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66 results for "gerizim"
1. Hebrew Bible, Exodus, 6.13-6.26, 20.24-20.26, 31.1-31.11 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 36, 39, 69
6.13. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן וַיְצַוֵּם אֶל־בְּנֵי יִשְׂרָאֵל וְאֶל־פַּרְעֹה מֶלֶךְ מִצְרָיִם לְהוֹצִיא אֶת־בְּנֵי־יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם׃", 6.14. "אֵלֶּה רָאשֵׁי בֵית־אֲבֹתָם בְּנֵי רְאוּבֵן בְּכֹר יִשְׂרָאֵל חֲנוֹךְ וּפַלּוּא חֶצְרוֹן וְכַרְמִי אֵלֶּה מִשְׁפְּחֹת רְאוּבֵן׃", 6.15. "וּבְנֵי שִׁמְעוֹן יְמוּאֵל וְיָמִין וְאֹהַד וְיָכִין וְצֹחַר וְשָׁאוּל בֶּן־הַכְּנַעֲנִית אֵלֶּה מִשְׁפְּחֹת שִׁמְעוֹן׃", 6.16. "וְאֵלֶּה שְׁמוֹת בְּנֵי־לֵוִי לְתֹלְדֹתָם גֵּרְשׁוֹן וּקְהָת וּמְרָרִי וּשְׁנֵי חַיֵּי לֵוִי שֶׁבַע וּשְׁלֹשִׁים וּמְאַת שָׁנָה׃", 6.17. "בְּנֵי גֵרְשׁוֹן לִבְנִי וְשִׁמְעִי לְמִשְׁפְּחֹתָם׃", 6.18. "וּבְנֵי קְהָת עַמְרָם וְיִצְהָר וְחֶבְרוֹן וְעֻזִּיאֵל וּשְׁנֵי חַיֵּי קְהָת שָׁלֹשׁ וּשְׁלֹשִׁים וּמְאַת שָׁנָה׃", 6.19. "וּבְנֵי מְרָרִי מַחְלִי וּמוּשִׁי אֵלֶּה מִשְׁפְּחֹת הַלֵּוִי לְתֹלְדֹתָם׃", 6.21. "וּבְנֵי יִצְהָר קֹרַח וָנֶפֶג וְזִכְרִי׃", 6.22. "וּבְנֵי עֻזִּיאֵל מִישָׁאֵל וְאֶלְצָפָן וְסִתְרִי׃", 6.23. "וַיִּקַּח אַהֲרֹן אֶת־אֱלִישֶׁבַע בַּת־עַמִּינָדָב אֲחוֹת נַחְשׁוֹן לוֹ לְאִשָּׁה וַתֵּלֶד לוֹ אֶת־נָדָב וְאֶת־אֲבִיהוּא אֶת־אֶלְעָזָר וְאֶת־אִיתָמָר׃", 6.24. "וּבְנֵי קֹרַח אַסִּיר וְאֶלְקָנָה וַאֲבִיאָסָף אֵלֶּה מִשְׁפְּחֹת הַקָּרְחִי׃", 6.25. "וְאֶלְעָזָר בֶּן־אַהֲרֹן לָקַח־לוֹ מִבְּנוֹת פּוּטִיאֵל לוֹ לְאִשָּׁה וַתֵּלֶד לוֹ אֶת־פִּינְחָס אֵלֶּה רָאשֵׁי אֲבוֹת הַלְוִיִּם לְמִשְׁפְּחֹתָם׃", 6.26. "הוּא אַהֲרֹן וּמֹשֶׁה אֲשֶׁר אָמַר יְהוָה לָהֶם הוֹצִיאוּ אֶת־בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם עַל־צִבְאֹתָם׃", 31.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 31.1. "וְאֵת בִּגְדֵי הַשְּׂרָד וְאֶת־בִּגְדֵי הַקֹּדֶשׁ לְאַהֲרֹן הַכֹּהֵן וְאֶת־בִּגְדֵי בָנָיו לְכַהֵן׃", 31.2. "רְאֵה קָרָאתִי בְשֵׁם בְּצַלְאֵל בֶּן־אוּרִי בֶן־חוּר לְמַטֵּה יְהוּדָה׃", 31.3. "וָאֲמַלֵּא אֹתוֹ רוּחַ אֱלֹהִים בְּחָכְמָה וּבִתְבוּנָה וּבְדַעַת וּבְכָל־מְלָאכָה׃", 31.4. "לַחְשֹׁב מַחֲשָׁבֹת לַעֲשׂוֹת בַּזָּהָב וּבַכֶּסֶף וּבַנְּחֹשֶׁת׃", 31.5. "וּבַחֲרֹשֶׁת אֶבֶן לְמַלֹּאת וּבַחֲרֹשֶׁת עֵץ לַעֲשׂוֹת בְּכָל־מְלָאכָה׃", 31.6. "וַאֲנִי הִנֵּה נָתַתִּי אִתּוֹ אֵת אָהֳלִיאָב בֶּן־אֲחִיסָמָךְ לְמַטֵּה־דָן וּבְלֵב כָּל־חֲכַם־לֵב נָתַתִּי חָכְמָה וְעָשׂוּ אֵת כָּל־אֲשֶׁר צִוִּיתִךָ׃", 31.7. "אֵת אֹהֶל מוֹעֵד וְאֶת־הָאָרֹן לָעֵדֻת וְאֶת־הַכַּפֹּרֶת אֲשֶׁר עָלָיו וְאֵת כָּל־כְּלֵי הָאֹהֶל׃", 31.8. "וְאֶת־הַשֻּׁלְחָן וְאֶת־כֵּלָיו וְאֶת־הַמְּנֹרָה הַטְּהֹרָה וְאֶת־כָּל־כֵּלֶיהָ וְאֵת מִזְבַּח הַקְּטֹרֶת׃", 31.9. "וְאֶת־מִזְבַּח הָעֹלָה וְאֶת־כָּל־כֵּלָיו וְאֶת־הַכִּיּוֹר וְאֶת־כַּנּוֹ׃", 31.11. "וְאֵת שֶׁמֶן הַמִּשְׁחָה וְאֶת־קְטֹרֶת הַסַּמִּים לַקֹּדֶשׁ כְּכֹל אֲשֶׁר־צִוִּיתִךָ יַעֲשׂוּ׃", 6.13. "And the LORD spoke unto Moses and unto Aaron, and gave them a charge unto the children of Israel, and unto Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt.", 6.14. "These are the heads of their fathers’houses: the sons of Reuben the first-born of Israel: Hanoch, and Pallu, Hezron, and Carmi. These are the families of Reuben.", 6.15. "And the sons of Simeon: Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman. These are the families of Simeon.", 6.16. "And these are the names of the sons of Levi according to their generations: Gershon and Kohath, and Merari. And the years of the life of Levi were a hundred thirty and seven years.", 6.17. "The sons of Gershon: Libni and Shimei, according to their families.", 6.18. "And the sons of Kohath: Amram, and Izhar, and Hebron, and Uzziel. And the years of the life of Kohath were a hundred thirty and three years.", 6.19. "And the sons of Merari: Mahli and Mushi. These are the families of the Levites according to their generations.", 6.20. "And Amram took him Jochebed his father’s sister to wife; and she bore him Aaron and Moses. And the years of the life of Amram were a hundred and thirty and seven years.", 6.21. "And the sons of Izhar: Korah, and Nepheg, and Zichri.", 6.22. "And the sons of Uzziel: Mishael, and Elzaphan, and Sithri.", 6.23. "And Aaron took him Elisheba, the daughter of Amminadab, the sister of Nahshon, to wife; and she bore him Nadab and Abihu, Eleazar and Ithamar.", 6.24. "And the sons of Korah: Assir, and Elkanah, and Abiasaph; these are the families of the Korahites.", 6.25. "And Eleazar Aaron’s son took him one of the daughters of Putiel to wife; and she bore him Phinehas. These are the heads of the fathers’houses of the Levites according to their families.", 6.26. "These are that Aaron and Moses, to whom the LORD said: ‘Bring out the children of Israel from the land of Egypt according to their hosts.’", 31.1. "And the LORD spoke unto Moses, saying:", 31.2. "’See, I have called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah;", 31.3. "and I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship,", 31.4. "to devise skilful works, to work in gold, and in silver, and in brass,", 31.5. "and in cutting of stones for setting, and in carving of wood, to work in all manner of workmanship.", 31.6. "And I, behold, I have appointed with him Oholiab, the son of Ahisamach, of the tribe of Dan; and in the hearts of all that are wise-hearted I have put wisdom, that they may make all that I have commanded thee:", 31.7. "the tent of meeting, and the ark of the testimony, and the ark-cover that is thereupon, and all the furniture of the Tent;", 31.8. "and the table and its vessels, and the pure candlestick with all its vessels, and the altar of incense;", 31.9. "and the altar of burnt-offering with all its vessels, and the laver and its base;", 31.10. "and the plaited garments, and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest’s office;", 31.11. "and the anointing oil, and the incense of sweet spices for the holy place; according to all that I have commanded thee shall they do.’",
2. Hebrew Bible, Numbers, 2.3, 2.9, 20.28 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •gerizim, mount Found in books: Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 39, 66
2.3. "וּצְבָאוֹ וּפְקֻדֵיהֶם שְׁלֹשָׁה וַחֲמִשִּׁים אֶלֶף וְאַרְבַּע מֵאוֹת׃", 2.3. "וְהַחֹנִים קֵדְמָה מִזְרָחָה דֶּגֶל מַחֲנֵה יְהוּדָה לְצִבְאֹתָם וְנָשִׂיא לִבְנֵי יְהוּדָה נַחְשׁוֹן בֶּן־עַמִּינָדָב׃", 2.9. "כָּל־הַפְּקֻדִים לְמַחֲנֵה יְהוּדָה מְאַת אֶלֶף וּשְׁמֹנִים אֶלֶף וְשֵׁשֶׁת־אֲלָפִים וְאַרְבַּע־מֵאוֹת לְצִבְאֹתָם רִאשֹׁנָה יִסָּעוּ׃", 20.28. "וַיַּפְשֵׁט מֹשֶׁה אֶת־אַהֲרֹן אֶת־בְּגָדָיו וַיַּלְבֵּשׁ אֹתָם אֶת־אֶלְעָזָר בְּנוֹ וַיָּמָת אַהֲרֹן שָׁם בְּרֹאשׁ הָהָר וַיֵּרֶד מֹשֶׁה וְאֶלְעָזָר מִן־הָהָר׃", 2.3. "Now those that pitch on the east side toward the sunrising shall be they of the standard of the camp of Judah, according to their hosts; the prince of the children of Judah being Nahshon the son of Amminadab,", 2.9. "all that were numbered of the camp of Judah being a hundred thousand and fourscore thousand and six thousand and four hundred, according to their hosts; they shall set forth first.", 20.28. "And Moses stripped Aaron of his garments, and put them upon Eleazar his son; and Aaron died there in the top of the mount; and Moses and Eleazar came down from the mount.",
3. Hebrew Bible, Hosea, 4.13 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •gerizim, mount Found in books: Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 197
4.13. "עַל־רָאשֵׁי הֶהָרִים יְזַבֵּחוּ וְעַל־הַגְּבָעוֹת יְקַטֵּרוּ תַּחַת אַלּוֹן וְלִבְנֶה וְאֵלָה כִּי טוֹב צִלָּהּ עַל־כֵּן תִּזְנֶינָה בְּנוֹתֵיכֶם וְכַלּוֹתֵיכֶם תְּנָאַפְנָה׃", 4.13. "They sacrifice upon the tops of the mountains, And offer upon the hills, Under oaks and poplars and terebinths, Because the shadow thereof is good; Therefore your daughters commit harlotry, And your daughters-in-law commit adultery. .",
4. Hebrew Bible, Genesis, 1.9-1.13, 2.7, 7.19, 12.6, 14.18, 19.17, 25.9, 33.18, 35.4 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 196, 197, 203, 207; Schwartz (2008), 2 Maccabees, 537; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 66, 70, 71, 73
1.9. "וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל־מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה וַיְהִי־כֵן׃", 1.11. "וַיֹּאמֶר אֱלֹהִים תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע עֵץ פְּרִי עֹשֶׂה פְּרִי לְמִינוֹ אֲשֶׁר זַרְעוֹ־בוֹ עַל־הָאָרֶץ וַיְהִי־כֵן׃", 1.12. "וַתּוֹצֵא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע לְמִינֵהוּ וְעֵץ עֹשֶׂה־פְּרִי אֲשֶׁר זַרְעוֹ־בוֹ לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃", 1.13. "וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם שְׁלִישִׁי׃", 2.7. "וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃", 7.19. "וְהַמַּיִם גָּבְרוּ מְאֹד מְאֹד עַל־הָאָרֶץ וַיְכֻסּוּ כָּל־הֶהָרִים הַגְּבֹהִים אֲשֶׁר־תַּחַת כָּל־הַשָּׁמָיִם׃", 12.6. "וַיַּעֲבֹר אַבְרָם בָּאָרֶץ עַד מְקוֹם שְׁכֶם עַד אֵלוֹן מוֹרֶה וְהַכְּנַעֲנִי אָז בָּאָרֶץ׃", 14.18. "וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃", 19.17. "וַיְהִי כְהוֹצִיאָם אֹתָם הַחוּצָה וַיֹּאמֶר הִמָּלֵט עַל־נַפְשֶׁךָ אַל־תַּבִּיט אַחֲרֶיךָ וְאַל־תַּעֲמֹד בְּכָל־הַכִּכָּר הָהָרָה הִמָּלֵט פֶּן־תִּסָּפֶה׃", 25.9. "וַיִּקְבְּרוּ אֹתוֹ יִצְחָק וְיִשְׁמָעֵאל בָּנָיו אֶל־מְעָרַת הַמַּכְפֵּלָה אֶל־שְׂדֵה עֶפְרֹן בֶּן־צֹחַר הַחִתִּי אֲשֶׁר עַל־פְּנֵי מַמְרֵא׃", 33.18. "וַיָּבֹא יַעֲקֹב שָׁלֵם עִיר שְׁכֶם אֲשֶׁר בְּאֶרֶץ כְּנַעַן בְּבֹאוֹ מִפַּדַּן אֲרָם וַיִּחַן אֶת־פְּנֵי הָעִיר׃", 35.4. "וַיִּתְּנוּ אֶל־יַעֲקֹב אֵת כָּל־אֱלֹהֵי הַנֵּכָר אֲשֶׁר בְּיָדָם וְאֶת־הַנְּזָמִים אֲשֶׁר בְּאָזְנֵיהֶם וַיִּטְמֹן אֹתָם יַעֲקֹב תַּחַת הָאֵלָה אֲשֶׁר עִם־שְׁכֶם׃", 1.9. "And God said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear.’ And it was so.", 1.10. "And God called the dry land Earth, and the gathering together of the waters called He Seas; and God saw that it was good.", 1.11. "And God said: ‘Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth.’ And it was so.", 1.12. "And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind; and God saw that it was good.", 1.13. "And there was evening and there was morning, a third day.", 2.7. "Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.", 7.19. "And the waters prevailed exceedingly upon the earth; and all the high mountains that were under the whole heaven were covered.", 12.6. "And Abram passed through the land unto the place of Shechem, unto the terebinth of Moreh. And the Canaanite was then in the land.", 14.18. "And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High.", 19.17. "And it came to pass, when they had brought them forth abroad, that he said: ‘Escape for thy life; look not behind thee, neither stay thou in all the Plain; escape to the mountain, lest thou be swept away.’", 25.9. "And Isaac and Ishmael his sons buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre;", 33.18. "And Jacob came in peace to the city of Shechem, which is in the land of Canaan, when he came from Paddan-aram; and encamped before the city.", 35.4. "And they gave unto Jacob all the foreign gods which were in their hand, and the rings which were in their ears; and Jacob hid them under the terebinth which was by Shechem.",
5. Hebrew Bible, Deuteronomy, 3.9, 4.11, 7.14, 11.26-11.32, 12.5, 12.11, 12.13-12.19, 27.4-27.8, 27.12 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 121; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 196, 197, 203; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 204; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 35, 36, 37, 43, 46, 64, 65, 75
3.9. "צִידֹנִים יִקְרְאוּ לְחֶרְמוֹן שִׂרְיֹן וְהָאֱמֹרִי יִקְרְאוּ־לוֹ שְׂנִיר׃", 4.11. "וַתִּקְרְבוּן וַתַּעַמְדוּן תַּחַת הָהָר וְהָהָר בֹּעֵר בָּאֵשׁ עַד־לֵב הַשָּׁמַיִם חֹשֶׁךְ עָנָן וַעֲרָפֶל׃", 7.14. "בָּרוּךְ תִּהְיֶה מִכָּל־הָעַמִּים לֹא־יִהְיֶה בְךָ עָקָר וַעֲקָרָה וּבִבְהֶמְתֶּךָ׃", 11.26. "רְאֵה אָנֹכִי נֹתֵן לִפְנֵיכֶם הַיּוֹם בְּרָכָה וּקְלָלָה׃", 11.27. "אֶת־הַבְּרָכָה אֲשֶׁר תִּשְׁמְעוּ אֶל־מִצְוֺת יְהוָה אֱלֹהֵיכֶם אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם׃", 11.28. "וְהַקְּלָלָה אִם־לֹא תִשְׁמְעוּ אֶל־מִצְוֺת יְהוָה אֱלֹהֵיכֶם וְסַרְתֶּם מִן־הַדֶּרֶךְ אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם לָלֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדַעְתֶּם׃", 11.29. "וְהָיָה כִּי יְבִיאֲךָ יְהוָה אֱלֹהֶיךָ אֶל־הָאָרֶץ אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ וְנָתַתָּה אֶת־הַבְּרָכָה עַל־הַר גְּרִזִים וְאֶת־הַקְּלָלָה עַל־הַר עֵיבָל׃", 11.31. "כִּי אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן לָבֹא לָרֶשֶׁת אֶת־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֵיכֶם נֹתֵן לָכֶם וִירִשְׁתֶּם אֹתָהּ וִישַׁבְתֶּם־בָּהּ׃", 11.32. "וּשְׁמַרְתֶּם לַעֲשׂוֹת אֵת כָּל־הַחֻקִּים וְאֶת־הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי נֹתֵן לִפְנֵיכֶם הַיּוֹם׃", 12.5. "כִּי אִם־אֶל־הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אֱלֹהֵיכֶם מִכָּל־שִׁבְטֵיכֶם לָשׂוּם אֶת־שְׁמוֹ שָׁם לְשִׁכְנוֹ תִדְרְשׁוּ וּבָאתָ שָׁמָּה׃", 12.11. "וְהָיָה הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אֱלֹהֵיכֶם בּוֹ לְשַׁכֵּן שְׁמוֹ שָׁם שָׁמָּה תָבִיאוּ אֵת כָּל־אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם עוֹלֹתֵיכֶם וְזִבְחֵיכֶם מַעְשְׂרֹתֵיכֶם וּתְרֻמַת יֶדְכֶם וְכֹל מִבְחַר נִדְרֵיכֶם אֲשֶׁר תִּדְּרוּ לַיהוָה׃", 12.13. "הִשָּׁמֶר לְךָ פֶּן־תַּעֲלֶה עֹלֹתֶיךָ בְּכָל־מָקוֹם אֲשֶׁר תִּרְאֶה׃", 12.14. "כִּי אִם־בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה בְּאַחַד שְׁבָטֶיךָ שָׁם תַּעֲלֶה עֹלֹתֶיךָ וְשָׁם תַּעֲשֶׂה כֹּל אֲשֶׁר אָנֹכִי מְצַוֶּךָּ׃", 12.15. "רַק בְּכָל־אַוַּת נַפְשְׁךָ תִּזְבַּח וְאָכַלְתָּ בָשָׂר כְּבִרְכַּת יְהוָה אֱלֹהֶיךָ אֲשֶׁר נָתַן־לְךָ בְּכָל־שְׁעָרֶיךָ הַטָּמֵא וְהַטָּהוֹר