַיֵּרְדוּ הֵם וְכָל־אֲשֶׁר לָהֶם חַיִּים שְׁאֹלָה וַתְּכַס עֲלֵיהֶם הָאָרֶץ וַיֹּאבְדוּ מִתּוֹךְ הַקָּהָל׃

16.32. And the earth opened her mouth and swallowed them up, and their households, and all the men that appertained unto Korah, and all their goods. 16.33. So they, and all that appertained to them, went down alive into the pit; and the earth closed upon them, and they perished from among the assembly.

5. Hebrew Bible, Micah, 4.13, 7.4-7.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •gehenna (hell) •Sheol, and Gehenna Found in books: Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 144, 145, 160, 161; Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 93

4.13. קוּמִי וָדוֹשִׁי בַת־צִיּוֹן כִּי־קַרְנֵךְ אָשִׂים בַּרְזֶל וּפַרְסֹתַיִךְ אָשִׂים נְחוּשָׁה וַהֲדִקּוֹת עַמִּים רַבִּים וְהַחֲרַמְתִּי לַיהוָה בִּצְעָם וְחֵילָם לַאֲדוֹן כָּל־הָאָרֶץ׃ 7.4. טוֹבָם כְּחֵדֶק יָשָׁר מִמְּסוּכָה יוֹם מְצַפֶּיךָ פְּקֻדָּתְךָ בָאָה עַתָּה תִהְיֶה מְבוּכָתָם׃ 7.5. אַל־תַּאֲמִינוּ בְרֵעַ אַל־תִּבְטְחוּ בְּאַלּוּף מִשֹּׁכֶבֶת חֵיקֶךָ שְׁמֹר פִּתְחֵי־פִיךָ׃

4.13. Arise and thresh, O daughter of Zion; For I will make thy horn iron, And I will make thy hoofs brass; And thou shalt beat in pieces many peoples; And thou shalt devote their gain unto the LORD, And their substance unto the Lord of the whole earth. 7.4. The best of them is as a brier; The most upright is worse than a thorn hedge; The day of thy watchmen, even thy visitation, is come; Now shall be their perplexity. 7.5. Trust ye not in a friend, Put ye not confidence in a familiar friend; Keep the doors of thy mouth from her that lieth in thy bosom. .

6. Hebrew Bible, Genesis, 2.2-2.3, 8.21, 15.17, 27.22, 27.33-27.35 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •Gehenna •Sheol, and Gehenna Found in books: Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 159; Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 60, 143; Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 93

2.2. וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה׃ 2.2. וַיִּקְרָא הָאָדָם שֵׁמוֹת לְכָל־הַבְּהֵמָה וּלְעוֹף הַשָּׁמַיִם וּלְכֹל חַיַּת הַשָּׂדֶה וּלְאָדָם לֹא־מָצָא עֵזֶר כְּנֶגְדּוֹ׃ 2.3. וַיְבָרֶךְ אֱלֹהִים אֶת־יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכָּל־מְלַאכְתּוֹ אֲשֶׁר־בָּרָא אֱלֹהִים לַעֲשׂוֹת׃ 8.21. וַיָּרַח יְהוָה אֶת־רֵיחַ הַנִּיחֹחַ וַיֹּאמֶר יְהוָה אֶל־לִבּוֹ לֹא־אֹסִף לְקַלֵּל עוֹד אֶת־הָאֲדָמָה בַּעֲבוּר הָאָדָם כִּי יֵצֶר לֵב הָאָדָם רַע מִנְּעֻרָיו וְלֹא־אֹסִף עוֹד לְהַכּוֹת אֶת־כָּל־חַי כַּאֲשֶׁר עָשִׂיתִי׃ 15.17. וַיְהִי הַשֶּׁמֶשׁ בָּאָה וַעֲלָטָה הָיָה וְהִנֵּה תַנּוּר עָשָׁן וְלַפִּיד אֵשׁ אֲשֶׁר עָבַר בֵּין הַגְּזָרִים הָאֵלֶּה׃ 27.22. וַיִּגַּשׁ יַעֲקֹב אֶל־יִצְחָק אָבִיו וַיְמֻשֵּׁהוּ וַיֹּאמֶר הַקֹּל קוֹל יַעֲקֹב וְהַיָּדַיִם יְדֵי עֵשָׂו׃ 27.33. וַיֶּחֱרַד יִצְחָק חֲרָדָה גְּדֹלָה עַד־מְאֹד וַיֹּאמֶר מִי־אֵפוֹא הוּא הַצָּד־צַיִד וַיָּבֵא לִי וָאֹכַל מִכֹּל בְּטֶרֶם תָּבוֹא וָאֲבָרֲכֵהוּ גַּם־בָּרוּךְ יִהְיֶה׃ 27.34. כִּשְׁמֹעַ עֵשָׂו אֶת־דִּבְרֵי אָבִיו וַיִּצְעַק צְעָקָה גְּדֹלָה וּמָרָה עַד־מְאֹד וַיֹּאמֶר לְאָבִיו בָּרֲכֵנִי גַם־אָנִי אָבִי׃ 27.35. וַיֹּאמֶר בָּא אָחִיךָ בְּמִרְמָה וַיִּקַּח בִּרְכָתֶךָ׃

2.2. And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made. 2.3. And God blessed the seventh day, and hallowed it; because that in it He rested from all His work which God in creating had made. 8.21. And the LORD smelled the sweet savour; and the LORD said in His heart: ‘I will not again curse the ground any more for man’s sake; for the imagination of man’s heart is evil from his youth; neither will I again smite any more every thing living, as I have done. 15.17. And it came to pass, that, when the sun went down, and there was thick darkness, behold a smoking furnace, and a flaming torch that passed between these pieces. 27.22. And Jacob went near unto Isaac his father; and he felt him, and said: ‘The voice is the voice of Jacob, but the hands are the hands of Esau.’ 27.33. And Isaac trembled very exceedingly, and said: ‘Who then is he that hath taken venison, and brought it me, and I have eaten of all before thou camest, and have blessed him? yea, and he shall be blessed.’ 27.34. When Esau heard the words of his father, he cried with an exceeding great and bitter cry, and said unto his father: ‘Bless me, even me also, O my father.’ 27.35. And he said: ‘Thy brother came with guile, and hath taken away thy blessing.’

7. Hebrew Bible, Exodus, 21.33, 34.27 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •Gehenna Found in books: Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 188; Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 60

21.33. וְכִי־יִפְתַּח אִישׁ בּוֹר אוֹ כִּי־יִכְרֶה אִישׁ בֹּר וְלֹא יְכַסֶּנּוּ וְנָפַל־שָׁמָּה שּׁוֹר אוֹ חֲמוֹר׃ 34.27. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כְּתָב־לְךָ אֶת־הַדְּבָרִים הָאֵלֶּה כִּי עַל־פִּי הַדְּבָרִים הָאֵלֶּה כָּרַתִּי אִתְּךָ בְּרִית וְאֶת־יִשְׂרָאֵל׃

21.33. And if a man shall open a pit, or if a man shall dig a pit and not cover it, and an ox or an ass fall therein, 34.27. And the LORD said unto Moses: ‘Write thou these words, for after the tenor of these words I have made a covet with thee and with Israel.’

8. Hebrew Bible, Jeremiah, 3.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •Sheol, and Gehenna Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 93

3.1. וְגַם־בְּכָל־זֹאת לֹא־שָׁבָה אֵלַי בָּגוֹדָה אֲחוֹתָהּ יְהוּדָה בְּכָל־לִבָּהּ כִּי אִם־בְּשֶׁקֶר נְאֻם־יְהוָה׃ 3.1. לֵאמֹר הֵן יְשַׁלַּח אִישׁ אֶת־אִשְׁתּוֹ וְהָלְכָה מֵאִתּוֹ וְהָיְתָה לְאִישׁ־אַחֵר הֲיָשׁוּב אֵלֶיהָ עוֹד הֲלוֹא חָנוֹף תֶּחֱנַף הָאָרֶץ הַהִיא וְאַתְּ זָנִית רֵעִים רַבִּים וְשׁוֹב אֵלַי נְאֻם־יְהֹוָה׃

3.1. . . . saying: If a man put away his wife, and she go from him, and become another man’s, may he return unto her again? Will not that land be greatly polluted? But thou hast played the harlot with many lovers; and wouldest thou yet return to Me? Saith the LORD.

9. Hebrew Bible, Isaiah, 5.14, 27.1, 54.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •Sheol, and Gehenna •Gate, Gehenna •gehenna (hell) Found in books: Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 110, 111, 134, 137, 138, 139, 142, 160; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 17; Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 93

5.14. לָכֵן הִרְחִיבָה שְּׁאוֹל נַפְשָׁהּ וּפָעֲרָה פִיהָ לִבְלִי־חֹק וְיָרַד הֲדָרָהּ וַהֲמוֹנָהּ וּשְׁאוֹנָהּ וְעָלֵז בָּהּ׃ 27.1. כִּי עִיר בְּצוּרָה בָּדָד נָוֶה מְשֻׁלָּח וְנֶעֱזָב כַּמִּדְבָּר שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ וְכִלָּה סְעִפֶיהָ׃ 27.1. בַּיּוֹם הַהוּא יִפְקֹד יְהוָה בְּחַרְבוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה עַל לִוְיָתָן נָחָשׁ בָּרִחַ וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן וְהָרַג אֶת־הַתַּנִּין אֲשֶׁר בַּיָּם׃ 54.1. רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃ 54.1. כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃

5.14. Therefore the nether-world hath enlarged her desire, And opened her mouth without measure; And down goeth their glory, and their tumult, and their uproar, And he that rejoiceth among them. 27.1. In that day the LORD with his sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent; and He will slay the dragon that is in the sea. 54.1. Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD.

10. Hebrew Bible, Amos, 9.3 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •Sheol, and Gehenna Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 193

9.3. וְאִם־יֵחָבְאוּ בְּרֹאשׁ הַכַּרְמֶל מִשָּׁם אֲחַפֵּשׂ וּלְקַחְתִּים וְאִם־יִסָּתְרוּ מִנֶּגֶד עֵינַי בְּקַרְקַע הַיָּם מִשָּׁם אֲצַוֶּה אֶת־הַנָּחָשׁ וּנְשָׁכָם׃

9.3. And though they hide themselves in the top of Carmel, I will search and take them out thence; And though they be hid from My sight in the bottom of the sea, Thence will I command the serpent, and he shall bite them.

11. Hebrew Bible, 1 Samuel, 2.6 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •Sheol, and Gehenna Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 192

2.6. יְהוָה מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל׃

2.6. The Lord kills, and gives life: he brings down to the grave, and brings up.

12. Hebrew Bible, Ezekiel, 31.15, 34.14, 37.9 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •Gehenna •Sheol, and Gehenna Found in books: Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 88, 89; Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 192

34.14. בְּמִרְעֶה־טּוֹב אֶרְעֶה אֹתָם וּבְהָרֵי מְרוֹם־יִשְׂרָאֵל יִהְיֶה נְוֵהֶם שָׁם תִּרְבַּצְנָה בְּנָוֶה טּוֹב וּמִרְעֶה שָׁמֵן תִּרְעֶינָה אֶל־הָרֵי יִשְׂרָאֵל׃ 37.9. וַיֹּאמֶר אֵלַי הִנָּבֵא אֶל־הָרוּחַ הִנָּבֵא בֶן־אָדָם וְאָמַרְתָּ אֶל־הָרוּחַ כֹּה־אָמַר אֲדֹנָי יְהוִה מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ וּפְחִי בַּהֲרוּגִים הָאֵלֶּה וְיִחְיוּ׃

34.14. I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be; there shall they lie down in a good fold, and in a fat pasture shall they feed upon the mountains of Israel. 37.9. Then said He unto me: ‘Prophesy unto the breath, prophesy, son of man, and say to the breath: Thus saith the Lord GOD: Come from the four winds, O breath, and breathe upon these slain, that they may live.’

13. Hebrew Bible, Zechariah, 2.12, 13.7-14.6, 13.7, 13.8, 13.9 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 139

2.12. כִּי כֹה אָמַר יְהוָה צְבָאוֹת אַחַר כָּבוֹד שְׁלָחַנִי אֶל־הַגּוֹיִם הַשֹּׁלְלִים אֶתְכֶם כִּי הַנֹּגֵעַ בָּכֶם נֹגֵעַ בְּבָבַת עֵינוֹ׃

2.12. For thus saith the LORD of hosts who sent me after glory unto the nations which spoiled you: ‘Surely, he that toucheth you toucheth the apple of his eye.

14. Hebrew Bible, Ecclesiastes, 6.4, 9.10 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •Gehenna •Sheol, and Gehenna Found in books: Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 89; Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 193

9.10. Whatsoever thy hand attaineth to do by thy strength, that do; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.

15. Hebrew Bible, 2 Chronicles, 6 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •Sinai Desert, as Gehenna Found in books: Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 146

6. Now it was in the heart of David my father to build a house for the name of the LORD, the God of Israel.,nevertheless thou shalt not build the house, but thy son that shall come forth out of thy loins, he shall build the house for My name.,Now, O my God, let, I beseech Thee, Thine eyes be open, and let Thine ears be attent, unto the prayer that is made in this place.,Yet have Thou respect unto the prayer of Thy servant, and to his supplication, O LORD my God, to hearken unto the cry and to the prayer which Thy servant prayeth before Thee;,And he said: ‘Blessed be the LORD, the God of Israel, who spoke with His mouth unto David my father, and hath with His hands fulfilled it, saying:,And hearken Thou to the supplications of Thy servant, and of Thy people Israel, when they shall pray toward this place; yea, hear Thou from Thy dwelling-place, even from heaven; and when Thou hearest, forgive.,Now therefore, O LORD, the God of Israel, keep with Thy servant David my father that which Thou hast promised him, saying: There shall not fail thee a man in My sight to sit on the throne of Israel; if only thy children take heed to their way, to walk in My law as thou hast walked before Me.,If there be in the land famine, if there be pestilence, if there be blasting or mildew, locust or caterpillar; if their enemies besiege them in the land of their cities; whatsoever plague or whatsoever sickness there be;,But the LORD said unto David my father: Whereas it was in thy heart to build a house for My name, thou didst well that it was in thy heart;,If Thy people go out to battle against their enemies, by whatsoever way Thou shalt send them, and they pray unto Thee toward this city which Thou hast chosen, and the house which I have built for Thy name;,O LORD God, turn not away the face of Thine anointed; Remember the good deeds of David Thy servant.’,Now therefore, O LORD, the God of Israel, let Thy word be verified, which Thou spokest unto Thy servant David.,Since the day that I brought forth My people out of the land of Egypt, I chose no city out of all the tribes of Israel to build a house in, that My name might be there; neither chose I any man to be prince over My people Israel;,But I have built Thee a house of habitation, And a place for Thee to dwell in for ever.,then hear Thou from heaven, and forgive the sin of Thy people Israel, and bring them back unto the land which Thou gavest to them and to their fathers.,And if Thy people Israel be smitten down before the enemy, when they sin against Thee, and shall turn again and confess Thy name, and pray and make supplication before Thee in this house;,and he said: ‘O LORD, the God of Israel, there is no God like Thee, in the heaven, or in the earth; who keepest covet and mercy with Thy servants, that walk before Thee with all their heart;,who hast kept with Thy servant David my father that which Thou didst promise him; yea, Thou spokest with Thy mouth, and hast fulfilled it with Thy hand, as it is this day.,If they sin against Thee—for there is no man that sinneth not—and Thou be angry with them, and deliver them to the enemy, so that they carry them away captive unto a land far off or near;,then hear Thou from heaven, even from Thy dwelling-place, and do according to all that the stranger calleth to Thee for; that all the peoples of the earth may know Thy name, and fear Thee, as doth Thy people Israel, and that they may know that Thy name is called upon this house which I have built.,for Solomon had made a brazen scaffold, of five cubits long, and five cubits broad, and three cubits high, and had set it in the midst of the court; and upon it he stood, and kneeled down upon his knees before all the congregation of Israel, and spread forth his hands toward heaven—,If a man sin against his neighbour, and an oath be exacted of him to cause him to swear, and he come and swear before Thine altar in this house;,Then spoke Solomon:,then hear Thou in heaven, and forgive the sin of Thy servants, and of Thy people Israel, when Thou dost direct them on the good way wherein they should walk; and send rain upon Thy land, which Thou hast given to Thy people for an inheritance.,then hear Thou from heaven their prayer and their supplication, and maintain their cause.,what prayer and supplication soever be made by any man, or by all Thy people Israel, who shall know every man his own plague and his own pain, and shall spread forth his hands toward this house;,but I have chosen Jerusalem, that My name might be there; and have chosen David to be over My people Israel.,And there have I set the ark, wherein is the covet of the LORD, which He made with the children of Israel.’ .,And he stood before the altar of the LORD in the presence of all the congregation of Israel, and spread forth his hands—,Now therefore arise, O LORD God, into Thy resting-place, Thou, and the ark of Thy strength; Let Thy priests, O LORD God, be clothed with salvation, And let Thy saints rejoice in good.,yet if they shall bethink themselves in the land whither they are carried captive, and turn, and make supplication unto Thee in the land of their captivity, saying: We have sinned, we have done iniquitously, and have dealt wickedly;,Moreover concerning the stranger, that is not of Thy people Israel, when be shall come out of a far country for Thy great name’s sake, and Thy mighty hand, and Thine outstretched arm; when they shall come and pray toward this house;,if they return unto Thee with all their heart and with all their soul in the land of their captivity, whither they have carried them captive, and pray toward their land, which Thou gavest unto their fathers, and the city which Thou hast chosen, and toward the house which I have built for Thy name;,then hear Thou from heaven, and do, and judge Thy servants, requiting the wicked, to bring his way upon his own head; and justifying the righteous, to give him according to his righteousness.,then hear Thou from heaven, even from Thy dwelling-place, their prayer and their supplications, and maintain their cause; and forgive Thy people who have sinned against Thee.,And the LORD hath established His word that He spoke; for I am risen up in the room of David my father, and sit on the throne of Israel, as the LORD promised, and have built the house for the name of the LORD, the God of Israel.,that they may fear Thee, to walk in Thy ways, all the days that they live in the land which Thou gavest unto our fathers.,When the heaven is shut up, and there is no rain, when they sin against Thee; if they pray toward this place, and confess Thy name, turning from their sin, when Thou dost afflict them;,But will God in very truth dwell with men on the earth? behold, heaven and the heaven of heavens cannot contain Thee; how much less this house which I have builded!,And the king turned his face, and blessed all the congregation of Israel; and all the congregation of Israel stood.,that Thine eyes may be open toward this house day and night, even toward the place whereof Thou hast said that thou wouldest put Thy name there; to hearken unto the prayer which Thy servant shall pray toward this place.,then hear Thou from heaven Thy dwelling-place, and forgive, and render unto every man according to all his ways, whose heart Thou knowest—for Thou, even Thou only, knowest the hearts of the children of men—

16. Plato, Phaedo, 107c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •Sheol, and Gehenna Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 192

107c. ἀλλὰ τόδε γ᾽, ἔφη, ὦ ἄνδρες, δίκαιον διανοηθῆναι, ὅτι, εἴπερ ἡ ψυχὴ ἀθάνατος, ἐπιμελείας δὴ δεῖται οὐχ ὑπὲρ τοῦ χρόνου τούτου μόνον ἐν ᾧ καλοῦμεν τὸ ζῆν, ἀλλ’ ὑπὲρ τοῦ παντός, καὶ ὁ κίνδυνος νῦν δὴ καὶ δόξειεν ἂν δεινὸς εἶναι, εἴ τις αὐτῆς ἀμελήσει. εἰ μὲν γὰρ ἦν ὁ θάνατος τοῦ παντὸς ἀπαλλαγή, ἕρμαιον ἂν ἦν τοῖς κακοῖς ἀποθανοῦσι τοῦ τε σώματος ἅμ’ ἀπηλλάχθαι καὶ τῆς αὑτῶν κακίας μετὰ τῆς ψυχῆς: νῦν δ’ ἐπειδὴ ἀθάνατος φαίνεται οὖσα, οὐδεμία ἂν

107c. that, if the soul is immortal, we must care for it, not only in respect to this time, which we call life, but in respect to all time, and if we neglect it, the danger now appears to be terrible. For if death were an escape from everything, it would be a boon to the wicked, for when they die they would be freed from the body and from their wickedness together with their souls. But now, since the soul is seen to be immortal, it cannot escape

17. Anon., 1 Enoch, 60.7-60.8 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •Gate, Gehenna Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 17

60.7. And on that day were two monsters parted, a female monster named Leviathan, to dwell in the 60.8. abysses of the ocean over the fountains of the waters. But the male is named Behemoth, who occupied with his breast a waste wilderness named Duidain, on the east of the garden where the elect and righteous dwell, where my grandfather was taken up, the seventh from Adam, the first

18. Septuagint, Wisdom of Solomon, 2.24 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •Gehenna Found in books: Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 94

2.24. And I saw and entreated the Lord and said, Long enough, O Lord, has Thine hand been heavy on Israel, in bringing the nations upon (them). 2.24. but through the devils envy death entered the world,and those who belong to his party experience it.

19. Philo of Alexandria, Questions On Genesis, 4.210 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •Gehenna Found in books: Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 143

20. New Testament, Matthew, 23.13-23.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gehenna (hell) Found in books: Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 138, 139

23.13. 23.14. Οὐαὶ δὲ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι κλείετε τὴν βασιλείαν τῶν οὐρανῶν ἔμπροσθεν τῶν ἀνθρώπων· ὑμεῖς γὰρ οὐκ εἰσέρχεσθε, οὐδὲ τοὺς εἰσερχομένους ἀφίετε εἰσελθεῖν. 23.15. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι περιάγετε τὴν θάλασσαν καὶ τὴν ξηρὰν ποιῆσαι ἕνα προσήλυτον, καὶ ὅταν γένηται ποιεῖτε αὐτὸν υἱὸν γεέννης διπλότερον ὑμῶν.

23.13. "Woe to you, scribes and Pharisees, hypocrites! For you devour widows' houses, and as a pretense you make long prayers. Therefore you will receive greater condemnation. 23.14. "But woe to you, scribes and Pharisees, hypocrites! Because you shut up the Kingdom of Heaven against men; for you don't enter in yourselves, neither do you allow those who are entering in to enter. 23.15. Woe to you, scribes and Pharisees, hypocrites! For you travel around by sea and land to make one proselyte; and when he becomes one, you make him twice as much of a son of Gehenna as yourselves.

21. New Testament, Mark, 9.42-9.49 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Gehenna Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 137

9.42. Καὶ ὃς ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων, καλόν ἐστιν αὐτῷ μᾶλλον εἰ περίκειται μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ καὶ βέβληται εἰς τὴν θάλασσαν. 9.43. Καὶ ἐὰν σκανδαλίσῃ σε ἡ χείρ σου, ἀπόκοψον αὐτήν· καλόν ἐστίν σε κυλλὸν εἰσελθεῖν εἰς τὴν ζωὴν ἢ τὰς δύο χεῖρας ἔχοντα ἀπελθεῖν εἰς τὴν γέενναν, εἰς τὸ πῦρ τὸ ἄσβεστον. 9.44. 9.45. καὶ ἐὰν ὁ πούς σου σκανδαλίζῃ σε, ἀπόκοψον αὐτόν· καλόν ἐστίν σε εἰσελθεῖν εἰς τὴν ζωὴν χωλὸν ἢ τοὺς δύο πόδας ἔχοντα βληθῆναι εἰς τὴν γέενναν. 9.46. 9.47. καὶ ἐὰν ὁ ὀφθαλμός σου σκανδαλίζῃ σε, ἔκβαλε αὐτόν· καλόν σέ ἐστιν μονόφθαλμον εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ ἢ δύο ὀφθαλμοὺς ἔχοντα βληθῆναι εἰς γέενναν, 9.48. ὅπου ὁ σκώληξ αὐτῶν οὐ τελευτᾷ καὶ τὸ πῦρ οὐ σβέννυται· 9.49. πᾶς γὰρ πυρὶ ἁλισθήσεται.

9.42. Whoever will cause one of these little ones who believe in me to stumble, it would be better for him if he was thrown into the sea with a millstone hung around his neck. 9.43. If your hand causes you to stumble, cut it off. It is better for you to enter into life maimed, rather than having your two hands to go into Gehenna, into the unquenchable fire, 9.44. 'where their worm doesn't die, and the fire is not quenched.' 9.45. If your foot causes you to stumble, cut it off. It is better for you to enter into life lame, rather than having your two feet to be cast into Gehenna, into the fire that will never be quenched -- 9.46. 'where their worm doesn't die, and the fire is not quenched.' 9.47. If your eye causes you to stumble, cast it out. It is better for you to enter into the Kingdom of God with one eye, rather than having two eyes to be cast into the Gehenna of fire, 9.48. 'where their worm doesn't die, and the fire is not quenched.' 9.49. For everyone will be salted with fire, and every sacrifice will be seasoned with salt.