יֹאכְלֶנּוּ כַּצְּבִי וְכָאַיָּל׃", 12.16. "רַק הַדָּם לֹא תֹאכֵלוּ עַל־הָאָרֶץ תִּשְׁפְּכֶנּוּ כַּמָּיִם׃", 12.17. "לֹא־תוּכַל לֶאֱכֹל בִּשְׁעָרֶיךָ מַעְשַׂר דְּגָנְךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ וּבְכֹרֹת בְּקָרְךָ וְצֹאנֶךָ וְכָל־נְדָרֶיךָ אֲשֶׁר תִּדֹּר וְנִדְבֹתֶיךָ וּתְרוּמַת יָדֶךָ׃", 12.18. "כִּי אִם־לִפְנֵי יְהוָה אֱלֹהֶיךָ תֹּאכְלֶנּוּ בַּמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתֶךָ וְהַלֵּוִי אֲשֶׁר בִּשְׁעָרֶיךָ וְשָׂמַחְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בְּכֹל מִשְׁלַח יָדֶךָ׃", 12.19. "הִשָּׁמֶר לְךָ פֶּן־תַּעֲזֹב אֶת־הַלֵּוִי כָּל־יָמֶיךָ עַל־אַדְמָתֶךָ׃", 27.4. "וְהָיָה בְּעָבְרְכֶם אֶת־הַיַּרְדֵּן תָּקִימוּ אֶת־הָאֲבָנִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם בְּהַר עֵיבָל וְשַׂדְתָּ אוֹתָם בַּשִּׂיד׃", 27.5. "וּבָנִיתָ שָּׁם מִזְבֵּחַ לַיהוָה אֱלֹהֶיךָ מִזְבַּח אֲבָנִים לֹא־תָנִיף עֲלֵיהֶם בַּרְזֶל׃", 27.6. "אֲבָנִים שְׁלֵמוֹת תִּבְנֶה אֶת־מִזְבַּח יְהוָה אֱלֹהֶיךָ וְהַעֲלִיתָ עָלָיו עוֹלֹת לַיהוָה אֱלֹהֶיךָ׃", 27.7. "וְזָבַחְתָּ שְׁלָמִים וְאָכַלְתָּ שָּׁם וְשָׂמַחְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ׃", 27.8. "וְכָתַבְתָּ עַל־הָאֲבָנִים אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת בַּאֵר הֵיטֵב׃", 27.12. "אֵלֶּה יַעַמְדוּ לְבָרֵךְ אֶת־הָעָם עַל־הַר גְּרִזִים בְּעָבְרְכֶם אֶת־הַיַּרְדֵּן שִׁמְעוֹן וְלֵוִי וִיהוּדָה וְיִשָּׂשכָר וְיוֹסֵף וּבִנְיָמִן׃", 3.9. "which Hermon the Sidonians call Sirion, and the Amorites call it Senir—", 4.11. "And ye came near and stood under the mountain; and the mountain burned with fire unto the heart of heaven, with darkness, cloud, and thick darkness.", 7.14. "Thou shalt be blessed above all peoples; there shall not be male or female barren among you, or among your cattle.", 11.26. "Behold, I set before you this day a blessing and a curse:", 11.27. "the blessing, if ye shall hearken unto the commandments of the LORD your God, which I command you this day;", 11.28. "and the curse, if ye shall not hearken unto the commandments of the LORD your God, but turn aside out of the way which I command you this day, to go after other gods, which ye have not known.", 11.29. "And it shall come to pass, when the LORD thy God shall bring thee into the land whither thou goest to possess it, that thou shalt set the blessing upon mount Gerizim, and the curse upon mount Ebal.", 11.30. "Are they not beyond the Jordan, behind the way of the going down of the sun, in the land of the Canaanites that dwell in the Arabah, over against Gilgal, beside the terebinths of Moreh?", 11.31. "For ye are to pass over the Jordan to go in to possess the land which the LORD your God giveth you, and ye shall possess it, and dwell therein.", 11.32. "And ye shall observe to do all the statutes and the ordices which I set before you this day.", 12.5. "But unto the place which the LORD your God shall choose out of all your tribes to put His name there, even unto His habitation shall ye seek, and thither thou shalt come;", 12.11. "then it shall come to pass that the place which the LORD your God shall choose to cause His name to dwell there, thither shall ye bring all that I command you: your burnt-offerings, and your sacrifices, your tithes, and the offering of your hand, and all your choice vows which ye vow unto the LORD.", 12.13. "Take heed to thyself that thou offer not thy burnt-offerings in every place that thou seest;", 12.14. "but in the place which the LORD shall choose in one of thy tribes, there thou shalt offer thy burnt-offerings, and there thou shalt do all that I command thee.", 12.15. "Notwithstanding thou mayest kill and eat flesh within all thy gates, after all the desire of thy soul, according to the blessing of the LORD thy God which He hath given thee; the unclean and the clean may eat thereof, as of the gazelle, and as of the hart.", 12.16. "Only ye shall not eat the blood; thou shalt pour it out upon the earth as water.", 12.17. "Thou mayest not eat within thy gates the tithe of thy corn, or of thy wine, or of thine oil, or the firstlings of thy herd or of thy flock, nor any of thy vows which thou vowest, nor thy freewill-offerings, nor the offering of thy hand;", 12.18. "but thou shalt eat them before the LORD thy God in the place which the LORD thy God shall choose, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite that is within thy gates; and thou shalt rejoice before the LORD thy God in all that thou puttest thy hand unto.", 12.19. "Take heed to thyself that thou forsake not the Levite as long as thou livest upon thy land.", 27.4. "And it shall be when ye are passed over the Jordan, that ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaster them with plaster.", 27.5. "And there shalt thou build an altar unto the LORD thy God, an altar of stones; thou shalt lift up no iron tool upon them.", 27.6. "Thou shalt build the altar of the LORD thy God of unhewn stones; and thou shalt offer burnt-offerings thereon unto the LORD thy God.", 27.7. "And thou shalt sacrifice peace-offerings, and shalt eat there; and thou shalt rejoice before the LORD thy God.", 27.8. "And thou shalt write upon the stones all the words of this law very plainly.’", 27.12. "’These shall stand upon mount Gerizim to bless the people, when ye are passed over the Jordan: Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin;",
6. Hebrew Bible, Song of Songs, 4.3 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •gerizim, mount Found in books: Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 203
4.3. "כְּחוּט הַשָּׁנִי שִׂפְתֹתַיִךְ וּמִדְבָּרֵיךְ נָאוֶה כְּפֶלַח הָרִמּוֹן רַקָּתֵךְ מִבַּעַד לְצַמָּתֵךְ׃", 4.3. Thy lips are like a thread of scarlet, And thy mouth is comely; Thy temples are like a pomegranate split open Behind thy veil.
7. Hebrew Bible, Judges, 3.9, 11.29, 14.6, 14.19, 15.14 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 372
3.9. "וַיִּזְעֲקוּ בְנֵי־יִשְׂרָאֵל אֶל־יְהוָה וַיָּקֶם יְהוָה מוֹשִׁיעַ לִבְנֵי יִשְׂרָאֵל וַיּוֹשִׁיעֵם אֵת עָתְנִיאֵל בֶּן־קְנַז אֲחִי כָלֵב הַקָּטֹן מִמֶּנּוּ׃", 11.29. "וַתְּהִי עַל־יִפְתָּח רוּחַ יְהוָה וַיַּעֲבֹר אֶת־הַגִּלְעָד וְאֶת־מְנַשֶּׁה וַיַּעֲבֹר אֶת־מִצְפֵּה גִלְעָד וּמִמִּצְפֵּה גִלְעָד עָבַר בְּנֵי עַמּוֹן׃", 14.6. "וַתִּצְלַח עָלָיו רוּחַ יְהוָה וַיְשַׁסְּעֵהוּ כְּשַׁסַּע הַגְּדִי וּמְאוּמָה אֵין בְּיָדוֹ וְלֹא הִגִּיד לְאָבִיו וּלְאִמּוֹ אֵת אֲשֶׁר עָשָׂה׃", 14.19. "וַתִּצְלַח עָלָיו רוּחַ יְהוָה וַיֵּרֶד אַשְׁקְלוֹן וַיַּךְ מֵהֶם שְׁלֹשִׁים אִישׁ וַיִּקַּח אֶת־חֲלִיצוֹתָם וַיִּתֵּן הַחֲלִיפוֹת לְמַגִּידֵי הַחִידָה וַיִּחַר אַפּוֹ וַיַּעַל בֵּית אָבִיהוּ׃", 15.14. "הוּא־בָא עַד־לֶחִי וּפְלִשִׁתִּים הֵרִיעוּ לִקְרָאתוֹ וַתִּצְלַח עָלָיו רוּחַ יְהוָה וַתִּהְיֶינָה הָעֲבֹתִים אֲשֶׁר עַל־זְרוֹעוֹתָיו כַּפִּשְׁתִּים אֲשֶׁר בָּעֲרוּ בָאֵשׁ וַיִּמַּסּוּ אֱסוּרָיו מֵעַל יָדָיו׃", 3.9. "And when the children of Yisra᾽el cried to the Lord, the Lord raised up a deliverer to the children of Yisra᾽el, who delivered them, namely, ῾Otni᾽el the son of Qenaz, Kalev’s younger brother.", 11.29. "Then the spirit of the Lord came upon Yiftaĥ and he passed over Gil῾ad, and Menashshe, and passed over Miżpe of Gil῾ad, and from Miżpe of Gil῾ad he passed over to the children of ῾Ammon.", 14.6. "And the spirit of the Lord came mightily upon him, and he tore him as he would have torn a kid, and he had nothing in his hand: but he told not his father or his mother what he had done.", 14.19. "And the spirit of the Lord came upon him, and he went down to Ashqelon, and slew thirty men of them, and took their clothing, and gave the changes of garments to them who had expounded the riddle. And his anger burned, and he went up to his father’s house.", 15.14. "And when he came to Leĥi, the Pelishtim shouted against him: and the spirit of the Lord came mightily upon him: and the cords that were upon his arms became as flax that was burnt with fire, and his bands melted from off his hands.",
8. Hebrew Bible, Joshua, 8.30-8.35 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •gerizim, mount Found in books: Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 43, 44
8.31. "כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל כַּכָּתוּב בְּסֵפֶר תּוֹרַת מֹשֶׁה מִזְבַּח אֲבָנִים שְׁלֵמוֹת אֲשֶׁר לֹא־הֵנִיף עֲלֵיהֶן בַּרְזֶל וַיַּעֲלוּ עָלָיו עֹלוֹת לַיהוָה וַיִּזְבְּחוּ שְׁלָמִים׃", 8.32. "וַיִּכְתָּב־שָׁם עַל־הָאֲבָנִים אֵת מִשְׁנֵה תּוֹרַת מֹשֶׁה אֲשֶׁר כָּתַב לִפְנֵי בְּנֵי יִשְׂרָאֵל׃", 8.33. "וְכָל־יִשְׂרָאֵל וּזְקֵנָיו וְשֹׁטְרִים וְשֹׁפְטָיו עֹמְדִים מִזֶּה וּמִזֶּה לָאָרוֹן נֶגֶד הַכֹּהֲנִים הַלְוִיִּם נֹשְׂאֵי אֲרוֹן בְּרִית־יְהוָה כַּגֵּר כָּאֶזְרָח חֶצְיוֹ אֶל־מוּל הַר־גְּרִזִים וְהַחֶצְיוֹ אֶל־מוּל הַר־עֵיבָל כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה לְבָרֵךְ אֶת־הָעָם יִשְׂרָאֵל בָּרִאשֹׁנָה׃", 8.34. "וְאַחֲרֵי־כֵן קָרָא אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַבְּרָכָה וְהַקְּלָלָה כְּכָל־הַכָּתוּב בְּסֵפֶר הַתּוֹרָה׃", 8.35. "לֹא־הָיָה דָבָר מִכֹּל אֲשֶׁר־צִוָּה מֹשֶׁה אֲשֶׁר לֹא־קָרָא יְהוֹשֻׁעַ נֶגֶד כָּל־קְהַל יִשְׂרָאֵל וְהַנָּשִׁים וְהַטַּף וְהַגֵּר הַהֹלֵךְ בְּקִרְבָּם׃", 8.30. "Then Joshua built an altar unto the LORD, the God of Israel, in mount Ebal,", 8.31. "as Moses the servant of the LORD commanded the children of Israel, as it is written in the book of the law of Moses, an altar of unhewn stones, upon which no man had lifted up any iron; and they offered thereon burnt-offerings unto the LORD, and sacrificed peace-offerings.", 8.32. "And he wrote there upon the stones a copy of the law of Moses, which he wrote before the children of Israel.", 8.33. "And all Israel, and their elders and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, that bore the ark of the covet of the LORD, as well the stranger as the home-born; half of them in front of mount Gerizim and half of them in front of mount Ebal; as Moses the servant of the LORD had commanded at the first, that they should bless the people of Israel.", 8.34. "And afterward he read all the words of the law, the blessing and the curse, according to all that is written in the book of the law.", 8.35. "There was not a word of all that Moses commanded, which Joshua read not before all the assembly of Israel, and the women, and the little ones, and the strangers that walked among them.",
9. Hebrew Bible, Jeremiah, 46.18 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •gerizim, mount Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 121
46.18. "חַי־אָנִי נְאֻם־הַמֶּלֶךְ יְהוָה צְבָאוֹת שְׁמוֹ כִּי כְּתָבוֹר בֶּהָרִים וּכְכַרְמֶל בַּיָּם יָבוֹא׃", 46.18. "As I live, saith the King, Whose name is the LORD of hosts, Surely like Tabor among the mountains, And like Carmel by the sea, so shall he come.",
10. Hebrew Bible, 2 Kings, 17 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •mount gerizim (argarizin), residents of Found in books: Schwartz (2008), 2 Maccabees, 538
11. Hebrew Bible, 1 Samuel, 10.6, 10.10, 11.6 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •gerizim, mount Found in books: Levison (2009), Filled with the Spirit, 372
10.6. "וְצָלְחָה עָלֶיךָ רוּחַ יְהוָה וְהִתְנַבִּיתָ עִמָּם וְנֶהְפַּכְתָּ לְאִישׁ אַחֵר׃", 11.6. "וַתִּצְלַח רוּחַ־אֱלֹהִים עַל־שָׁאוּל בשמעו [כְּשָׁמְעוֹ] אֶת־הַדְּבָרִים הָאֵלֶּה וַיִּחַר אַפּוֹ מְאֹד׃", 10.6. "and the spirit of the Lord will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man.", 10.10. "And when they came there to the hill, behold, a company of prophets met him; and the spirit of God came upon him, and he prophesied among them.", 11.6. "And the spirit of God came upon Sha᾽ul when he heard those tidings, and his anger burned greatly.",
12. Hebrew Bible, Isaiah, 11.2, 19.20, 32.15, 42.1, 54.17, 61.1, 63.7-63.14 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •gerizim, mount Found in books: Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 203; Levison (2009), Filled with the Spirit, 372; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 353