22. New Testament, John, 4.1-4.42, 4.46-4.54 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Gehenna Found in books: Dunderberg, Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus (2008) 143

4.1. ?̔Ως οὖν ἔγνω ὁ κύριος ὅτι ἤκουσαν οἱ Φαρισαῖοι ὅτι Ἰησοῦς πλείονας μαθητὰς ποιεῖ καὶ βαπτίζει [ἢ] Ἰωάνης, 4.2. — καίτοιγε Ἰησοῦς αὐτὸς οὐκ ἐβάπτιζεν ἀλλʼ οἱ μαθηταὶ αὐτοῦ, 4.3. — ἀφῆκεν τὴν Ἰουδαίαν καὶ ἀπῆλθεν πάλιν εἰς τὴν Γαλιλαίαν. 4.4. Ἔδει δὲ αὐτὸν διέρχεσθαι διὰ τῆς Σαμαρίας. 4.5. ἔρχεται οὖν εἰς πόλιν τῆς Σαμαρίας λεγομένην Συχὰρ πλησίον τοῦ χωρίου ὃ ἔδωκεν Ἰακὼβ [τῷ] Ἰωσὴφ τῷ υἱῷ αὐτοῦ· 4.6. ἦν δὲ ἐκεῖ πηγὴ τοῦ Ἰακώβ. ὁ οὖν Ἰησοῦς κεκοπιακὼς ἐκ τῆς ὁδοιπορίας ἐκαθέζετο οὕτως ἐπὶ τῇ πηγῇ· ὥρα ἦν ὡς ἕκτη. 4.7. ἔρχεται γυνὴ ἐκ τῆς Σαμαρίας ἀντλῆσαι ὕδωρ. 4.8. λέγει αὐτῇ ὁ Ἰησοῦς Δός μοι πεῖν· οἱ γὰρ μαθηταὶ αὐτοῦ ἀπεληλύθεισαν εἰς τὴν πόλιν, ἵνα τροφὰς ἀγοράσωσιν. 4.9. λέγει οὖν αὐτῷ ἡ γυνὴ ἡ Σαμαρεῖτις Πῶς σὺ Ἰουδαῖος ὢν παρʼ ἐμοῦ πεῖν αἰτεῖς γυναικὸς Σαμαρείτιδος οὔσης; [οὐ γὰρ συνχρῶνται Ἰουδαῖοι Σαμαρείταις.] 4.10. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ Εἰ ᾔδεις τὴν δωρεὰν τοῦ θεοῦ καὶ τίς ἐστιν ὁ λέγων σοι Δός μοι πεῖν, σὺ ἂν ᾔτησας αὐτὸν καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν. 4.11. λέγει αὐτῷ Κύριε, οὔτε ἄντλημα ἔχεις καὶ τὸ φρέαρ ἐστὶν βαθύ· πόθεν οὖν ἔχεις τὸ ὕδωρ τὸ ζῶν; 4.12. μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἰακώβ, ὃς ἔδωκεν ἡμῖν τὸ φρέαρ καὶ αὐτὸς ἐξ αὐτοῦ ἔπιεν καὶ οἱ υἱοὶ αὐτοῦ καὶ τὰ θρέμματα αὐτοῦ; 4.13. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ Πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου διψήσει πάλιν· 4.14. ὃς δʼ ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσει εἰς τὸν αἰῶνα, ἀλλὰ τὸ ὕδωρ ὃ δώσω αὐτῷ γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον. 4.15. λέγει πρὸς αὐτὸν ἡ γυνή Κύριε, δός μοι τοῦτο τὸ ὕδωρ, ἵνα μὴ διψῶ μηδὲ διέρχωμαι ἐνθάδε ἀντλεῖν. 4.16. λέγει αὐτῇ Ὕπαγε φώνησόν σου τὸν ἄνδρα καὶ ἐλθὲ ἐνθάδε. 4.17. ἀπεκρίθη ἡ γυνὴ καὶ εἶπεν [αὐτῷ] Οὐκ ἔχω ἄνδρα. λέγει αὐτῇ ὁ Ἰησοῦς Καλῶς εἶπες ὅτι Ἄνδρα οὐκ ἔχω· 4.18. πέντε γὰρ ἄνδρας ἔσχες, καὶ νῦν ὃν ἔχεις οὐκ ἔστιν σου ἀνήρ· τοῦτο ἀληθὲς εἴρηκας. 4.19. λέγει αὐτῷ ἡ γυνή Κύριε, θεωρῶ ὅτι προφήτης εἶ σύ. 4.20. οἱ πατέρες ἡμῶν ἐν τῷ ὄρει τούτῳ προσεκύνησαν· καὶ ὑμεῖς λέγετε ὅτι ἐν Ἰεροσολύμοις ἐστὶν ὁ τόπος ὅπου προσκυνεῖν δεῖ. 4.21. λέγει αὐτῇ ὁ Ἰησοῦς Πίστευέ μοι, γύναι, ὅτι ἔρχεται ὥρα ὅτε οὔτε ἐν τῷ ὄρει τούτῳ οὔτε ἐν Ἰεροσολύμοις προσκυνήσετε τῷ πατρί. 4.22. ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε, ἡμεῖς προσκυνοῦμεν ὃ οἴδαμεν, ὅτι ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν· 4.23. ἀλλὰ ἔρχεται ὥρα καὶ νῦν ἐστίν, ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνήσουσιν τῷ πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ, καὶ γὰρ ὁ πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν· 4.24. πνεῦμα ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν. 4.25. λέγει αὐτῷ ἡ γυνή Οἶδα ὅτι Μεσσίας ἔρχεται, ὁ λεγόμενος Χριστός· ὅταν ἔλθῃ ἐκεῖνος, ἀναγγελεῖ ἡμῖν ἅπαντα. 4.26. λέγει αὐτῇ ὁ Ἰησοῦς Ἐγώ εἰμι, ὁ λαλῶν σοι. 4.27. Καὶ ἐπὶ τούτῳ ἦλθαν οἱ μαθηταὶ αὐτοῦ, καὶ ἐθαύμαζον ὅτι μετὰ γυναικὸς ἐλάλει· οὐδεὶς μέντοι εἶπεν Τί ζητεῖς; ἤ Τί λαλεῖς μετʼ αὐτῆς; 4.28. ἀφῆκεν οὖν τὴν ὑδρίαν αὐτῆς ἡ γυνὴ καὶ ἀπῆλθεν εἰς τὴν πόλιν καὶ λέγει τοῖς ἀνθρώποις 4.29. Δεῦτε ἴδετε ἄνθρωπον ὃς εἶπέ μοι πάντα ἃ ἐποίησα· μήτι οὗτός ἐστιν ὁ χριστός; 4.30. ἐξῆλθον ἐκ τῆς πόλεως καὶ ἤρχοντο πρὸς αὐτόν. 4.31. Ἐν τῷ μεταξὺ ἠρώτων αὐτὸν οἱ μαθηταὶ λέγοντες Ῥαββεί, φάγε. 4.32. ὁ δὲ εἶπεν αὐτοῖς Ἐγὼ βρῶσιν ἔχω φαγεῖν ἣν ὑμεῖς οὐκ οἴδατε. 4.33. ἔλεγον οὖν οἱ μαθηταὶ πρὸς ἀλλήλους Μή τις ἤνεγκεν αὐτῷ φαγεῖν; 4.34. λέγει αὐτοῖς ὁ Ἰησοῦς Ἐμὸν βρῶμά ἐστιν ἵνα ποιήσω τὸ θέλημα τοῦ πέμψαντός με καὶ τελειώσω αὐτοῦ τὸ ἔργον. 4.35. οὐχ ὑμεῖς λέγετε ὅτι Ἔτι τετράμηνός ἐστιν καὶ ὁ θερισμὸς ἔρχεται; ἰδοὺ λέγω ὑμῖν, ἐπάρατε τοὺς ὀφθαλμοὺς ὑμῶν καὶ θεάσασθε τὰς χώρας ὅτι λευκαί εἰσιν πρὸς θερισμόν· 4.36. ἤδη ὁ θερίζων μισθὸν λαμβάνει καὶ συνάγει καρπὸν εἰς ζωὴν αἰώνιον, ἵνα ὁ σπείρων ὁμοῦ χαίρῃ καὶ ὁ θερίζων. 4.37. ἐν γὰρ τούτῳ ὁ λόγος ἐστὶν ἀληθινὸς ὅτι ἄλλος ἐστὶν ὁ σπείρων καὶ ἄλλος ὁ θερίζων· 4.38. ἐγὼ ἀπέστειλα ὑμᾶς θερίζειν ὃ οὐχ ὑμεῖς κεκοπιάκατε· ἄλλοι κεκοπιάκασιν, καὶ ὑμεῖς εἰς τὸν κόπον αὐτῶν εἰσεληλύθατε. 4.39. Ἐκ δὲ τῆς πόλεως ἐκείνης πολλοὶ ἐπίστευσαν εἰς αὐτὸν τῶν Σαμαρειτῶν διὰ τὸν λόγον τῆς γυναικὸς μαρτυρούσης ὅτι Εἶπέν μοι πάντα ἃ ἐποίησα. 4.40. ὡς οὖν ἦλθον πρὸς αὐτὸν οἱ Σαμαρεῖται, ἠρώτων αὐτὸν μεῖναι παρʼ αὐτοῖς· καὶ ἔμεινεν ἐκεῖ δύο ἡμέρας. 4.41. καὶ πολλῷ πλείους ἐπίστευσαν διὰ τὸν λόγον αὐτοῦ, 4.42. τῇ τε γυναικὶ ἔλεγον [ὅτι] Οὐκέτι διὰ τὴν σὴν λαλιὰν πιστεύομεν· αὐτοὶ γὰρ ἀκηκόαμεν, καὶ οἴδαμεν ὅτι οὗτός ἐστιν ἀληθῶς ὁ σωτὴρ τοῦ κόσμου. 4.46. Ἦλθεν οὖν πάλιν εἰς τὴν Κανὰ τῆς Γαλιλαίας, ὅπου ἐποίησεν τὸ ὕδωρ οἶνον. Καὶ ἦν τις βασιλικὸς οὗ ὁ υἱὸς ἠσθένει ἐν Καφαρναούμ· 4.47. οὗτος ἀκούσας ὅτι Ἰησοῦς ἥκει ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν ἀπῆλθεν πρὸς αὐτὸν καὶ ἠρώτα ἵνα καταβῇ καὶ ἰάσηται αὐτοῦ τὸν υἱόν, ἤμελλεν γὰρ ἀποθνήσκειν. 4.48. εἶπεν οὖν ὁ Ἰησοῦς πρὸς αὐτόν Ἐὰν μὴ σημεῖα καὶ τέρατα ἴδητε, οὐ μὴ πιστεύσητε. 4.49. λέγει πρὸς αὐτὸν ὁ βασιλικός Κύριε, κατάβηθι πρὶν ἀποθανεῖν τὸ παιδίον μου. 4.50. λέγει αὐτῷ ὁ Ἰησοῦς Πορεύου· ὁ υἱός σου ζῇ. ἐπίστευσεν ὁ ἄνθρωπος τῷ λόγῳ ὃν εἶπεν αὐτῷ ὁ Ἰησοῦς καὶ ἐπορεύετο. 4.51. ἤδη δὲ αὐτοῦ καταβαίνοντος οἱ δοῦλοι αὐτοῦ ὑπήντησαν αὐτῷ λέγοντες ὅτι ὁ παῖς αὐτοῦ ζῇ. 4.52. ἐπύθετο οὖν τὴν ὥραν παρʼ αὐτῶν ἐν ᾗ κομψότερον ἔσχεν· εἶπαν οὖν αὐτῷ ὅτι Ἐχθὲς ὥραν ἑβδόμην ἀφῆκεν αὐτὸν ὁ πυρετός. 4.53. ἔγνω οὖν ὁ πατὴρ ὅτι ἐκείνῃ τῇ ὥρᾳ ἐν ᾗ εἶπεν αὐτῷ ὁ Ἰησοῦς Ὁ υἱός σου ζῇ, καὶ ἐπίστευσεν αὐτὸς καὶ ἡ οἰκία αὐτοῦ ὅλη. 4.54. Τοῦτο [δὲ] πάλιν δεύτερον σημεῖον ἐποίησεν ὁ Ἰησοῦς ἐλθὼν ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν.

4.1. Therefore when the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John 4.2. (although Jesus himself didn't baptize, but his disciples), 4.3. he left Judea, and departed into Galilee. 4.4. He needed to pass through Samaria. 4.5. So he came to a city of Samaria, called Sychar, near the parcel of ground that Jacob gave to his son, Joseph. 4.6. Jacob's well was there. Jesus therefore, being tired from his journey, sat down by the well. It was about the sixth hour. 4.7. A woman of Samaria came to draw water. Jesus said to her, "Give me a drink." 4.8. For his disciples had gone away into the city to buy food. 4.9. The Samaritan woman therefore said to him, "How is it that you, being a Jew, ask for a drink from me, a Samaritan woman?" (For Jews have no dealings with Samaritans.) 4.10. Jesus answered her, "If you knew the gift of God, and who it is who says to you, 'Give me a drink,' you would have asked him, and he would have given you living water." 4.11. The woman said to him, "Sir, you have nothing to draw with, and the well is deep. From where then have you that living water? 4.12. Are you greater than our father, Jacob, who gave us the well, and drank of it himself, as did his sons, and his cattle?" 4.13. Jesus answered her, "Everyone who drinks of this water will thirst again, 4.14. but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life." 4.15. The woman said to him, "Sir, give me this water, so that I don't get thirsty, neither come all the way here to draw." 4.16. Jesus said to her, "Go, call your husband, and come here." 4.17. The woman answered, "I have no husband."Jesus said to her, "You said well, 'I have no husband,' 4.18. for you have had five husbands; and he whom you now have is not your husband. This you have said truly." 4.19. The woman said to him, "Sir, I perceive that you are a prophet. 4.20. Our fathers worshiped in this mountain, and you Jews say that in Jerusalem is the place where people ought to worship." 4.21. Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. 4.22. You worship that which you don't know. We worship that which we know; for salvation is from the Jews. 4.23. But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. 4.24. God is spirit, and those who worship him must worship in spirit and truth." 4.25. The woman said to him, "I know that Messiah comes," (he who is called Christ). "When he has come, he will declare to us all things." 4.26. Jesus said to her, "I am he, the one who speaks to you." 4.27. At this, his disciples came. They marveled that he was speaking with a woman; yet no one said, "What are you looking for?" or, "Why do you speak with her?" 4.28. So the woman left her water pot, and went away into the city, and said to the people, 4.29. "Come, see a man who told me everything that I did. Can this be the Christ?" 4.30. They went out of the city, and were coming to him. 4.31. In the meanwhile, the disciples urged him, saying, "Rabbi, eat." 4.32. But he said to them, "I have food to eat that you don't know about." 4.33. The disciples therefore said one to another, "Has anyone brought him something to eat?" 4.34. Jesus said to them, "My food is to do the will of him who sent me, and to accomplish his work. 4.35. Don't you say, 'There are yet four months until the harvest?' Behold, I tell you, lift up your eyes, and look at the fields, that they are white for harvest already. 4.36. He who reaps receives wages, and gathers fruit to eternal life; that both he who sows and he who reaps may rejoice together. 4.37. For in this the saying is true, 'One sows, and another reaps.' 4.38. I sent you to reap that for which you haven't labored. Others have labored, and you have entered into their labor." 4.39. From that city many of the Samaritans believed in him because of the word of the woman, who testified, 'He told me everything that I did." 4.40. So when the Samaritans came to him, they begged him to stay with them. He stayed there two days. 4.41. Many more believed because of his word. 4.42. They said to the woman, "Now we believe, not because of your speaking; for we have heard for ourselves, and know that this is indeed the Christ, the Savior of the world." 4.46. Jesus came therefore again to Cana of Galilee, where he made the water into wine. There was a certain nobleman whose son was sick at Capernaum. 4.47. When he heard that Jesus had come out of Judea into Galilee, he went to him, and begged him that he would come down and heal his son, for he was at the point of death. 4.48. Jesus therefore said to him, "Unless you see signs and wonders, you will in no way believe." 4.49. The nobleman said to him, "Sir, come down before my child dies." 4.50. Jesus said to him, "Go your way. Your son lives." The man believed the word that Jesus spoke to him, and he went his way. 4.51. As he was now going down, his servants met him and reported, saying "Your child lives!" 4.52. So he inquired of them the hour when he began to get better. They said therefore to him, "Yesterday at the seventh hour, the fever left him." 4.53. So the father knew that it was at that hour in which Jesus said to him, "Your son lives." He believed, as did his whole house. 4.54. This is again the second sign that Jesus did, having come out of Judea into Galilee.

23. New Testament, Galatians, 4.21-4.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gehenna (hell) Found in books: Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 134, 139, 142

4.21. Λέγετέ μοι, οἱ ὑπὸ νόμον θέλοντες εἶναι, τὸν νόμον οὐκ ἀκούετε; 4.22. γέγραπται γὰρ ὅτι Ἀβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης καὶ ἕνα ἐκ τῆς ἐλευθέρας· 4.23. ἀλλʼ ὁ [μὲν] ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται, ὁ δὲ ἐκ τῆς ἐλευθέρας διʼ ἐπαγγελίας. 4.24. ἅτινά ἐστιν ἀλληγορούμενα· αὗται γάρ εἰσιν δύο διαθῆκαι, μία μὲν ἀπὸ ὄρους Σινά, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἅγαρ, 4.25. τὸ δὲ Ἅγαρ Σινὰ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ, συνστοιχεῖ δὲ τῇ νῦν Ἰερουσαλήμ, δουλεύει γὰρ μετὰ τῶν τέκνων αὐτῆς· 4.26. ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν, 4.27. ἥτις ἐστὶν μήτηρ ἡμῶν· γέγραπται γάρ 4.28. ἡμεῖς δέ, ἀδελφοί, κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ἐσμέν· 4.29. ἀλλʼ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν. 4.30. ἀλλὰ τί λέγει ἡ γραφή; Ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς, οὐ γὰρ μὴ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας. 4.31. διό, ἀδελφοί, οὐκ ἐσμὲν παιδίσκης τέκνα ἀλλὰ τῆς ἐλευθέρας.

4.21. Tell me, you that desire to be under the law, don't you listen to thelaw? 4.22. For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. 4.23. However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise. 4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25. For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26. But the Jerusalem that is above isfree, which is the mother of us all. 4.27. For it is written,"Rejoice, you barren who don't bear. Break forth and shout, you that don't travail. For more are the children of the desolate than of her who has a husband." 4.28. Now we, brothers, as Isaac was, are children of promise. 4.29. But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. 4.30. However what does the Scripture say? "Throw out the handmaid and herson, for the son of the handmaid will not inherit with the son of thefree woman." 4.31. So then, brothers, we are not children of ahandmaid, but of the free woman.

24. New Testament, Apocalypse, 12.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Gehenna Found in books: Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 94

12.9. καὶ ἐβλήθη ὁ δράκων ὁ μέγας,ὁ ὄφιςὁ ἀρχαῖος, ὁ καλούμενοςΔιάβολοςκαὶ ὉΣατανᾶς,ὁ πλανῶν τὴν οἰκουμένην ὅλην, — ἐβλήθη εἰς τὴν γῆν, καὶ οἱ ἄγγελοι αὐτοῦ μετʼ αὐτοῦ ἐβλήθησαν.

12.9. The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him.

25. New Testament, Acts, 23.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •Sheol, and Gehenna Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 193

23.8. Σαδδουκαῖοι γὰρ λέγουσιν μὴ εἶναι ἀνάστασιν μήτε ἄγγελον μήτε πνεῦμα, Φαρισαῖοι δὲ ὁμολογοῦσιν τὰ ἀμφότερα.

23.8. For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess all of these.

26. Mishnah, Avot, 3.16, 4.22 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •Sheol, and Gehenna Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 91, 192

3.16. הוּא הָיָה אוֹמֵר, הַכֹּל נָתוּן בְּעֵרָבוֹן, וּמְצוּדָה פְרוּסָה עַל כָּל הַחַיִּים. הַחֲנוּת פְּתוּחָה, וְהַחֶנְוָנִי מֵקִיף, וְהַפִּנְקָס פָּתוּחַ, וְהַיָּד כּוֹתֶבֶת, וְכָל הָרוֹצֶה לִלְווֹת יָבֹא וְיִלְוֶה, וְהַגַּבָּאִים מַחֲזִירִים תָּדִיר בְּכָל יוֹם, וְנִפְרָעִין מִן הָאָדָם מִדַּעְתּוֹ וְשֶׁלֹּא מִדַּעְתּוֹ, וְיֵשׁ לָהֶם עַל מַה שֶּׁיִּסְמֹכוּ, וְהַדִּין דִּין אֱמֶת, וְהַכֹּל מְתֻקָּן לַסְּעוּדָה: 4.22. הוּא הָיָה אוֹמֵר, הַיִּלּוֹדִים לָמוּת, וְהַמֵּתִים לְהֵחָיוֹת, וְהַחַיִּים לִדּוֹן. לֵידַע לְהוֹדִיעַ וּלְהִוָּדַע שֶׁהוּא אֵל, הוּא הַיּוֹצֵר, הוּא הַבּוֹרֵא, הוּא הַמֵּבִין, הוּא הַדַּיָּן, הוּא עֵד, הוּא בַעַל דִּין, וְהוּא עָתִיד לָדוּן. בָּרוּךְ הוּא, שֶׁאֵין לְפָנָיו לֹא עַוְלָה, וְלֹא שִׁכְחָה, וְלֹא מַשּׂוֹא פָנִים, וְלֹא מִקַּח שֹׁחַד, שֶׁהַכֹּל שֶׁלּוֹ. וְדַע שֶׁהַכֹּל לְפִי הַחֶשְׁבּוֹן. וְאַל יַבְטִיחֲךָ יִצְרְךָ שֶׁהַשְּׁאוֹל בֵּית מָנוֹס לְךָ, שֶׁעַל כָּרְחֲךָ אַתָּה נוֹצָר, וְעַל כָּרְחֲךָ אַתָּה נוֹלָד, וְעַל כָּרְחֲךָ אַתָּה חַי, וְעַל כָּרְחֲךָ אַתָּה מֵת, וְעַל כָּרְחֲךָ אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא:

3.16. He used to say: everything is given against a pledge, and a net is spread out over all the living; the store is open and the storekeeper allows credit, but the ledger is open and the hand writes, and whoever wishes to borrow may come and borrow; but the collectors go round regularly every day and exact dues from man, either with his consent or without his consent, and they have that on which they [can] rely [in their claims], seeing that the judgment is a righteous judgment, and everything is prepared for the banquet. 4.22. He used to say: the ones who were born are to die, and the ones who have died are to be brought to life, and the ones brought to life are to be judged; So that one may know, make known and have the knowledge that He is God, He is the designer, He is the creator, He is the discerner, He is the judge, He the witness, He the complait, and that He will summon to judgment. Blessed be He, before Whom there is no iniquity, nor forgetting, nor respect of persons, nor taking of bribes, for all is His. And know that all is according to the reckoning. And let not your impulse assure thee that the grave is a place of refuge for you; for against your will were you formed, against your will were you born, against your will you live, against your will you will die, and against your will you will give an account and reckoning before the King of the kings of kings, the Holy One, blessed be He.

27. Martial, Epigrams, 4.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •Gehenna Found in books: Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 44

4.4. TO BASSA: of the odour of a lake whence the water has retired; of the miasmata which rise from the sulphureous waters of Albula; of the putrid stench of a marine fish-pond; of a lazy goat in amorous dalliance; of the old shoes of a tired veteran; of a fleece twice drenched in Tyrian dye; of the fasting breath of the Jews; of that of wretches under accusation ; of the expiring lamp of the filthy Leda; of ointment made of the dregs of Sabine oil; of a fox in flight, or of the nest of the viper, — of all these things, Bassa, I would rather smell than smell like you.

28. Martial, Epigrams, 4.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •Gehenna Found in books: Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 44

29. Josephus Flavius, Jewish War, 2.165 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Sheol, and Gehenna Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 193

2.165. φασὶν δ' ἐπ' ἀνθρώπων ἐκλογῇ τό τε καλὸν καὶ τὸ κακὸν προκεῖσθαι καὶ κατὰ γνώμην ἑκάστου τούτων ἑκατέρῳ προσιέναι. ψυχῆς τε τὴν διαμονὴν καὶ τὰς καθ' ᾅδου τιμωρίας καὶ τιμὰς ἀναιροῦσιν.

2.165. and they say, that to act what is good, or what is evil, is at men’s own choice, and that the one or the other belongs so to every one, that they may act as they please. They also take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades.

30. Josephus Flavius, Jewish Antiquities, 13.297, 18.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Sheol, and Gehenna Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 193

13.297. περὶ μέντοι τούτων αὖθις ἐροῦμεν. νῦν δὲ δηλῶσαι βούλομαι, ὅτι νόμιμά τινα παρέδοσαν τῷ δήμῳ οἱ Φαρισαῖοι ἐκ πατέρων διαδοχῆς, ἅπερ οὐκ ἀναγέγραπται ἐν τοῖς Μωυσέως νόμοις, καὶ διὰ τοῦτο ταῦτα τὸ Σαδδουκαίων γένος ἐκβάλλει, λέγον ἐκεῖνα δεῖν ἡγεῖσθαι νόμιμα τὰ γεγραμμένα, τὰ δ' ἐκ παραδόσεως τῶν πατέρων μὴ τηρεῖν. 18.17. εἰς ὀλίγους δὲ ἄνδρας οὗτος ὁ λόγος ἀφίκετο, τοὺς μέντοι πρώτους τοῖς ἀξιώμασι, πράσσεταί τε ἀπ' αὐτῶν οὐδὲν ὡς εἰπεῖν: ὁπότε γὰρ ἐπ' ἀρχὰς παρέλθοιεν, ἀκουσίως μὲν καὶ κατ' ἀνάγκας, προσχωροῦσι δ' οὖν οἷς ὁ Φαρισαῖος λέγει διὰ τὸ μὴ ἄλλως ἀνεκτοὺς γενέσθαι τοῖς πλήθεσιν. 18.17. οὔτε γὰρ πρεσβειῶν ὑποδοχὰς ἐκ τοῦ ὀξέος ἐποιεῖτο ἡγεμόσι τε ἢ ἐπιτρόποις ὑπ' αὐτοῦ σταλεῖσιν οὐδεμία ἦν διαδοχή, ὁπότε μὴ φθαῖεν τετελευτηκότες: ὅθεν καὶ δεσμωτῶν ἀκροάσεως ἀπερίοπτος ἦν.

13.297. but of these matters we shall speak hereafter. What I would now explain is this, that the Pharisees have delivered to the people a great many observances by succession from their fathers, which are not written in the laws of Moses; and for that reason it is that the Sadducees reject them, and say that we are to esteem those observances to be obligatory which are in the written word, but are not to observe what are derived from the tradition of our forefathers. 18.17. but this doctrine is received but by a few, yet by those still of the greatest dignity. But they are able to do almost nothing of themselves; for when they become magistrates, as they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the Pharisees, because the multitude would not otherwise bear them. 18.17. for he did not admit ambassadors quickly, and no successors were despatched away to governors or procurators of the provinces that had been formerly sent, unless they were dead; whence it was that he was so negligent in hearing the causes of prisoners;

31. Tosefta, Sanhedrin, 13.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •Sheol, and Gehenna Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 192

32. Tosefta, Hulin, 10.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •Sheol, and Gehenna Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 193

33. Anon., 2 Baruch, 21.23-21.24, 23.4-23.5, 29.4, 30.1-30.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •Sheol, and Gehenna •Gate, Gehenna Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 17; Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 193

34. Anon., Leviticus Rabba, 4.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •Sheol, and Gehenna Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 192

4.5. דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל לֵאמֹר נֶפֶשׁ כִּי תֶחֱטָא וגו', תָּנֵי רַבִּי יִשְׁמָעֵאל מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ פַּרְדֵּס וְהָיָה בוֹ בִּכּוּרוֹת נָאוֹת, וְהוֹשִׁיב בּוֹ הַמֶּלֶךְ שׁוֹמְרִים, אֶחָד חִגֵּר וְאֶחָד סוּמָא, וְאָמַר לָהֶן הִזָּהֲרוּ עַל בִּכּוּרוֹת הַנָּאוֹת הָאֵלּוּ, לְיָמִים אָמַר חִגֵּר לַסּוּמָא בִּכּוּרוֹת נָאוֹת אֲנִי רוֹאֶה בַּפַּרְדֵּס, אָמַר לוֹ סוּמָא הָבֵא וְנֹאכַל, אָמַר לוֹ חִגֵּר וְכִי יְכוֹלְנִי לְהַלֵּךְ, אָמַר סוּמָא וְכִי רוֹאֶה אֲנִי, רָכַב חִגֵּר עַל גַּבֵּי סוּמָא וְאָכְלוּ אֶת הַבִּכּוּרוֹת וְהָלְכוּ וְיָשְׁבוּ לָהֶם אִישׁ בִּמְקוֹמוֹ. לְיָמִים נִכְנַס הַמֶּלֶךְ בְּאוֹתוֹ פַּרְדֵּס אָמַר לָהֶן הֵיכָן הֵם הַבִּכּוּרוֹת הַנָּאוֹת, אָמַר לוֹ סוּמָא אֲדוֹנִי הַמֶּלֶךְ וְכִי רוֹאֶה אֲנִי, אָמַר לוֹ חִגֵּר אֲדוֹנִי הַמֶּלֶךְ וְכִי יָכוֹל אֲנִי לַהֲלוֹךְ, אוֹתוֹ הַמֶּלֶךְ שֶׁהָיָה פִּקֵּחַ מֶה עָשָׂה לָהֶן, הִרְכִּיב חִגֵּר עַל גַּבֵּי סוּמָא וְהִתְחִילוּ מְהַלְּכִין, אָמַר לָהֶן כָּךְ עֲשִׂיתֶם וַאֲכַלְתֶּם אֶת הַבִּכּוּרוֹת. כָּךְ לֶעָתִיד לָבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לַנֶּפֶשׁ מִפְּנֵי מַה חָטָאת לְפָנַי, אָמְרָה לְפָנָיו רִבּוֹן הָעוֹלָמִים אֲנִי לֹא חָטָאתִי הַגּוּף הוּא שֶׁחָטָא, מִשָּׁעָה שֶׁיָּצָאתִי מִמֶּנּוּ כְּצִפּוֹר טְהוֹרָה פּוֹרַחַת בָּאֲוִיר אֲנִי, מֶה חָטָאתִי לְפָנֶיךָ. אוֹמֵר לַגּוּף מִפְּנֵי מָה חָטָאתָ לְפָנַי, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים אֲנִי לֹא חָטָאתִי נְשָׁמָה הִיא שֶׁחָטְאָה, מִשָּׁעָה שֶׁיָּצְתָה מִמֶּנִּי כְּאֶבֶן שֶׁהֻשְׁלַךְ עַל גַּבֵּי קַרְקַע אֲנִי נִשְׁלַךְ, שֶׁמָּא חָטָאתִי לְפָנֶיךָ. מָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה לָהֶן מֵבִיא נְשָׁמָה וְזוֹרְקָהּ בַּגּוּף וְדָן שְׁנֵיהֶם כְּאֶחָד, שֶׁנֶּאֱמַר (תהלים נ, ד): יִקְרָא אֶל הַשָּׁמַיִם מֵעָל וגו', יִקְרָא אֶל הַשָּׁמַיִם מֵעָל לְהָבִיא אֶת הַנְּשָׁמָה, וְאֶל הָאָרֶץ לְהָבִיא אֶת הַגּוּף, לָדִין עַמּוֹ. תָּנֵי רַבִּי חִיָּא מָשָׁל לְכֹהֵן שֶׁהָיָה לוֹ שְׁתֵּי נָשִׁים אַחַת בַּת כֹּהֵן וְאַחַת בַּת יִשְׂרָאֵל, וּמָסַר לָהֶן עִסָּה שֶׁל תְּרוּמָה וְטִמְאוּהָ, אָמַר לָהֶן מִי טִמֵּא אֶת הָעִסָּה, זוֹ אוֹמֶרֶת זוֹ טִמְאַתּוּ וְזוֹ אוֹמֶרֶת זוֹ טִמְאַתּוּ, מֶה עָשָׂה הַכֹּהֵן הִנִּיחַ לְבַת יִשְׂרָאֵל וְהִתְחִיל מִדַּיֵּין עִם הַכֹּהֶנֶת, אָמְרָה לוֹ אֲדֹנִי כֹּהֵן מִפְּנֵי מָה אַתָּה מַנִּיחַ אֶת בַּת יִשְׂרָאֵל וּמִדַּיֵין עִמִּי, וַהֲלוֹא לִשְׁנֵינוּ מְסַרְתָּהּ כְּאֶחָת. אָמַר לָהּ זוֹ בַּת יִשְׂרָאֵל וְאֵינָהּ לְמוּדָה מִבֵּית אָבִיהָ, אֲבָל אַתְּ בַּת כֹּהֶנֶת וְאַתְּ לְמוּדָה מִבֵּית אָבִיךְ, לְפִיכָךְ אֲנִי מַנִּיחַ אֶת בַּת יִשְׂרָאֵל וּמִדַּיֵּין עִמָּךְ. כָּךְ לֶעָתִיד לָבוֹא הַנֶּפֶשׁ וְהַגּוּף עוֹמְדִין בַּדִּין, מָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה מַנִּיחַ הַגּוּף וּמִדַּיֵּין עִם הַנְּשָׁמָה, וְהִיא אוֹמֶרֶת לְפָנָיו רִבּוֹן הָעוֹלָמִים שְׁנֵינוּ כְּאַחַת חָטָאנוּ, מִפְּנֵי מָה אַתָּה מַנִּיחַ אֶת הַגּוּף וּמִדַּיֵּין עִמִּי, אָמַר לָהּ הַגּוּף מִן הַתַּחְתּוֹנִים הוּא מִמָּקוֹם שֶׁהֵן חוֹטְאִין, אֲבָל אַתְּ מִן הָעֶלְיוֹנִים מִמָּקוֹם שֶׁאֵין חוֹטְאִין לְפָנַי, לְפִיכָךְ אֲנִי מַנִּיחַ אֶת הַגּוּף וּמִדַּיֵּין עִמָּךְ.

4.5. "\"Speak to the children of Israel, saying, 'A person who has transgressed...'.\" Rabbi Ishmael taught a parable [or \"made a comparison\"] to a king who had an orchard and in it had lovely first fruits. The king placed upon it guards, one lame and one blind. He said to them: 'Take care of these lovely first fruits.' After some days, the lame one said to the blind one, 'I see lovely first fruits in the orchard.' The blind one said to him, 'Bring them, and we will eat!' The lame one said to the blind one, '[I would] were I able to walk!' The blind one said, '[I would] were I able to see!' The lame one rode upon the back of the blind one, and they ate the first fruits, and they went and returned each man in his own place. After some days, the king entered that orchard. He said to them, 'Where are the beautiful first fruits?' The blind one said to him, 'My lord king, [I would] were I able to see!' The lame one said to him, '[I would] were I able to walk!' That king understood what they had done. He placed the the lame one on the back of the blind one and they began to walk.\" Thus, in the future, the Holy Blessing One will say to the soul, \"Why did you transgress before Me?\" It will say to him, \"Master of the Universe! I did not sin. The body is the one who sinned! From the moment I left it I have been like a pure bird bursting into the air. How have I transgressed before You?\" God will say to the body, \"Why have you transgressed before Me?\" The body will say to him, Master of the Universe! I did not sin. The soul is the one who sinned! From the moment that she left me, I have been tossed like a rock is thrown onto the ground. How would I have transgressed before you?!\" What does the Holy Blessing One do to them? God brings the soul and throws it into the body and judges them together, as it is said, \"He will call to the heavens above...\" (Psalms 50: 4). God will call to the heavens above to bring the soul and to the earth to bring the body, and judge them together. Rabbi Hiyya [told a parable] compared this to a priest who had two wives, one a daughter of a priest and the other a daughter of a Levi...",

35. Irenaeus, Refutation of All Heresies, 1.30.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 17

36. Anon., Genesis Rabba, 33.1, 44.21, 44.23, 46.1-46.4, 47.7, 48.8, 65.19-65.20, 65.39, 67.2, 67.35 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 159, 176; Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 88, 89, 143