11.2. "וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃", 32.15. "עַד־יֵעָרֶה עָלֵינוּ רוּחַ מִמָּרוֹם וְהָיָה מִדְבָּר לַכַּרְמֶל וכרמל [וְהַכַּרְמֶל] לַיַּעַר יֵחָשֵׁב׃", 42.1. "הֵן עַבְדִּי אֶתְמָךְ־בּוֹ בְּחִירִי רָצְתָה נַפְשִׁי נָתַתִּי רוּחִי עָלָיו מִשְׁפָּט לַגּוֹיִם יוֹצִיא׃", 42.1. "שִׁירוּ לַיהוָה שִׁיר חָדָשׁ תְּהִלָּתוֹ מִקְצֵה הָאָרֶץ יוֹרְדֵי הַיָּם וּמְלֹאוֹ אִיִּים וְיֹשְׁבֵיהֶם׃", 54.17. "כָּל־כְּלִי יוּצַר עָלַיִךְ לֹא יִצְלָח וְכָל־לָשׁוֹן תָּקוּם־אִתָּךְ לַמִּשְׁפָּט תַּרְשִׁיעִי זֹאת נַחֲלַת עַבְדֵי יְהוָה וְצִדְקָתָם מֵאִתִּי נְאֻם־יְהוָה׃", 61.1. "שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃", 61.1. "רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃", 63.7. "חַסְדֵי יְהוָה אַזְכִּיר תְּהִלֹּת יְהוָה כְּעַל כֹּל אֲשֶׁר־גְּמָלָנוּ יְהוָה וְרַב־טוּב לְבֵית יִשְׂרָאֵל אֲשֶׁר־גְּמָלָם כְּרַחֲמָיו וּכְרֹב חֲסָדָיו׃", 63.8. "וַיֹּאמֶר אַךְ־עַמִּי הֵמָּה בָּנִים לֹא יְשַׁקֵּרוּ וַיְהִי לָהֶם לְמוֹשִׁיעַ׃", 63.9. "בְּכָל־צָרָתָם לא [לוֹ] צָר וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ הוּא גְאָלָם וַיְנַטְּלֵם וַיְנַשְּׂאֵם כָּל־יְמֵי עוֹלָם׃", 63.11. "וַיִּזְכֹּר יְמֵי־עוֹלָם מֹשֶׁה עַמּוֹ אַיֵּה הַמַּעֲלֵם מִיָּם אֵת רֹעֵי צֹאנוֹ אַיֵּה הַשָּׂם בְּקִרְבּוֹ אֶת־רוּחַ קָדְשׁוֹ׃", 63.12. "מוֹלִיךְ לִימִין מֹשֶׁה זְרוֹעַ תִּפְאַרְתּוֹ בּוֹקֵעַ מַיִם מִפְּנֵיהֶם לַעֲשׂוֹת לוֹ שֵׁם עוֹלָם׃", 63.13. "מוֹלִיכָם בַּתְּהֹמוֹת כַּסּוּס בַּמִּדְבָּר לֹא יִכָּשֵׁלוּ׃", 63.14. "כַּבְּהֵמָה בַּבִּקְעָה תֵרֵד רוּחַ יְהוָה תְּנִיחֶנּוּ כֵּן נִהַגְתָּ עַמְּךָ לַעֲשׂוֹת לְךָ שֵׁם תִּפְאָרֶת׃", 11.2. "And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD.", 19.20. "And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt; for they shall cry unto the LORD because of the oppressors, and He will send them a saviour, and a defender, who will deliver them.", 32.15. "Until the spirit be poured upon us from on high, And the wilderness become a fruitful field, And the fruitful field be counted for a forest.", 42.1. "Behold My servant, whom I uphold; Mine elect, in whom My soul delighteth; I have put My spirit upon him, He shall make the right to go forth to the nations.", 54.17. "No weapon that is formed against thee shall prosper; And every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the LORD, And their due reward from Me, saith the LORD.", 61.1. "The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;", 63.7. "I will make mention of the mercies of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us; and the great goodness toward the house of Israel, which He hath bestowed on them according to His compassions, and according to the multitude of His mercies.", 63.8. "For He said: ‘Surely, they are My people, children that will not deal falsely’; so He was their Saviour.", 63.9. "In all their affliction He was afflicted, and the angel of His presence saved them; in His love and in His pity He redeemed them; And He bore them, and carried them all the days of old. .", 63.10. "But they rebelled, and grieved His holy spirit; therefore He was turned to be their enemy, Himself fought against them.", 63.11. "Then His people remembered the days of old, the days of Moses: ‘Where is He that brought them up out of the sea With the shepherds of His flock? Where is He that put His holy spirit In the midst of them?", 63.12. "That caused His glorious arm to go at the right hand of Moses? That divided the water before them, To make Himself an everlasting name?", 63.13. "That led them through the deep, as a horse in the wilderness, without stumbling?", 63.14. "As the cattle that go down into the valley, the spirit of the LORD caused them to rest; So didst Thou lead Thy people, To make Thyself a glorious name.’",
13. Hebrew Bible, Ezekiel, 11.23, 39.29, 47.1-47.12 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •gerizim, mount Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 121; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 335; Levison (2009), Filled with the Spirit, 372
11.23. "וַיַּעַל כְּבוֹד יְהוָה מֵעַל תּוֹךְ הָעִיר וַיַּעֲמֹד עַל־הָהָר אֲשֶׁר מִקֶּדֶם לָעִיר׃", 39.29. "וְלֹא־אַסְתִּיר עוֹד פָּנַי מֵהֶם אֲשֶׁר שָׁפַכְתִּי אֶת־רוּחִי עַל־בֵּית יִשְׂרָאֵל נְאֻם אֲדֹנָי יְהוִה׃", 47.1. "וְהָיָה יעמדו [עָמְדוּ] עָלָיו דַּוָּגִים מֵעֵין גֶּדִי וְעַד־עֵין עֶגְלַיִם מִשְׁטוֹחַ לַחֲרָמִים יִהְיוּ לְמִינָה תִּהְיֶה דְגָתָם כִּדְגַת הַיָּם הַגָּדוֹל רַבָּה מְאֹד׃", 47.1. "וַיְשִׁבֵנִי אֶל־פֶּתַח הַבַּיִת וְהִנֵּה־מַיִם יֹצְאִים מִתַּחַת מִפְתַּן הַבַּיִת קָדִימָה כִּי־פְנֵי הַבַּיִת קָדִים וְהַמַּיִם יֹרְדִים מִתַּחַת מִכֶּתֶף הַבַּיִת הַיְמָנִית מִנֶּגֶב לַמִּזְבֵּחַ׃" 47.2. "וּפְאַת־יָם הַיָּם הַגָּדוֹל מִגְּבוּל עַד־נֹכַח לְבוֹא חֲמָת זֹאת פְּאַת־יָם׃", 47.2. "וַיּוֹצִאֵנִי דֶּרֶךְ־שַׁעַר צָפוֹנָה וַיְסִבֵּנִי דֶּרֶךְ חוּץ אֶל־שַׁעַר הַחוּץ דֶּרֶךְ הַפּוֹנֶה קָדִים וְהִנֵּה־מַיִם מְפַכִּים מִן־הַכָּתֵף הַיְמָנִית׃", 47.3. "בְּצֵאת־הָאִישׁ קָדִים וְקָו בְּיָדוֹ וַיָּמָד אֶלֶף בָּאַמָּה וַיַּעֲבִרֵנִי בַמַּיִם מֵי אָפְסָיִם׃", 47.4. "וַיָּמָד אֶלֶף וַיַּעֲבִרֵנִי בַמַּיִם מַיִם בִּרְכָּיִם וַיָּמָד אֶלֶף וַיַּעֲבִרֵנִי מֵי מָתְנָיִם׃", 47.5. "וַיָּמָד אֶלֶף נַחַל אֲשֶׁר לֹא־אוּכַל לַעֲבֹר כִּי־גָאוּ הַמַּיִם מֵי שָׂחוּ נַחַל אֲשֶׁר לֹא־יֵעָבֵר׃", 47.6. "וַיֹּאמֶר אֵלַי הֲרָאִיתָ בֶן־אָדָם וַיּוֹלִכֵנִי וַיְשִׁבֵנִי שְׂפַת הַנָּחַל׃", 47.7. "בְּשׁוּבֵנִי וְהִנֵּה אֶל־שְׂפַת הַנַּחַל עֵץ רַב מְאֹד מִזֶּה וּמִזֶּה׃", 47.8. "וַיֹּאמֶר אֵלַי הַמַּיִם הָאֵלֶּה יוֹצְאִים אֶל־הַגְּלִילָה הַקַּדְמוֹנָה וְיָרְדוּ עַל־הָעֲרָבָה וּבָאוּ הַיָּמָּה אֶל־הַיָּמָּה הַמּוּצָאִים ונרפאו [וְנִרְפּוּ] הַמָּיִם׃", 47.9. "וְהָיָה כָל־נֶפֶשׁ חַיָּה אֲ‍שֶׁר־יִשְׁרֹץ אֶל כָּל־אֲשֶׁר יָבוֹא שָׁם נַחֲלַיִם יִחְיֶה וְהָיָה הַדָּגָה רַבָּה מְאֹד כִּי בָאוּ שָׁמָּה הַמַּיִם הָאֵלֶּה וְיֵרָפְאוּ וָחָי כֹּל אֲשֶׁר־יָבוֹא שָׁמָּה הַנָּחַל׃", 47.11. "בצאתו [בִּצֹּאתָיו] וּגְבָאָיו וְלֹא יֵרָפְאוּ לְמֶלַח נִתָּנוּ׃", 47.12. "וְעַל־הַנַּחַל יַעֲלֶה עַל־שְׂפָתוֹ מִזֶּה וּמִזֶּה כָּל־עֵץ־מַאֲכָל לֹא־יִבּוֹל עָלֵהוּ וְלֹא־יִתֹּם פִּרְיוֹ לָחֳדָשָׁיו יְבַכֵּר כִּי מֵימָיו מִן־הַמִּקְדָּשׁ הֵמָּה יוֹצְאִים והיו [וְהָיָה] פִרְיוֹ לְמַאֲכָל וְעָלֵהוּ לִתְרוּפָה׃", 11.23. "And the glory of the LORD went up from the midst of the city, and stood upon the mountain which is on the east side of the city.", 39.29. "neither will I hide My face any more from them; for I have poured out My spirit upon the house of Israel, saith the Lord GOD.’", 47.1. "And he brought me back unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward, for the forefront of the house looked toward the east; and the waters came down from under, from the right side of the house, on the south of the altar." 47.2. "Then brought he me out by the way of the gate northward, and led me round by the way without unto the outer gate, by the way of the gate that looketh toward the east; and, behold, there trickled forth waters on the right side.", 47.3. "When the man went forth eastward with the line in his hand, he measured a thousand cubits, and he caused me to pass through the waters, waters that were to the ankles.", 47.4. "Again he measured a thousand, and caused me to pass through the waters, waters that were to the knees. Again he measured a thousand, and caused me to pass through waters that were to the loins.", 47.5. "Afterward he measured a thousand; and it was a river that I could not pass through; for the waters were risen, waters to swim in, a river that could not be passed through.", 47.6. "And he said unto me: ‘Hast thou seen this, O son of man?’ Then he led me, and caused me to return to the bank of the river.", 47.7. "Now when I had been brought back, behold, upon the bank of the river were very many trees on the one side and on the other.", 47.8. "Then said he unto me: ‘These waters issue forth toward the eastern region, and shall go down into the Arabah; and when they shall enter into the sea, into the sea of the putrid waters, the waters shall be healed.", 47.9. "And it shall come to pass, that every living creature wherewith it swarmeth, whithersoever the rivers shall come, shall live; and there shall be a very great multitude of fish; for these waters are come thither, that all things be healed and may live whithersoever the river cometh.", 47.10. "And it shall come to pass, that fishers shall stand by it from En-gedi even unto En-eglaim; there shall be a place for the spreading of nets; their fish shall be after their kinds, as the fish of the Great Sea, exceeding many.", 47.11. "But the miry places thereof, and the marshes thereof, shall not be healed; they shall be given for salt.", 47.12. "And by the river upon the bank thereof, on this side and on that side, shall grow every tree for food, whose leaf shall not wither, neither shall the fruit thereof fail; it shall bring forth new fruit every month, because the waters thereof issue out of the sanctuary; and the fruit thereof shall be for food, and the leaf thereof for healing.’ .",
14. Hebrew Bible, 2 Chronicles, 6.5-6.6 (5th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •gerizim, mount Found in books: Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 64
6.5. "מִן־הַיּוֹם אֲשֶׁר הוֹצֵאתִי אֶת־עַמִּי מֵאֶרֶץ מִצְרַיִם לֹא־בָחַרְתִּי בְעִיר מִכֹּל שִׁבְטֵי יִשְׂרָאֵל לִבְנוֹת בַּיִת לִהְיוֹת שְׁמִי שָׁם וְלֹא־בָחַרְתִּי בְאִישׁ לִהְיוֹת נָגִיד עַל־עַמִּי יִשְׂרָאֵל׃", 6.6. "וָאֶבְחַר בִּירוּשָׁלִַם לִהְיוֹת שְׁמִי שָׁם וָאֶבְחַר בְּדָוִיד לִהְיוֹת עַל־עַמִּי יִשְׂרָאֵל׃", 6.5. "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;", 6.6. "but I have chosen Jerusalem, that My name might be there; and have chosen David to be over My people Israel.",
15. Hebrew Bible, Ezra, a b c d\n0 6.4 6.4 6 4 \n1 6.3 6.3 6 3 \n2 5.1‒6.18 5.1‒6.18 5 1‒6\n3 6.5 6.5 6 5 \n4 10 10 10 0 \n5 9 9 9 0 \n6 187 187 187 0 \n7 186 186 186 0 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 54
6.4. "נִדְבָּכִין דִּי־אֶבֶן גְּלָל תְּלָתָא וְנִדְבָּךְ דִּי־אָע חֲדַת וְנִפְקְתָא מִן־בֵּית מַלְכָּא תִּתְיְהִב׃", 6.4. "with three rows of great stones, and a row of new timber, and let the expenses be given out of the king’s house;",
16. Hebrew Bible, Zechariah, 12.10, 14.8 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •gerizim, mount Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 335; Levison (2009), Filled with the Spirit, 372
14.8. "וְהָיָה בַּיּוֹם הַהוּא יֵצְאוּ מַיִם־חַיִּים מִירוּשָׁלִַם חֶצְיָם אֶל־הַיָּם הַקַּדְמוֹנִי וְחֶצְיָם אֶל־הַיָּם הָאַחֲרוֹן בַּקַּיִץ וּבָחֹרֶף יִהְיֶה׃", 12.10. "And I will pour upon the house of David, And upon the inhabitants of Jerusalem, The spirit of grace and of supplication; And they shall look unto Me because athey have thrust him through; And they shall mourn for him, as one mourneth for his only son, And shall be in bitterness for him, as one that is in bitterness for his first-born.", 14.8. "And it shall come to pass in that day, That living waters shall go out from Jerusalem: Half of them toward the eastern sea, And half of them toward the western sea; In summer and in winter shall it be.",
17. Hebrew Bible, Nehemiah, 13.23-13.31 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •josephus, on mount gerizim •mount gerizim •mount gerizim, religious authorities Found in books: Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 187
13.23. "גַּם בַּיָּמִים הָהֵם רָאִיתִי אֶת־הַיְּהוּדִים הֹשִׁיבוּ נָשִׁים אשדודיות [אַשְׁדֳּדִיּוֹת] עמוניות [עַמֳּנִיּוֹת] מוֹאֲבִיּוֹת׃", 13.24. "וּבְנֵיהֶם חֲצִי מְדַבֵּר אַשְׁדּוֹדִית וְאֵינָם מַכִּירִים לְדַבֵּר יְהוּדִית וְכִלְשׁוֹן עַם וָעָם׃", 13.25. "וָאָרִיב עִמָּם וָאֲקַלְלֵם וָאַכֶּה מֵהֶם אֲנָשִׁים וָאֶמְרְטֵם וָאַשְׁבִּיעֵם בֵּאלֹהִים אִם־תִּתְּנוּ בְנֹתֵיכֶם לִבְנֵיהֶם וְאִם־תִּשְׂאוּ מִבְּנֹתֵיהֶם לִבְנֵיכֶם וְלָכֶם׃", 13.26. "הֲלוֹא עַל־אֵלֶּה חָטָא־שְׁלֹמֹה מֶלֶךְ יִשְׂרָאֵל וּבַגּוֹיִם הָרַבִּים לֹא־הָיָה מֶלֶךְ כָּמֹהוּ וְאָהוּב לֵאלֹהָיו הָיָה וַיִּתְּנֵהוּ אֱלֹהִים מֶלֶךְ עַל־כָּל־יִשְׂרָאֵל גַּם־אוֹתוֹ הֶחֱטִיאוּ הַנָּשִׁים הַנָּכְרִיּוֹת׃", 13.27. "וְלָכֶם הֲנִשְׁמַע לַעֲשֹׂת אֵת כָּל־הָרָעָה הַגְּדוֹלָה הַזֹּאת לִמְעֹל בֵּאלֹהֵינוּ לְהֹשִׁיב נָשִׁים נָכְרִיּוֹת׃", 13.28. "וּמִבְּנֵי יוֹיָדָע בֶּן־אֶלְיָשִׁיב הַכֹּהֵן הַגָּדוֹל חָתָן לְסַנְבַלַּט הַחֹרֹנִי וָאַבְרִיחֵהוּ מֵעָלָי׃", 13.29. "זָכְרָה לָהֶם אֱלֹהָי עַל גָּאֳלֵי הַכְּהֻנָּה וּבְרִית הַכְּהֻנָּה וְהַלְוִיִּם׃", 13.31. "וּלְקֻרְבַּן הָעֵצִים בְּעִתִּים מְזֻמָּנוֹת וְלַבִּכּוּרִים זָכְרָה־לִּי אֱלֹהַי לְטוֹבָה׃", 13.23. "In those days also saw I the Jews that had married women of Ashdod, of Ammon, and of Moab;", 13.24. "and their children spoke half in the speech of Ashdod, and could not speak in the Jews’language, but according to the language of each people.", 13.25. "And I contended with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear by God: ‘Ye shall not give your daughters unto their sons, nor take their daughters for your sons, or for yourselves.", 13.26. "Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him, and he was beloved of his God, and God made him king over all Israel; nevertheless even him did the foreign women cause to sin.", 13.27. "Shall we then hearken unto you to do all this great evil, to break faith with our God in marrying foreign women?’", 13.28. "And one of the sons of Joiada, the son of Eliashib the high priest, was son-in-law to Sanballat the Horonite; therefore I chased him from me.", 13.29. "Remember them, O my God, because they have defiled the priesthood, and the covet of the priesthood, and of the Levites.", 13.30. "Thus cleansed I them from everything foreign, and appointed wards for the priests and for the Levites, every one in his work;", 13.31. "and for the wood-offering, at times appointed, and for the first-fruits. Remember me, O my God, for good.",
18. Anon., 1 Enoch, 6.5-6.6 (3rd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •gerizim, mount Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 121
6.5. not to abandon this plan but to do this thing.' Then sware they all together and bound themselves" 6.6. by mutual imprecations upon it. And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn
19. Septuagint, Wisdom of Solomon, 50.1-50.4 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •aramaic, inscriptions, mount gerizim •mount gerizim •mount gerizim, excavations Found in books: Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 191
20. Polybius, Histories, 5.96.1, 26.1.11, 33.6.6 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •mount gerizim (argarizin) Found in books: Schwartz (2008), 2 Maccabees, 174, 276
5.96.1. κατὰ δὲ τοὺς αὐτοὺς χρόνους Ἀγήτας ὁ τῶν Αἰτωλῶν στρατηγὸς συναγαγὼν πανδημεὶ τοὺς Αἰτωλοὺς ἐλεηλάτησε μὲν τὴν τῶν Ἀκαρνάνων χώραν, ἐπεπορεύθη δὲ πορθῶν πᾶσαν ἀδεῶς τὴν Ἤπειρον. 26.1.11. τοῦτο δʼ ἄν τις τεκμήραιτο ἔκ τε τοῦ παρʼ Ἀθηναίοις Ὀλυμπιείου καὶ τῶν περὶ τὸν ἐν Δήλῳ βωμὸν ἀνδριάντων. 33.6.6. κατὰ δὲ τοὺς νῦν λεγομένους καιροὺς ἐπαποστείλας ἐλεηλάτει τὴν χώραν τῶν Πριηνέων, συνεργοῦντος Ἀττάλου καὶ παροξύνοντος αὐτὸν διὰ τὴν ἰδίαν διαφοράν, ἣν εἶχε πρὸς τοὺς Πριηνεῖς. 5.96.1.  At the same period Agetas, the Aetolian strategus, with the whole Aetolian citizen force plundered Acaria and overran the whole of Epirus, pillaging the country with impunity. 26.1.11.  as we can tell from the temple of Olympian Zeus at Athens and the statues round the altar at Delos. 33.6.6.  At the time I am speaking of he sent a force to devastate the territory of Priene, helped and encouraged by Attalus owing to that prince's own quarrel with Priene.
21. Hebrew Bible, Daniel, a b c d\n0 "11.30" "11.30" "11 30"\n1 "11.31" "11.31" "11 31" (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Honigman (2014), Tales of High Priests and Taxes : The Books of the Maccabees and the Judean Rebellion Against Antiochos IV 235
22. Septuagint, Ecclesiasticus (Siracides), 50.1-50.4 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •aramaic, inscriptions, mount gerizim •mount gerizim •mount gerizim, excavations Found in books: Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 191
50.1. The leader of his brethren and the pride of his people was Simon the high priest, son of Onias,who in his life repaired the house,and in his time fortified the temple. 50.1. like an olive tree putting forth its fruit,and like a cypress towering in the clouds. 50.2. He laid the foundations for the high double walls,the high retaining walls for the temple enclosure. 50.2. Then Simon came down, and lifted up his hands over the whole congregation of the sons of Israel,to pronounce the blessing of the Lord with his lips,and to glory in his name; 50.3. In his days a cistern for water was quarried out,a reservoir like the sea in circumference. 50.4. He considered how to save his people from ruin,and fortified the city to withstand a seige.
23. Septuagint, 2 Maccabees, a b c d\n0 6.10 6.10 6 10 \n1 8 8 8 None\n2 14 14 14 None\n3 15.6 15.6 15 6 \n4 15.5 15.5 15 5 \n.. ... ... .. .. \n176 "15.12" "15.12" "15 12" \n177 "5.11" "5.11" "5 11" \n178 "4.35" "4.35" "4 35" \n179 "3.8" "3.8" "3 8" \n180 "3.1-4.6" "3.1 "3 1 \n\n[181 rows x 4 columns] (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Honigman (2014), Tales of High Priests and Taxes : The Books of the Maccabees and the Judean Rebellion Against Antiochos IV 235, 250, 251, 256; Schwartz (2008), 2 Maccabees, 18
6.10. For example, two women were brought in for having circumcised their children. These women they publicly paraded about the city, with their babies hung at their breasts, then hurled them down headlong from the wall.'
24. Septuagint, 1 Maccabees, a b c d\n0 1.49 1.49 1 49\n1 1.46 1.46 1 46\n2 1.48 1.48 1 48\n3 1.47 1.47 1 47\n4 1.45 1.45 1 45\n.. ... ... .. ..\n106 5.10 5.10 5 10\n107 5.9 5.9 5 9 \n108 5.7 5.7 5 7 \n109 5.6 5.6 5 6 \n110 5.8 5.8 5 8 \n\n[111 rows x 4 columns] (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Honigman (2014), Tales of High Priests and Taxes : The Books of the Maccabees and the Judean Rebellion Against Antiochos IV 235, 250, 389
1.49. so that they should forget the law and change all the ordices.
25. Philo of Alexandria, On The Embassy To Gaius, 191, 198 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Schwartz (2008), 2 Maccabees, 174
198. And they replied, "You know the principal and primary cause of all; for that indeed is universally known to all men. He desires to be considered a god; and he conceives that the Jews alone are likely to be disobedient; and that therefore he cannot possibly inflict a greater evil or injury upon them than by defacing and insulting the holy dignity of their temple; for report prevails that it is the most beautiful of all the temples in the world, inasmuch as it is continually receiving fresh accessions of ornament and has been for an infinite period of time, a never-ending and boundless expense being lavished on it. And as he is a very contentious and quarrelsome man, he thinks of appropriating this edifice wholly to himself.
26. Philo of Alexandria, On The Creation of The World, 137, 136 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 71, 72
136. But the original man, he who was created out of the clay, the primeval founder of all our race, appears to me to have been most excellent in both particulars, in both soul and body, and to have been very far superior to all the men of subsequent ages from his pre-eminent excellence in both parts. For he in truth was really good and perfect. And one may form a conjecture of the perfection of his bodily beauty from three considerations, the first of which is this: when the earth was now but lately formed by its separation from that abundant quantity of water which was called the sea, it happened that the materials out of which the things just created were formed were unmixed, uncorrupted, and pure; and the things made from this material were naturally free from all imperfection.
27. Philo of Alexandria, On The Special Laws, 1.69, 1.76 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •mount gerizim Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 137
1.69. And the most evident proof of this may be found in the events which actually took place. For innumerable companies of men from a countless variety of cities, some by land and some by sea, from east and from west, from the north and from the south, came to the temple at every festival, as if to some common refuge and safe asylum from the troubles of this most busy and painful life, seeking to find tranquillity, and to procure a remission of and respite from those cares by which from their earliest infancy they had been hampered and weighed down, 1.76. But the temple has for its revenues not only portions of land, but also other possessions of much greater extent and importance, which will never be destroyed or diminished; for as long as the race of mankind shall last, the revenues likewise of the temple will always be preserved, being coeval in their duration with the universal world.
28. Diodorus Siculus, Historical Library, 19.93, 19.97 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •nan Found in books: Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 183
19.93. 1.  Meanwhile Ptolemy remained in Coelê Syria after having conquered Antigonus' son Demetrius in a great battle. On hearing that Demetrius had returned from Cilicia and was encamped in Upper Syria, he chose from the friends who were with him Cilles the Macedonian;,2.  and, giving him an adequate army, he ordered him to drive Demetrius completely out of Syria or to entrap and crush him. While Cilles was on the way, Demetrius, hearing from spies that he was carelessly encamped at Myus, left his baggage behind and with his soldiers in light equipment made a forced march; then, falling suddenly upon the enemy during the early morning watch, he captured the army without a battle and took the general himself prisoner. By achieving such a success he believed that he had wiped out the defeat.,3.  Nevertheless, assuming that Ptolemy would march against him with all his army, he went into camp, using as the outworks of his defence swamps and marshes. He also wrote to his father about the success that had been gained, urging him either to send an army as soon as possible or to cross over into Syria himself.,4.  Antigonus chanced to be in Celaenae in Phrygia; and, on receiving the letter, he rejoiced greatly that his son, young as he was, seemed to have got out of his difficulties by himself and to have shown himself worthy to be a king. He himself with his army set out from Phrygia, crossed the Taurus, and within a few days joined Demetrius.,5.  Ptolemy, however, on hearing of the arrival of Antigonus, called together his leaders and friends and took counsel with them whether it was better to remain and reach a final decision in Syria or to withdraw to Egypt and carry on the war from there as he had formerly done against Perdiccas.,6.  Now all advised him not to risk a battle against an army that was many times stronger and had a larger number of elephants as well as against an unconquered general; for, they said, it would be much easier for him to settle the war in Egypt where he had plenty of supplies and could trust to the difficulty of the terrain.,7.  Deciding, therefore, to leave Syria, he razed the most noteworthy of the cities that he had captured: Akê in Phoenician Syria, and Ioppê, Samaria, and Gaza in Syria; then he himself, taking the army and what of the booty it was possible to drive or carry, returned into Egypt.
29. Philo of Alexandria, On The Life of Moses, 2.25-2.44 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •mount gerizim •mount gerizim, destruction of Found in books: Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 204
2.25. And that beauty and dignity of the legislation of Moses is honoured not among the Jews only, but also by all other nations, is plain, both from what has been already said and from what I am about to state. 2.26. In olden time the laws were written in the Chaldaean language, and for a long time they remained in the same condition as at first, not changing their language as long as their beauty had not made them known to other nations; 2.27. but when, from the daily and uninterrupted respect shown to them by those to whom they had been given, and from their ceaseless observance of their ordices, other nations also obtained an understanding of them, their reputation spread over all lands; for what was really good, even though it may through envy be overshadowed for a short time, still in time shines again through the intrinsic excellence of its nature. Some persons, thinking it a scandalous thing that these laws should only be known among one half portion of the human race, namely, among the barbarians, and that the Greek nation should be wholly and entirely ignorant of them, turned their attention to their translation. 2.28. And since this undertaking was an important one, tending to the general advantage, not only of private persons, but also of rulers, of whom the number was not great, it was entrusted to kings and to the most illustrious of all kings. 2.29. Ptolemy, surnamed Philadelphus, was the third in succession after Alexander, the monarch who subdued Egypt; and he was, in all virtues which can be displayed in government, the most excellent sovereign, not only of all those of his time, but of all that ever lived; so that even now, after the lapse of so many generations, his fame is still celebrated, as having left many instances and monuments of his magimity in the cities and districts of his kingdom, so that even now it is come to be a sort of proverbial expression to call excessive magnificence, and zeal, for honour and splendour in preparation, Philadelphian, from his name; 2.30. and, in a word, the whole family of the Ptolemies was exceedingly eminent and conspicuous above all other royal families, and among the Ptolemies, Philadelphus was the most illustrious; for all the rest put together scarcely did as many glorious and praiseworthy actions as this one king did by himself, being, as it were, the leader of the herd, and in a manner the head of all the kings. 2.31. He, then, being a sovereign of this character, and having conceived a great admiration for and love of the legislation of Moses, conceived the idea of having our laws translated into the Greek language; and immediately he sent out ambassadors to the high-priest and king of Judea, for they were the same person. 2.32. And having explained his wishes, and having requested him to pick him out a number of men, of perfect fitness for the task, who should translate the law, the high-priest, as was natural, being greatly pleased, and thinking that the king had only felt the inclination to undertake a work of such a character from having been influenced by the providence of God, considered, and with great care selected the most respectable of the Hebrews whom he had about him, who in addition to their knowledge of their national scriptures, had also been well instructed in Grecian literature, and cheerfully sent them. 2.33. And when they arrived at the king's court they were hospitably received by the king; and while they feasted, they in return feasted their entertainer with witty and virtuous conversation; for he made experiment of the wisdom of each individual among them, putting to them a succession of new and extraordinary questions; and they, since the time did not allow of their being prolix in their answers, replied with great propriety and fidelity as if they were delivering apophthegms which they had already prepared. 2.34. So when they had won his approval, they immediately began to fulfil the objects for which that honourable embassy had been sent; and considering among themselves how important the affair was, to translate laws which had been divinely given by direct inspiration, since they were not able either to take away anything, or to add anything, or to alter anything, but were bound to preserve the original form and character of the whole composition, they looked out for the most completely purified place of all the spots on the outside of the city. For the places within the walls, as being filled with all kinds of animals, were held in suspicion by them by reason of the diseases and deaths of some, and the accursed actions of those who were in health. 2.35. The island of Pharos lies in front of Alexandria, the neck of which runs out like a sort of tongue towards the city, being surrounded with water of no great depth, but chiefly with shoals and shallow water, so that the great noise and roaring from the beating of the waves is kept at a considerable distance, and so mitigated. 2.36. They judged this place to be the most suitable of all the spots in the neighbourhood for them to enjoy quiet and tranquillity in, so that they might associate with the laws alone in their minds; and there they remained, and having taken the sacred scriptures, they lifted up them and their hands also to heaven, entreating of God that they might not fail in their object. And he assented to their prayers, that the greater part, or indeed the universal race of mankind might be benefited, by using these philosophical and entirely beautiful commandments for the correction of their lives. 2.37. Therefore, being settled in a secret place, and nothing even being present with them except the elements of nature, the earth, the water, the air, and the heaven, concerning the creation of which they were going in the first place to explain the sacred account; for the account of the creation of the world is the beginning of the law; they, like men inspired, prophesied, not one saying one thing and another another, but every one of them employed the self-same nouns and verbs, as if some unseen prompter had suggested all their language to them. 2.38. And yet who is there who does not know that every language, and the Greek language above all others, is rich in a variety of words, and that it is possible to vary a sentence and to paraphrase the same idea, so as to set it forth in a great variety of manners, adapting many different forms of expression to it at different times. But this, they say, did not happen at all in the case of this translation of the law, but that, in every case, exactly corresponding Greek words were employed to translate literally the appropriate Chaldaic words, being adapted with exceeding propriety to the matters which were to be explained; 2.39. for just as I suppose the things which are proved in geometry and logic do not admit any variety of explanation, but the proposition which was set forth from the beginning remains unaltered, in like manner I conceive did these men find words precisely and literally corresponding to the things, which words were alone, or in the greatest possible degree, destined to explain with clearness and force the matters which it was desired to reveal. 2.40. And there is a very evident proof of this; for if Chaldaeans were to learn the Greek language, and if Greeks were to learn Chaldaean, and if each were to meet with those scriptures in both languages, namely, the Chaldaic and the translated version, they would admire and reverence them both as sisters, or rather as one and the same both in their facts and in their language; considering these translators not mere interpreters but hierophants and prophets to whom it had been granted it their honest and guileless minds to go along with the most pure spirit of Moses. 2.41. On which account, even to this very day, there is every year a solemn assembly held and a festival celebrated in the island of Pharos, to which not only the Jews but a great number of persons of other nations sail across, reverencing the place in which the first light of interpretation shone forth, and thanking God for that ancient piece of beneficence which was always young and fresh. 2.42. And after the prayers and the giving of thanks some of them pitched their tents on the shore, and some of them lay down without any tents in the open air on the sand of the shore, and feasted with their relations and friends, thinking the shore at that time a more beautiful abode than the furniture of the king's palace. 2.43. In this way those admirable, and incomparable, and most desirable laws were made known to all people, whether private individuals or kings, and this too at a period when the nation had not been prosperous for a long time. And it is generally the case that a cloud is thrown over the affairs of those who are not flourishing, so that but little is known of them; 2.44. and then, if they make any fresh start and begin to improve, how great is the increase of their renown and glory? I think that in that case every nation, abandoning all their own individual customs, and utterly disregarding their national laws, would change and come over to the honour of such a people only; for their laws shining in connection with, and simultaneously with, the prosperity of the nation, will obscure all others, just as the rising sun obscures the stars.
30. Mishnah, Berachot, 5.5, 9.1 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •mount gerizim •gerizim, mount Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 123; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 87
5.5. "הַמִּתְפַּלֵּל וְטָעָה, סִימָן רַע לוֹ. וְאִם שְׁלִיחַ צִבּוּר הוּא, סִימָן רַע לְשׁוֹלְחָיו, מִפְּנֵי שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. אָמְרוּ עָלָיו עַל רַבִּי חֲנִינָא בֶן דּוֹסָא, כְּשֶׁהָיָה מִתְפַּלֵּל עַל הַחוֹלִים וְאוֹמֵר, זֶה חַי וְזֶה מֵת. אָמְרוּ לוֹ, מִנַּיִן אַתָּה יוֹדֵעַ. אָמַר לָהֶם, אִם שְׁגוּרָה תְפִלָּתִי בְּפִי, יוֹדֵעַ אֲנִי שֶׁהוּא מְקֻבָּל. וְאִם לָאו, יוֹדֵעַ אֲנִי שֶׁהוּא מְטֹרָף: \n", 9.1. "הָרוֹאֶה מָקוֹם שֶׁנַּעֲשׂוּ בוֹ נִסִּים לְיִשְׂרָאֵל, אוֹמֵר בָּרוּךְ שֶׁעָשָׂה נִסִּים לַאֲבוֹתֵינוּ בַּמָּקוֹם הַזֶּה. מָקוֹם שֶׁנֶּעֶקְרָה מִמֶּנּוּ עֲבוֹדָה זָרָה, אוֹמֵר בָּרוּךְ שֶׁעָקַר עֲבוֹדָה זָרָה מֵאַרְצֵנוּ: \n", 5.5. "One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”", 9.1. "If one sees a place where miracles have been done for Israel, he says, “Blessed be the One who made miracles for our ancestors in this place.” [If one sees] a place from which idolatry has been uprooted, he should say, “Blessed be the One who removed idolatry from our land.”",
31. New Testament, John, None (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 335; Levison (2009), Filled with the Spirit, 372
4.20. οἱ πατέρες ἡμῶν ἐν τῷ ὄρει τούτῳ προσεκύνησαν· καὶ ὑμεῖς λέγετε ὅτι ἐν Ἰεροσολύμοις ἐστὶν ὁ τόπος ὅπου προσκυνεῖν δεῖ. 4.20. Our fathers worshiped in this mountain, and you Jews say that in Jerusalem is the place where people ought to worship."