33.1. וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וְאֵת כָּל הַחַיָּה וגו' <>(בראשית ח, א)<>, וּכְתִיב <>(תהלים לו, ז)<>: צִדְקָתְךָ כְּהַרְרֵי אֵל מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה אָדָם וּבְהֵמָה תּוֹשִׁיעַ ה', רַבִּי יִשְׁמָעֵאל וְרַבִּי עֲקִיבָא, רַבִּי יִשְׁמָעֵאל אוֹמֵר בִּזְכוּת הַצַּדִּיקִים שֶׁקִּבְּלוּ אֶת הַתּוֹרָה שֶׁנִּתְּנָה מֵהַרְרֵי אֵל אַתְּ עוֹשֶׂה עִמָּהֶם צְדָקָה עַד כְּהַרְרֵי אֵל, אֲבָל רְשָׁעִים שֶׁלֹא קִבְּלוּ אֶת הַתּוֹרָה שֶׁנִּתְּנָה מֵהַרְרֵי אֵל, אַתְּ מְדַקְדֵּק עִמָּהֶם עַד תְּהוֹם רַבָּה. רַבִּי עֲקִיבָא אוֹמֵר אֵלּוּ וָאֵלּוּ מְדַקְדֵּק עִמָּהֶם עַד תְּהוֹם רַבָּה, מְדַקְדֵּק עִם הַצַּדִּיקִים וְגוֹבֶה מֵהֶם מִעוּט מַעֲשִׂים רָעִים שֶׁעָשׂוּ בָּעוֹלָם הַזֶּה כְּדֵי לְהַשְׁפִּיעַ לָהֶם שַׁלְוָה, וְלִתֵּן לָהֶם שָׂכָר טוֹב לָעוֹלָם הַבָּא, מַשְׁפִּיעַ שַׁלְוָה לָרְשָׁעִים וְנוֹתֵן לָהֶם שְׂכַר מִצְווֹת קַלּוֹת שֶׁעָשׂוּ בָּעוֹלָם הַזֶּה כְּדֵי לְהִפָּרַע מֵהֶן לֶעָתִיד לָבוֹא. אָמַר רַבִּי לֵוִי מָשַׁל אֶת הַצַּדִּיקִים בְּדִירָתָן וְאֶת הָרְשָׁעִים בְּדִירָתָן, אֶת הַצַּדִּיקִים בְּדִירָתָן, שֶׁנֶּאֱמַר <>(יחזקאל לד, יד)<>: בְּמִרְעֶה טוֹב אֶרְעֶה אֹתָם וּבְהָרֵי מְרוֹם יִשְׂרָאֵל יִהְיֶה נְוֵהֶם, וְאֶת הָרְשָׁעִים בְּדִירָתָן <>(יחזקאל לא, טו)<>: כֹּה אָמַר ה' אֱלֹהִים בְּיוֹם רִדְתּוֹ שְׁאֹלָה הֶאֱבַלְתִּי כִּסֵּתִי עָלָיו אֶת תְּהוֹם, רַבִּי יְהוּדָה בַּר רַבִּי אָמַר הוֹבַלְתִּי כְּתִיב. אֵין עוֹשִׂין כִּסּוּי לַגִּיגִית לֹא שֶׁל כֶּסֶף וְלֹא שֶׁל זָהָב וְלֹא שֶׁל נְחשֶׁת אֶלָּא חֶרֶס לְאוֹתָם שֶׁהֵם מִמִּינָהּ, כָּךְ רְשָׁעִים חשֶׁךְ, גֵּיהִנֹּם חשֶׁךְ, תְּהוֹם חשֶׁךְ, הוֹבַלְתִּי רְשָׁעִים לַגֵּיהִנֹּם, וְכִסֵּתִי עֲלֵיהֶם אֶת הַתְּהוֹם, חשֶׁךְ יְכַסֶּה חשֶׁךְ. רַבִּי יוֹנָתָן בְּשֵׁם רַבִּי יֹאשִׁיָה מְסָרֵס קְרָא צִדְקָתְךָ עַד מִשְׁפָּטֶיךָ, כְּהַרְרֵי אֵל עַד תְּהוֹם רַבָּה, מָה הָרִים הַלָּלוּ אֵין לָהֶם סוֹף, אַף הַצַּדִּיקִים אֵין לָהֶם סוֹף לְמַתַּן שְׂכָרָן. מָה הָרִים הַלָּלוּ נִכְבָּשִׁים לַתְּהוֹם שֶׁלֹא יַעֲלֶה וְיַצִּיף אֶת הָעוֹלָם, כָּךְ הֵם הַצַּדִּיקִים נִכְבָּשִׁים עַל הַפֻּרְעָנוּת שֶׁלֹא יֵצְאוּ וְיִשְׂרְפוּ אֶת הָעוֹלָם. וּמָה הָרִים הַלָּלוּ נִזְרָעִים וְעוֹשִׂים פֵּרוֹת, כָּךְ מַעֲשֵׂיהֶם שֶׁל צַדִּיקִים עוֹשִׂים פֵּרוֹת, הֲדָא הוּא דִכְתִיב <>(ישעיה ג, י)<>: אִמְרוּ צַדִּיק כִּי טוֹב וגו'. וּמַה תְּהוֹם זֶה אֵין לוֹ חֵקֶר, כָּךְ אֵין לְפֻרְעָנוּתָן שֶׁל רְשָׁעִים חֵקֶר, הֲדָא הוּא דִכְתִיב <>(ישעיה ג, יא)<>: אוֹי לְרָשָׁע רָע, וּמַה הַתְּהוֹם הַזֶּה לֹא נִזְרָע וְלֹא עוֹשֶׂה פֵּרוֹת, כָּךְ אֵין מַעֲשֵׂיהֶן שֶׁל רְשָׁעִים עוֹשִׂין פֵּרוֹת, שֶׁאִלּוּ הָיוּ עוֹשִׂין פֵּרוֹת הָיוּ מַחֲרִיבִין אֶת הָעוֹלָם. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי סְלֵיק לְרוֹמִי חָמָא תַּמָּן עַמּוּדִים מְכוּסִים בְּטַפִּיסִין, בַּצִּנָּה שֶׁלֹא יִקָּרְשׁוּ, וּבַשָּׁרָב שֶׁלֹא יִתְבַּקָּעוּ, וְכִי הֲוָה מְהַלֵּךְ בְּשׁוּקָא חָמָא חַד מִסְכֵּן מְכָרֵיךְ בְּחָדָא מַחְצְלָא, וְאִית דְּאָמְרִין פַּלְגָא מִרְדַּעַת דַּחֲמָרָא. עַל אוֹתָן הָעַמּוּדִים קָרָא צִדְקָתְךָ כְּהַרְרֵי אֵל, הָן דִּיהַבְתְּ אַשְׁפַּע, עַל אוֹתוֹ הֶעָנִי קָרָא מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה, הָן דִּמְחֵית גָּיַית. אֲלֶכְּסַנְדְּרוֹס מוֹקְדוֹן אֲזַל לְגַבֵּי מַלְכָּא קַצְיָא לַאֲחוֹרֵי הָרֵי חשֶׁךְ, וּשְׁלַח לֵיהּ, נְפַק לֵיהּ וְהוּא טָעֵין גִּדּוּמֵי דִּדְהַב בְּגוֹ דִּסְקוּס דִּדְהַב, אֲמַר לֵיהּ לְמָמוֹנָךְ אֲנָא צְרִיךְ. אֲמַר לֵיהּ וְלֹא הָיָה לְךָ מַה מֵּיכוֹל בְּאַרְעָךְ דַּאֲתֵית לָךְ לְהָדֵין, אֲמַר לֵיהּ לָא אָתֵית אֶלָּא בָּעְיָא לְמֵידַע הֵיךְ אַתּוּן דָּיְנִין, יְתִיב גַּבֵּיהּ, יוֹמָא חָדָא אָתָא חַד בַּר נָשׁ קֳבֵל עַל חַבְרֵיהּ, אֲמַר הָדֵין גַּבְרָא זַבַּן לִי חָדָא קִלְקַלְתָּא וְאַשְׁכָּחִית בְּגַוָּהּ סִימְתָא, הַהוּא דְּזָבִין אֲמַר קִלְקַלְתָּא זַבְּנִית סִימְתָא לָא זַבְּנִית, וְהַהוּא דְּזַבַּן אֲמַר קִלְקַלְתָּא וּמַה דִּבְגַּוָּהּ זַבֵּנִית. אֲמַר לְחַד מִנַּיְיהוּ אִית לָךְ בַּר דְּכַר, אֲמַר לֵיהּ הֵין. וַאֲמַר לְאוֹחֲרָנֵי אִית לָךְ בְּרַתָּא נֻקְבָא, אֲמַר לֵיהּ הֵין. אֲמַר לְהוֹן זִיל אַסֵּיב דֵּין לְדֵין וַהֲוֵי מָמוֹנָא לְתַרְוֵיהוֹן. חֲמָתֵיהּ יָתֵיב תָּמַהּ, אֲמַר לֵיהּ מָה לָא דַיְינִית טַב, אֲמַר לֵיהּ אֵין. אֲמַר לֵיהּ אִלּוּ הָיָה גַּבֵּכוֹן הֵיךְ הֲוֵיתוּן דָּיְנִין, אֲמַר לֵיהּ קָטְלִין דֵּין וְדֵין וּמַלְכוּתָא נָסְבָא מָמוֹנָא דְּתַרְוֵיהוֹן. אֲמַר לֵיהּ אִית גַּבְּכוֹן מָטָר נָחֵית, אֲמַר לֵיהּ הֵין: אֲמַר לֵיהּ אִית גַּבְּכוֹן שִׁמְשָׁא דָּנַח, אֲמַר לֵיהּ הֵין, אֲמַר לֵיהּ אִית גַּבְּכוֹן בְּעִיר דַּקִיק, אֲמַר לֵיהּ הֵן, אֲמַר לֵיהּ תִּפַּח רוּחֵיהּ דְּהַהוּא גַבְרָא לָא בִּזְכוּתְכוֹן נָחֵית מְטַר וְלָא בִּזְכוּתְכוֹן שִׁמְשָׁא דָּנְחָה עֲלֵיכוֹן, אֶלָּא בִּזְכוּתֵיהּ דִּבְעִירָא, דִּכְתִיב <>(תהלים לו, ז)<>: אָדָם וּבְהֵמָה תּוֹשִׁיעַ ה', אָדָם בִּזְכוּת בְּהֵמָה תּוֹשִׁיעַ ה'. רַבִּי יְהוּדָה בַּר סִימוֹן פְּתַר קְרָיָה בְּנֹחַ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא צְדָקָה שֶׁעָשִׂיתִי עִם נֹחַ בַּתֵּבָה לֹא עָשִׂיתִי עִמּוֹ אֶלָּא עִם הַרְרֵי אֵל, שֶׁנֶּאֱמַר <>(בראשית ח, ד)<>: וַתָּנַח הַתֵּבָה בַּחֹדֶשׁ הַשְּׁבִיעִי וגו'. <>(תהלים לו, ז)<>: מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה, יִסּוּרִין שֶׁהֵבֵאתִי עַל דּוֹרוֹ לֹא הֵבֵאתִי עֲלֵיהֶן אֶלָּא מִתְּהוֹם רַבָּה, שֶׁנֶּאֱמַר <>(בראשית ז, יא)<>: נִבְקְעוּ וגו', וּכְשֶׁזָּכַרְתִּי לוֹ, לֹא לוֹ לְבַדּוֹ הִזְכַּרְתִּי, אֶלָּא לוֹ וּלְכָל שֶׁיֵּשׁ עִמּוֹ בַּתֵּבָה, הֲדָא הוּא דִכְתִיב: וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וְאֵת כָּל הַחַיָּה וגו'. 33.1. וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וְאֵת כָּל הַחַיָּה וגו' (בראשית ח, א), וּכְתִיב (תהלים לו, ז): צִדְקָתְךָ כְּהַרְרֵי אֵל מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה אָדָם וּבְהֵמָה תּוֹשִׁיעַ ה', רַבִּי יִשְׁמָעֵאל וְרַבִּי עֲקִיבָא, רַבִּי יִשְׁמָעֵאל אוֹמֵר בִּזְכוּת הַצַּדִּיקִים שֶׁקִּבְּלוּ אֶת הַתּוֹרָה שֶׁנִּתְּנָה מֵהַרְרֵי אֵל אַתְּ עוֹשֶׂה עִמָּהֶם צְדָקָה עַד כְּהַרְרֵי אֵל, אֲבָל רְשָׁעִים שֶׁלֹא קִבְּלוּ אֶת הַתּוֹרָה שֶׁנִּתְּנָה מֵהַרְרֵי אֵל, אַתְּ מְדַקְדֵּק עִמָּהֶם עַד תְּהוֹם רַבָּה. רַבִּי עֲקִיבָא אוֹמֵר אֵלּוּ וָאֵלּוּ מְדַקְדֵּק עִמָּהֶם עַד תְּהוֹם רַבָּה, מְדַקְדֵּק עִם הַצַּדִּיקִים וְגוֹבֶה מֵהֶם מִעוּט מַעֲשִׂים רָעִים שֶׁעָשׂוּ בָּעוֹלָם הַזֶּה כְּדֵי לְהַשְׁפִּיעַ לָהֶם שַׁלְוָה, וְלִתֵּן לָהֶם שָׂכָר טוֹב לָעוֹלָם הַבָּא, מַשְׁפִּיעַ שַׁלְוָה לָרְשָׁעִים וְנוֹתֵן לָהֶם שְׂכַר מִצְווֹת קַלּוֹת שֶׁעָשׂוּ בָּעוֹלָם הַזֶּה כְּדֵי לְהִפָּרַע מֵהֶן לֶעָתִיד לָבוֹא. אָמַר רַבִּי לֵוִי מָשַׁל אֶת הַצַּדִּיקִים בְּדִירָתָן וְאֶת הָרְשָׁעִים בְּדִירָתָן, אֶת הַצַּדִּיקִים בְּדִירָתָן, שֶׁנֶּאֱמַר (יחזקאל לד, יד): בְּמִרְעֶה טוֹב אֶרְעֶה אֹתָם וּבְהָרֵי מְרוֹם יִשְׂרָאֵל יִהְיֶה נְוֵהֶם, וְאֶת הָרְשָׁעִים בְּדִירָתָן (יחזקאל לא, טו): כֹּה אָמַר ה' אֱלֹהִים בְּיוֹם רִדְתּוֹ שְׁאֹלָה הֶאֱבַלְתִּי כִּסֵּתִי עָלָיו אֶת תְּהוֹם, רַבִּי יְהוּדָה בַּר רַבִּי אָמַר הוֹבַלְתִּי כְּתִיב. אֵין עוֹשִׂין כִּסּוּי לַגִּיגִית לֹא שֶׁל כֶּסֶף וְלֹא שֶׁל זָהָב וְלֹא שֶׁל נְחשֶׁת אֶלָּא חֶרֶס לְאוֹתָם שֶׁהֵם מִמִּינָהּ, כָּךְ רְשָׁעִים חשֶׁךְ, גֵּיהִנֹּם חשֶׁךְ, תְּהוֹם חשֶׁךְ, הוֹבַלְתִּי רְשָׁעִים לַגֵּיהִנֹּם, וְכִסֵּתִי עֲלֵיהֶם אֶת הַתְּהוֹם, חשֶׁךְ יְכַסֶּה חשֶׁךְ. רַבִּי יוֹנָתָן בְּשֵׁם רַבִּי יֹאשִׁיָה מְסָרֵס קְרָא צִדְקָתְךָ עַד מִשְׁפָּטֶיךָ, כְּהַרְרֵי אֵל עַד תְּהוֹם רַבָּה, מָה הָרִים הַלָּלוּ אֵין לָהֶם סוֹף, אַף הַצַּדִּיקִים אֵין לָהֶם סוֹף לְמַתַּן שְׂכָרָן. מָה הָרִים הַלָּלוּ נִכְבָּשִׁים לַתְּהוֹם שֶׁלֹא יַעֲלֶה וְיַצִּיף אֶת הָעוֹלָם, כָּךְ הֵם הַצַּדִּיקִים נִכְבָּשִׁים עַל הַפֻּרְעָנוּת שֶׁלֹא יֵצְאוּ וְיִשְׂרְפוּ אֶת הָעוֹלָם. וּמָה הָרִים הַלָּלוּ נִזְרָעִים וְעוֹשִׂים פֵּרוֹת, כָּךְ מַעֲשֵׂיהֶם שֶׁל צַדִּיקִים עוֹשִׂים פֵּרוֹת, הֲדָא הוּא דִכְתִיב (ישעיה ג, י): אִמְרוּ צַדִּיק כִּי טוֹב וגו'. וּמַה תְּהוֹם זֶה אֵין לוֹ חֵקֶר, כָּךְ אֵין לְפֻרְעָנוּתָן שֶׁל רְשָׁעִים חֵקֶר, הֲדָא הוּא דִכְתִיב (ישעיה ג, יא): אוֹי לְרָשָׁע רָע, וּמַה הַתְּהוֹם הַזֶּה לֹא נִזְרָע וְלֹא עוֹשֶׂה פֵּרוֹת, כָּךְ אֵין מַעֲשֵׂיהֶן שֶׁל רְשָׁעִים עוֹשִׂין פֵּרוֹת, שֶׁאִלּוּ הָיוּ עוֹשִׂין פֵּרוֹת הָיוּ מַחֲרִיבִין אֶת הָעוֹלָם. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי סְלֵיק לְרוֹמִי חָמָא תַּמָּן עַמּוּדִים מְכוּסִים בְּטַפִּיסִין, בַּצִּנָּה שֶׁלֹא יִקָּרְשׁוּ, וּבַשָּׁרָב שֶׁלֹא יִתְבַּקָּעוּ, וְכִי הֲוָה מְהַלֵּךְ בְּשׁוּקָא חָמָא חַד מִסְכֵּן מְכָרֵיךְ בְּחָדָא מַחְצְלָא, וְאִית דְּאָמְרִין פַּלְגָא מִרְדַּעַת דַּחֲמָרָא. עַל אוֹתָן הָעַמּוּדִים קָרָא צִדְקָתְךָ כְּהַרְרֵי אֵל, הָן דִּיהַבְתְּ אַשְׁפַּע, עַל אוֹתוֹ הֶעָנִי קָרָא מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה, הָן דִּמְחֵית גָּיַית. אֲלֶכְּסַנְדְּרוֹס מוֹקְדוֹן אֲזַל לְגַבֵּי מַלְכָּא קַצְיָא לַאֲחוֹרֵי הָרֵי חשֶׁךְ, וּשְׁלַח לֵיהּ, נְפַק לֵיהּ וְהוּא טָעֵין גִּדּוּמֵי דִּדְהַב בְּגוֹ דִּסְקוּס דִּדְהַב, אֲמַר לֵיהּ לְמָמוֹנָךְ אֲנָא צְרִיךְ. אֲמַר לֵיהּ וְלֹא הָיָה לְךָ מַה מֵּיכוֹל בְּאַרְעָךְ דַּאֲתֵית לָךְ לְהָדֵין, אֲמַר לֵיהּ לָא אָתֵית אֶלָּא בָּעְיָא לְמֵידַע הֵיךְ אַתּוּן דָּיְנִין, יְתִיב גַּבֵּיהּ, יוֹמָא חָדָא אָתָא חַד בַּר נָשׁ קֳבֵל עַל חַבְרֵיהּ, אֲמַר הָדֵין גַּבְרָא זַבַּן לִי חָדָא קִלְקַלְתָּא וְאַשְׁכָּחִית בְּגַוָּהּ סִימְתָא, הַהוּא דְּזָבִין אֲמַר קִלְקַלְתָּא זַבְּנִית סִימְתָא לָא זַבְּנִית, וְהַהוּא דְּזַבַּן אֲמַר קִלְקַלְתָּא וּמַה דִּבְגַּוָּהּ זַבֵּנִית. אֲמַר לְחַד מִנַּיְיהוּ אִית לָךְ בַּר דְּכַר, אֲמַר לֵיהּ הֵין. וַאֲמַר לְאוֹחֲרָנֵי אִית לָךְ בְּרַתָּא נֻקְבָא, אֲמַר לֵיהּ הֵין. אֲמַר לְהוֹן זִיל אַסֵּיב דֵּין לְדֵין וַהֲוֵי מָמוֹנָא לְתַרְוֵיהוֹן. חֲמָתֵיהּ יָתֵיב תָּמַהּ, אֲמַר לֵיהּ מָה לָא דַיְינִית טַב, אֲמַר לֵיהּ אֵין. אֲמַר לֵיהּ אִלּוּ הָיָה גַּבֵּכוֹן הֵיךְ הֲוֵיתוּן דָּיְנִין, אֲמַר לֵיהּ קָטְלִין דֵּין וְדֵין וּמַלְכוּתָא נָסְבָא מָמוֹנָא דְּתַרְוֵיהוֹן. אֲמַר לֵיהּ אִית גַּבְּכוֹן מָטָר נָחֵית, אֲמַר לֵיהּ הֵין: אֲמַר לֵיהּ אִית גַּבְּכוֹן שִׁמְשָׁא דָּנַח, אֲמַר לֵיהּ הֵין, אֲמַר לֵיהּ אִית גַּבְּכוֹן בְּעִיר דַּקִיק, אֲמַר לֵיהּ הֵן, אֲמַר לֵיהּ תִּפַּח רוּחֵיהּ דְּהַהוּא גַבְרָא לָא בִּזְכוּתְכוֹן נָחֵית מְטַר וְלָא בִּזְכוּתְכוֹן שִׁמְשָׁא דָּנְחָה עֲלֵיכוֹן, אֶלָּא בִּזְכוּתֵיהּ דִּבְעִירָא, דִּכְתִיב (תהלים לו, ז): אָדָם וּבְהֵמָה תּוֹשִׁיעַ ה', אָדָם בִּזְכוּת בְּהֵמָה תּוֹשִׁיעַ ה'. רַבִּי יְהוּדָה בַּר סִימוֹן פְּתַר קְרָיָה בְּנֹחַ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא צְדָקָה שֶׁעָשִׂיתִי עִם נֹחַ בַּתֵּבָה לֹא עָשִׂיתִי עִמּוֹ אֶלָּא עִם הַרְרֵי אֵל, שֶׁנֶּאֱמַר (בראשית ח, ד): וַתָּנַח הַתֵּבָה בַּחֹדֶשׁ הַשְּׁבִיעִי וגו'. (תהלים לו, ז): מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה, יִסּוּרִין שֶׁהֵבֵאתִי עַל דּוֹרוֹ לֹא הֵבֵאתִי עֲלֵיהֶן אֶלָּא מִתְּהוֹם רַבָּה, שֶׁנֶּאֱמַר (בראשית ז, יא): נִבְקְעוּ וגו', וּכְשֶׁזָּכַרְתִּי לוֹ, לֹא לוֹ לְבַדּוֹ הִזְכַּרְתִּי, אֶלָּא לוֹ וּלְכָל שֶׁיֵּשׁ עִמּוֹ בַּתֵּבָה, הֲדָא הוּא דִכְתִיב: וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וְאֵת כָּל הַחַיָּה וגו'. 44.21. וַיְהִי הַשֶּׁמֶשׁ בָּאָה וַעֲלָטָה הָיָה <>(בראשית טו, יז)<>, אֲמִיטְתָא הֲוָת. <>(בראשית טו, יז)<>: וְהִנֵּה תַּנּוּר עָשָׁן וְלַפִּיד, שִׁמְעוֹן בַּר אַבָּא בְּשֵׁם רַבִּי יוֹחָנָן אָמַר אַרְבָּעָה דְּבָרִים הֶרְאָה לוֹ, גֵּיהִנֹּם, וּמַלְכֻיּוֹת, וּמַתַּן תּוֹרָה, וּבֵית הַמִּקְדָּשׁ, אָמַר לוֹ, כָּל זְמַן שֶׁבָּנֶיךָ עֲסוּקִים בִּשְׁתַּיִם, הֵם נִצּוֹלִים מִשְׁתַּיִם. פֵּרְשׁוּ מִשְׁתַּיִם, הֵם נִדּוֹנִין בִּשְׁתַּיִם. אָמַר לוֹ בַּמֶּה אַתָּה רוֹצֶה שֶׁיֵּרָדוּ בָנֶיךָ, בַּגֵּיהִנֹּם אוֹ בַּמַּלְכֻיּוֹת, רַבִּי חֲנִינָא בַּר פָּפָּא אָמַר אַבְרָהָם בֵּרַר לוֹ אֶת הַמַּלְכֻיּוֹת. רַבִּי יוּדָן וְרַבִּי אִידֵי וְרַבִּי חָמָא בַּר חֲנִינָא אָמְרוּ אַבְרָהָם בֵּרַר גֵּיהִנֹּם וְהַקָּדוֹשׁ בָּרוּךְ הוּא בֵּרַר לוֹ אֶת הַמַּלְכֻיּוֹת, הֲדָא הוּא דִכְתִיב <>(דברים לב, ל)<>: אִם לֹא כִּי צוּרָם מְכָרָם, זֶה אַבְרָהָם. <>(דברים לב, ל)<>: וַה' הִסְגִּירָם, מְלַמֵּד שֶׁהִסְכִּים הַקָּדוֹשׁ בָּרוּךְ הוּא לִדְבָרָיו. רַבִּי הוּנָא בְּשֵׁם רַבִּי אַחָא אָמַר כָּךְ הָיָה אָבִינוּ אַבְרָהָם יוֹשֵׁב וְתָמֵהַּ כָּל אוֹתוֹ הַיּוֹם, אָמַר בַּמָּה אֶבְרֹר, בְּגֵיהִנֹּם אוֹ בְמַלְכֻיּוֹת, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַבְרָהָם קְטַע הָדֵין מוֹנִיטָא מִן כַּדּוּ, <>(בראשית טו, יח)<>: בַּיּוֹם הַהוּא כָּרַת ה' אֶת אַבְרָם בְּרִית לֵאמֹר, מַהוּ לֵאמֹר, בָּאנוּ לְמַחֲלֹקֶת רַבִּי חֲנִינָא בַּר פָּפָּא וְרַבִּי יוּדָן וְרַבִּי אִידֵי וְרַבִּי חָמָא בַּר חֲנִינָא, רַבִּי חֲנִינָא בַּר פָּפָּא אָמַר, אַבְרָהָם בֵּרַר לוֹ אֶת הַמַּלְכֻיּוֹת, הֲדָא הוּא דִכְתִיב <>(תהלים סו, יב)<>: הִרְכַּבְתָּ אֱנוֹשׁ לְרֹאשֵׁנוּ בָּאנוּ בָאֵשׁ וּבַמַּיִם. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר אַף קְרִיעַת יַם סוּף הֶרְאָה לוֹ, דִּכְתִיב: אֲשֶׁר עָבַר בֵּין הַגְּזָרִים הָאֵלֶּה, הֵיךְ מָה דְאַתְּ אָמַר <>(תהלים קלו, יג)<>: לְגֹזֵר יַם סוּף לִגְזָרִים. 44.21. וַיְהִי הַשֶּׁמֶשׁ בָּאָה וַעֲלָטָה הָיָה (בראשית טו, יז), אֲמִיטְתָא הֲוָת. (בראשית טו, יז): וְהִנֵּה תַּנּוּר עָשָׁן וְלַפִּיד, שִׁמְעוֹן בַּר אַבָּא בְּשֵׁם רַבִּי יוֹחָנָן אָמַר אַרְבָּעָה דְּבָרִים הֶרְאָה לוֹ, גֵּיהִנֹּם, וּמַלְכֻיּוֹת, וּמַתַּן תּוֹרָה, וּבֵית הַמִּקְדָּשׁ, אָמַר לוֹ, כָּל זְמַן שֶׁבָּנֶיךָ עֲסוּקִים בִּשְׁתַּיִם, הֵם נִצּוֹלִים מִשְׁתַּיִם. פֵּרְשׁוּ מִשְׁתַּיִם, הֵם נִדּוֹנִין בִּשְׁתַּיִם. אָמַר לוֹ בַּמֶּה אַתָּה רוֹצֶה שֶׁיֵּרָדוּ בָנֶיךָ, בַּגֵּיהִנֹּם אוֹ בַּמַּלְכֻיּוֹת, רַבִּי חֲנִינָא בַּר פָּפָּא אָמַר אַבְרָהָם בֵּרַר לוֹ אֶת הַמַּלְכֻיּוֹת. רַבִּי יוּדָן וְרַבִּי אִידֵי וְרַבִּי חָמָא בַּר חֲנִינָא אָמְרוּ אַבְרָהָם בֵּרַר גֵּיהִנֹּם וְהַקָּדוֹשׁ בָּרוּךְ הוּא בֵּרַר לוֹ אֶת הַמַּלְכֻיּוֹת, הֲדָא הוּא דִכְתִיב (דברים לב, ל): אִם לֹא כִּי צוּרָם מְכָרָם, זֶה אַבְרָהָם. (דברים לב, ל): וַה' הִסְגִּירָם, מְלַמֵּד שֶׁהִסְכִּים הַקָּדוֹשׁ בָּרוּךְ הוּא לִדְבָרָיו. רַבִּי הוּנָא בְּשֵׁם רַבִּי אַחָא אָמַר כָּךְ הָיָה אָבִינוּ אַבְרָהָם יוֹשֵׁב וְתָמֵהַּ כָּל אוֹתוֹ הַיּוֹם, אָמַר בַּמָּה אֶבְרֹר, בְּגֵיהִנֹּם אוֹ בְמַלְכֻיּוֹת, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַבְרָהָם קְטַע הָדֵין מוֹנִיטָא מִן כַּדּוּ, (בראשית טו, יח): בַּיּוֹם הַהוּא כָּרַת ה' אֶת אַבְרָם בְּרִית לֵאמֹר, מַהוּ לֵאמֹר, בָּאנוּ לְמַחֲלֹקֶת רַבִּי חֲנִינָא בַּר פָּפָּא וְרַבִּי יוּדָן וְרַבִּי אִידֵי וְרַבִּי חָמָא בַּר חֲנִינָא, רַבִּי חֲנִינָא בַּר פָּפָּא אָמַר, אַבְרָהָם בֵּרַר לוֹ אֶת הַמַּלְכֻיּוֹת, הֲדָא הוּא דִכְתִיב (תהלים סו, יב): הִרְכַּבְתָּ אֱנוֹשׁ לְרֹאשֵׁנוּ בָּאנוּ בָאֵשׁ וּבַמַּיִם. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר אַף קְרִיעַת יַם סוּף הֶרְאָה לוֹ, דִּכְתִיב: אֲשֶׁר עָבַר בֵּין הַגְּזָרִים הָאֵלֶּה, הֵיךְ מָה דְאַתְּ אָמַר (תהלים קלו, יג): לְגֹזֵר יַם סוּף לִגְזָרִים. 46.1. וַיְהִי אַבְרָם בֶּן תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים <>(בראשית יז, א)<>, <>(הושע ט, י)<>: כַּעֲנָבִים בַּמִּדְבָּר מָצָאתִי יִשְׂרָאֵל כְּבִכּוּרָה בִּתְאֵנָה בְּרֵאשִׁיתָהּ וגו', אָמַר רַבִּי יוּדָן הַתְּאֵנָה הַזּוֹ בִּתְּחִלָּה אוֹרִים אוֹתָהּ אַחַת אַחַת, וְאַחַר כָּךְ שְׁתַּיִם, וְאַחַר כָּךְ שְׁלשָׁה עַד שֶׁאוֹרִים אוֹתָה בְּסַלִּים וּבְמַגְרֵפוֹת, כָּךְ בַּתְּחִלָּה <>(יחזקאל לג, כד)<>: אֶחָד הָיָה אַבְרָהָם וַיִּירַשׁ אֶת הָאָרֶץ, וְאַחַר כָּךְ שְׁנַיִם, אַבְרָהָם וְיִצְחָק, וְאַחַר כָּךְ שְׁלשָׁה, עַד אַבְרָהָם יִצְחָק וְיַעֲקֹב, וְאַחַר כָּךְ <>(שמות א, ז)<>: וּבְנֵי יִשְׂרָאֵל פָּרוּ וַיִּשְׁרְצוּ וַיִּרְבּוּ וַיַּעַצְמוּ בִּמְאֹד מְאֹד, אָמַר רַבִּי יוּדָן מָה הַתְּאֵנָה הַזּוֹ אֵין לָהּ פְּסֹלֶת אֶלָּא עֻקְצָהּ בִּלְבָד, הַעֲבֵר אוֹתוֹ וּבָטֵל הַמּוּם, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם אֵין בְּךָ פְּסֹלֶת אֶלָּא הָעָרְלָה, הַעֲבֵר אוֹתָהּ וּבָטֵל הַמּוּם, <>(בראשית יז, א)<>: הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים. 46.1. וּנְמַלְתֶּם אֵת בְּשַׂר עָרְלַתְכֶם <>(בראשית יז, יא)<>, כְּנוֹמִי הִיא תְּלוּיָה בַּגּוּף, וּמַעֲשֶׂה בְּמֻנְבַּז הַמֶּלֶךְ וּבְזָוָטוּס בָּנָיו שֶׁל תַּלְמַי הַמֶּלֶךְ שֶׁהָיוּ יוֹשְׁבִין וְקוֹרִין בְּסֵפֶר בְּרֵאשִׁית, כֵּיוָן שֶׁהִגִּיעוּ לַפָּסוּק הַזֶּה וּנְמַלְתֶּם אֶת בְּשַׂר עָרְלַתְכֶם, הָפַךְ זֶה פָּנָיו לַכֹּתֶל וְהִתְחִיל בּוֹכֶה וְזֶה הָפַךְ פָּנָיו לַכֹּתֶל וְהִתְחִיל בּוֹכֶה, הָלְכוּ שְׁנֵיהֶם וְנִמּוֹלוּ, לְאַחַר יָמִים הָיוּ יוֹשְׁבִין וְקוֹרִין בְּסֵפֶר בְּרֵאשִׁית כֵּיוָן שֶׁהִגִּיעוּ לַפָּסוּק הַזֶּה וּנְמַלְתֶּם אֶת בְּשַׂר עָרְלַתְכֶם, אָמַר אֶחָד לַחֲבֵרוֹ אִי לְךָ אָחִי, אֲמַר לֵיהּ אַתְּ אִי לְךָ, לִי לֹא אוֹי, גִּלּוּ אֶת הַדָּבָר זֶה לָזֶּה, כֵּיוָן שֶׁהִרְגִּישָׁה בָּהֶן אִמָּן הָלְכָה וְאָמְרָה לַאֲבִיהֶן בָּנֶיךָ עָלְתָה נוּמָא בִּבְשָׂרָן, וְגָזַר הָרוֹפֵא שֶׁיִּמּוֹלוּ, אָמַר לָהּ יִמּוֹלוּ. מַה פָּרַע לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר רַבִּי פִּינְחָס בְּשָׁעָה שֶׁיָּצָא לַמִּלְחָמָה עָשׂוּ לוֹ סִיעָה שֶׁל פֶּסְטוֹן וְיָרַד מַלְאָךְ וְהִצִּילוֹ. 46.1. וַיְהִי אַבְרָם בֶּן תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים (בראשית יז, א), (הושע ט, י): כַּעֲנָבִים בַּמִּדְבָּר מָצָאתִי יִשְׂרָאֵל כְּבִכּוּרָה בִּתְאֵנָה בְּרֵאשִׁיתָהּ וגו', אָמַר רַבִּי יוּדָן הַתְּאֵנָה הַזּוֹ בִּתְּחִלָּה אוֹרִים אוֹתָהּ אַחַת אַחַת, וְאַחַר כָּךְ שְׁתַּיִם, וְאַחַר כָּךְ שְׁלשָׁה עַד שֶׁאוֹרִים אוֹתָה בְּסַלִּים וּבְמַגְרֵפוֹת, כָּךְ בַּתְּחִלָּה (יחזקאל לג, כד): אֶחָד הָיָה אַבְרָהָם וַיִּירַשׁ אֶת הָאָרֶץ, וְאַחַר כָּךְ שְׁנַיִם, אַבְרָהָם וְיִצְחָק, וְאַחַר כָּךְ שְׁלשָׁה, עַד אַבְרָהָם יִצְחָק וְיַעֲקֹב, וְאַחַר כָּךְ (שמות א, ז): וּבְנֵי יִשְׂרָאֵל פָּרוּ וַיִּשְׁרְצוּ וַיִּרְבּוּ וַיַּעַצְמוּ בִּמְאֹד מְאֹד, אָמַר רַבִּי יוּדָן מָה הַתְּאֵנָה הַזּוֹ אֵין לָהּ פְּסֹלֶת אֶלָּא עֻקְצָהּ בִּלְבָד, הַעֲבֵר אוֹתוֹ וּבָטֵל הַמּוּם, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם אֵין בְּךָ פְּסֹלֶת אֶלָּא הָעָרְלָה, הַעֲבֵר אוֹתָהּ וּבָטֵל הַמּוּם, (בראשית יז, א): הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים. 46.1. וּנְמַלְתֶּם אֵת בְּשַׂר עָרְלַתְכֶם (בראשית יז, יא), כְּנוֹמִי הִיא תְּלוּיָה בַּגּוּף, וּמַעֲשֶׂה בְּמֻנְבַּז הַמֶּלֶךְ וּבְזָוָטוּס בָּנָיו שֶׁל תַּלְמַי הַמֶּלֶךְ שֶׁהָיוּ יוֹשְׁבִין וְקוֹרִין בְּסֵפֶר בְּרֵאשִׁית, כֵּיוָן שֶׁהִגִּיעוּ לַפָּסוּק הַזֶּה וּנְמַלְתֶּם אֶת בְּשַׂר עָרְלַתְכֶם, הָפַךְ זֶה פָּנָיו לַכֹּתֶל וְהִתְחִיל בּוֹכֶה וְזֶה הָפַךְ פָּנָיו לַכֹּתֶל וְהִתְחִיל בּוֹכֶה, הָלְכוּ שְׁנֵיהֶם וְנִמּוֹלוּ, לְאַחַר יָמִים הָיוּ יוֹשְׁבִין וְקוֹרִין בְּסֵפֶר בְּרֵאשִׁית כֵּיוָן שֶׁהִגִּיעוּ לַפָּסוּק הַזֶּה וּנְמַלְתֶּם אֶת בְּשַׂר עָרְלַתְכֶם, אָמַר אֶחָד לַחֲבֵרוֹ אִי לְךָ אָחִי, אֲמַר לֵיהּ אַתְּ אִי לְךָ, לִי לֹא אוֹי, גִּלּוּ אֶת הַדָּבָר זֶה לָזֶּה, כֵּיוָן שֶׁהִרְגִּישָׁה בָּהֶן אִמָּן הָלְכָה וְאָמְרָה לַאֲבִיהֶן בָּנֶיךָ עָלְתָה נוּמָא בִּבְשָׂרָן, וְגָזַר הָרוֹפֵא שֶׁיִּמּוֹלוּ, אָמַר לָהּ יִמּוֹלוּ. מַה פָּרַע לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר רַבִּי פִּינְחָס בְּשָׁעָה שֶׁיָּצָא לַמִּלְחָמָה עָשׂוּ לוֹ סִיעָה שֶׁל פֶּסְטוֹן וְיָרַד מַלְאָךְ וְהִצִּילוֹ. 46.2. לַכֹּל זְמָן וְעֵת לְכָל חֵפֶץ תַּחַת הַשָּׁמָיִם <>(קהלת ג, א)<>, זְמַן הָיָה לוֹ לְאַבְרָהָם אֵימָתַי שֶׁנִּתְּנָה לוֹ מִילָה, שֶׁנֶּאֱמַר <>(בראשית יז, כו)<>: בְּעֶצֶם הַיּוֹם הַזֶּה נִמּוֹל אַבְרָהָם וְיִשְׁמָעֵאל בְּנוֹ. זְמַן הָיָה לָהֶם לְבָנָיו שֶׁנִּמּוֹלוּ שְׁתֵּי פְּעָמִים, אֶחָד בְּמִצְרַיִם וְאֶחָד בַּמִּדְבָּר, שֶׁנֶּאֱמַר <>(יהושע ה, ה)<>: כִּי מֻלִּים הָיוּ כָּל הָעָם הַיֹּצְאִים וגו', וְיִמּוֹל בֶּן אַרְבָּעִים וּשְׁמֹנֶה שָׁנָה כְּשֶׁהִכִּיר אֶת בּוֹרְאוֹ, אֶלָּא שֶׁלֹא לִנְעֹל דֶּלֶת בִּפְנֵי הַגֵּרִים. וְאִם תֹּאמַר הָיָה לוֹ לִמּוֹל בֶּן שְׁמֹנִים וַחֲמִשָּׁה שָׁנָה, בְּשָׁעָה שֶׁנִּדְבַּר עִמּוֹ בֵּין הַבְּתָרִים. אֶלָּא כְּדֵי שֶׁיֵּצֵא יִצְחָק מִטִפָּה קְדוֹשָׁה. וְיִמּוֹל בֶּן שְׁמוֹנִים וְשִׁשָּׁה שָׁנִים בְּשָׁעָה שֶׁנּוֹלַד יִשְׁמָעֵאל. אָמַר רֵישׁ לָקִישׁ קִנָּמוֹן אֲנִי מַעֲמִיד בָּעוֹלָם, מַה קִּנָּמוֹן הַזֶּה כָּל זְמַן שֶׁאַתָּה מְזַבְּלוֹ וּמְעַדְרוֹ הוּא עוֹשֶׂה פֵּרוֹת, כָּךְ מִשֶּׁנִּצְרַר דָּמוֹ, מִשֶּׁבָּטַל יִצְרוֹ, מִשֶּׁבָּטְלָה תַּאֲוָתוֹ, מִשֶּׁנִּקְשַׁר דָּמוֹ, אָמַר אִם חֲבִיבָה הִיא הַמִּילָה מִפְּנֵי מָה לֹא נִתְּנָה לְאָדָם הָרִאשׁוֹן. 46.2. לַכֹּל זְמָן וְעֵת לְכָל חֵפֶץ תַּחַת הַשָּׁמָיִם (קהלת ג, א), זְמַן הָיָה לוֹ לְאַבְרָהָם אֵימָתַי שֶׁנִּתְּנָה לוֹ מִילָה, שֶׁנֶּאֱמַר (בראשית יז, כו): בְּעֶצֶם הַיּוֹם הַזֶּה נִמּוֹל אַבְרָהָם וְיִשְׁמָעֵאל בְּנוֹ. זְמַן הָיָה לָהֶם לְבָנָיו שֶׁנִּמּוֹלוּ שְׁתֵּי פְּעָמִים, אֶחָד בְּמִצְרַיִם וְאֶחָד בַּמִּדְבָּר, שֶׁנֶּאֱמַר (יהושע ה, ה): כִּי מֻלִּים הָיוּ כָּל הָעָם הַיֹּצְאִים וגו', וְיִמּוֹל בֶּן אַרְבָּעִים וּשְׁמֹנֶה שָׁנָה כְּשֶׁהִכִּיר אֶת בּוֹרְאוֹ, אֶלָּא שֶׁלֹא לִנְעֹל דֶּלֶת בִּפְנֵי הַגֵּרִים. וְאִם תֹּאמַר הָיָה לוֹ לִמּוֹל בֶּן שְׁמֹנִים וַחֲמִשָּׁה שָׁנָה, בְּשָׁעָה שֶׁנִּדְבַּר עִמּוֹ בֵּין הַבְּתָרִים. אֶלָּא כְּדֵי שֶׁיֵּצֵא יִצְחָק מִטִפָּה קְדוֹשָׁה. וְיִמּוֹל בֶּן שְׁמוֹנִים וְשִׁשָּׁה שָׁנִים בְּשָׁעָה שֶׁנּוֹלַד יִשְׁמָעֵאל. אָמַר רֵישׁ לָקִישׁ קִנָּמוֹן אֲנִי מַעֲמִיד בָּעוֹלָם, מַה קִּנָּמוֹן הַזֶּה כָּל זְמַן שֶׁאַתָּה מְזַבְּלוֹ וּמְעַדְרוֹ הוּא עוֹשֶׂה פֵּרוֹת, כָּךְ מִשֶּׁנִּצְרַר דָּמוֹ, מִשֶּׁבָּטַל יִצְרוֹ, מִשֶּׁבָּטְלָה תַּאֲוָתוֹ, מִשֶּׁנִּקְשַׁר דָּמוֹ, אָמַר אִם חֲבִיבָה הִיא הַמִּילָה מִפְּנֵי מָה לֹא נִתְּנָה לְאָדָם הָרִאשׁוֹן. 46.3. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם, דַּיֶּךָּ אֲנִי וְאַתָּה בָּעוֹלָם, וְאִם אֵין אַתְּ מְקַבֵּל עָלֶיךָ לִמּוֹל דַּיִּי לְעוֹלָמִי עַד כָּאן וְדַיָּהּ לָעָרְלָה עַד כָּאן, וְדַיָּהּ לַמִּילָה שֶׁתְּהֵא עֲגוּמָה עַד כָּאן, אָמַר עַד שֶׁלֹא מַלְתִּי הָיוּ בָּאִים וּמִזְדַּוְּגִים לִי, תֹּאמַר מִשֶּׁמַּלְתִּי הֵן בָּאִין וּמִזְדַּוְּגִים לִי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַבְרָהָם דַּיֶּךּ שֶׁאֲנִי אֱלֹהֶיךָ, דַּיֶּךּ שֶׁאֲנִי פַּטְרוֹנְךָ. וְלֹא לְךָ לְעַצְמְךָ אֶלָּא דַּי לְעוֹלָמִי שֶׁאֲנִי אֱלוֹהוֹ. דַּיּוֹ לְעוֹלָמִי שֶׁאֲנִי פַּטְרוֹנוֹ. רַבִּי נָתָן וְרַבִּי אַחָא וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יִצְחָק אֲנִי אֵל שַׁדַּי, אֲנִי הוּא שֶׁאָמַרְתִּי לְעוֹלָמִי וְלַשָּׁמַיִם דַּי לָאָרֶץ דַּי, שֶׁאִלּוּלֵי שֶׁאָמַרְתִּי לָהֶם דַּי עַד עַכְשָׁיו הָיוּ נִמְתָּחִים וְהוֹלְכִים. תָּנֵי מִשּׁוּם רַבִּי אֶלְעָזָר בֶּן יַעֲקֹב אֲנִי הוּא שֶׁאֵין הָעוֹלָם וּמְלוֹאוֹ כְּדַי לֵאלָהוּתִי, תַּרְגּוּם עֲקִילָס אַכַּסְיוֹס וְאַנְקוֹס. 46.4. אָמַר רַבִּי לֵוִי לְמַטְרוֹנָא שֶׁאָמַר הַמֶּלֶךְ עִבְרִי לְפָנַי וְעָבְרָה לְפָנָיו וְנִתְכַּרְכְּמוּ פָנֶיהָ, אָמְרָה תֹּאמַר שֶׁנִּמְצָא בִּי פְּסֹלֶת. אָמַר לָהּ הַמֶּלֶךְ אֵין בָּךְ פְּסֹלֶת אֶלָּא צִפֹּרֶן שֶׁל אֶצְבַּע קְטַנָּה שֶׁלָּךְ גְּדוֹלָה קִמְעָה, הַעֲבִירִי אוֹתוֹ וּבָטֵל הַמּוּם. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם אָבִינוּ אֵין בְּךָ פְּסֹלֶת אֶלָּא הָעָרְלָה הַזֹּאת, הַעֲבֵר אוֹתָהּ וּבָטֵל הַמּוּם. <>(בראשית יז, א ב)<>: הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים, וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ וגו', אָמַר רַב הוּנָא בְּשֵׁם בַּר קַפָּרָא יָשַׁב אַבְרָהָם וְדָן גְּזֵרָה שָׁוָה, נֶאֶמְרָה עָרְלָה בָּאִילָן וְנֶאֶמְרָה עָרְלָה בָּאָדָם מָה עָרְלָה שֶׁנֶּאֶמְרָה בָּאִילָן מָקוֹם שֶׁהוּא עוֹשֶׂה פֵּרוֹת, אַף עָרְלָה שֶׁנֶּאֱמַר בָּאָדָם מָקוֹם שֶׁהוּא עוֹשֶׂה פֵּרוֹת. אֲמַר לֵיהּ רַבִּי חֲנִינָא בַּר פָּזִי וְכִי נִתְּנוּ גְּזֵרוֹת שָׁווֹת לְאַבְרָהָם, אֶתְמְהָא, אֶלָּא רֶמֶז רְמָזָהּ לוֹ, <>(בראשית יז, ג)<>: וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ וְאַרְבֶּה אוֹתְךָ בִּמְאֹד מְאֹד. וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ, בְּמָקוֹם שֶׁהוּא פָּרֶה וְרָבֶה. 46.4. אָמַר רַבִּי לֵוִי לְמַטְרוֹנָא שֶׁאָמַר הַמֶּלֶךְ עִבְרִי לְפָנַי וְעָבְרָה לְפָנָיו וְנִתְכַּרְכְּמוּ פָנֶיהָ, אָמְרָה תֹּאמַר שֶׁנִּמְצָא בִּי פְּסֹלֶת. אָמַר לָהּ הַמֶּלֶךְ אֵין בָּךְ פְּסֹלֶת אֶלָּא צִפֹּרֶן שֶׁל אֶצְבַּע קְטַנָּה שֶׁלָּךְ גְּדוֹלָה קִמְעָה, הַעֲבִירִי אוֹתוֹ וּבָטֵל הַמּוּם. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם אָבִינוּ אֵין בְּךָ פְּסֹלֶת אֶלָּא הָעָרְלָה הַזֹּאת, הַעֲבֵר אוֹתָהּ וּבָטֵל הַמּוּם. (בראשית יז, א ב): הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים, וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ וגו', אָמַר רַב הוּנָא בְּשֵׁם בַּר קַפָּרָא יָשַׁב אַבְרָהָם וְדָן גְּזֵרָה שָׁוָה, נֶאֶמְרָה עָרְלָה בָּאִילָן וְנֶאֶמְרָה עָרְלָה בָּאָדָם מָה עָרְלָה שֶׁנֶּאֶמְרָה בָּאִילָן מָקוֹם שֶׁהוּא עוֹשֶׂה פֵּרוֹת, אַף עָרְלָה שֶׁנֶּאֱמַר בָּאָדָם מָקוֹם שֶׁהוּא עוֹשֶׂה פֵּרוֹת. אֲמַר לֵיהּ רַבִּי חֲנִינָא בַּר פָּזִי וְכִי נִתְּנוּ גְּזֵרוֹת שָׁווֹת לְאַבְרָהָם, אֶתְמְהָא, אֶלָּא רֶמֶז רְמָזָהּ לוֹ, (בראשית יז, ג): וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ וְאַרְבֶּה אוֹתְךָ בִּמְאֹד מְאֹד. וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ, בְּמָקוֹם שֶׁהוּא פָּרֶה וְרָבֶה. 47.7. וַיִּקַּח אַבְרָהָם אֶת יִשְׁמָעֵאל בְּנוֹ וְאֵת כָּל יְלִידֵי בֵיתוֹ <>(בראשית יז, כג)<>, אָמַר רַבִּי אַיְּבוּ בְּשָׁעָה שֶׁמָּל אַבְרָהָם אוֹתָן יְלִידֵי בֵּיתוֹ, הֶעֱמִידָן גִּבְעָה עֲרָלוֹת וְזָרְחָה עֲלֵיהֶם חַמָּה וְהִתְלִיעוּ וְעָלָה רֵיחָן לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא כִּקְטֹרֶת סַמִּים וּכְעוֹלָה שֶׁהִיא כָלִיל לָאִשִּׁים, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בְּשָׁעָה שֶׁיִּהְיוּ בָנָיו שֶׁל זֶה בָּאִים לִידֵי עֲבֵרוֹת וְלִידֵי מַעֲשִׂים רָעִים אֲנִי נִזְכַּר לָהֶם הָרֵיחַ הַזֶּה וּמִתְמַלֵּא עֲלֵיהֶם רַחֲמִים וּמְרַחֵם עֲלֵיהֶם. 47.7. וַיִּקַּח אַבְרָהָם אֶת יִשְׁמָעֵאל בְּנוֹ וְאֵת כָּל יְלִידֵי בֵיתוֹ (בראשית יז, כג), אָמַר רַבִּי אַיְּבוּ בְּשָׁעָה שֶׁמָּל אַבְרָהָם אוֹתָן יְלִידֵי בֵּיתוֹ, הֶעֱמִידָן גִּבְעָה עֲרָלוֹת וְזָרְחָה עֲלֵיהֶם חַמָּה וְהִתְלִיעוּ וְעָלָה רֵיחָן לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא כִּקְטֹרֶת סַמִּים וּכְעוֹלָה שֶׁהִיא כָלִיל לָאִשִּׁים, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בְּשָׁעָה שֶׁיִּהְיוּ בָנָיו שֶׁל זֶה בָּאִים לִידֵי עֲבֵרוֹת וְלִידֵי מַעֲשִׂים רָעִים אֲנִי נִזְכַּר לָהֶם הָרֵיחַ הַזֶּה וּמִתְמַלֵּא עֲלֵיהֶם רַחֲמִים וּמְרַחֵם עֲלֵיהֶם. 48.8. פֶּתַח הָאֹהֶל <>(בראשית יח, א)<>, פֶּתַח טוֹב פָּתַחְתָּ לָעוֹבְרִים וְלַשָּׁבִים, פֶּתַח טוֹב פָּתַחְתָּ לַגֵּרִים, שֶׁאִלּוּלֵי אַתְּ לֹא בָרָאתִי שָׁמַיִם וָאָרֶץ, שֶׁנֶּאֱמַר <>(ישעיה מ, כב)<>: וַיִּמְתָּחֵם כָּאֹהֶל לָשָׁבֶת, שֶׁאִלּוּלֵי אַתְּ לֹא בָרָאתִי גַּלְגַּל חַמָּה, שֶׁנֶּאֱמַר <>(תהלים יט, ה)<>: לַשֶּׁמֶשׁ שָׂם אֹהֶל בָּהֶם, שֶׁאִלּוּלֵּי אַתְּ לֹא בָרָאתִי אֶת הַיָּרֵחַ, שֶׁנֶּאֱמַר <>(איוב כה, ה)<>: הֵן עַד יָרֵחַ וְלֹא יַאֲהִיל. אָמַר רַבִּי לֵוִי לֶעָתִיד לָבוֹא אַבְרָהָם יוֹשֵׁב עַל פֶּתַח גֵּיהִנֹּם וְאֵינוֹ מַנִּיחַ אָדָם מָהוּל מִיִּשְׂרָאֵל לֵירֵד לְתוֹכָהּ, וְאוֹתָן שֶׁחָטְאוּ יוֹתֵר מִדַּאי, מֶה עוֹשֶׂה לָהֶם מַעֲבִיר אֶת הָעָרְלָה מֵעַל גַּבֵּי תִּינוֹקוֹת שֶׁמֵּתוּ עַד שֶׁלֹא מָלוּ, וְנוֹתְנָהּ עֲלֵיהֶם וּמוֹרִידָן לַגֵּיהִנֹם, הֲדָא הוּא דִכְתִיב <>(תהלים נה, כא)<>: שָׁלַח יָדָיו בִּשְׁלֹמָיו חִלֵּל בְּרִיתוֹ. כְּחֹם הַיּוֹם, לִכְשֶׁיָּבוֹא אוֹתוֹ הַיּוֹם שֶׁכָּתוּב בּוֹ <>(מלאכי ג, יט)<>: כִּי הִנֵּה הַיּוֹם בָּא בֹּעֵר כַּתַּנּוּר. כְּחֹם הַיּוֹם, תָּנֵי רַבִּי יִשְׁמָעֵאל כְּחֹם הַיּוֹם הֲרֵי שֵׁשׁ שָׁעוֹת אֲמוּרוֹת, הָא מָה אֲנִי מְקַיֵּם <>(שמות טז, כא)<>: וְחַם הַשֶּׁמֶשׁ וְנָמֵס, בְּאַרְבַּע שָׁעוֹת. אַתָּה אוֹמֵר אַרְבַּע שָׁעוֹת אוֹ אֵינוֹ אֶלָּא בְּשֵׁשׁ שָׁעוֹת, כְּשֶׁהוּא אוֹמֵר כְּחֹם הַיּוֹם הֲרֵי שֵׁשׁ שָׁעוֹת אֲמוּרוֹת. אוֹ חִילוּף, כְּחֹם הַיּוֹם בְּאַרְבַּע שָׁעוֹת, וְחַם הַשֶּׁמֶשׁ וְנָמֵס בְּשִׁשָּׁה שָׁעוֹת. אֲמַרְתְּ הֵיךְ אַתָּה יָכוֹל לְקַיֵּם כְּחֹם הַיּוֹם בְּאַרְבַּע שָׁעוֹת וַהֲלוֹא בְּאַרְבַּע שָׁעוֹת אֵין חֹם אֶלָּא בְּמָקוֹם שֶׁהַחַמָּה זוֹרַחַת שָׁם, בְּאַרְבַּע שָׁעוֹת טֻלָּא קָרִיר וְשִׁמְשָׁא שָׁרִיב, בְּשֵׁשׁ שָׁעוֹת טֻלָּא וְשִׁמְשָׁא שְׁרִיבִין כַּחֲדָא, הָא אֵין עָלֶיךָ לוֹמַר כְּלָשׁוֹן אַחֲרוֹן אֶלָּא כְּלָשׁוֹן רִאשׁוֹן, כְּחֹם הַיּוֹם בְּשִׁשָּׁה שָׁעוֹת, וְחַם הַשֶּׁמֶשׁ וְנָמֵס בְּאַרְבַּע שָׁעוֹת, שֶׁבִּמְקוֹם שֶׁהַחַמָּה זוֹרַחַת בִּלְבָד שָׁם נָמָס. אָמַר רַבִּי תַּנְחוּמָא בְּשָׁעָה שֶׁאֵין לַבְּרִיּוֹת צֵל תַּחְתָּיו. אָמַר רַבִּי יַנַּאי, נִקֵּב נֶקֶב מִגֵּיהִנֹּם וְהִרְתִּיחַ כָּל הָעוֹלָם כֻּלּוֹ עַל יוֹשְׁבָיו לְשָׁעָה קַלָּה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא צַדִּיקִים בְּצַעַר וְהָעוֹלָם בְּרֶוַח, הֲדָא אָמְרָת שֶׁהַחִמּוּם יָפֶה לַמַּכָּה. 48.8. פֶּתַח הָאֹהֶל (בראשית יח, א), פֶּתַח טוֹב פָּתַחְתָּ לָעוֹבְרִים וְלַשָּׁבִים, פֶּתַח טוֹב פָּתַחְתָּ לַגֵּרִים, שֶׁאִלּוּלֵי אַתְּ לֹא בָרָאתִי שָׁמַיִם וָאָרֶץ, שֶׁנֶּאֱמַר (ישעיה מ, כב): וַיִּמְתָּחֵם כָּאֹהֶל לָשָׁבֶת, שֶׁאִלּוּלֵי אַתְּ לֹא בָרָאתִי גַּלְגַּל חַמָּה, שֶׁנֶּאֱמַר (תהלים יט, ה): לַשֶּׁמֶשׁ שָׂם אֹהֶל בָּהֶם, שֶׁאִלּוּלֵּי אַתְּ לֹא בָרָאתִי אֶת הַיָּרֵחַ, שֶׁנֶּאֱמַר (איוב כה, ה): הֵן עַד יָרֵחַ וְלֹא יַאֲהִיל. אָמַר רַבִּי לֵוִי לֶעָתִיד לָבוֹא אַבְרָהָם יוֹשֵׁב עַל פֶּתַח גֵּיהִנֹּם וְאֵינוֹ מַנִּיחַ אָדָם מָהוּל מִיִּשְׂרָאֵל לֵירֵד לְתוֹכָהּ, וְאוֹתָן שֶׁחָטְאוּ יוֹתֵר מִדַּאי, מֶה עוֹשֶׂה לָהֶם מַעֲבִיר אֶת הָעָרְלָה מֵעַל גַּבֵּי תִּינוֹקוֹת שֶׁמֵּתוּ עַד שֶׁלֹא מָלוּ, וְנוֹתְנָהּ עֲלֵיהֶם וּמוֹרִידָן לַגֵּיהִנֹם, הֲדָא הוּא דִכְתִיב (תהלים נה, כא): שָׁלַח יָדָיו בִּשְׁלֹמָיו חִלֵּל בְּרִיתוֹ. כְּחֹם הַיּוֹם, לִכְשֶׁיָּבוֹא אוֹתוֹ הַיּוֹם שֶׁכָּתוּב בּוֹ (מלאכי ג, יט): כִּי הִנֵּה הַיּוֹם בָּא בֹּעֵר כַּתַּנּוּר. כְּחֹם הַיּוֹם, תָּנֵי רַבִּי יִשְׁמָעֵאל כְּחֹם הַיּוֹם הֲרֵי שֵׁשׁ שָׁעוֹת אֲמוּרוֹת, הָא מָה אֲנִי מְקַיֵּם (שמות טז, כא): וְחַם הַשֶּׁמֶשׁ וְנָמֵס, בְּאַרְבַּע שָׁעוֹת. אַתָּה אוֹמֵר אַרְבַּע שָׁעוֹת אוֹ אֵינוֹ אֶלָּא בְּשֵׁשׁ שָׁעוֹת, כְּשֶׁהוּא אוֹמֵר כְּחֹם הַיּוֹם הֲרֵי שֵׁשׁ שָׁעוֹת אֲמוּרוֹת. אוֹ חִילוּף, כְּחֹם הַיּוֹם בְּאַרְבַּע שָׁעוֹת, וְחַם הַשֶּׁמֶשׁ וְנָמֵס בְּשִׁשָּׁה שָׁעוֹת. אֲמַרְתְּ הֵיךְ אַתָּה יָכוֹל לְקַיֵּם כְּחֹם הַיּוֹם בְּאַרְבַּע שָׁעוֹת וַהֲלוֹא בְּאַרְבַּע שָׁעוֹת אֵין חֹם אֶלָּא בְּמָקוֹם שֶׁהַחַמָּה זוֹרַחַת שָׁם, בְּאַרְבַּע שָׁעוֹת טֻלָּא קָרִיר וְשִׁמְשָׁא שָׁרִיב, בְּשֵׁשׁ שָׁעוֹת טֻלָּא וְשִׁמְשָׁא שְׁרִיבִין כַּחֲדָא, הָא אֵין עָלֶיךָ לוֹמַר כְּלָשׁוֹן אַחֲרוֹן אֶלָּא כְּלָשׁוֹן רִאשׁוֹן, כְּחֹם הַיּוֹם בְּשִׁשָּׁה שָׁעוֹת, וְחַם הַשֶּׁמֶשׁ וְנָמֵס בְּאַרְבַּע שָׁעוֹת, שֶׁבִּמְקוֹם שֶׁהַחַמָּה זוֹרַחַת בִּלְבָד שָׁם נָמָס. אָמַר רַבִּי תַּנְחוּמָא בְּשָׁעָה שֶׁאֵין לַבְּרִיּוֹת צֵל תַּחְתָּיו. אָמַר רַבִּי יַנַּאי, נִקֵּב נֶקֶב מִגֵּיהִנֹּם וְהִרְתִּיחַ כָּל הָעוֹלָם כֻּלּוֹ עַל יוֹשְׁבָיו לְשָׁעָה קַלָּה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא צַדִּיקִים בְּצַעַר וְהָעוֹלָם בְּרֶוַח, הֲדָא אָמְרָת שֶׁהַחִמּוּם יָפֶה לַמַּכָּה.