32. New Testament, 1 Thessalonians, 2.13 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •mount gerizim (argarizin), residents of Found in books: Schwartz (2008), 2 Maccabees, 538
2.13. Καὶ διὰ τοῦτο καὶ ἡμεῖς εὐχαριστοῦμεν τῷ θεῷ ἀδιαλείπτως, ὅτι παραλαβόντες λόγον ἀκοῆς παρʼ ἡμῶν τοῦ θεοῦ ἐδέξασθε οὐ λόγον ἀνθρώπων ἀλλὰ καθὼς ἀληθῶς ἐστὶν λόγον θεοῦ, ὃς καὶ ἐνεργεῖται ἐν ὑμῖν τοῖς πιστεύουσιν. 2.13. For this cause we also thank God without ceasing, that, when you received from us the word of the message of God, you accepted it not as the word of men, but, as it is in truth, the word of God, which also works in you who believe.
33. New Testament, Luke, 17.6 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •gerizim, mount Found in books: Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 209
17.6. εἶπεν δὲ ὁ κύριος Εἰ ἔχετε πίστιν ὡς κόκκον σινάπεως, ἐλέγετε ἂν τῆ συκαμίνῳ [ταύτῃ] Ἐκριζώθητι καὶ φυτεύθητι ἐν τῇ θαλάσσῃ· καὶ ὑπήκουσεν ἂν ὑμῖν. 17.6. The Lord said, "If you had faith like a grain of mustard seed, you would tell this sycamore tree, 'Be uprooted, and be planted in the sea,' and it would obey you.
34. New Testament, 1 Corinthians, 8.4-8.6 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •mount gerizim Found in books: Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 34
8.4. Περὶ τῆς βρώσεως οὖν τῶν εἰδωλοθύτων οἴδαμεν ὅτι οὐδὲν εἴδωλον ἐν κόσμῳ, καὶ ὅτι οὐδεὶς θεὸς εἰ μὴ εἷς. 8.5. καὶ γὰρ εἴπερ εἰσὶν λεγόμενοι θεοὶ εἴτε ἐν οὐρανῷ εἴτε ἐπὶ γῆς, ὥσπερ εἰσὶν θεοὶ πολλοὶ καὶ κύριοι πολλοί, 8.6. [ἀλλʼ] ἡμῖν εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα καὶ ἡμεῖς διʼ αὐτοῦ. Ἀλλʼ οὐκ ἐν πᾶσιν ἡ γνῶσις· 8.4. Therefore concerning the eating of things sacrificed to idols, we knowthat no idol is anything in the world, and that there is no other Godbut one. 8.5. For though there are things that are called "gods,"whether in the heavens or on earth; as there are many "gods" and many"lords;" 8.6. yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him.
35. New Testament, 1 John, 3.2 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •mount gerizim (argarizin), residents of Found in books: Schwartz (2008), 2 Maccabees, 538
3.2. Ἀγαπητοί, νῦν τέκνα θεοῦ ἐσμέν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα. οἴδαμεν ὅτι ἐὰν φανερωθῇ ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν. 3.2. Beloved, now we are children of God, and it is not yet revealed what we will be. But we know that, when he is revealed, we will be like him; for we will see him just as he is.
36. New Testament, Matthew, 21.21 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •gerizim, mount Found in books: Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 209
21.21. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς Ἀμὴν λέγω ὑμῖν, ἐὰν ἔχητε πίστιν καὶ μὴ διακριθῆτε, οὐ μόνον τὸ τῆς συκῆς ποιήσετε, ἀλλὰ κἂν τῷ ὄρει τούτῳ εἴπητε Ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, γενήσεται· 21.21. Jesus answered them, "Most assuredly I tell you, if you have faith, and don't doubt, you will not only do what is done to the fig tree, but even if you told this mountain, 'Be taken up and cast into the sea,' it would be done.
37. Tosefta, Avodah Zarah, 3.13 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •mount gerizim Found in books: Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 87
38. Josephus Flavius, Jewish War, 3.307-3.315, 5.193-5.199, 5.227-5.229, 5.236, 7.420-7.436 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •gerizim, mount •gerizim mount •gerizim mount, temple of saphis •mount gerizim •mount gerizim, independent status Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 115; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 137; Rizzi (2010), Hadrian and the Christians, 117; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 353; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 195
3.307. 32. Nor did the Samaritans escape their share of misfortunes at this time; for they assembled themselves together upon the mountain called Gerizzim, which is with them a holy mountain, and there they remained; which collection of theirs, as well as the courageous minds they showed, could not but threaten somewhat of war; 3.308. nor were they rendered wiser by the miseries that had come upon their neighboring cities. They also, notwithstanding the great success the Romans had, marched on in an unreasonable manner, depending on their own weakness, and were disposed for any tumult upon its first appearance. 3.309. Vespasian therefore thought it best to prevent their motions, and to cut off the foundation of their attempts. For although all Samaria had ever garrisons settled among them, yet did the number of those that were come to Mount Gerizzim, and their conspiracy together, give ground for fear what they would be at; 3.310. he therefore sent thither Cerealis, the commander of the fifth legion, with six hundred horsemen, and three thousand footmen, 3.311. who did not think it safe to go up to the mountain, and give them battle, because many of the enemy were on the higher part of the ground; so he encompassed all the lower part of the mountain with his army, and watched them all that day. 3.312. Now it happened that the Samaritans, who were now destitute of water, were inflamed with a violent heat (for it was summer time, and the multitude had not provided themselves with necessaries), 3.313. insomuch that some of them died that very day with heat, while others of them preferred slavery before such a death as that was, and fled to the Romans, 3.314. by whom Cerealis understood that those which still staid there were very much broken by their misfortunes. So he went up to the mountain, and having placed his forces round about the enemy, he, in the first place, exhorted them to take the security of his right hand, and come to terms with him, and thereby save themselves; and assured them, that if they would lay down their arms, he would secure them from any harm; 3.315. but when he could not prevail with them, he fell upon them and slew them all, being in number eleven thousand and six hundred. This was done on the twenty-seventh day of the month Desius [Sivan]. And these were the calamities that befell the Samaritans at this time. 5.193. When you go through these [first] cloisters, unto the second [court of the] temple, there was a partition made of stone all round, whose height was three cubits: its construction was very elegant; 5.194. upon it stood pillars, at equal distances from one another, declaring the law of purity, some in Greek, and some in Roman letters, that “no foreigner should go within that sanctuary;” for that second [court of the] temple was called “the Sanctuary;” 5.195. and was ascended to by fourteen steps from the first court. This court was foursquare, and had a wall about it peculiar to itself; 5.196. the height of its buildings, although it were on the outside forty cubits, was hidden by the steps, and on the inside that height was but twenty-five cubits; for it being built over against a higher part of the hill with steps, it was no further to be entirely discerned within, being covered by the hill itself. 5.197. Beyond these fourteen steps there was the distance of ten cubits; this was all plain; 5.198. whence there were other steps, each of five cubits a piece, that led to the gates, which gates on the north and south sides were eight, on each of those sides four, and of necessity two on the east. For since there was a partition built for the women on that side, as the proper place wherein they were to worship, there was a necessity for a second gate for them: this gate was cut out of its wall, over against the first gate. 5.199. There was also on the other sides one southern and one northern gate, through which was a passage into the court of the women; for as to the other gates, the women were not allowed to pass through them; nor when they went through their own gate could they go beyond their own wall. This place was allotted to the women of our own country, and of other countries, provided they were of the same nation, and that equally. 5.227. Moreover, those that had the gonorrhea and the leprosy were excluded out of the city entirely; women also, when their courses were upon them, were shut out of the temple; nor when they were free from that impurity, were they allowed to go beyond the limit before-mentioned; men also, that were not thoroughly pure, were prohibited to come into the inner [court of the] temple; nay, the priests themselves that were not pure were prohibited to come into it also. 5.228. 7. Now all those of the stock of the priests that could not minister by reason of some defect in their bodies, came within the partition, together with those that had no such imperfection, and had their share with them by reason of their stock, but still made use of none except their own private garments; for nobody but he that officiated had on his sacred garments; 5.229. but then those priests that were without any blemish upon them went up to the altar clothed in fine linen. They abstained chiefly from wine, out of this fear, lest otherwise they should transgress some rules of their ministration. 5.236. However, the high priest did not wear these garments at other times, but a more plain habit; he only did it when he went into the most sacred part of the temple, which he did but once in a year, on that day when our custom is for all of us to keep a fast to God. 7.420. 2. Now Lupus did then govern Alexandria, who presently sent Caesar word of this commotion; 7.421. who having in suspicion the restless temper of the Jews for innovation, and being afraid lest they should get together again, and persuade some others to join with them, gave orders to Lupus to demolish that Jewish temple which was in the region called Onion, 7.422. and was in Egypt, which was built and had its denomination from the occasion following: 7.423. Onias, the son of Simon, one of the Jewish high priests, fled from Antiochus the king of Syria, when he made war with the Jews, and came to Alexandria; and as Ptolemy received him very kindly, on account of his hatred to Antiochus, he assured him, that if he would comply with his proposal, he would bring all the Jews to his assistance; 7.424. and when the king agreed to do it so far as he was able, he desired him to give him leave to build a temple somewhere in Egypt, and to worship God according to the customs of his own country; 7.425. for that the Jews would then be so much readier to fight against Antiochus who had laid waste the temple at Jerusalem, and that they would then come to him with greater goodwill; and that, by granting them liberty of conscience, very many of them would come over to him. 7.426. 3. So Ptolemy complied with his proposals, and gave him a place one hundred and eighty furlongs distant from Memphis. That Nomos was called the Nomos of Heliopoli 7.427. where Onias built a fortress and a temple, not like to that at Jerusalem, but such as resembled a tower. He built it of large stones to the height of sixty cubits; 7.428. he made the structure of the altar in imitation of that in our own country, and in like manner adorned with gifts, excepting the make of the candlestick, 7.429. for he did not make a candlestick, but had a [single] lamp hammered out of a piece of gold, which illuminated the place with its rays, and which he hung by a chain of gold; 7.430. but the entire temple was encompassed with a wall of burnt brick, though it had gates of stone. The king also gave him a large country for a revenue in money, that both the priests might have a plentiful provision made for them, and that God might have great abundance of what things were necessary for his worship. 7.431. Yet did not Onias do this out of a sober disposition, but he had a mind to contend with the Jews at Jerusalem, and could not forget the indignation he had for being banished thence. Accordingly, he thought that by building this temple he should draw away a great number from them to himself. 7.432. There had been also a certain ancient prediction made by [a prophet] whose name was Isaiah, about six hundred years before, that this temple should be built by a man that was a Jew in Egypt. And this is the history of the building of that temple. 7.433. 4. And now Lupus, the governor of Alexandria, upon the receipt of Caesar’s letter, came to the temple, and carried out of it some of the donations dedicated thereto, and shut up the temple itself. 7.434. And as Lupus died a little afterward, Paulinus succeeded him. This man left none of those donations there, and threatened the priests severely if they did not bring them all out; nor did he permit any who were desirous of worshipping God there so much as to come near the whole sacred place; 7.435. but when he had shut up the gates, he made it entirely inaccessible, insomuch that there remained no longer the least footsteps of any Divine worship that had been in that place. 7.436. Now the duration of the time from the building of this temple till it was shut up again was three hundred and forty-three years.
39. Josephus Flavius, Jewish Antiquities, 11.292-11.347, 12.7, 12.9-12.118, 12.136-12.144, 12.154-12.159, 12.168, 13.65-13.71, 13.74-13.79, 13.254-13.258, 13.280-13.281, 18.85, 20.131-20.136 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Rizzi (2010), Hadrian and the Christians, 117; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 353; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 183, 187, 191, 192, 195, 204; Schwartz (2008), 2 Maccabees, 174; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 66, 67
11.292. In like manner the Jews that were in Shushan gathered themselves together, and feasted on the fourteenth day, and that which followed it; whence it is that even now all the Jews that are in the habitable earth keep these days festival, and send portions to one another. 11.293. Mordecai also wrote to the Jews that lived in the kingdom of Artaxerxes to observe these days, and celebrate them as festivals, and to deliver them down to posterity, that this festival might continue for all time to come, and that it might never be buried in oblivion; 11.294. for since they were about to be destroyed on these days by Haman, they would do a right thing, upon escaping the danger in them, and on them inflicting punishment on their enemies, to observe those days, and give thanks to God on them; 11.295. for which cause the Jews still keep the forementioned days, and call them days of Phurim (or Purim.) And Mordecai became a great and illustrious person with the king, and assisted him in the government of the people. He also lived with the queen; 11.296. o that the affairs of the Jews were, by their means, better than they could ever have hoped for. And this was the state of the Jews under the reign of Artaxerxes. 11.297. 1. When Eliashib the high priest was dead, his son Judas succeeded in the high priesthood; and when he was dead, his son John took that dignity; on whose account it was also that Bagoses, the general of another Artaxerxes’s army, polluted the temple, and imposed tributes on the Jews, that out of the public stock, before they offered the daily sacrifices, they should pay for every lamb fifty shekels. 11.298. Now Jesus was the brother of John, and was a friend of Bagoses, who had promised to procure him the high priesthood. 11.299. In confidence of whose support, Jesus quarreled with John in the temple, and so provoked his brother, that in his anger his brother slew him. Now it was a horrible thing for John, when he was high priest, to perpetrate so great a crime, and so much the more horrible, that there never was so cruel and impious a thing done, neither by the Greeks nor Barbarians. 11.300. However, God did not neglect its punishment, but the people were on that very account enslaved, and the temple was polluted by the Persians. Now when Bagoses, the general of Artaxerxes’s army, knew that John, the high priest of the Jews, had slain his own brother Jesus in the temple, he came upon the Jews immediately, and began in anger to say to them, “Have you had the impudence to perpetrate a murder in your temple?” 11.301. And as he was aiming to go into the temple, they forbade him so to do; but he said to them, “Am not I purer than he that was slain in the temple?” And when he had said these words, he went into the temple. Accordingly, Bagoses made use of this pretense, and punished the Jews seven years for the murder of Jesus. 11.302. 2. Now when John had departed this life, his son Jaddua succeeded in the high priesthood. He had a brother, whose name was Manasseh. Now there was one Sanballat, who was sent by Darius, the last king [of Persia], into Samaria. He was a Cutheam by birth; of which stock were the Samaritans also. 11.303. This man knew that the city Jerusalem was a famous city, and that their kings had given a great deal of trouble to the Assyrians, and the people of Celesyria; so that he willingly gave his daughter, whose name was Nicaso, in marriage to Manasseh, as thinking this alliance by marriage would be a pledge and security that the nation of the Jews should continue their good-will to him. 11.304. 1. About this time it was that Philip, king of Macedon, was treacherously assaulted and slain at Egae by Pausanias, the son of Cerastes, who was derived from the family of Oreste, 11.305. and his son Alexander succeeded him in the kingdom; who, passing over the Hellespont, overcame the generals of Darius’s army in a battle fought at Granicum. So he marched over Lydia, and subdued Ionia, and overran Caria, and fell upon the places of Pamphylia, as has been related elsewhere. 11.306. 2. But the elders of Jerusalem being very uneasy that the brother of Jaddua the high priest, though married to a foreigner, should be a partner with him in the high priesthood, quarreled with him; 11.307. for they esteemed this man’s marriage a step to such as should be desirous of transgressing about the marriage of [strange] wives, and that this would be the beginning of a mutual society with foreigners, 11.308. although the offense of some about marriages, and their having married wives that were not of their own country, had been an occasion of their former captivity, and of the miseries they then underwent; so they commanded Manasseh to divorce his wife, or not to approach the altar, 11.309. the high priest himself joining with the people in their indignation against his brother, and driving him away from the altar. Whereupon Manasseh came to his father-in-law, Sanballat, and told him, that although he loved his daughter Nicaso, yet was he not willing to be deprived of his sacerdotal dignity on her account, which was the principal dignity in their nation, and always continued in the same family. 11.310. And then Sanballat promised him not only to preserve to him the honor of his priesthood, but to procure for him the power and dignity of a high priest, and would make him governor of all the places he himself now ruled, if he would keep his daughter for his wife. He also told him further, that he would build him a temple like that at Jerusalem, upon Mount Gerizzini, which is the highest of all the mountains that are in Samaria; 11.311. and he promised that he would do this with the approbation of Darius the king. Manasseh was elevated with these promises, and staid with Sanballat, upon a supposal that he should gain a high priesthood, as bestowed on him by Darius, for it happened that Sanballat was then in years. 11.312. But there was now a great disturbance among the people of Jerusalem, because many of those priests and Levites were entangled in such matches; for they all revolted to Manasseh, and Sanballat afforded them money, and divided among them land for tillage, and habitations also, and all this in order every way to gratify his son-in-law. 11.313. 3. About this time it was that Darius heard how Alexander had passed over the Hellespont, and had beaten his lieutets in the battle at Granicum, and was proceeding further; whereupon he gathered together an army of horse and foot, and determined that he would meet the Macedonians before they should assault and conquer all Asia. 11.314. So he passed over the river Euphrates, and came over Taurus, the Cilician mountain, and at Issus of Cilicia he waited for the enemy, as ready there to give him battle. 11.315. Upon which Sanballat was glad that Darius was come down; and told Manasseh that he would suddenly perform his promises to him, and this as soon as ever Darius should come back, after he had beaten his enemies; for not he only, but all those that were in Asia also, were persuaded that the Macedonians would not so much as come to a battle with the Persians, on account of their multitude. 11.316. But the event proved otherwise than they expected; for the king joined battle with the Macedonians, and was beaten, and lost a great part of his army. His mother also, and his wife and children, were taken captives, and he fled into Persia. 11.317. So Alexander came into Syria, and took Damascus; and when he had obtained Sidon, he besieged Tyre, when he sent an epistle to the Jewish high priest, to send him some auxiliaries, and to supply his army with provisions; and that what presents he formerly sent to Darius, he would now send to him, and choose the friendship of the Macedonians, and that he should never repent of so doing. 