46.2. "And when Abram was ninety years old and nine, etc. It is written, To everything there is a season, and a time to every purpose under the heaven (Eccl. 3:1). There was a season when circumcision should be given to Abraham In the self same day was Abraham circumcised (Gen. 17:26); there was a season when his descendants were to neglect it as it is written, For all the people that came out were circumcised; but all the people that were born in the wilderness by the way as they came forth out of Egypt, had not been circumcised (Josh, 5:5). Why should he not have circumcised himself at the age of forty-eight, when he recognised his Creator? In order not to discourage proselytes. Then why not be circumcised at the age of eighty-five, when [God] spoke with him between the pieces? In order that Isaac might issue from a holy source. Then let him be circumcised at the age of eighty-six, when Ishmael was born? Said R. Simeon b. Lakish : [God said] : ' I will set up a cinnamon tree in the world: just as the cinnamon tree yields fruit as long as you manure and hoe around it, so [shall Abraham be] even when his blood runs sluggishly and his passions and desires have ceased.", 48.8. "\"At the opening of the tent\" (Gen. 18:1). You have made a good opening for passersby. You have made a good opening for strangers/converts. For were it not for you, I would not have created heaven and earth, as it is said (Isa. 40:22]), \"Stretched them out like a tent to dwell in.\" For were it not for you, I would not have made the orb of the sun, as it is said (Ps. 19:5), \"He placed in them a tent for the sun.\" For were it not for you, I would not have made the moon, as it is said (Job 25:5), \"Even the moon is not bright [ya'ahil].\" R' Levi said, In the future, Avraham will be sitting at the entrance to Gehinnom, and he will not allow a circumcised Jew to go down into it. And those who have sinned too much, what does he/He do to them? He removes the foreskin from babies who have died before they were circumcised, places it on them, and causes them to go down to Gehinnom. Thus it is said (Ps. 55:21), \"He harmed his ally, he broke his pact.\" \"In the heat of the day\" (Gen. 18:1). When that day comes about which is written (Mal. 3:19), \"For lo! That day is at hand, burning like an oven.\" \"In the heat of the day.\" R' Yishmael taught, \"In the heat of the day,\" this refers to six hours of the day [noon]. So then how do I interpret (Ex. 16:21), \"when the sun grew hot, it would melt\"? To four hours. You say four hours; might it not be six hours? When it says, \"In the heat of the day,\" this refers to six hours. Or maybe it's the reverse -- \"In the heat of the day\" to four hours, and \"when the sun grew hot\" to six hours. You would say, how can you interpret \"In the heat of the day\" as four hours? Isn't it the case that, at four hours, there is heat only in a spot where the sun shines. At four hours, in the shade it is cool, and in the sun it is hot; at six hours, in the shade and the sun alike are hot. Thus you should not go by the latter version, but rather by the former: \"In the heat of the day\" is six hours, and \"when the sun grew hot\" is four hours, and only in a spot where the sun shone would it melt. R' Tanhuma said, at a time when people do not have shadows underneath [Yerush: omits \"underneath\"; Maharzu emends to \"except underneath\"]. R' Yanai said, He opened a fissure from Gehinnom and boiled the entire world, and its inhabitants to boot, for a brief moment; the Holy One, Blessed be He, said, the righteous ones are in distress, and the world is at ease? [From] this you say that heat is good for wounds.",

37. Anon., Mekhilta Derabbi Yishmael, 9 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •Gehenna Found in books: Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 159

38. Anon., Sifre Deuteronomy, 306 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •Sheol, and Gehenna Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 192, 193

306. R. Meir was wont to say: When Israel were meritorious, they bore witness over themselves, viz. (Joshua 24:22) "And Joshua said to the people: Bear witness over yourselves that you have chosen the L-rd to serve Him. And they said: We are witnesses." When they went astray, viz. (Hoshea 12:1) "Ephraim has surrounded Me with falsehood, and the house of Israel with deceit," the tribe of Judah and Benjamin testified against them, viz. (Isaiah 5:3-4) "And now, dweller of Jerusalem and man of Judah. What more could have been done for my vineyard that I did not do for it?" When the tribe of Judah went astray, viz. (Malachi 2:11) "Judah has been faithless, etc.", He had the prophets bear witness against them, viz. (II Kings 17:13) "The L-rd has borne witness against Israel and Judah by the prophets of every vision, etc." When they went astray with the prophets, viz. (II Chronicles 36:16) "And they mocked the messengers of G-d and despised His prophets," He had the heavens bear witness against them, viz. (Devarim 4:26, 30:19) "I call to bear witness against you this day, the heavens." When they went astray with the heavens, viz. (Jeremiah 7:17) "Do you not see what they are doing in the cities of Judah and in the streets of Jerusalem? (18) The children are gathering wood, and the gatherers are kindling the fire, and the women are kneading dough to make cakes for the queen of

39. Babylonian Talmud, Eruvin, 19a, 101a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 160, 161

101a.