11.318. But the high priest answered the messengers, that he had given his oath to Darius not to bear arms against him; and he said that he would not transgress this while Darius was in the land of the living. Upon hearing this answer, Alexander was very angry; 11.319. and though he determined not to leave Tyre, which was just ready to be taken, yet as soon as he had taken it, he threatened that he would make an expedition against the Jewish high priest, and through him teach all men to whom they must keep their oaths. 11.320. So when he had, with a good deal of pains during the siege, taken Tyre, and had settled its affairs, he came to the city of Gaza, and besieged both the city and him that was governor of the garrison, whose name was Babemeses. 11.321. 4. But Sanballat thought he had now gotten a proper opportunity to make his attempt, so he renounced Darius, and taking with him seven thousand of his own subjects, he came to Alexander; and finding him beginning the siege of Tyre, he said to him, that he delivered up to him these men, who came out of places under his dominion, and did gladly accept of him for his lord instead of Darius. 11.322. So when Alexander had received him kindly, Sanballat thereupon took courage, and spake to him about his present affair. He told him that he had a son-in-law, Manasseh, who was brother to the high priest Jaddua; and that there were many others of his own nation, now with him, that were desirous to have a temple in the places subject to him; 11.323. that it would be for the king’s advantage to have the strength of the Jews divided into two parts, lest when the nation is of one mind, and united, upon any attempt for innovation, it prove troublesome to kings, as it had formerly proved to the kings of Assyria. 11.324. Whereupon Alexander gave Sanballat leave so to do, who used the utmost diligence, and built the temple, and made Manasseh the priest, and deemed it a great reward that his daughter’s children should have that dignity; 11.325. but when the seven months of the siege of Tyre were over, and the two months of the siege of Gaza, Sanballat died. Now Alexander, when he had taken Gaza, made haste to go up to Jerusalem; 11.326. and Jaddua the high priest, when he heard that, was in an agony, and under terror, as not knowing how he should meet the Macedonians, since the king was displeased at his foregoing disobedience. He therefore ordained that the people should make supplications, and should join with him in offering sacrifice to God, whom he besought to protect that nation, and to deliver them from the perils that were coming upon them; 11.327. whereupon God warned him in a dream, which came upon him after he had offered sacrifice, that he should take courage, and adorn the city, and open the gates; that the rest should appear in white garments, but that he and the priests should meet the king in the habits proper to their order, without the dread of any ill consequences, which the providence of God would prevent. 11.328. Upon which, when he rose from his sleep, he greatly rejoiced, and declared to all the warning he had received from God. According to which dream he acted entirely, and so waited for the coming of the king. 11.329. 5. And when he understood that he was not far from the city, he went out in procession, with the priests and the multitude of the citizens. The procession was venerable, and the manner of it different from that of other nations. It reached to a place called Sapha, which name, translated into Greek, signifies a prospect, for you have thence a prospect both of Jerusalem and of the temple. 11.330. And when the Phoenicians and the Chaldeans that followed him thought they should have liberty to plunder the city, and torment the high priest to death, which the king’s displeasure fairly promised them, the very reverse of it happened; 11.331. for Alexander, when he saw the multitude at a distance, in white garments, while the priests stood clothed with fine linen, and the high priest in purple and scarlet clothing, with his mitre on his head, having the golden plate whereon the name of God was engraved, he approached by himself, and adored that name, and first saluted the high priest. 11.332. The Jews also did all together, with one voice, salute Alexander, and encompass him about; whereupon the kings of Syria and the rest were surprised at what Alexander had done, and supposed him disordered in his mind. 11.333. However, Parmenio alone went up to him, and asked him how it came to pass that, when all others adored him, he should adore the high priest of the Jews? To whom he replied, “I did not adore him, but that God who hath honored him with his high priesthood; 11.334. for I saw this very person in a dream, in this very habit, when I was at Dios in Macedonia, who, when I was considering with myself how I might obtain the dominion of Asia, exhorted me to make no delay, but boldly to pass over the sea thither, for that he would conduct my army, and would give me the dominion over the Persians; 11.335. whence it is that, having seen no other in that habit, and now seeing this person in it, and remembering that vision, and the exhortation which I had in my dream, I believe that I bring this army under the divine conduct, and shall therewith conquer Darius, and destroy the power of the Persians, and that all things will succeed according to what is in my own mind.” 11.336. And when he had said this to Parmenio, and had given the high priest his right hand, the priests ran along by him, and he came into the city. And when he went up into the temple, he offered sacrifice to God, according to the high priest’s direction, and magnificently treated both the high priest and the priests. 11.337. And when the Book of Daniel was showed him wherein Daniel declared that one of the Greeks should destroy the empire of the Persians, he supposed that himself was the person intended. And as he was then glad, he dismissed the multitude for the present; but the next day he called them to him, and bid them ask what favors they pleased of him; 11.338. whereupon the high priest desired that they might enjoy the laws of their forefathers, and might pay no tribute on the seventh year. He granted all they desired. And when they entreated him that he would permit the Jews in Babylon and Media to enjoy their own laws also, he willingly promised to do hereafter what they desired. 11.339. And when he said to the multitude, that if any of them would enlist themselves in his army, on this condition, that they should continue under the laws of their forefathers, and live according to them, he was willing to take them with him, many were ready to accompany him in his wars. 11.340. 6. So when Alexander had thus settled matters at Jerusalem, he led his army into the neighboring cities; and when all the inhabitants to whom he came received him with great kindness, the Samaritans, who had then Shechem for their metropolis, (a city situate at Mount Gerizzim, and inhabited by apostates of the Jewish nation,) seeing that Alexander had so greatly honored the Jews, determined to profess themselves Jews; 11.341. for such is the disposition of the Samaritans, as we have already elsewhere declared, that when the Jews are in adversity, they deny that they are of kin to them, and then they confess the truth; but when they perceive that some good fortune hath befallen them, they immediately pretend to have communion with them, saying that they belong to them, and derive their genealogy from the posterity of Joseph, Ephraim, and Manasseh. 11.342. Accordingly, they made their address to the king with splendor, and showed great alacrity in meeting him at a little distance from Jerusalem. And when Alexander had commended them, the Shechemites approached to him, taking with them the troops that Sanballat had sent him, and they desired that he would come to their city, and do honor to their temple also; 11.343. to whom he promised, that when he returned he would come to them. And when they petitioned that he would remit the tribute of the seventh year to them, because they did not sow thereon, he asked who they were that made such a petition; 11.344. and when they said that they were Hebrews, but had the name of Sidonians, living at Shechem, he asked them again whether they were Jews; and when they said they were not Jews, “It was to the Jews,” said he, “that I granted that privilege; however, when I return, and am thoroughly informed by you of this matter, I will do what I shall think proper.” And in this manner he took leave of the Shechenlites; 11.345. but ordered that the troops of Sanballat should follow him into Egypt, because there he designed to give them lands, which he did a little after in Thebais, when he ordered them to guard that country. 11.346. 7. Now when Alexander was dead, the government was parted among his successors, but the temple upon Mount Gerizzim remained. And if any one were accused by those of Jerusalem of having eaten things common or of having broken the Sabbath, or of any other crime of the like nature, 11.347. he fled away to the Shechemites, and said that he was accused unjustly. About this time it was that Jaddua the high priest died, and Onias his son took the high priesthood. This was the state of the affairs of the people of Jerusalem at this time. 12.7. This is what Agatharchides relates of our nation. But when Ptolemy had taken a great many captives, both from the mountainous parts of Judea, and from the places about Jerusalem and Samaria, and the places near Mount Gerizzim, he led them all into Egypt, and settled them there. 12.9. Nay, there were not a few other Jews who, of their own accord, went into Egypt, as invited by the goodness of the soil, and by the liberality of Ptolemy. 12.10. However, there were disorders among their posterity, with relation to the Samaritans, on account of their resolution to preserve that conduct of life which was delivered to them by their forefathers, and they thereupon contended one with another, while those of Jerusalem said that their temple was holy, and resolved to send their sacrifices thither; but the Samaritans were resolved that they should be sent to Mount Gerizzim. 12.11. 1. When Alexander had reigned twelve years, and after him Ptolemy Soter forty years, Philadelphus then took the kingdom of Egypt, and held it forty years within one. He procured the law to be interpreted, and set free those that were come from Jerusalem into Egypt, and were in slavery there, who were a hundred and twenty thousand. The occasion was this: 12.12. Demetrius Phalerius, who was library keeper to the king, was now endeavoring, if it were possible, to gather together all the books that were in the habitable earth, and buying whatsoever was any where valuable, or agreeable to the king’s inclination, (who was very earnestly set upon collecting of books,) to which inclination of his Demetrius was zealously subservient. 12.13. And when once Ptolemy asked him how many ten thousands of books he had collected, he replied, that he had already about twenty times ten thousand; but that, in a little time, he should have fifty times ten thousand. 12.14. But he said he had been informed that there were many books of laws among the Jews worthy of inquiring after, and worthy of the king’s library, but which, being written in characters and in a dialect of their own, will cause no small pains in getting them translated into the Greek tongue; 12.15. that the character in which they are written seems to be like to that which is the proper character of the Syrians, and that its sound, when pronounced, is like theirs also; and that this sound appears to be peculiar to themselves. Wherefore he said that nothing hindered why they might not get those books to be translated also; for while nothing is wanting that is necessary for that purpose, we may have their books also in this library. 12.16. So the king thought that Demetrius was very zealous to procure him abundance of books, and that he suggested what was exceeding proper for him to do; and therefore he wrote to the Jewish high priest, that he should act accordingly. 12.17. 2. Now there was one Aristeus, who was among the king’s most intimate friends, and on account of his modesty very acceptable to him. This Aristeus resolved frequently, and that before now, to petition the king that he would set all the captive Jews in his kingdom free; 12.18. and he thought this to be a convenient opportunity for the making that petition. So he discoursed, in the first place, with the captains of the king’s guards, Sosibius of Tarentum, and Andreas, and persuaded them to assist him in what he was going to intercede with the king for. 12.19. Accordingly Aristeus embraced the same opinion with those that have been before mentioned, and went to the king, and made the following speech to him: 12.20. “It is not fit for us, O king, to overlook things hastily, or to deceive ourselves, but to lay the truth open. For since we have determined not only to get the laws of the Jews transcribed, but interpreted also, for thy satisfaction, by what means can we do this, while so many of the Jews are now slaves in thy kingdom? 12.21. Do thou then what will be agreeable to thy magimity, and to thy good nature: free them from the miserable condition they are in, because that God, who supporteth thy kingdom, was the author of their law 12.22. as I have learned by particular inquiry; for both these people, and we also, worship the same God the framer of all things. We call him, and that truly, by the name of Ζηνα, [or life, or Jupiter,] because he breathes life into all men. Wherefore do thou restore these men to their own country, and this do to the honor of God, because these men pay a peculiarly excellent worship to him. 12.23. And know this further, that though I be not of kin to them by birth, nor one of the same country with them, yet do I desire these favors to be done them, since all men are the workmanship of God; and I am sensible that he is well-pleased with those that do good. I do therefore put up this petition to thee, to do good to them.” 12.24. 3. When Aristeus was saying thus, the king looked upon him with a cheerful and joyful countece, and said, “How many ten thousands dost thou suppose there are of such as want to be made free?” To which Andreas replied, as he stood by, and said, “A few more than ten times ten thousand.” The king made answer, “And is this a small gift that thou askest, Aristeus?” 12.25. But Sosibius, and the rest that stood by, said that he ought to offer such a thank-offering as was worthy of his greatness of soul, to that God who had given him his kingdom. With this answer he was much pleased; and gave order, that when they paid the soldiers their wages, they should lay down [a hundred and] twenty drachmas for every one of the slaves? 12.26. And he promised to publish a magnificent decree, about what they requested, which should confirm what Aristeus had proposed, and especially what God willed should be done; whereby he said he would not only set those free who had been led away captive by his father and his army, but those who were in this kingdom before, and those also, if any such there were, who had been brought away since. 12.27. And when they said that their redemption money would amount to above four hundred talents, he granted it. A copy of which decree I have determined to preserve, that the magimity of this king may be made known. 12.28. Its contents were as follows: “Let all those who were soldiers under our father, and who, when they overran Syria and Phoenicia, and laid waste Judea, took the Jews captives, and made them slaves, and brought them into our cities, and into this country, and then sold them; as also all those that were in my kingdom before them, and if there be any that have been lately brought thither,—be made free by those that possess them; and let them accept of [a hundred and] twenty drachmas for every slave. And let the soldiers receive this redemption money with their pay, but the rest out of the king’s treasury: 12.29. for I suppose that they were made captives without our father’s consent, and against equity; and that their country was harassed by the insolence of the soldiers, and that, by removing them into Egypt, the soldiers have made a great profit by them. 12.30. Out of regard therefore to justice, and out of pity to those that have been tyrannized over, contrary to equity, I enjoin those that have such Jews in their service to set them at liberty, upon the receipt of the before-mentioned sum; and that no one use any deceit about them, but obey what is here commanded. 12.31. And I will that they give in their names within three days after the publication of this edict, to such as are appointed to execute the same, and to produce the slaves before them also, for I think it will be for the advantage of my affairs. And let every one that will inform against those that do not obey this decree, and I will that their estates be confiscated into the king’s treasury.” 12.32. When this decree was read to the king, it at first contained the rest that is here inserted, and omitted only those Jews that had formerly been brought, and those brought afterwards, which had not been distinctly mentioned; so he added these clauses out of his humanity, and with great generosity. He also gave order that the payment, which was likely to be done in a hurry, should be divided among the king’s ministers, and among the officers of his treasury. 12.33. When this was over, what the king had decreed was quickly brought to a conclusion; and this in no more than seven days’ time, the number of the talents paid for the captives being above four hundred and sixty, and this, because their masters required the [hundred and] twenty drachmas for the children also, the king having, in effect, commanded that these should be paid for, when he said in his decree, that they should receive the forementioned sum for every slave. 12.34. 4. Now when this had been done after so magnificent a manner, according to the king’s inclinations, he gave order to Demetrius to give him in writing his sentiments concerning the transcribing of the Jewish books; for no part of the administration is done rashly by these kings, but all things are managed with great circumspection. 12.35. On which account I have subjoined a copy of these epistles, and set down the multitude of the vessels sent as gifts [to Jerusalem], and the construction of every one, that the exactness of the artificers’ workmanship, as it appeared to those that saw them, and which workman made every vessel, may be made manifest, and this on account of the excellency of the vessels themselves. Now the copy of the epistle was to this purpose: 12.36. “Demetrius to the great king. When thou, O king, gavest me a charge concerning the collection of books that were wanting to fill your library, and concerning the care that ought to be taken about such as are imperfect, I have used the utmost diligence about those matters. And I let you know, that we want the books of the Jewish legislation, with some others; for they are written in the Hebrew characters, and being in the language of that nation, are to us unknown. 12.37. It hath also happened to them, that they have been transcribed more carelessly than they ought to have been, because they have not had hitherto royal care taken about them. Now it is necessary that thou shouldst have accurate copies of them. And indeed this legislation is full of hidden wisdom, and entirely blameless, as being the legislation of God; 12.38. for which cause it is, as Hecateus of Abdera says, that the poets and historians make no mention of it, nor of those men who lead their lives according to it, since it is a holy law, and ought not to be published by profane mouths. 12.39. If then it please thee, O king, thou mayest write to the high priest of the Jews, to send six of the elders out of every tribe, and those such as are most skillful of the laws, that by their means we may learn the clear and agreeing sense of these books, and may obtain an accurate interpretation of their contents, and so may have such a collection of these as may be suitable to thy desire.” 12.40. 5. When this epistle was sent to the king, he commanded that an epistle should be drawn up for Eleazar, the Jewish high priest, concerning these matters; and that they should inform him of the release of the Jews that had been in slavery among them. He also sent fifty talents of gold for the making of large basons, and vials, and cups, and an immense quantity of precious stones. 12.41. He also gave order to those who had the custody of the chest that contained those stones, to give the artificers leave to choose out what sorts of them they pleased. He withal appointed, that a hundred talents in money should be sent to the temple for sacrifices, and for other uses. 12.42. Now I will give a description of these vessels, and the manner of their construction, but not till after I have set down a copy of the epistle which was written to Eleazar the high priest, who had obtained that dignity on the occasion following: 12.43. When Onias the high priest was dead, his son Simon became his successor. He was called Simon the Just because of both his piety towards God, and his kind disposition to those of his own nation. 12.44. When he was dead, and had left a young son, who was called Onias, Simon’s brother Eleazar, of whom we are speaking, took the high priesthood; and he it was to whom Ptolemy wrote, and that in the manner following: 12.45. “King Ptolemy to Eleazar the high priest, sendeth greeting. There are many Jews who now dwell in my kingdom, whom the Persians, when they were in power, carried captives. These were honored by my father; some of them he placed in the army, and gave them greater pay than ordinary; to others of them, when they came with him into Egypt, he committed his garrisons, and the guarding of them, that they might be a terror to the Egyptians. 12.46. And when I had taken the government, I treated all men with humanity, and especially those that are thy fellow citizens, of whom I have set free above a hundred thousand that were slaves, and paid the price of their redemption to their masters out of my own revenues; 12.47. and those that are of a fit age, I have admitted into them number of my soldiers. And for such as are capable of being faithful to me, and proper for my court, I have put them in such a post, as thinking this [kindness done to them] to be a very great and an acceptable gift, which I devote to God for his providence over me. 12.48. And as I am desirous to do what will be grateful to these, and to all the other Jews in the habitable earth, I have determined to procure an interpretation of your law, and to have it translated out of Hebrew into Greek, and to be deposited in my library. 12.49. Thou wilt therefore do well to choose out and send to me men of a good character, who are now elders in age, and six in number out of every tribe. These, by their age, must be skillful in the laws, and of abilities to make an accurate interpretation of them; and when this shall be finished, I shall think that I have done a work glorious to myself. 12.50. And I have sent to thee Andreas, the captain of my guard, and Aristeus, men whom I have in very great esteem; by whom I have sent those first-fruits which I have dedicated to the temple, and to the sacrifices, and to other uses, to the value of a hundred talents. And if thou wilt send to us, to let us know what thou wouldst have further, thou wilt do a thing acceptable to me.” 12.51. 6. When this epistle of the king was brought to Eleazar, he wrote an answer to it with all the respect possible: “Eleazar the high priest to king Ptolemy, sendeth greeting. If thou and thy queen Arsinoe, and thy children, be well, we are entirely satisfied. 12.52. When we received thy epistle, we greatly rejoiced at thy intentions; and when the multitude were gathered together, we read it to them, and thereby made them sensible of the piety thou hast towards God. 12.53. We also showed them the twenty vials of gold, and thirty of silver, and the five large basons, and the table for the shew-bread; as also the hundred talents for the sacrifices, and for the making what shall be needful at the temple; which things Andreas and Aristeus, those most honored friends of thine, have brought us; and truly they are persons of an excellent character, and of great learning, and worthy of thy virtue. 12.54. Know then that we will gratify thee in what is for thy advantage, though we do what we used not to do before; for we ought to make a return for the numerous acts of kindness which thou hast done to our countrymen. 12.55. We immediately, therefore, offered sacrifices for thee and thy sister, with thy children and friends; and the multitude made prayers, that thy affairs may be to thy mind, and that thy kingdom may be preserved in peace, and that the translation of our law may come to the conclusion thou desirest, and be for thy advantage. 12.56. We have also chosen six elders out of every tribe, whom we have sent, and the law with them. It will be thy part, out of thy piety and justice, to send back the law, when it hath been translated, and to return those to us that bring it in safety. Farewell.” 12.57. 7. This was the reply which the high priest made. But it does not seem to me to be necessary to set down the names of the seventy [two] elders who were sent by Eleazar, and carried the law, which yet were subjoined at the end of the epistle. 12.58. However, I thought it not improper to give an account of those very valuable and artificially contrived vessels which the king sent to God, that all may see how great a regard the king had for God; for the king allowed a vast deal of expenses for these vessels, and came often to the workmen, and viewed their works, and suffered nothing of carelessness or negligence to be any damage to their operations. 12.59. And I will relate how rich they were as well as I am able, although perhaps the nature of this history may not require such a description; but I imagine I shall thereby recommend the elegant taste and magimity of this king to those that read this history. 12.60. 8. And first I will describe what belongs to the table. It was indeed in the king’s mind to make this table vastly large in its dimensions; but then he gave orders that they should learn what was the magnitude of the table which was already at Jerusalem, and how large it was, and whether there was a possibility of making one larger than it. 12.61. And when he was informed how large that was which was already there, and that nothing hindered but a larger might be made, he said that he was willing to have one made that should be five times as large as the present table; but his fear was, that it might be then useless in their sacred ministrations by its too great largeness; for he desired that the gifts he presented them should not only be there for show, but should be useful also in their sacred ministrations. 12.62. According to which reasoning, that the former table was made of so moderate a size for use, and not for want of gold, he resolved that he would not exceed the former table in largeness; but would make it exceed it in the variety and elegancy of its materials. 12.63. And as he was sagacious in observing the nature of all things, and in having a just notion of what was new and surprising, and where there was no sculptures, he would invent such as were proper by his own skill, and would show them to the workmen, he commanded that such sculptures should now be made, and that those which were delineated should be most accurately formed by a constant regard to their delineation. 12.64. 9. When therefore the workmen had undertaken to make the table, they framed it in length two cubits [and a half], in breadth one cubit, and in height one cubit and a half; and the entire structure of the work was of gold. They withal made a crown of a hand-breadth round it, with wave-work wreathed about it, and with an engraving which imitated a cord, and was admirably turned on its three parts; 12.65. for as they were of a triangular figure, every angle had the same disposition of its sculptures, that when you turned them about, the very same form of them was turned about without any variation. Now that part of the crown-work that was enclosed under the table had its sculptures very beautiful; but that part which went round on the outside was more elaborately adorned with most beautiful ornaments, because it was exposed to sight, and to the view of the spectators; 12.66. for which reason it was that both those sides which were extant above the rest were acute, and none of the angles, which we before told you were three, appeared less than another, when the table was turned about. Now into the cordwork thus turned were precious stones inserted, in rows parallel one to the other, enclosed in golden buttons, which had ouches in them; 12.67. but the parts which were on the side of the crown, and were exposed to the sight, were adorned with a row of oval figures obliquely placed, of the most excellent sort of precious stones, which imitated rods laid close, and encompassed the table round about. 12.68. But under these oval figures, thus engraven, the workmen had put a crown all round it, where the nature of all sorts of fruit was represented, insomuch that the bunches of grapes hung up. And when they had made the stones to represent all the kinds of fruit before mentioned, and that each in its proper color, they made them fast with gold round the whole table. 12.69. The like disposition of the oval figures, and of the engraved rods, was framed under the crown, that the table might on each side show the same appearance of variety and elegancy of its ornaments; so that neither the position of the wave-work nor of the crown might be different, although the table were turned on the other side, but that the prospect of the same artificial contrivances might be extended as far as the feet; 12.70. for there was made a plate of gold four fingers broad, through the entire breadth of the table, into which they inserted the feet, and then fastened them to the table by buttons and button-holes, at the place where the crown was situate, that so on what side soever of the table one should stand, it might exhibit the very same view of the exquisite workmanship, and of the vast expenses bestowed upon it: 12.71. but upon the table itself they engraved a meander, inserting into it very valuable stones in the middle like stars, of various colors; the carbuncle and the emerald, each of which sent out agreeable rays of light to the spectators; with such stones of other sorts also as were most curious and best esteemed, as being most precious in their kind. 12.72. Hard by this meander a texture of net-work ran round it, the middle of which appeared like a rhombus, into which were inserted rock-crystal and amber, which, by the great resemblance of the appearance they made, gave wonderful delight to those that saw them. 12.73. The chapiters of the feet imitated the first buddings of lilies, while their leaves were bent and laid under the table, but so that the chives were seen standing upright within them. 12.74. Their bases were made of a carbuncle; and the place at the bottom, which rested on that carbuncle, was one palm deep, and eight fingers in breadth. 12.75. Now they had engraven upon it with a very fine tool, and with a great deal of pains, a branch of ivy and tendrils of the vine, sending forth clusters of grapes, that you would guess they were nowise different from real tendrils; for they were so very thin, and so very far extended at their extremities, that they were moved with the wind, and made one believe that they were the product of nature, and not the representation of art. 12.76. They also made the entire workmanship of the table appear to be threefold, while the joints of the several parts were so united together as to be invisible, and the places where they joined could not be distinguished. Now the thickness of the table was not less than half a cubit. 12.77. So that this gift, by the king’s great generosity, by the great value of the materials, and the variety of its exquisite structure, and the artificer’s skill in imitating nature with graying tools, was at length brought to perfection, while the king was very desirous, that though in largeness it were not to be different from that which was already dedicated to God, yet that in exquisite workmanship, and the novelty of the contrivances, and in the splendor of its construction, it should far exceed it, and be more illustrious than that was. 12.78. 10. Now of the cisterns of gold there were two, whose sculpture was of scale-work, from its basis to its belt-like circle, with various sorts of stones enchased in the spiral circles. 12.79. Next to which there was upon it a meander of a cubit in height; it was composed of stones of all sorts of colors. And next to this was the rod-work engraven; and next to that was a rhombus in a texture of net-work, drawn out to the brim of the basin, 12.80. while small shields, made of stones, beautiful in their kind, and of four fingers’ depth, filled up the middle parts. About the top of the basin were wreathed the leaves of lilies, and of the convolvulus, and the tendrils of vines in a circular manner. 12.81. And this was the construction of the two cisterns of gold, each containing two firkins. But those which were of silver were much more bright and splendid than looking-glasses, and you might in them see the images that fell upon them more plainly than in the other. 12.82. The king also ordered thirty vials; those of which the parts that were of gold, and filled up with precious stones, were shadowed over with the leaves of ivy and of vines, artificially engraven. 12.83. And these were the vessels that were after an extraordinary manner brought to this perfection, partly by the skill of the workmen, who were admirable in such fine work, but much more by the diligence and generosity of the king, 12.84. who not only supplied the artificers abundantly, and with great generosity, with what they wanted, but he forbade public audiences for the time, and came and stood by the workmen, and saw the whole operation. And this was the cause why the workmen were so accurate in their performance, because they had regard to the king, and to his great concern about the vessels, and so the more indefatigably kept close to the work. 12.85. 11. And these were what gifts were sent by Ptolemy to Jerusalem, and dedicated to God there. But when Eleazar the high priest had devoted them to God, and had paid due respect to those that brought them, and had given them presents to be carried to the king, he dismissed them. 12.86. And when they were come to Alexandria, and Ptolemy heard that they were come, and that the seventy elders were come also, he presently sent for Andreas and Aristens, his ambassadors, who came to him, and delivered him the epistle which they brought him from the high priest, and made answer to all the questions he put to them by word of mouth. 12.87. He then made haste to meet the elders that came from Jerusalem for the interpretation of the laws; and he gave command, that every body who came on other occasions should be sent away, which was a thing surprising, and what he did not use to do; 12.88. for those that were drawn thither upon such occasions used to come to him on the fifth day, but ambassadors at the month’s end. But when he had sent those away, he waited for these that were sent by Eleazar; 12.89. but as the old men came in with the presents, which the high priest had given them to bring to the king, and with the membranes, upon which they had their laws written in golden letters he put questions to them concerning those books; 12.90. and when they had taken off the covers wherein they were wrapt up, they showed him the membranes. So the king stood admiring the thinness of those membranes, and the exactness of the junctures, which could not be perceived; (so exactly were they connected one with another;) and this he did for a considerable time. He then said that he returned them thanks for coming to him, and still greater thanks to him that sent them; and, above all, to that God whose laws they appeared to be. 12.91. Then did the elders, and those that were present with them, cry out with one voice, and wished all happiness to the king. Upon which he fell into tears by the violence of the pleasure he had, it being natural to men to afford the same indications in great joy that they do under sorrows. 12.92. And when he had bid them deliver the books to those that were appointed to receive them, he saluted the men, and said that it was but just to discourse, in the first place, of the errand they were sent about, and then to address himself to themselves. He promised, however, that he would make this day on which they came to him remarkable and eminent every year through the whole course of his life; 12.93. for their coming to him, and the victory which he gained over Antigonus by sea, proved to be on the very same day. He also gave orders that they should sup with him; and gave it in charge that they should have excellent lodgings provided for them in the upper part of the city. 12.94. 12. Now he that was appointed to take care of the reception of strangers, Nicanor by name, called for Dorotheus, whose duty it was to make provision for them, and bid him prepare for every one of them what should be requisite for their diet and way of living; which thing was ordered by the king after this manner: 12.95. he took care that those that belonged to every city, which did not use the same way of living, that all things should be prepared for them according to the custom of those that came to him, that, being feasted according to the usual method of their own way of living, they might be the better pleased, and might not be uneasy at any thing done to them from which they were naturally averse. And this was now done in the case of these men by Dorotheus, who was put into this office because of his great skill in such matters belonging to common life; 12.96. for he took care of all such matters as concerned the reception of strangers, and appointed them double seats for them to sit on, according as the king had commanded him to do; for he had commanded that half of their seats should be set at his right hand, and the other half behind his table, and took care that no respect should be omitted that could be shown them. 12.97. And when they were thus set down, he bid Dorotheus to minister to all those that were come to him from Judea, after the manner they used to be ministered to; for which cause he sent away their sacred heralds, and those that slew the sacrifices, and the rest that used to say grace; but called to one of those that were come to him, whose name was Eleazar, who w a priest, and desired him to say grace; 12.98. who then stood in the midst of them, and prayed, that all prosperity might attend the king, and those that were his subjects. Upon which an acclamation was made by the whole company, with joy and a great noise; and when that was over, they fell to eating their supper, and to the enjoyment of what was set before them. 12.99. And at a little interval afterward, when the king thought a sufficient time had been interposed, he began to talk philosophically to them, and he asked every one of them a philosophical question and such a one as might give light in those inquiries; and when they had explained all the problems that had been proposed by the king about every point, he was well-pleased with their answers. This took up the twelve days in which they were treated; 12.100. and he that pleases may learn the particular questions in that book of Aristeus, which he wrote on this very occasion. 12.101. 13. And while not the king only, but the philosopher Menedemus also, admired them, and said that all things were governed by Providence, and that it was probable that thence it was that such force or beauty was discovered in these men’s words, they then left off asking any more such questions. 12.102. But the king said that he had gained very great advantages by their coming, for that he had received this profit from them, that he had learned how he ought to rule his subjects. And he gave order that they should have every one three talents given them, and that those that were to conduct them to their lodging should do it. 12.103. Accordingly, when three days were over, Demetrius took them, and went over the causeway seven furlongs long: it was a bank in the sea to an island. And when they had gone over the bridge, he proceeded to the northern parts, and showed them where they should meet, which was in a house that was built near the shore, and was a quiet place, and fit for their discoursing together about their work. 12.104. When he had brought them thither, he entreated them (now they had all things about them which they wanted for the interpretation of their law) that they would suffer nothing to interrupt them in their work. Accordingly, they made an accurate interpretation, with great zeal and great pains, and this they continued to do till the ninth hour of the day; 12.105. after which time they relaxed, and took care of their body, while their food was provided for them in great plenty: besides, Dorotheus, at the king’s command, brought them a great deal of what was provided for the king himself. 12.106. But in the morning they came to the court and saluted Ptolemy, and then went away to their former place, where, when they had washed their hands, and purified themselves, they betook themselves to the interpretation of the laws. 12.107. Now when the law was transcribed, and the labor of interpretation was over, which came to its conclusion in seventy-two days, Demetrius gathered all the Jews together to the place where the laws were translated, and where the interpreters were, and read them over. 12.108. The multitude did also approve of those elders that were the interpreters of the law. They withal commended Demetrius for his proposal, as the inventor of what was greatly for their happiness; and they desired that he would give leave to their rulers also to read the law. Moreover, they all, both the priest and the ancientest of the elders, and the principal men of their commonwealth, made it their request, that since the interpretation was happily finished, it might continue in the state it now was, and might not be altered. 12.109. And when they all commended that determination of theirs, they enjoined, that if any one observed either any thing superfluous, or any thing omitted, that he would take a view of it again, and have it laid before them, and corrected; which was a wise action of theirs, that when the thing was judged to have been well done, it might continue for ever. 12.110. 