101a. the door to a rear court, i.e., a door that opens from a house to the courtyard situated behind it, which is typically not a proper door but merely a wooden board without hinges that closes off the doorway; and likewise bundles of thorns that seal a breach; and reed mats, one may not close an opening with them on Shabbat. This would be considered building or completing a building, unless they remain above the ground even when they are open.,And the Gemara raises a contradiction from a baraita: With regard to a door, or a mat, or a lattice [kankan] that drag along the ground and are used for closing up openings, when they are tied and suspended in place one may close an opening with them on Shabbat; and needless to say this is permitted on a Festival. According to the baraita, the critical factor is apparently that they must be tied and suspended, not that they have to be held up above the ground.,Abaye said: The baraita is referring to ones that have a hinge. As they are considered proper doors, closing them does not appear like building. Rava said: The baraita is referring even to doors that once had a hinge, even though they no longer have one. These partitions also bear the clear form of a door, and therefore one’s action does not have the appearance of building.,The Gemara raises an objection from another baraita: With regard to a door, or a mat, or a lattice that drag along the ground, when they are tied and suspended in place and they are held above the ground even by as little as a hairbreadth, one may close an opening with them. However, if they are not raised in this manner, one may not close an opening with them. Clearly, these doors must indeed be raised above the ground as well.,The Gemara answers: Abaye reconciles the objection in accordance with his reasoning, and Rava reconciles the objection in accordance with his reasoning. The Gemara elaborates: Abaye reconciles the objection in accordance with his reasoning by adding to the baraita: They must either have a hinge or be held above the ground. Rava likewise reconciles the objection in accordance with his reasoning, as he reads: They must have had a hinge or else be held above the ground.,The Sages taught a baraita: With regard to branches of thorn bushes or bundles of wood that were arranged so that they sealed off a breach in a courtyard, when they are tied and suspended in place, one may close an opening with them on Shabbat; and needless to say, this is permitted on a Festival.,Rabbi Ḥiyya taught a baraita: With regard to a widowed door that drags along the ground, one may not close an opening with it. The Gemara asks: What are the circumstances of a widowed door? Some say it refers to a door built from a single plank, which does not look like a door, and others say it is a door that does not have a lower doorsill (ge’onim) and that touches the ground when closed.,With regard to activities that are prohibited because of their similarity to building, the Gemara cites a teaching that Rav Yehuda said: When arranging a pile of wood for a fire on a Festival, if the logs are arranged from the top down, i.e., the upper logs are temporarily suspended in the air while the lower logs are inserted below them, it is permitted. However, if the wood is placed from the bottom up, it is prohibited, as the arrangement of wood in the regular manner is a form of building.,And the same applies to eggs that are to be arranged in a pile, and the same applies to a cauldron that is to be set down on a fire by means of supports, and the same applies to a bed that will be placed on its frame, and the same applies to barrels arranged in a cellar. In all these cases, the part that goes on top must be temporarily suspended in the air while the lower section is inserted beneath it.,With regard to bundles of thorns used to seal a breach, the Gemara cites a related incident: A certain heretic once said to Rabbi Yehoshua ben Ḥaya: Man of thorns! For it says about you: “The best of them is as a brier” (Micah 7:4), which indicates that even Israel’s best are merely thorns. He said to him: Fool, go down to the end of the verse: “The most upright is worse than a thorn hedge,” a derogatory expression meant as praise. Rather, what is the meaning of the best of them is as a brier? It means that just as these thorns protect a breach, so the best among us protect us. Alternatively: The best of them is as a brier [ḥedek] means that they grind [mehaddekin] the nations of the world into Gehenna, as it is stated: “Arise and thresh, O daughter of Zion, for I will make your horn iron, and I will make your hoofs brass, and you shall beat in pieces [vahadikot] many peoples; and you shall devote their gain to God, and their substance to the God of the whole earth” (Micah 4:13).,A person may not stand in the private domain and open a door located in the public domain with a key, lest he inadvertently transfer the key from one domain to the other. Likewise, one may not stand in the public domain and open a door in the private domain with a key, unless in the latter case he erected a partition ten handbreadths high around the door and stands inside it. This is the statement of Rabbi Meir.,The Rabbis said to him: There was an incident at the poultry dealers’ market in Jerusalem, where they would fatten fowl for slaughter (Rabbeinu Ḥael), and they would lock the doors to their shops and place the key in the window that was over the door, which was more than ten handbreadths off the ground, and nobody was concerned about the possible violation of any prohibition. Rabbi Yosei says: That place was a market of wool dealers.,And those Rabbis, who cited the case of the poultry dealers of Jerusalem to rebut Rabbi Meir’s opinion, Rabbi Meir spoke to them about unlocking a door in a private domain while standing in the public domain, and they responded with an incident involving a karmelit. As Rabba bar bar Ḥana said that Rabbi Yoḥa said: With regard to Jerusalem, were it not for the fact that its doors are locked at night, one would be liable for carrying in it on Shabbat, because its thoroughfares have the status of the public domain. However, since Jerusalem’s doors are typically locked, it is considered one large karmelit, which is subject to rabbinic prohibitions. How, then, could a proof be cited from the markets of Jerusalem with regard to the transfer of objects between a public domain and a private domain, which is prohibited by Torah law?,Rav Pappa said: Here, in the statement of Rabbi Yoha, Jerusalem was considered a karmelit during the period before breaches were made in its walls. Its doors did not turn it into a public domain, as they were locked. Whereas there, the Rabbis in the mishna are referring to the time after breaches had been made in the walls, and it therefore acquired the status of a public domain.,Rava said: In the latter clause of the mishna we came to a different issue, i.e., the final section of the mishna is not designed to counter Rabbi Meir’s statement with regard to the public domain. Rather, it refers to the gates of a garden with an area greater than two beit se’a in size, whose legal status is that of a karmelit. Consequently, the mishna is saying as follows: And likewise, one may not stand in the private domain and open a door in a karmelit; neither may one stand in a karmelit and open a door in the private domain,

40. Babylonian Talmud, Shabbat, 91b, 91a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 192

41. Babylonian Talmud, Sanhedrin, 90a, 90b, 92a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 92

92a. יקבוהו לאום ואין לאום אלא עוברין שנאמר (בראשית כה, כג) ולאום מלאום יאמץ ואין קבה אלא קללה שנאמר (במדבר כג, ח) מה אקב לא קבה אל ואין בר אלא תורה שנאמר (תהלים ב, יב) נשקו בר פן יאנף,עולא בר ישמעאל אומר מנקבין אותו ככברה כתיב הכא (משלי יא, כו) יקבוהו לאום וכתיב התם (מלכים ב יב, י) ויקב חור בדלתו ואמר אביי כי אוכלא דקצרי,ואם למדו מה שכרו אמר רבא אמר רב ששת זוכה לברכות כיוסף שנאמר (משלי יא, כו) וברכה לראש משביר ואין משביר אלא יוסף שנאמר (בראשית מב, ו) ויוסף הוא [השליט על הארץ הוא] המשביר לכל עם הארץ,אמר רב ששת כל המלמד תורה בעוה"ז זוכה ומלמדה לעולם הבא שנאמר (משלי יא, כה) ומרוה גם הוא יורה,אמר רבא מניין לתחיית המתים מן התורה שנאמר (דברים לג, ו) יחי ראובן ואל ימות יחי ראובן בעולם הזה ואל ימות לעולם הבא רבינא אמר מהכא (דניאל יב, ב) ורבים מישני אדמת עפר יקיצו אלה לחיי עולם ואלה לחרפות לדראון עולם רב אשי אמר מהכא (דניאל יב, יג) ואתה לך [לקץ] ותנוח ותעמוד לגורלך לקץ הימין,אמר רבי אלעזר כל פרנס שמנהיג את הצבור בנחת זוכה ומנהיגם לעוה"ב שנאמר (ישעיהו מט, י) כי מרחמם ינהגם ועל מבועי מים ינהלם,וא"ר אלעזר גדולה דעה שניתנה בין שתי אותיות שנאמר (שמואל א ב, ג) כי אל דעות ה',וא"ר אלעזר גדול מקדש שניתן בין שתי אותיות שנאמר (שמות טו, יז) פעלת ה' מקדש ה' כוננו ידיך מתקיף לה רב אדא קרחינאה אלא מעתה גדולה נקמה שניתנה בין שתי אותיות דכתיב (תהלים צד, א) אל נקמות ה' אל נקמות הופיע,אמר ליה למילתיה הכי נמי כדעולא דאמר עולא שתי הופעיות הללו למה אחת למדת טובה ואחת למדת פורענות,ואמר ר' אלעזר כל אדם שיש בו דעה כאילו נבנה בית המקדש בימיו שזה ניתן בין שתי אותיות וזה ניתן בין שתי אותיות,ואמר ר' אלעזר כל אדם שיש בו דעה לסוף מתעשר שנאמר (משלי כד, ד) ובדעת חדרים ימלאו כל הון יקר ונעים,ואמר ר' אלעזר כל אדם שאין בו דעה אסור לרחם עליו שנאמר (ישעיהו כז, יא) כי לא עם בינות הוא על כן לא ירחמנו עושהו ויוצרו לא יחוננו,וא"ר אלעזר כל הנותן פיתו למי שאין בו דעה יסורין באין עליו שנאמר (עובדיה א, ז) לחמך ישימו מזור תחתיך אין תבונה בו ואין מזור אלא יסורין שנאמר (הושע ה, יג) וירא אפרים את חליו ויהודה את מזורו,ואמר ר' אלעזר כל אדם שאין בו דעה לסוף גולה שנאמר (ישעיהו ה, יג) לכן גלה עמי מבלי דעת,ואמר ר"א כל בית שאין דברי תורה נשמעים בו בלילה אש אוכלתו שנאמר (איוב כ, כו) כל חשך טמון לצפוניו תאכלהו אש לא נופח ירע שריד באהלו אין שריד אלא ת"ח שנאמר (יואל ג, ה) ובשרידים אשר ה' קורא,ואמר ר' אלעזר כל שאינו מהנה תלמידי חכמים מנכסיו אינו רואה סימן ברכה לעולם שנאמר (איוב כ, כא) אין שריד לאכלו על כן לא יחיל טובו אין שריד אלא תלמידי חכמים שנאמר ובשרידים אשר ה' קורא,ואמר רבי אלעזר כל שאינו משייר פת על שלחנו אינו רואה סימן ברכה לעולם שנאמר אין שריד לאכלו על כן לא יחיל טובו,והאמר רבי אלעזר כל המשייר פתיתים על שלחנו כאילו עובד ע"ז שנאמר (ישעיהו סה, יא) העורכים לגד שלחן והממלאים למני ממסך לא קשיא הא דאיכא שלימה בהדיה הא דליכה שלימה בהדיה,ואמר רבי אלעזר כל המחליף בדבורו כאילו עובד ע"ז כתיב הכא (בראשית כז, יב) והייתי בעיניו כמתעתע וכתיב התם (ירמיהו י, טו) הבל המה מעשה תעתועים,ואמר רבי אלעזר כל המסתכל בערוה קשתו ננערת שנאמר (חבקוק ג, ט) עריה תעור קשתך,ואמר רבי אלעזר לעולם הוי קבל וקיים אמר רבי זירא אף אנן נמי תנינא בית אפל אין פותחין לו חלונות לראות נגעו ש"מ,אמר ר' טבי אמר ר' יאשיה מאי דכתיב (משלי ל, טז) שאול ועוצר רחם ארץ לא שבעה מים וכי מה ענין שאול אצל רחם אלא לומר לך מה רחם מכניס ומוציא אף שאול מכניס ומוציא,והלא דברים קל וחומר ומה רחם שמכניסין בו בחשאי מוציאין ממנו בקולי קולות שאול שמכניסין בו בקולות אינו דין שמוציאין ממנו בקולי קולות מיכן תשובה לאומרין אין תחיית המתים מן התורה,תנא דבי אליהו צדיקים שעתיד הקדוש ברוך הוא להחיותן אינן חוזרין לעפרן שנאמר (ישעיהו ד, ג) והיה הנשאר בציון והנותר בירושלים קדוש יאמר לו כל הכתוב לחיים בירושלים מה קדוש לעולם קיים אף הם לעולם קיימין

92a. the people [leom] shall curse him [yikkevuhu], but blessing shall be upon the head of one who provides” (Proverbs 11:26). And the term leom is referring to nothing other than fetuses, as it is stated: “Two nations are in your womb, and two peoples shall be separated from your bowels; and the one leom shall overcome the other leom” (Genesis 25:23). And kabbo is referring to nothing other than curse, as it is stated in the statement of Balaam: “How can I curse one who is not cursed [kabbo] by God?” (Numbers 23:8). And bar is referring to nothing other than Torah, as it is stated: “Pay homage to bar lest He be angry” (Psalms 2:12), i.e., observe the Torah to avoid God’s wrath.,Ulla bar Yishmael says: One perforates like a sieve a person who withholds halakha from a student. It is written here: “He who withholds bar, the people yikkevuhu” (Proverbs 11:26), and it is written there: “And he bored [vayyikkov] a hole in its lid of it” (II Kings 12:10). And Abaye says: One perforates him like a launderers’ utensil used for sprinkling water on garments.,And if one teaches the student halakha rather than withholding it, what is his reward? Rava says that Rav Sheshet says: He is privileged to receive blessings like Joseph, as it is stated at the end of that verse: “But blessing shall be upon the head of one who provides [mashbir]” (Proverbs 11:26). And mashbir is referring to no one other than Joseph, as it is stated: “And Joseph was the governor of the land, and he was the provider [hamashbir] to all the people of the land” (Genesis 42:6).,Rav Sheshet says: Anyone who teaches Torah in this world is privileged and teaches it in the World-to-Come, as it is stated: “And he who satisfies abundantly [umarveh] shall be satisfied himself [yoreh]” (Proverbs 11:25). Rav Sheshet interprets the verse homiletically: By transposing the letters of the word marveh: Mem, reish, vav, heh, one arrives at the word moreh, meaning teaches. The verse means that one who teaches [moreh] will teach [yoreh] in the future as well.,The Gemara returns to the topic of the source for resurrection in the Torah. Rava says: From where is resurrection of the dead derived from the Torah? It is derived from a verse, as it is stated: “Let Reuben live and not die, in that his men become few” (Deuteronomy 33:6). This is interpreted: “Let Reuben live” in this world “and not die” in the World-to-Come. Ravina says that resurrection is derived from here: “And many of those who sleep in the dust of the earth shall awaken, some to everlasting life, and some to reproaches and everlasting disgrace” (Daniel 12:2). Rav Ashi says proof is derived from here: “But go you your way until the end be; and you shall rest, and arise to your lot at the end of days” (Daniel 12:13).,§ Rabbi Elazar says: Any communal leader who leads the community calmly, without anger and honestly, is privileged and leads them in the World-to-Come, as it is stated: “For he that has compassion upon them will lead them, even by the springs of water shall he guide them” (Isaiah 49:10). Just as he led them in this world, so too will he guide them in the World-to-Come.,The Gemara proceeds to cite additional statements of Rabbi Elazar relating to recommended conduct. And Rabbi Elazar says: Great is knowledge, as it was placed between two letters, two names of God, as it is stated: “For a God of knowledge is the Lord” (I Samuel 2:3).,And Rabbi Elazar says: Great is the Holy Temple, as it too was placed between two letters, two names of God, as it is stated: “The place in which to dwell that You have made, Lord, the Temple, Lord, which Your hands have prepared” (Exodus 15:17). Rav Adda Karḥina’a objects to the explanation that being placed between two names of God accords significance. If that is so, the same should hold true for vengeance. Shall one say: Great is vengeance, as it was placed between two letters, as it is written: “God of vengeance, Lord, God of vengeance shine forth” (Psalms 94:1)?,Rabbi Elazar said to him: In its context, indeed, vengeance is great, in accordance with the statement of Ulla. As Ulla says with regard to these two appearances: “O Lord, God to Whom vengeance belongs; God to Whom vengeance belongs, appear” (Psalms 94:1), and: “He appeared from Mount Paran” (Deuteronomy 33:2), why are both necessary? One, the second verse, is necessary for the attribute of divine good, with which God gave the Torah at Sinai, and one, the first verse, is necessary for the attribute of divine punishment, with which God exacts vengeance against the enemies and oppressors of the Jewish people.,And Rabbi Elazar says: With regard to any person in whom there is knowledge, it is as though the Temple was built in his days, as this, knowledge, was placed between two letters and that, the Temple, was placed between two letters.,And Rabbi Elazar says: Any person in whom there is knowledge ultimately becomes wealthy, as it is stated: “And by knowledge are the chambers filled with all precious and pleasant riches” (Proverbs 24:4).,And Rabbi Elazar says: With regard to any person in whom there is no knowledge, it is prohibited to have mercy upon him, as it is stated: “For it is a people of no understanding; therefore its Maker will have no mercy on them, and its Creator will show them no favor” (Isaiah 27:11). If God has no mercy upon them, all the more so should people not show them mercy.,And Rabbi Elazar says: With regard to anyone who gives his bread to one without knowledge, afflictions befall him, as it is stated: “They who eat your bread will place mazor under you, in whom there is no discernment” (Obadiah 1:7). And mazor means nothing other than afflictions, based on the parallel with another verse, as it is stated: “And Ephraim saw his sickness and Judah his wound [mezoro]” (Hosea 5:13). This indicates that one who gives his bread to one without discernment will ultimately fall ill.,And Rabbi Elazar says: Any person in whom there is no knowledge is ultimately exiled, as it is stated: “Therefore my people are exiled, for lack of knowledge” (Isaiah 5:13).,And Rabbi Elazar says: With regard to any house in which there are no matters of Torah heard at night, the fire of Gehenna consumes it, as it is stated: “All darkness is laid up for his treasures, a fire not fanned shall consume him; it shall go ill with a sarid in his tent” (Job 20:26). Sarid is referring to no one but a Torah scholar, as it is stated: “And among the seridim, those whom the Lord shall call” (Joel 3:5). A house that is dark at night and in which no Torah is heard will be consumed by a fire that does not require fanning with a bellows, the fire of Gehenna.,And Rabbi Elazar says: Anyone who does not benefit Torah scholars from his property never sees a sign of blessing, as it is stated: “None of his food shall remain [sarid]; therefore his prosperity shall not endure” (Job 20:21). Sarid is referring to no one but Torah scholars, as it is stated: “And among the seridim, those whom the Lord shall call.” No prosperity will come to one who does not share his food with a Torah scholar.,And Rabbi Elazar says: Anyone who does not leave bread on his table at the end of his meal indicating his gratitude to God for providing him more than enough never sees a sign of blessing, as it is stated: “None of his food shall remain; therefore his prosperity shall not endure.”,The Gemara asks: But doesn’t Rabbi Elazar say: With regard to anyone who leaves pieces of bread on his table, it is as if he worships idols, as it is stated: “Who prepare a table for Fortune [Gad] and offer blended wine for Destiny” (Isaiah 65:11). The people would leave pieces of bread on the table as an offering to the constellation Gad, which they believed influences the fortune of the home. This practice was a form of idol worship. The Gemara answers: This apparent contradiction is not difficult: This case, where leaving pieces of bread is a form of idol worship, applies when there is a whole loaf together with the pieces, as the addition of the pieces is clearly for idol worship; that case, where failure to leave bread on the table is criticized, applies when there is no whole loaf together with the pieces.,And Rabbi Elazar says: With regard to anyone who amends the truth in his speech, it is as though he worships idols. As, it is written here, in the verse where Jacob sought to resist taking his father’s blessing from Esau: “And I shall seem to him a deceiver [metate’a]” (Genesis 27:12), and it is written there with regard to idol worship: “They are vanity, the work of deception [tatuim]” (Jeremiah 10:15).,And Rabbi Elazar says: With regard to anyone who looks at nakedness [erva], his bow is emptied, i.e., he will be robbed of his potency, as it is stated: “Your bow is stripped bare [erya]” (Habakkuk 3:9).,And Rabbi Elazar says: Forever be in the dark, i.e., anonymous, and you will continue to exist. Rabbi Zeira says: We learn a similar idea in a mishna as well (Nega’im 2:3): In a dark house, one does not open windows to illuminate it in order to see whether or not its blemish is leprosy, and the house retains the presumptive status of ritual purity. Those matters that are obscured are allowed to continue. The Gemara affirms: Conclude from that mishna that this is so.,§ The Gemara returns to the topic of the source for resurrection in the Torah. Rabbi Tavi says that Rabbi Yoshiya says: What is the meaning of that which is written: “There are three that are never satisfied…the grave, and the barren womb, and earth that does not receive sufficient water” (Proverbs 30:15–16)? And what does a grave have to do with a womb? Rather, they are juxtaposed to say to you: Just as a womb takes in and gives forth, so too a grave takes in and also gives forth, with the resurrection of the dead.,And are these matters not inferred a fortiori: If with regard to a womb, into which one introduces the embryo in secret, one removes the baby from it accompanied by the loud sounds of the woman crying out during childbirth, then with regard to the grave, into which one introduces the corpse with sounds of wailing and mourning the dead, is it not right that one removes from it the resurrected dead accompanied by the loud sounds of the resurrected multitudes? From here there is a response to those who say: There is no resurrection of the dead derived from the Torah.,The school of Eliyahu taught: The righteous whom the Holy One, Blessed be He, is destined to resurrect do not return to their dust, as it is stated: “And it shall come to pass, that he who remains in Zion and he who remains in Jerusalem shall be called holy, anyone who is written unto life in Jerusalem” (Isaiah 4:3). Just as the Holy One exists forever, so too will they exist forever.

42. Babylonian Talmud, Menachot, 87a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •gehenna (hell) Found in books: Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 160

43. Babylonian Talmud, Megillah, 5b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •gehenna (hell) Found in books: Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 144

44. Babylonian Talmud, Hagigah, 16a, 27a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 161

45. Origen, Against Celsus, 6.25, 6.38 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •Gate, Gehenna Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 17

6.25. In this diagram were described ten circles, distinct from each other, but united by one circle, which was said to be the soul of all things, and was called Leviathan. This Leviathan, the Jewish Scriptures say, whatever they mean by the expression, was created by God for a plaything; for we find in the Psalms: In wisdom have You made all things: the earth is full of Your creatures; so is this great and wide sea. There go the ships; small animals with great; there is this dragon, which You have formed to play therein. Instead of the word dragon, the term leviathan is in the Hebrew. This impious diagram, then, said of this leviathan, which is so clearly depreciated by the Psalmist, that it was the soul which had travelled through all things! We observed, also, in the diagram, the being named Behemoth, placed as it were under the lowest circle. The inventor of this accursed diagram had inscribed this leviathan at its circumference and centre, thus placing its name in two separate places. Moreover, Celsus says that the diagram was divided by a thick black line, and this line he asserted was called Gehenna, which is Tartarus. Now as we found that Gehenna was mentioned in the Gospel as a place of punishment, we searched to see whether it is mentioned anywhere in the ancient Scriptures, and especially because the Jews too use the word. And we ascertained that where the valley of the son of Ennom was named in Scripture in the Hebrew, instead of valley, with fundamentally the same meaning, it was termed both the valley of Ennom and also Geenna. And continuing our researches, we find that what was termed Geenna, or the valley of Ennom, was included in the lot of the tribe of Benjamin, in which Jerusalem also was situated. And seeking to ascertain what might be the inference from the heavenly Jerusalem belonging to the lot of Benjamin and the valley of Ennom, we find a certain confirmation of what is said regarding the place of punishment, intended for the purification of such souls as are to be purified by torments, agreeably to the saying: The Lord comes like a refiner's fire, and like fullers' soap: and He shall sit as a refiner and purifier of silver and of gold. 6.38. Our noble (friend), moreover, not satisfied with the objections which he has drawn from the diagram, desires, in order to strengthen his accusations against us, who have nothing in common with it, to introduce certain other charges, which he adduces from the same (heretics), but yet as if they were from a different source. His words are: And that is not the least of their marvels, for there are between the upper circles - those that are above the heavens - certain inscriptions of which they give the interpretation, and among others two words especially, 'a greater and a less,' which they refer to Father and Son. Now, in the diagram referred to, we found the greater and the lesser circle, upon the diameter of which was inscribed Father and Son; and between the greater circle (in which the lesser was contained) and another composed of two circles - the outer one of which was yellow, and the inner blue - a barrier inscribed in the shape of a hatchet. And above it, a short circle, close to the greater of the two former, having the inscription Love; and lower down, one touching the same circle, with the word Life. And on the second circle, which was intertwined with and included two other circles, another figure, like a rhomboid, (entitled) The foresight of wisdom. And within their point of common section was The nature of wisdom. And above their point of common section was a circle, on which was inscribed Knowledge; and lower down another, on which was the inscription, Understanding. We have introduced these matters into our reply to Celsus, to show to our readers that we know better than he, and not by mere report, those things, even although we also disapprove of them. Moreover, if those who pride themselves upon such matters profess also a kind of magic and sorcery - which, in their opinion, is the summit of wisdom - we, on the other hand, make no affirmation about it, seeing we never have discovered anything of the kind. Let Celsus, however, who has been already often convicted of false witness and irrational accusations, see whether he is not guilty of falsehood in these also, or whether he has not extracted and introduced into his treatise, statements taken from the writings of those who are foreigners and strangers to our Christian faith.

46. Babylonian Talmud, Berachot, 15b, 4b-8b, 10a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 110, 111, 134, 137, 138, 139, 142, 160

10a. כל פרשה שהיתה חביבה על דוד פתח בה באשרי וסיים בה באשרי פתח באשרי דכתיב (תהלים א, א) אשרי האיש וסיים באשרי דכתיב (תהלים ב, יב) אשרי כל חוסי בו:,הנהו בריוני דהוו בשבבותיה דר"מ והוו קא מצערו ליה טובא הוה קא בעי ר' מאיר רחמי עלויהו כי היכי דלימותו אמרה לי' ברוריא דביתהו מאי דעתך משום דכתיב (תהלים קד, לה) יתמו חטאים מי כתיב חוטאים חטאים כתיב,ועוד שפיל לסיפיה דקרא ורשעים עוד אינם כיון דיתמו חטאים ורשעים עוד אינם אלא בעי רחמי עלויהו דלהדרו בתשובה ורשעים עוד אינם,בעא רחמי עלויהו והדרו בתשובה:,אמר לה ההוא צדוקי לברוריא כתיב (ישעיהו נד, א) רני עקרה לא ילדה משום דלא ילדה רני,אמרה ליה שטיא שפיל לסיפיה דקרא דכתיב כי רבים בני שוממה מבני בעולה אמר ה',אלא מאי עקרה לא ילדה רני כנסת ישראל שדומה לאשה עקרה שלא ילדה בנים לגיהנם כותייכו:,א"ל ההוא צדוקי לר' אבהו כתיב (תהלים ג, א) מזמור לדוד בברחו מפני אבשלום בנו וכתיב (תהלים נז, א) לדוד מכתם בברחו מפני שאול במערה הי מעשה הוה ברישא מכדי מעשה שאול הוה ברישא לכתוב ברישא,אמר ליה אתון דלא דרשיתון סמוכין קשיא לכו אנן דדרשינן סמוכים לא קשיא לן,דא"ר יוחנן סמוכין מן התורה מנין שנא' (תהלים קיא, ח) סמוכים לעד לעולם עשוים באמת וישר,למה נסמכה פרשת אבשלום לפרשת גוג ומגוג שאם יאמר לך אדם כלום יש עבד שמורד ברבו אף אתה אמור לו כלום יש בן שמורד באביו אלא הוה הכא נמי הוה:,אמר ר' יוחנן משום רבי שמעון בן יוחי מאי דכתיב (משלי לא, כו) פיה פתחה בחכמה ותורת חסד על לשונה כנגד מי אמר שלמה מקרא זה לא אמרו אלא כנגד דוד אביו שדר בחמשה עולמים ואמר שירה,דר במעי אמו ואמר שירה שנאמר (תהלים קג, א) ברכי נפשי את ה' וכל קרבי את שם קדשו,יצא לאויר העולם ונסתכל בכוכבים ומזלות ואמר שירה שנאמר (תהלים קג, כ) ברכו ה' מלאכיו גבורי כח עושי דברו לשמוע בקול דברו ברכו ה' כל צבאיו וגו',ינק משדי אמו ונסתכל בדדיה ואמר שירה שנאמר (תהלים קג, ב) ברכי נפשי את ה' ואל תשכחי כל גמוליו,מאי כל גמוליו אמר ר' אבהו שעשה לה דדים במקום בינה,טעמא מאי אמר (רבי) יהודה כדי שלא יסתכל במקום ערוה רב מתנא אמר כדי שלא יינק ממקום הטנופת,ראה במפלתן של רשעים ואמר שירה שנאמר (תהלים קד, לה) יתמו חטאים מן הארץ ורשעים עוד אינם ברכי נפשי את ה' הללויה,נסתכל ביום המיתה ואמר שירה שנאמר (תהלים קד, א) ברכי נפשי את ה' ה' אלהי גדלת מאד הוד והדר לבשת,מאי משמע דעל יום המיתה נאמר אמר רבה בר רב שילא מסיפא דעניינא דכתיב (תהלים קד, כט) תסתיר פניך יבהלון תוסף רוחם יגועון וגו',רב שימי בר עוקבא ואמרי לה מר עוקבא הוה שכיח קמיה דר' שמעון בן פזי והוה מסדר אגדתא קמיה דר' יהושע בן לוי אמר ליה מאי דכתיב (תהלים קג, א) ברכי נפשי את ה' וכל קרבי את שם קדשו אמר ליה בא וראה שלא כמדת הקדוש ברוך הוא מדת בשר ודם מדת בשר ודם צר צורה על גבי הכותל ואינו יכול להטיל בה רוח ונשמה קרבים ובני מעים והקב"ה אינו כן צר צורה בתוך צורה ומטיל בה רוח ונשמה קרבים ובני מעים והיינו דאמרה חנה (שמואל א ב, ב) אין קדוש כה' כי אין בלתך ואין צור כאלהינו.,מאי אין צור כאלהינו אין צייר כאלהינו,מאי כי אין בלתך אמר ר' יהודה בר מנסיא אל תקרי כי אין בלתך אלא אין לבלותך שלא כמדת הקדוש ברוך הוא מדת בשר ודם מדת בשר ודם מעשה ידיו מבלין אותו והקב"ה מבלה מעשיו,א"ל אנא הכי קא אמינא לך הני חמשה ברכי נפשי כנגד מי אמרן דוד לא אמרן אלא כנגד הקב"ה וכנגד נשמה,מה הקב"ה מלא כל העולם אף נשמה מלאה את כל הגוף מה הקדוש ברוך הוא רואה ואינו נראה אף נשמה רואה ואינה נראית מה הקב"ה זן את כל העולם כלו אף נשמה זנה את כל הגוף מה הקב"ה טהור אף נשמה טהורה מה הקב"ה יושב בחדרי חדרים אף נשמה יושבת בחדרי חדרים יבא מי שיש בו חמשה דברים הללו וישבח למי שיש בו חמשה דברים הללו:,אמר רב המנונא מאי דכתיב (קהלת ח, א) מי כהחכם ומי יודע פשר דבר מי כהקדוש ברוך הוא שיודע לעשות פשרה בין שני צדיקים בין חזקיהו לישעיהו חזקיהו אמר ליתי ישעיהו גבאי דהכי אשכחן באליהו דאזל לגבי אחאב (שנאמר (מלכים א יח, ב) וילך אליהו להראות אל אחאב) ישעיהו אמר ליתי חזקיהו גבאי דהכי אשכחן ביהורם בן אחאב דאזל לגבי אלישע,מה עשה הקב"ה הביא יסורים על חזקיהו ואמר לו לישעיהו לך ובקר את החולה שנאמר (מלכים ב כ, א) בימים ההם חלה חזקיהו למות ויבא אליו ישעיהו בן אמוץ הנביא ויאמר אליו כה אמר ה' (צבאות) צו לביתך כי מת אתה ולא תחיה וגו' מאי כי מת אתה ולא תחיה מת אתה בעולם הזה ולא תחיה לעולם הבא,אמר ליה מאי כולי האי אמר ליה משום דלא עסקת בפריה ורביה א"ל משום דחזאי לי ברוח הקדש דנפקי מינאי בנין דלא מעלו,א"ל בהדי כבשי דרחמנא למה לך מאי דמפקדת איבעי לך למעבד ומה דניחא קמיה קודשא בריך הוא לעביד,אמר ליה השתא הב לי ברתך אפשר דגרמא זכותא דידי ודידך ונפקי מנאי בנין דמעלו א"ל כבר נגזרה עליך גזירה א"ל בן אמוץ כלה נבואתך וצא,כך מקובלני מבית אבי אבא אפי' חרב חדה מונחת על צוארו של אדם אל ימנע עצמו מן הרחמים,אתמר נמי רבי יוחנן ורבי (אליעזר) דאמרי תרוייהו אפילו חרב חדה מונחת על צוארו של אדם אל ימנע עצמו מן הרחמים שנא' (איוב יג, טו) הן יקטלני לו איחל

10a. Every chapter that was dear to David, he began with “happy is” and concluded with “happy is.” He opened with “happy is,” as it is written: “Happy is the man who has not walked in the counsel of the wicked or stood in the way of sinners or sat in the dwelling place of the scornful” (Psalms 1:1). And he concluded with “happy,” as it is written at the end of the chapter: “Pay homage in purity, lest He be angry, and you perish on the way when His anger is kindled suddenly. Happy are those who take refuge in Him” (Psalms 2:12). We see that these two chapters actually constitute a single chapter.,With regard to the statement of Rabbi Yehuda, son of Rabbi Shimon ben Pazi, that David did not say Halleluya until he saw the downfall of the wicked, the Gemara relates: There were these hooligans in Rabbi Meir’s neighborhood who caused him a great deal of anguish. Rabbi Meir prayed for God to have mercy on them, that they should die. Rabbi Meir’s wife, Berurya, said to him: What is your thinking? On what basis do you pray for the death of these hooligans? Do you base yourself on the verse, as it is written: “Let sins cease from the land” (Psalms 104:35), which you interpret to mean that the world would be better if the wicked were destroyed? But is it written, let sinners cease?” Let sins cease, is written. One should pray for an end to their transgressions, not for the demise of the transgressors themselves.,Moreover, go to the end of the verse, where it says: “And the wicked will be no more.” If, as you suggest, transgressions shall cease refers to the demise of the evildoers, how is it possible that the wicked will be no more, i.e., that they will no longer be evil? Rather, pray for God to have mercy on them, that they should repent, as if they repent, then the wicked will be no more, as they will have repented.,Rabbi Meir saw that Berurya was correct and he prayed for God to have mercy on them, and they repented.,The Gemara relates an additional example of Berurya’s incisive insight: A certain heretic said to Berurya: It is written: “Sing, barren woman who has not given birth, open forth in song and cry, you did not travail, for more are the children of the desolate than the children of the married wife, said the Lord” (Isaiah 54:1). Because she has not given birth, she should sing and rejoice?,Berurya responded to this heretic’s mockery and said: Fool! Go to the end of the verse, where it is written: “For the children of the desolate shall be more numerous than the children of the married wife, said the Lord.”,Rather, what is the meaning of: “Sing, barren woman who has not given birth”? It means: Sing congregation of Israel, which is like a barren woman who did not give birth to children who are destined for Gehenna like you.,In explaining passages from Psalms, the Gemara relates another instance of a response to the question of a heretic: A certain heretic said to Rabbi Abbahu, it is written: “A Psalm of David, when he fled from his son, Absalom” (Psalms 3:1), and similarly it is said: “To the chief musician, al tashḥet, a mikhtam of David when fleeing from Saul into the cave” (Psalms 57:1). Which event was first? Since the event with Saul was first, it would have been appropriate to write it first.,Rabbi Abbahu said to him: For you, who do not employ the homiletic method of juxtaposition of verses, it is difficult. But for us, who employ the homiletic method of juxtaposition of verses, it is not difficult, as the Sages commonly homiletically infer laws and moral lessons from the juxtaposition of two verses.,Regarding the juxtaposition of verses, Rabbi Yoḥa said: From where in the Bible is it derived that one may draw homiletical inferences from the juxtaposition of verses? As it is said: “The works of His hands in truth and justice, all His commandments are sure. Adjoined forever and ever, made in truth and uprightness” (Psalms 111:7–8). Conclude from here that it is appropriate to draw inferences from the juxtaposition of God’s commandments. Accordingly, David’s fleeing from Absalom is situated where it is in order to juxtapose it to the next chapter, which mentions the war of Gog and Magog; the second chapter of Psalms opens: “Why are the nations in an uproar?”,Why was the chapter of Absalom juxtaposed with the chapter of Gog and Magog? They are juxtaposed so that if a person should say to you, expressing doubt with regard to the prophecy of the war of Gog and Magog “against the Lord and against His anointed”: Is there a slave who rebels against his master? Is there someone capable of rebelling against God? You too say to him: Is there a son who rebels against his father and severs the relationship with the one who brought him into the world and raised him? Yet, nevertheless, there was such a son, Absalom, and so too there can be a situation where people will seek to rebel against God.,Rabbi Yoḥa said explanations of other verses in the name of Rabbi Shimon ben Yoḥai: What is the meaning of that which is written: “She opens her mouth with wisdom, and the teaching of loving-kindness is on her tongue” (Proverbs 31:26)? The Sages explain that this chapter discusses the wisdom of Torah and those who engage in its study, so with reference to whom did Solomon say this verse? He said this verse about none other than his father, David, who was the clearest example of one who opens his mouth in wisdom, and who resided in five worlds or stages of life and his soul said a song of praise corresponding to each of them. Five times David said: “Bless the Lord, O my soul,” each corresponding to a different stage of life.,He resided in his mother’s womb, his first world, and said a song of praise of the pregcy, as it is stated: “of David. Bless the Lord, O my soul and all that is within me bless His holy name” (Psalms 103:1), in which he thanks God for creating all that is within his mother, i.e., her womb.,He emerged into the atmosphere of the world, his second world, looked upon the stars and constellations and said a song of praise of God for the entirety of creation, as it is stated: “Bless the Lord, His angels, mighty in strength, that fulfill His word, listening to the voice of His word. Bless the Lord, all His hosts, His servants, that do His will. Bless the Lord, all His works, in all places of His kingship, bless my soul, Lord” (Psalms 103:20–23). David saw the grandeur of all creation and recognized that they are mere servants, carrying out the will of their Creator (Ma’ayan HaBerakhot).,He nursed from his mother’s breast, his third world, and he looked upon her bosom and said a song of praise, as it is stated: “Bless the Lord, O my soul, and do not forget all His benefits [gemulav]” (Psalms 103:2). The etymological association is between gemulav and gemulei meḥalav, which means weaned from milk (Isaiah 28:9).,We still must understand, however, what is meant by all His benefits? What in particular is praiseworthy in what God provided, beyond merely providing for the infant? Rabbi Abbahu said: In contrast with most other animals, God placed her breasts near her heart, the place that is the source of understanding.,What is the reason that God did this? Rav Yehuda said: So that the nursing child would not look upon the place of his mother’s nakedness. Rav Mattana said: So that the child would not nurse from a place of uncleanliness.,He witnessed in both vision and reality the downfall of the wicked and he said a song of praise, as it is stated: “Let sinners cease from the earth, and let the wicked be no more. Bless the Lord, O my soul, Halleluya” (Psalms 104:35).,The fifth world was when David looked upon the day of death and said a song of praise, as it is stated: “Bless the Lord, O my soul. Lord my God, You are very great; You are clothed in glory and majesty” (Psalms 104:1); for even death is a time of transcendence for the righteous.,The connection between this final praise and the day of death is unclear. The Gemara asks: From where is it inferred that this verse was stated with regard to the day of death? Rabba bar Rav Sheila says: We can derive this from the verses at the end of the matter, where it is written: “You hide Your face, they vanish; You gather Your breath, they perish and return to the dust” (Psalms 104:29).,Other interpretations of this verse exist. The Gemara relates how Rav Shimi bar Ukva, and some say Mar Ukva, would regularly study before Rabbi Shimon ben Pazi, who was well versed in aggada and would arrange the aggada before Rabbi Yehoshua ben Levi. rOnce, Rabbi Shimon ben Pazi said to him: What is the meaning of that which is written: “Bless the Lord, my soul, and all that is within me bless His Holy name”? rRav Shimi bar Ukva said to Rabbi Shimon ben Pazi: Come and see that the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood, as this verse praises the formation of man in his mother’s womb. The attribute of flesh and blood is such that he shapes a form on the wall for all to see, yet he cannot instill it with a spirit and soul, bowels and intestines. While the Holy One, Blessed be He, is not so, as God shapes one form within another form, a child in its mother’s womb, and instills it with spirit and soul, bowels and intestines. And this is the explanation of what Hannah said with regard to the birth of Samuel: “There is none holy like the Lord, for there is none like You, and there is no Rock like our God” (I Samuel 2:2).,What is the meaning of there is no rock [tzur] like our God? There is no artist [tzayyar] like our God.,The Gemara continues to interpret the rest of that verse homiletically: What is the meaning of “there is none like You”? Rabbi Yehuda ben Menasya said: Do not read the verse to mean “there is none like You [biltekha]”; rather, read it to mean “none can outlast You [levalotkha],” as the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood: The attribute of flesh and blood is such that his creations outlast him, but the Holy One, Blessed be He, outlasts His actions.,This did not satisfy Rav Shimi bar Ukva, who said to Rabbi Shimon ben Pazi: I meant to say to you as follows: Corresponding to whom did David say these five instance of “Bless the Lord, O my soul”? He answered him: He said them about none other than the Holy One, Blessed be He, and corresponding to the soul, as the verse refers to the relationship between man’s soul and God. The five instances of “Bless the Lord, O my soul” correspond to the five parallels between the soul in man’s body and God’s power in His world.,Just as the Holy One, Blessed be He, fills the entire world, so too the soul fills the entire body. rJust as the Holy One, Blessed be He, sees but is not seen, so too does the soul see, but is not seen. rJust as the Holy One, Blessed be He, sustains the entire world, so too the soul sustains the entire body. rJust as the Holy One, Blessed be He, is pure, so too is the soul pure. rJust as the Holy One, Blessed be He, resides in a chamber within a chamber, in His inner sanctum, so too the soul resides in a chamber within a chamber, in the innermost recesses of the body. rTherefore, that which has these five characteristics, the soul, should come and praise He Who has these five characteristics.,With regard to redemption and prayer, the Gemara tells the story of Hezekiah’s illness, his prayer to God, and subsequent recuperation. Rav Hamnuna said: What is the meaning of that which is written praising the Holy One, Blessed be He: “Who is like the wise man, and who knows the interpretation [pesher] of the matter” (Ecclesiastes 8:1)? This verse means: Who is like the Holy One, Blessed be He, Who knows how to effect compromise [peshara] between two righteous individuals, between Hezekiah, the king of Judea, and Isaiah the prophet. They disagreed over which of them should visit the other. Hezekiah said: Let Isaiah come to me, as that is what we find with regard to Elijah the prophet, who went to Ahab, the king of Israel, as it is stated: “And Elijah went to appear to Ahab” (I Kings 18:2). This proves that it is the prophet who must seek out the king. And Isaiah said: Let Hezekiah come to me, as that is what we find with regard to Yehoram ben Ahab, king of Israel, who went to Elisha the prophet, as it is stated: “So the king of Israel, Jehosaphat and the king of Edom went down to him” (II Kings 3:12).,What did the Holy One, Blessed be He, do to effect compromise between Hezekiah and Isaiah? He brought the suffering of illness upon Hezekiah and told Isaiah: Go and visit the sick. Isaiah did as God instructed, as it is stated: “In those days Hezekiah became deathly ill, and Isaiah ben Amoz the prophet came and said to him: Thus says the Lord of Hosts: Set your house in order, for you will die and you will not live” (Isaiah 38:1). This seems redundant; what is the meaning of you will die and you will not live? This repetition means: You will die in this world, and you will not live, you will have no share, in the World-to-Come.,Hezekiah said to him: What is all of this? For what transgression am I being punished? rIsaiah said to him: Because you did not marry and engage in procreation. rHezekiah apologized and said: I had no children because I envisaged through divine inspiration that the children that emerge from me will not be virtuous. Hezekiah meant that he had seen that his children were destined to be evil. In fact, his son Menashe sinned extensively, and he thought it preferable to have no children at all.,Isaiah said to him: Why do you involve yourself with the secrets of the Holy One, Blessed be He? That which you have been commanded, the mitzva of procreation, you are required to perform, and that which is acceptable in the eyes of the Holy One, Blessed be He, let Him perform, as He has so decided.,Hezekiah said to Isaiah: Now give me your daughter as my wife; perhaps my merit and your merit will cause virtuous children to emerge from me. rIsaiah said to him: The decree has already been decreed against you and this judgment cannot be changed. rHezekiah said to him: Son of Amoz, cease your prophecy and leave. As long as the prophet spoke as God’s emissary, Hezekiah was obligated to listen to him. He was not, however, obligated to accept Isaiah’s personal opinion that there was no possibility for mercy and healing.,Hezekiah continued: I have received a tradition from the house of my father’s father, from King David, the founding father of the dynasty of kings of Judea: Even if a sharp sword rests upon a person’s neck, he should not prevent himself from praying for mercy. One may still hold out hope that his prayers will be answered, as was David himself when he saw the Angel of Destruction, but nonetheless prayed for mercy and his prayers were answered.,With regard to the fact that one should not despair of God’s mercy, the Gemara cites that it was also said that Rabbi Yoḥa and Rabbi Eliezer both said: Even if a sharp sword is resting upon a person’s neck, he should not prevent himself from praying for mercy, as it is stated in the words of Job: “Though He slay me, I will trust in Him” (Job 13:15). Even though God is about to take his life, he still prays for God’s mercy.

47. Babylonian Talmud, Bava Batra, 73b, 74a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 146

74a. וגנו אפרקיד והוה זקיפא ברכיה דחד מינייהו ועייל טייעא תותי ברכיה כי רכיב גמלא וזקיפא רומחיה ולא נגע ביה פסקי חדא קרנא דתכלתא דחד מינייהו ולא הוה מסתגי לן אמר לי דלמא שקלת מידי מינייהו אהדריה דגמירי דמאן דשקיל מידי מינייהו לא מסתגי ליה אזלי אהדרתיה והדר מסתגי לן,כי אתאי לקמיה דרבנן אמרו לי כל אבא חמרא וכל בר בר חנה סיכסא למאי הלכתא עבדת הכי למידע אי כבית שמאי אי כבית הלל איבעי לך למימני חוטין ולמימני חוליות,א"ל תא אחוי לך הר סיני אזלי חזאי דהדרא ליה עקרבא וקיימא כי חמרי חוורתי שמעתי בת קול שאומרת אוי לי שנשבעתי ועכשיו שנשבעתי מי מפר לי,כי אתאי לקמיה דרבנן אמרו לי כל אבא חמרא כל בר בר חנה סיכסא היה לך לומר מופר לך והוא סבר דלמא שבועתא דמבול הוא ורבנן א"כ אוי לי למה,א"ל תא אחוי לך בלועי דקרח (במדבר טז, לב) חזאי תרי ביזעי והוו קא מפקי קוטרא שקל גבבא דעמרא ואמשינה במיא ודעציתה בראשה דרומחא ועייליה התם וכי אפיק הוה איחרך איחרוכי אמר לי אצית מאי שמעת ושמעית דהוו אמרין משה ותורתו אמת והן בדאין אמר לי כל תלתין יומי מהדר להו גיהנם להכא כבשר בקלחת ואמרי הכי משה ותורתו אמת והן בדאין,אמר לי תא אחוי לך היכא דנשקי ארעא ורקיעא אהדדי שקלתא לסילתאי אתנחתא בכוותא דרקיעא אדמצלינא בעיתיה ולא אשכחיתה אמינא ליה איכא גנבי הכא אמר לי האי גלגלא דרקיעא הוא דהדר נטר עד למחר הכא ומשכחת לה,רבי יוחנן משתעי זימנא חדא הוה קא אזלינן בספינתא וחזינן ההוא כוורא דאפקיה לרישיה מימא ודמיין עייניה כתרי סיהרי ונפוץ מיא מתרתי זימיה כתרי מברי דסורא רב ספרא משתעי זימנא חדא הוה קא אזלינן בספינתא וחזינן ההוא כוורא דאפקיה לרישיה מימא והוה ליה קרני וחקיק עליה אנא בריה קלה שבים והוינא תלת מאה פרסי ואזילנא לפומא דלויתן אמר רב אשי ההוא עיזא דימא הוא דבחישא ואית לה קרני,רבי יוחנן משתעי זימנא חדא הוה קא אזלינן בספינתא וחזינן ההיא קרטליתא דהוו קא מקבעי בה אבנים טובות ומרגליות והדרי לה מיני דכוורי דמקרי כרשא נחית

74a. and they were lying on their backs. And the knee of one of them was elevated, and he was so enormous that the Arab entered under his knee while riding a camel and with his spear upright, and he did not touch him. I cut one corner of the sky-blue garment that contains ritual fringes of one of them, and we were unable to walk. The Arab said to me: Perhaps you took something from them? Return it, as we know by tradition that one who takes something from them cannot walk. I then returned the corner of the garment, and then we were able to walk.,When I came before the Sages, they said to me in rebuke: Every Abba is a donkey, and every bar bar Ḥana is an idiot. For the purpose of clarifying what halakha did you do that? If you wanted to know whether the halakha is in accordance with the opinion of Beit Shammai or in accordance with the opinion of Beit Hillel, as to whether there are four or three threads and joints in ritual fringes, in that case there was no need to take anything with you, as you should have simply counted the threads and counted the joints.,Rabba bar bar Ḥana continues his account. That Arab also said to me: Come, I will show you Mount Sinai. I went and saw that scorpions were encircling it, and they were standing as high as white donkeys. I heard a Divine Voice saying: Woe is Me that I took an oath; and now that I took the oath, who will nullify it for me?,When I came before the Sages, they said to me in rebuke: Every Abba is a donkey, and every bar bar Ḥana is an idiot. You should have said: Your oath is nullified. The Gemara explains: And Rabba bar bar Ḥana did not nullify the oath because he reasoned: Perhaps God is referring to the oath that He will not flood the earth again. But the Sages would argue that if that were so, why say: Woe is Me? Rather, this must be referring to God’s oath of exile upon the Jewish people.,Rabba bar bar Ḥana continues his account. The Arab also said to me: Come, I will show you those who were swallowed by the earth due to the sin of Korah. I saw two rifts in the ground that were issuing smoke. The Arab took a shearing of wool, and dipped it in water, and inserted it on the head of a spear, and placed it in there. And when he removed the wool, it was scorched. He said to me: Listen to what you hear; and I heard that they were saying: Moses and his Torah are true, and they, i.e., we in the earth, are liars. The Arab further said to me: Every thirty days Gehenna returns them to here, like meat in a pot that is moved around by the boiling water as it cooks. And every time they say this: Moses and his Torah are true, and they, i.e., we in the earth, are liars.,This Arab also said to me: Come, I will show you the place where the earth and the heavens touch each other. I took my basket and placed it in a window of the heavens. After I finished praying, I searched for it but did not find it. I said to him: Are there thieves here? He said to me: This is the heavenly sphere that is turning around; wait here until tomorrow and you will find it.,§ Rabbi Yoḥa relates: Once we were traveling on a ship and we saw a certain fish that took its head out of the sea, and its eyes had the appearance of two moons, and water scattered from its two gills like the two rivers of Sura. Rav Safra relates: Once we were traveling on a ship and we saw a certain fish that took its head out of the sea, and it had horns, and the following was inscribed on them: I am a lowly creature of the sea and I am three hundred parasangs long, and I am going into the mouth of the leviathan. Rav Ashi said: That is the goat of the sea, which searches through the sea and has horns.,Rabbi Yoḥa relates: Once we were traveling on a ship and we saw a certain crate [kartalita] in which precious stones and pearls were set, and a species of fish called sharks encircled it. He descended,

48. Babylonian Talmud, Arakhin, 15b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •Gehenna Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 393

15b. {שמות טז } אל תצאו ויצאו אל תותירו ויותירו,שנים בשליו ראשון ובשליו שני בשליו ראשון {שמות ט״ז:ג׳ } בשבתכם על סיר הבשר,בשליו שני (במדבר יא, ד) והאספסוף אשר בקרבו,בעגל כדאיתיה במדבר פארן כדאיתיה,אמר רבי יוחנן משום רבי יוסי בן זימרא מאי דכתיב (תהלים קכ, ג) מה יתן לך ומה יוסיף לך לשון רמיה אמר לו הקב"ה ללשון כל אבריו של אדם זקופים ואתה מוטל כל אבריו של אדם מבחוץ ואתה מבפנים ולא עוד אלא שהקפתי לך שתי חומות אחת של עצם ואחת של בשר מה יתן לך ומה יוסיף לך לשון רמיה,אמר ר' יוחנן משום ר' יוסי בן זימרא כל המספר לשון הרע כאילו כפר בעיקר שנאמר (תהלים יב, ה) אשר אמרו ללשוננו נגביר שפתינו אתנו מי אדון לנו,ואמר ר' יוסי בן זימרא כל המספר לשון הרע נגעים באים עליו שנאמר (תהלים קא, ה) מלשני בסתר רעהו אותו אצמית וכתיב התם {ויקרא כה } לצמיתות ומתרגמינן לחלוטין,ותנן אין בין מצורע מוסגר למצורע מוחלט אלא פריעה ופרימה,אמר ריש לקיש מאי דכתיב (ויקרא יד, ב) זאת תהיה תורת המצורע זאת תהיה תורתו של מוציא שם רע,ואמר ריש לקיש מאי דכתיב (קהלת י, יא) אם ישוך הנחש בלא לחש ואין יתרון לבעל הלשון לעתיד לבא מתקבצות כל החיות ובאות אצל נחש ואומרות ארי דורס ואוכל זאב טורף ואוכל אתה מה הנאה יש לך אומר להם וכי מה יתרון לבעל הלשון,ואמר ריש לקיש כל המספר לשון הרע מגדיל עונות עד לשמים שנאמר (תהלים עג, ט) שתו בשמים פיהם ולשונם תהלך בארץ,אמר רב חסדא אמר מר עוקבא כל המספר לשון הרע ראוי לסוקלו באבן כתיב הכא אותו אצמית וכתיב התם (איכה ג, נג) צמתו בבור חיי וידו אבן בי,ואמר רב חסדא אמר מר עוקבא כל המספר לשון הרע אמר הקב"ה אין אני והוא יכולין לדור בעולם שנאמר תהלים קא, ה) מלשני בסתר רעהו אותו אצמית גבה עינים ורחב לבב אותו לא אוכל אל תיקרי אותו לא אוכל אלא אתו לא אוכל ואיכא דמתני לה על גסי הרוח,אמר רב חסדא אמר מר עוקבא כל המספר לשון הרע אומר הקב"ה [לשר של] גיהנם אני עליו מלמעלה ואתה עליו מלמטה נדוננו שנאמר (תהלים קכ, ד) חצי גבור שנונים עם גחלי רתמים אין חץ אלא לשון שנאמר (ירמיהו ט, ז) חץ שחוט לשונם מרמה דבר,ואין גבור אלא הקב"ה שנאמר (ישעיהו מב, יג) ה' כגבור יצא גחלי רתמים היינו גיהנם,אמר רבי חמא בר' חנינא מה תקנתו של מספרי לשון הרע אם תלמיד חכם הוא יעסוק בתורה שנא' (משלי טו, ד) מרפא לשון עץ חיים ואין לשון אלא לשון הרע שנאמר חץ שחוט לשונם ואין עץ אלא תורה שנאמר (משלי ג, יח) עץ חיים היא למחזיקים בה ואם עם הארץ הוא ישפיל דעתו שנאמר (משלי טו, ד) וסלף בה שבר רוח,רבי אחא ברבי חנינא אומר סיפר אין לו תקנה שכבר כרתו דוד ברוח הקדש שנאמר (תהלים יב, ד) יכרת ה' כל שפתי חלקות לשון מדברת גדולות אלא מה תקנתו שלא יבא לידי לשון הרע אם תלמיד חכם הוא יעסוק בתורה ואם ע"ה הוא ישפיל דעתו שנאמר וסלף בה שבר רוח,תנא דבי רבי ישמעאל כל המספר לשון הרע מגדיל עונות כנגד שלש עבירות עבודת כוכבים וגילוי עריות ושפיכות דמים כתיב הכא לשון מדברת גדולות וכתיב בעבודת כוכבים (שמות לב, לא) אנא חטא העם הזה חטאה גדולה,בגילוי עריות כתיב (בראשית לט, ט) ואיך אעשה הרעה הגדולה הזאת בשפיכות דמים כתיב (בראשית ד, יג) גדול עוני מנשוא,גדולות אימא תרתי הי מינייהו מפקא,במערבא אמרי לשון תליתאי קטיל תליתאי הורג למספרו ולמקבלו ולאומרו,א"ר חמא ברבי חנינא מאי דכתיב (משלי יח, כא) מות וחיים ביד לשון וכי יש יד ללשון לומר לך מה יד ממיתה אף לשון ממיתה אי מה יד אינה ממיתה אלא בסמוך לה אף לשון אינה ממיתה אלא בסמוך לה ת"ל חץ שחוט לשונם,אי מה חץ עד ארבעים וחמשים אמה אף לשון עד ארבעים וחמשים אמה תלמוד לומר שתו בשמים פיהם ולשונם תהלך בארץ,וכי מאחר דכתיב שתו בשמים פיהם חץ שחוט לשונם למה לי הא קמשמע לן דקטיל כחץ,וכי מאחר דכתיב חץ שחוט לשונם מות וחיים ביד לשון למה לי לכדרבא דאמר רבא בעי חיים בלישניה דבעי מיתה בלישניה,היכי דמי לישנא בישא (רבא אמר) כגון דאמר איכא נורא בי פלניא אמר ליה אביי מאי קא עביד גלויי מילתא בעלמא הוא אלא דמפיק בלישנא בישא דאמר היכא משתכח נורא אלא בי פלניא [דאיכא בשרא וכוורי],אמר רבה כל מילתא דמיתאמרא באפי מרה לית בה משום לישנא בישא אמר ליה כל שכן חוצפא ולישנא בישא אמר ליה אנא כרבי יוסי סבירא לי דאמר רבי יוסי מימי לא אמרתי דבר וחזרתי לאחורי אמר

15b. >Do not go out, as indicated in the verse: “And Moses said: Eat that today; for today is a Sabbath for the Lord; today you will not find it in the field” (Exodus 16:25). >But nevertheless there were people who >went out to look for manna, as it is written: “And it came to pass on the seventh day that some of the people went out to gather, and they found none” (Exodus 16:27). The verse also states: “And Moses said to them: Let >no man >leave any of it until the morning” (Exodus 16:19), >and there were people who >left it until morning, as it states: “But they did not listen to Moses; and some of them left of it until the morning, and it bred worms, and rotted; and Moses was angry with them” (Exodus 16:20).,The Gemara continues its elucidation of the baraita: There were >two trials relating to the quail, one was >on the first occasion when the >quail appeared, >and the other >on the second occasion the >quail appeared. The Gemara clarifies: The trial >of the first quail is described in the verse: “And the children of Israel said to them: Would that we had died by the hand of the Lord in the land of Egypt, >when we sat by the meat pots, when we ate bread to the full; for you have brought us into this wilderness, to kill this whole assembly with hunger” (Exodus 16:3). Immediately afterward the quail arrived, as the verse states: “And it came to pass in the evening, that the quail came up, and covered the camp; and in the morning there was a layer of dew round about the camp” (Exodus 16:13).,The >second trial of the >quail is described in the verse: >“And the mixed multitude that was among them desired; and the children of Israel also wept on their part, and said: Would that we were given meat to eat” (Numbers 11:4). Later the verse states: “And there went forth a wind from the Lord, and brought across quails from the sea and let them fall by the camp, about a day’s journey on this side and a day’s journey on the other side, round about the camp, and about two cubits above the face of the earth” (Numbers 11:31).,The Gemara concludes its detailing of the Jewish people’s ten trials of God: The trial of >the golden >calf is >as it is described in the Torah (Exodus, chapter 32), and the trial in >the wilderness of Paran is >as it is described in the Torah (Numbers, chapter 13).,§ The Gemara returns to the topic of malicious speech. >Rabbi Yoḥa says in the name of Rabbi Yosei ben Zimra: What is the meaning of that >which is written: “What shall be given to you, and what more shall be done for you, you deceitful tongue” (Psalms 120:3)? >The Holy One, Blessed be He said to the tongue: All the other >limbs of a person are upright, but you are lying horizontally. >All the other >limbs of a person are external, but you are internal. And moreover, I have surrounded you with two walls, one of bone, i.e., the teeth, >and one of flesh, the lips. >What shall be given to you and what more shall be done for you, to prevent >you from speaking in >a deceitful manner, >tongue?,Furthermore, >Rabbi Yoḥa says in the name of Rabbi Yosei ben Zimra: Anyone who speaks malicious speech is considered >as though he denied the fundamental belief in God. >As it is stated: “Who have said: We will make our tongue mighty; our lips are with us: Who is lord over us” (Psalms 12:5).,>And Rabbi Yosei ben Zimra says: Anyone who speaks malicious speech will be afflicted by >leprous marks coming upon him, as it is stated: “Whoever defames his neighbor in secret, I will destroy him [atzmit]; whoever is haughty of eye and proud of heart, I will not suffer him” (Psalms 101:5). >And it is written there: “And the land shall not be sold >in perpetuity [letzmitut]; for the land is Mine; for you are strangers and settlers with Me” (Leviticus 25:23). >And we translate this term letzmitut as >laḥalutin, in perpetuity or confirmed.,Rabbi Yosei ben Zimra continues: >And we learned in a mishna (Megilla 8b): >The difference between a quarantined leper, i.e., one examined by a priest who found his symptoms inconclusive, and who must therefore remain in isolation for a period of up to two weeks to see if conclusive symptoms develop, >and a confirmed [muḥlat] leper, one whose symptoms were conclusive and the priest declared him a definite leper, >is only with regard to >letting the hair on one’s head grow >wild and rending one’s garments. A confirmed leper is obligated to let the hair on his head grow wild and rend his garments; a quarantined leper is not. The similarity in the terms teaches that one who speaks malicious speech will be afflicted with leprous marks.,>Reish Lakish says: What is the meaning of that >which is written: “This shall be the law of the leper [metzora] in the day of his cleansing: He shall be brought to the priest” (Leviticus 14:2)? This means that >this shall be the law of a defamer [motzi shem ra].,>And Reish Lakish says: What is the meaning of that >which is written: “If the serpent bites before it is charmed, then what advantage is there to the master of the tongue” (Ecclesiastes 10:11). What is the connection between the serpent and the master of the tongue? >In the future, all the animals will >gather and come to the serpent and will >say to it: >A lion tramples with its paws to kill its prey >and eats; a wolf tears with its teeth to kill its prey >and eats. But >you, what benefit do you have when you bite, as you cannot eat every animal that you kill? The serpent will >say to them: And what is the benefit to the master of the tongue that speaks malicious speech?,>And Reish Lakish says: Anyone who speaks malicious speech increases his >sins until the heavens, as it is stated: “They have set their mouth against the heavens, and their tongue walks through the earth” (Psalms 73:9). In other words, while his tongue walks on the earth, his sin reaches the heavens.,>Rav Ḥisda says that >Mar Ukva says: Anyone who speaks malicious speech, it is >appropriate to stone him with stones. It is written here: “Whoever defames his neighbor in secret, >I will destroy him [atzmit]” (Psalms 101:5), >and it is written there: “They have destroyed [tzamtu] my life in the dungeon, and have cast stones upon me” (Lamentations 3:53).,>And Rav Ḥisda says that >Mar Ukva says: With regard to >anyone who speaks malicious speech, the Holy One, Blessed be He says about him: >He and I cannot dwell together >in the world. As it is stated in the verse: >“Whoever slanders his neighbor in secret, I will destroy him; whoever is haughty of eye and proud of heart, I will not suffer him” (Psalms 101:5). >Do not read the phrase as: >“I will not suffer him [oto>],” but as: >With him [ito] I cannot bear to dwell. God is saying that He cannot bear having this person in the world with Him. >And there are those >who teach this notion of God’s not being able to tolerate a certain type of person in reference >to the arrogant, i.e., they apply it to the last part of the verse: Proud of heart.,>Rav Ḥisda further >says that >Mar Ukva says: With regard to >anyone who speaks malicious speech, the Holy One Blessed be He says about him >to Gehenna: I will be >on him from above, and you will be >on him from below, and together >we will judge him and punish him. >As it is stated: “Sharp arrows of the mighty, with coals of broom” (Psalms 120:4), >and the word >“arrow” means >nothing other than the tongue, as it is stated: “Their tongue is a sharpened arrow; it speaks deceit. One speaks peaceably to his neighbor with his mouth, but in his heart he lies in wait for him” (Jeremiah 9:7).,Mar Ukva continued: >And the word >“mighty” in Psalms 120:4 means >nothing other than the Holy One, Blessed be He, as it is stated: “The Lord will go forth as a mighty man, He will stir up jealousy like a man of war; He will cry; He will shout aloud, He will prove Himself mighty against His enemies” (Isaiah 42:13). And as for the >coals of the >broom tree [>gaḥalei retamim] that burn for a long time, >this is an allusion to >Gehenna.,>Rabbi Ḥama, son of Rabbi Ḥanina says: What is the remedy for those who speak malicious speech? If he is a Torah scholar, let him >study Torah, as it is stated: “A soothing tongue is a tree of life, but its perverseness is a broken spirit” (Proverbs 15:4). >And the word >“tongue” means >nothing other than malicious speech, as it is stated: “Their tongue is a sharpened arrow; it speaks deceit” (Jeremiah 9:7). >And the word >“tree” means >nothing other than Torah, as it is stated: “It is a tree of life to them that lay hold of it” (Proverbs 3:18). >And if he is an ignoramus, let him >humble his mind, as it is stated: “Its perverseness is a broken spirit” (Proverbs 15:4). In other words, one who perverts his tongue with malicious speech should remedy his behavior by cultivating a broken and humble spirit.,>Rabbi Aḥa, son of Rabbi Ḥanina says: If one has already >spoken malicious speech, >he has no remedy, as King >David, inspired >by Divine Spirit, has already cut him off with the punishment of >karet, as it is stated: “May the Lord cut off [yakhret] all flattering lips, the tongue that speaks great things” (Psalms 12:4). >Rather, what is his remedy beforehand, >so that he does not come to speak >malicious speech? If he is a Torah scholar, let him >study Torah; and if he is an ignoramus let him >humble his mind, as it is stated: “A soothing tongue is a tree of life, >but its perverseness is a broken spirit” (Proverbs 15:4). One who is humble will not come to speak badly about another.,>The school of Rabbi Yishmael taught: Anyone who speaks malicious speech increases his >sins to the degree that they >correspond to the >three cardinal >transgressions: Idol worship, and forbidden sexual relations, and bloodshed. This can be derived from a verbal analogy based on the word “great.” >It is written here: “May the Lord cut off all flattering lips, >the tongue that speaks great things” (Psalms 12:4). >And it is written with regard to idol worship: “And Moses returned to the Lord, and said: >Oh, this people have sinned a great sin, and have made for themselves a god of gold” (Exodus 32:31).,>With regard to forbidden sexual relations it is written that when Potiphar’s wife attempted to seduce Joseph he responded: >“How can I do this great wickedness, and sin against God” (Genesis 39:9). >With regard to bloodshed it is written, after Cain murdered his brother: “And Cain said to the Lord: >My punishment is greater than I can bear” (Genesis 4:13). The Torah describes each of these three cardinal sins with the word “great” in the singular, whereas malicious speech is described with the plural term “great things,” indicating that it is equivalent to all three of the other transgressions together.,The Gemara asks: Granted that with regard to malicious speech the verse uses the plural: >“Great things,” but the plural indicates a minimum of two. If so, one can only >say that malicious speech is equivalent to >two of the cardinal transgressions. The Gemara responds: >Which of them could be >taken out as less than the other two? All three are equal. Therefore malicious speech must be equivalent to all three.,>In the West, Eretz Yisrael, >they say: Third speech, i.e., malicious speech about a third party, >kills three people. >It kills the one who speaks malicious speech, >and the one who accepts the malicious speech when he hears it, >and the one >about whom the malicious speech is >said.,>Rabbi Ḥama, son of Rabbi Ḥanina, says: What is the meaning of that >which is written: “Death and life are in the hand of the >tongue” (Proverbs 18:21). >Does the tongue have a hand? Rather the verse comes >to tell you that >just as a hand can kill, so too a tongue can kill. If you were to claim that >just as the hand kills only from close by, so too the tongue kills only from close by, therefore >the verse states: “Their tongue is a sharpened arrow” (Jeremiah 9:7). The tongue kills like an arrow that is fired from a bow, at a great distance.,>If you say that >just as an arrow can kill only within the distance it can be shot, which is >up to about >forty or fifty cubits, so too a tongue can kill only from >up to forty or fifty cubits, therefore >the verse teaches: “They have set their mouth against the heavens, and their tongue walks through the earth” (Psalms 73:9). This teaches that malicious speech can reach great distances, even the distance between heaven and earth.,The Gemara asks: >But since it is written: “They have set their mouth against the heavens, and their tongue walks through the earth” (Psalms 73:9), which teaches that malicious speech reaches between heaven and earth, >why do I need that which we derived from the verse: >“Their tongue is a sharpened arrow” (Jeremiah 9:7), i.e. that a tongue can kill from the distance an arrow flies? The Gemara answers: >This teaches us that a tongue >kills in the >same manner that >an arrow kills.,The Gemara further asks: >But since it is written: “Their tongue is a sharpened arrow” (Jeremiah 9:7), >why do I need the verse: >“Death and life are in the hand of the tongue” (Proverbs 18:21), which merely teaches that a tongue can kill? The Gemara answers: This verse is necessary >for a statement >of Rava, as Rava says: One who wants life can attain it >by means of >his tongue, which he can use for speaking appropriately and studying Torah. >One who wants death can also attain it >by means of >his tongue, by using it for inappropriate and malicious speech.,The Gemara asks: >What is considered malicious speech? In other words, how is malicious speech defined and what are the limits of the prohibition? >Rava said: For example, if one says: There is always >fire at so-and-so’s home, indicating that they are always cooking food there. >Abaye said to Rava: >What did this person >do wrong by saying that there is always fire in that home? His statement >is merely revealing the true >facts, and is not malicious speech. >Rather, it is considered malicious speech if he >expressed this >in a slanderous manner. For example, >if he says: Where else can one >find fire except at so-and-so’s home, because they are always cooking food there.,>Rabba says: Any statement that is said in the presence of its master, i.e., if the subject of the statement was there, >does not have any prohibition >due to malicious speech. Abaye >said to him: All the more so it is proscribed speech, as it is both >impudence and malicious speech. Rabba >said to Abaye: >I hold in accordance with the opinion of >Rabbi Yosei, as Rabbi Yosei says: In all my days I never said something and then turned around to see if the person I was speaking about was standing behind me listening, as I would say it even to the person involved. He >says,

49. Anon., Pirqei De Rabbi Eliezer, 14 (4th cent. CE - 9th cent. CE) Tagged with subjects: •Gehenna Found in books: Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 60

50. Anon., Midrash Psalms, 12.2, 52.2 (4th cent. CE - 9th cent. CE) Tagged with subjects: •Gehenna Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 393

51. Mishna, Mekhilta Derabbi Shimon Bar Yohai, 16.1 Tagged with subjects: •Sheol, and Gehenna Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 192

52. Anon., Midrash Konen, 2.25 Tagged with subjects: •Gehenna Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 205

53. Anon., Tanhuma, 14 Tagged with subjects: •Gehenna Found in books: Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 60

14. "

54. Anon., 4 Ezra, 4.41-4.42, 6.49-6.52, 7.32 Tagged with subjects: •Sheol, and Gehenna •Gate, Gehenna Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 17; Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 93, 193

6.49. "Then thou didst keep in existence two living creatures; the name of one thou didst call Behemoth and the name of the other Leviathan. 6.50. And thou didst separate one from the other, for the seventh part where the water had been gathered together could not hold them both. 6.51. And thou didst give Behemoth one of the parts which had been dried up on the third day, to live in it, where there are a thousand mountains; 6.52. but to Leviathan thou didst give the seventh part, the watery part; and thou hast kept them to be eaten by whom thou wilt, and when thou wilt. 7.32. And the earth shall give up those who are asleep in it, and the dust those who dwell silently in it; and the chambers shall give up the souls which have been committed to them.

55. Anon., Pirqe Rabbi Eliezer, 14 Tagged with subjects: •Gehenna Found in books: Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 60

14. "He extended pardon to Adam (as to a part of the) nine curses and death. He curtailed his strength, and He shortened his stature by reason of the impurity connected with issues and with pollution; as well as the impurity arising from sexual intercourse; he was to sow wheat and to reap thistles, and his food was to be the grass of the earth, like that of the beast; and (he was to earn) his bread in anxiety, and his food by the sweat (of his brow); and after all these (curses came) death.", , "Once in the Garden of Eden; whence do we know? Because it is said, \"And they heard the voice of the Lord God

56. Asterius, Pg, 56b, 56b-57a, 57a Tagged with subjects: •nan Found in books: Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 160

Tiresias: The Ancient Mediterranean Religions Source Database