14. So the king rejoiced when he saw that his design of this nature was brought to perfection, to so great advantage; and he was chiefly delighted with hearing the Laws read to him; and was astonished at the deep meaning and wisdom of the legislator. And he began to discourse with Demetrius, “How it came to pass, that when this legislation was so wonderful, no one, either of the poets or of the historians, had made mention of it.” 12.111. Demetrius made answer, “that no one durst be so bold as to touch upon the description of these laws, because they were divine and venerable, and because some that had attempted it were afflicted by God.” 12.112. He also told him, that “Theopompus was desirous of writing somewhat about them, but was thereupon disturbed in his mind for above thirty days’ time; and upon some intermission of his distemper, he appeased God [by prayer], as suspecting that his madness proceeded from that cause.” Nay, indeed, he further saw in a dream, that his distemper befell him while he indulged too great a curiosity about divine matters, and was desirous of publishing them among common men; but when he left off that attempt, he recovered his understanding again. 12.113. Moreover, he informed him of Theodectes, the tragic poet, concerning whom it was reported, that when in a certain dramatic representation he was desirous to make mention of things that were contained in the sacred books, he was afflicted with a darkness in his eyes; and that upon his being conscious of the occasion of his distemper, and appeasing God (by prayer), he was freed from that affliction. 12.114. 15. And when the king had received these books from Demetrius, as we have said already, he adored them, and gave order that great care should be taken of them, that they might remain uncorrupted. He also desired that the interpreters would come often to him out of Judea, 12.115. and that both on account of the respects that he would pay them, and on account of the presents he would make them; for he said it was now but just to send them away, although if, of their own accord, they would come to him hereafter, they should obtain all that their own wisdom might justly require, and what his generosity was able to give them. 12.116. So he then sent them away, and gave to every one of them three garments of the best sort, and two talents of gold, and a cup of the value of one talent, and the furniture of the room wherein they were feasted. And these were the things he presented to them. 12.117. But by them he sent to Eleazar the high priest ten beds, with feet of silver, and the furniture to them belonging, and a cup of the value of thirty talents; and besides these, ten garments, and purple, and a very beautiful crown, and a hundred pieces of the finest woven linen; as also vials and dishes, and vessels for pouring, and two golden cisterns to be dedicated to God. 12.118. He also desired him, by an epistle, that he would give these interpreters leave, if any of them were desirous of coming to him, because he highly valued a conversation with men of such learning, and should be very willing to lay out his wealth upon such men. And this was what came to the Jews, and was much to their glory and honor, from Ptolemy Philadelphus. 12.136. He also saith, in the same book, that “when Seopas was conquered by Antiochus, Antiochus received Batanea, and Samaria, and Abila, and Gadara; and that, a while afterwards, there came in to him those Jews that inhabited near that temple which was called Jerusalem; concerning which, although I have more to say, and particularly concerning the presence of God about that temple, yet do I put off that history till another opportunity.” 12.137. This it is which Polybius relates. But we will return to the series of the history, when we have first produced the epistles of king Antiochus: 12.138. “King Antiochus To Ptolemy, Sendeth Greeting. /p “Since the Jews, upon our first entrance on their country, demonstrated their friendship towards us, and when we came to their city [Jerusalem], received us in a splendid manner, and came to meet us with their senate, and gave abundance of provisions to our soldiers, and to the elephants, and joined with us in ejecting the garrison of the Egyptians that were in the citadel, 12.139. we have thought fit to reward them, and to retrieve the condition of their city, which hath been greatly depopulated by such accidents as have befallen its inhabitants, and to bring those that have been scattered abroad back to the city. 12.140. And, in the first place, we have determined, on account of their piety towards God, to bestow on them, as a pension, for their sacrifices of animals that are fit for sacrifice, for wine, and oil, and frankincense, the value of twenty thousand pieces of silver, and [six] sacred artabrae of fine flour, with one thousand four hundred and sixty medimni of wheat, and three hundred and seventy-five medimni of salt. 12.141. And these payments I would have fully paid them, as I have sent orders to you. I would also have the work about the temple finished, and the cloisters, and if there be any thing else that ought to be rebuilt. And for the materials of wood, let it be brought them out of Judea itself and out of the other countries, and out of Libanus tax free; and the same I would have observed as to those other materials which will be necessary, in order to render the temple more glorious; 12.142. and let all of that nation live according to the laws of their own country; and let the senate, and the priests, and the scribes of the temple, and the sacred singers, be discharged from poll-money and the crown tax and other taxes also. 12.143. And that the city may the sooner recover its inhabitants, I grant a discharge from taxes for three years to its present inhabitants, and to such as shall come to it, until the month Hyperberetus. 12.144. We also discharge them for the future from a third part of their taxes, that the losses they have sustained may be repaired. And all those citizens that have been carried away, and are become slaves, we grant them and their children their freedom, and give order that their substance be restored to them.” 12.154. 1. After this Antiochus made a friendship and league with Ptolemy, and gave him his daughter Cleopatra to wife, and yielded up to him Celesyria, and Samaria, and Judea, and Phoenicia, by way of dowry. 12.155. And upon the division of the taxes between the two kings, all the principal men framed the taxes of their several countries, and collecting the sum that was settled for them, paid the same to the [two] kings. 12.156. Now at this time the Samaritans were in a flourishing condition, and much distressed the Jews, cutting off parts of their land, and carrying off slaves. This happened when Onias was high priest; 12.157. for after Eleazar’s death, his uncle Manasseh took the priesthood, and after he had ended his life, Onias received that dignity. He was the son of Simon, who was called The Just: 12.158. which Simon was the brother of Eleazar, as I said before. This Onias was one of a little soul, and a great lover of money; and for that reason, because he did not pay that tax of twenty talents of silver, which his forefathers paid to these things out of their own estates, he provoked king Ptolemy Euergetes to anger, who was the father of Philopater. 12.159. Euergetes sent an ambassador to Jerusalem, and complained that Onias did not pay his taxes, and threatened, that if he did not receive them, he would seize upon their land, and send soldiers to live upon it. When the Jews heard this message of the king, they were confounded; but so sordidly covetous was Onias, that nothing of things nature made him ashamed. 12.168. So Joseph sent to his friends at Samaria, and borrowed money of them, and got ready what was necessary for his journey, garments and cups, and beasts for burden, which amounted to about twenty thousand drachmae, and went to Alexandria. 13.65. “Having done many and great things for you in the affairs of the war, by the assistance of God, and that in Celesyria and Phoenicia, I came at length with the Jews to Leontopolis, and to other places of your nation, 13.66. where I found that the greatest part of your people had temples in an improper manner, and that on this account they bare ill-will one against another, which happens to the Egyptians by reason of the multitude of their temples, and the difference of opinions about divine worship. Now I found a very fit place in a castle that hath its name from the country Diana; this place is full of materials of several sorts, and replenished with sacred animals; 13.67. I desire therefore that you will grant me leave to purge this holy place, which belongs to no master, and is fallen down, and to build there a temple to Almighty God, after the pattern of that in Jerusalem, and of the same dimensions, that may be for the benefit of thyself, and thy wife and children, that those Jews which dwell in Egypt may have a place whither they may come and meet together in mutual harmony one with another, and he subservient to thy advantages; 13.68. for the prophet Isaiah foretold that, ‘there should be an altar in Egypt to the Lord God;’” and many other such things did he prophesy relating to that place. 13.69. 2. And this was what Onias wrote to king Ptolemy. Now any one may observe his piety, and that of his sister and wife Cleopatra, by that epistle which they wrote in answer to it; for they laid the blame and the transgression of the law upon the head of Onias. And this was their reply: 13.70. “King Ptolemy and queen Cleopatra to Onias, send greeting. We have read thy petition, wherein thou desirest leave to be given thee to purge that temple which is fallen down at Leontopolis, in the Nomus of Heliopolis, and which is named from the country Bubastis; on which account we cannot but wonder that it should be pleasing to God to have a temple erected in a place so unclean, and so full of sacred animals. 13.71. But since thou sayest that Isaiah the prophet foretold this long ago, we give thee leave to do it, if it may be done according to your law, and so that we may not appear to have at all offended God herein.” 13.74. 4. Now it came to pass that the Alexandrian Jews, and those Samaritans who paid their worship to the temple that was built in the days of Alexander at Mount Gerizzim, did now make a sedition one against another, and disputed about their temples before Ptolemy himself; the Jews saying that, according to the laws of Moses, the temple was to be built at Jerusalem; and the Samaritans saying that it was to be built at Gerizzim. 13.75. They desired therefore the king to sit with his friends, and hear the debates about these matters, and punish those with death who were baffled. Now Sabbeus and Theodosius managed the argument for the Samaritans, and Andronicus, the son of Messalamus, for the people of Jerusalem; 13.76. and they took an oath by God and the king to make their demonstrations according to the law; and they desired of Ptolemy, that whomsoever he should find that transgressed what they had sworn to, he would put him to death. Accordingly, the king took several of his friends into the council, and sat down, in order to hear what the pleaders said. 13.77. Now the Jews that were at Alexandria were in great concern for those men, whose lot it was to contend for the temple at Jerusalem; for they took it very ill that any should take away the reputation of that temple, which was so ancient and so celebrated all over the habitable earth. 13.78. Now when Sabbeus and Tlteodosius had given leave to Andronicus to speak first, he began to demonstrate out of the law, and out of the successions of the high priests, how they every one in succession from his father had received that dignity, and ruled over the temple; and how all the kings of Asia had honored that temple with their donations, and with the most splendid gifts dedicated thereto. But as for that at Gerizzm, he made no account of it, and regarded it as if it had never had a being. 13.79. By this speech, and other arguments, Andronicus persuaded the king to determine that the temple at Jerusalem was built according to the laws of Moses, and to put Sabbeus and Theodosius to death. And these were the events that befell the Jews at Alexandria in the days of Ptolemy Philometor. 13.254. 1. But when Hyrcanus heard of the death of Antiochus, he presently made an expedition against the cities of Syria, hoping to find them destitute of fighting men, and of such as were able to defend them. 13.255. However, it was not till the sixth month that he took Medaba, and that not without the greatest distress of his army. After this he took Samega, and the neighboring places; and besides these, Shechem and Gerizzim, and the nation of the Cutheans, 13.256. who dwelt at the temple which resembled that temple which was at Jerusalem, and which Alexander permitted Sanballat, the general of his army, to build for the sake of Manasseh, who was son-in-law to Jaddua the high priest, as we have formerly related; which temple was now deserted two hundred years after it was built. 13.257. Hyrcanus took also Dora and Marissa, cities of Idumea, and subdued all the Idumeans; and permitted them to stay in that country, if they would circumcise their genitals, and make use of the laws of the Jews; 13.258. and they were so desirous of living in the country of their forefathers, that they submitted to the use of circumcision, and of the rest of the Jewish ways of living; at which time therefore this befell them, that they were hereafter no other than Jews. 13.280. 3. But as to Callimander, he attacked the enemy too rashly, and was put to flight, and destroyed immediately; and as to Epicrates, he was such a lover of money, that he openly betrayed Scythopolis, and other places near it, to the Jews, but was not able to make them raise the siege of Samaria. 13.281. And when Hyrcanus had taken that city, which was not done till after a year’s siege, he was not contented with doing that only, but he demolished it entirely, and brought rivulets to it to drown it, for he dug such hollows as might let the water run under it; nay, he took away the very marks that there had ever been such a city there. 18.85. 1. But the nation of the Samaritans did not escape without tumults. The man who excited them to it was one who thought lying a thing of little consequence, and who contrived every thing so that the multitude might be pleased; so he bid them to get together upon Mount Gerizzim, which is by them looked upon as the most holy of all mountains, and assured them, that when they were come thither, he would show them those sacred vessels which were laid under that place, because Moses put them there. 20.131. whom Quadratus ordered to be put to death: but still he sent away Aias the high priest, and Aus the commander [of the temple], in bonds to Rome, to give an account of what they had done to Claudius Caesar. 20.132. He also ordered the principal men, both of the Samaritans and of the Jews, as also Cumanus the procurator, and Ceier the tribune, to go to Italy to the emperor, that he might hear their cause, and determine their differences one with another. 20.133. But he came again to the city of Jerusalem, out of his fear that the multitude of the Jews should attempt some innovations; but he found the city in a peaceable state, and celebrating one of the usual festivals of their country to God. So he believed that they would not attempt any innovations, and left them at the celebration of the festival, and returned to Antioch. 20.134. 3. Now Cumanus, and the principal of the Samaritans, who were sent to Rome, had a day appointed them by the emperor whereon they were to have pleaded their cause about the quarrels they had one with another. 20.135. But now Caesar’s freed-men and his friends were very zealous on the behalf of Cumanus and the Samaritans; and they had prevailed over the Jews, unless Agrippa, junior, who was then at Rome, had seen the principal of the Jews hard set, and had earnestly entreated Agrippina, the emperor’s wife, to persuade her husband to hear the cause, so as was agreeable to his justice, and to condemn those to be punished who were really the authors of this revolt from the Roman government:— 20.136. whereupon Claudius was so well disposed beforehand, that when he had heard the cause, and found that the Samaritans had been the ringleaders in those mischievous doings, he gave order that those who came up to him should be slain, and that Cureanus should be banished. He also gave order that Celer the tribune should be carried back to Jerusalem, and should be drawn through the city in the sight of all the people, and then should be slain.
40. New Testament, Acts, 24.12 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •mount gerizim (argarizin) Found in books: Schwartz (2008), 2 Maccabees, 276
24.12. καὶ οὔτε ἐν τῷ ἱερῷ εὗρόν με πρός τινα διαλεγόμενον ἢ ἐπίστασιν ποιοῦντα ὄχλου οὔτε ἐν ταῖς συναγωγαῖς οὔτε κατὰ τὴν πόλιν, 24.12. In the temple they didn't find me disputing with anyone or stirring up a crowd, either in the synagogues, or in the city.
41. New Testament, Apocalypse, 2.29 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •gerizim, mount Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 335
2.29. Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. 2.29. He who has an ear, let him hear what the Spirit says to the assemblies.
42. Anon., Genesis Rabba, 3.4, 8.8, 12.1, 14.8, 22.7, 32.10, 81.3, 99.1 (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •gerizim, mount Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 121; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 196, 197, 203, 204, 205, 206, 207, 209, 210, 211; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 68, 69, 72, 73
3.4. רַבִּי שִׁמְעוֹן בֶּן יְהוֹצָדָק שָׁאַל לְרַבִּי שְׁמוּאֵל בַּר נַחְמָן, אָמַר לוֹ מִפְּנֵי שֶׁשָּׁמַעְתִּי עָלֶיךָ שֶׁאַתָּה בַּעַל אַגָּדָה, מֵהֵיכָן נִבְרֵאת הָאוֹרָה, אָמַר לוֹ מְלַמֵּד שֶׁנִּתְעַטֵּף בָּהּ הַקָּדוֹשׁ בָּרוּךְ הוּא כַּשַֹּׂלְמָה וְהִבְהִיק זִיו הֲדָרוֹ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ. אֲמָרָהּ לֵיהּ בִּלְחִישָׁה, אָמַר לוֹ מִקְרָא מָלֵא הוּא (תהלים קד, ב): עוֹטֶה אוֹר כַּשַֹּׂלְמָה, וְאַתְּ אֲמַרְתְּ לִי בִּלְחִישָׁה, אֶתְמְהָא. אָמַר לוֹ כְּשֵׁם שֶׁשְּׁמַעְתִּיהָ בִּלְחִישָׁה כָּךְ אֲמַרְתִּיהָ לָךְ בִּלְחִישָׁה. אָמַר רַבִּי בֶּרֶכְיָה, אִלּוּלֵי שֶׁדְּרָשָׁהּ רַבִּי יִצְחָק בָּרַבִּים לֹא הָיָה אֶפְשָׁר לְאָמְרָהּ, מִקַּמֵּי כֵּן מָה הָיוּ אָמְרִין. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יִצְחָק אָמַר מִמָּקוֹם בֵּית הַמִּקְדָּשׁ נִבְרֵאת הָאוֹרָה, הֲדָא הוּא דִכְתִיב (יחזקאל מג, ב): וְהִנֵּה כְּבוֹד אֱלֹהֵי יִשְׂרָאֵל בָּא מִדֶּרֶךְ הַקָּדִים, וְאֵין כְּבוֹדוֹ אֶלָּא בֵּית הַמִּקְדָּשׁ, כְּמָה דְאַתְּ אָמַר (ירמיה יז, יב): כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן מְקוֹם מִקְדָּשֵׁנוּ וגו'. 8.8. רַבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רַבִּי יוֹנָתָן אָמַר, בְּשָׁעָה שֶׁהָיָה משֶׁה כּוֹתֵב אֶת הַתּוֹרָה, הָיָה כּוֹתֵב מַעֲשֵׂה כָּל יוֹם וָיוֹם, כֵּיוָן שֶׁהִגִּיעַ לַפָּסוּק הַזֶּה, שֶׁנֶּאֱמַר, וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים מָה אַתָּה נוֹתֵן פִּתְחוֹן פֶּה לַמִּינִים, אֶתְמְהָא. אָמַר לוֹ כְּתֹב, וְהָרוֹצֶה לִטְעוֹת יִטְעֶה. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, משֶׁה, הָאָדָם הַזֶּה שֶׁבָּרָאתִי, לֹא גְּדוֹלִים וּקְטַנִּים אֲנִי מַעֲמִיד מִמֶּנּוּ, שֶׁאִם יָבוֹא הַגָּדוֹל לִטֹּל רְשׁוּת מִן הַקָּטָן מִמֶּנוּ וְהוּא אוֹמֵר מָה אֲנִי צָרִיךְ לִטֹּל רְשׁוּת מִן הַקָּטָן מִמֶּנִּי, וְהֵן אוֹמְרִים לוֹ לְמַד מִבּוֹרְאֶךָ, שֶׁהוּא בָּרָא אֶת הָעֶלְיוֹנִים וְאֶת הַתַּחְתּוֹנִים, כֵּיוָן שֶׁבָּא לִבְרֹאת אֶת הָאָדָם נִמְלַךְ בְּמַלְאֲכֵי הַשָּׁרֵת. אָמַר רַבִּי לֵוִי לֵית הָכָא מַלְכוּ, אֶלָּא מָשָׁל לְמֶלֶךְ שֶׁהָיָה מְטַיֵּל בְּפֶתַח פָּלָטִין שֶׁלּוֹ, וְרָאָה בְּלוֹרִין אַחַת מוּשְׁלֶכֶת, אָמַר מַה נַּעֲשֶׂה בָהּ, מֵהֶן אוֹמְרִים דִּימוּסִיּוֹת, וּמֵהֶן אוֹמְרִים פְּרִיבְטָאוֹת, אָמַר הַמֶּלֶךְ אִינְדַרְטִין אֲנִי עוֹשֶׂה אוֹתָהּ, מִי מְעַכֵּב. 12.1. אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם (בראשית ב, ד), כְּתִיב (איוב כו, יד): הֶן אֵלֶּה קְצוֹת דְּרָכָו וגו', אָמַר רַב הוּנָא כָּל מַה שֶּׁאַתָּה רוֹאֶה קְצוֹת דְּרָכָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא הֵן, הֶן אֵלֶּה קְצוֹת דְּרָכָו וּמַה שֵּׁמֶץ דָּבָר נִשְׁמַע בּוֹ וְרַעַם גְּבוּרֹתָו מִי יִתְבּוֹנָן, אָמַר רַב הוּנָא הָרַעַם הַזֶּה בְּשָׁעָה שֶׁהוּא יוֹצֵא כְּתִיקוּנוֹ אֵין כָּל בְּרִיָּה יְכוֹלָה לַעֲמֹד עָלָיו, נִתְבּוֹנֵן אֵין כְּתִיב כָּאן, אֶלָּא יִתְבּוֹנָן, הַפִּקְחִים יוֹדְעִים רִמּוּזוֹ וְהֶגְיוֹנוֹ. אָמַר רַב הוּנָא אִם עַל סִדְּרוֹ שֶׁל רַעַם אֵין אַתָּה יָכוֹל לַעֲמֹד, עַל סֵדֶר שֶׁל עוֹלָם עַל אַחַת כַּמָּה וְכַמָּה, אֶתְמְהָא. וְאִם יֹאמַר לְךָ אָדָם יָכוֹל אֲנִי לַעֲמֹד עַל סִדְּרוֹ שֶׁל עוֹלָם, אֱמָר לוֹ אַחֲרֵי מֶלֶךְ בָּשָׂר וָדָם אִי אַתָּה יָכוֹל לַעֲמֹד, אַחֲרֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה יָכוֹל לַעֲמֹד, אֶתְמְהָא. אָמַר רַב נַחְמָן מָשָׁל לַחֲרִישַׁת קָנִים, שֶׁלֹא הָיָה יָכוֹל אָדָם לְהִכָּנֵס בְּתוֹכָהּ, שֶׁכָּל מִי שֶׁהָיָה נִכְנַס לְתוֹכָהּ הָיָה תּוֹעֶה. מֶה עָשָׂה פִּקֵּחַ אֶחָד, כָּסַח וְנִכְנַס, כָּסַח וְנִכְנַס. נִכְנַס דֶּרֶךְ הַכָּסוּחַ וְיָצָא דֶּרֶךְ הַכָּסוּחַ. הִתְחִילוּ הַכֹּל מִתְכַּנְּסִין וְיוֹצְאִין דֶּרֶךְ כָּסוּחַ. רַב נַחְמָן אָמַר חוֹרֵי, מָשָׁל לְפָלָטִין גְּדוֹלָה שֶׁהָיוּ לוֹ פְּתָחִין הַרְבֵּה, שֶׁכָּל מִי שֶׁהָיָה נִכְנַס לְתוֹכָהּ הָיָה תּוֹעֶה. מֶה עָשָׂה פִּקֵּחַ אֶחָד, נָטַל פְּקַעַת שֶׁל גֶּמִי וּקְשָׁרָהּ כְּנֶגֶד הַפֶּתַח וְנִכְנָס דֶּרֶךְ הַפְּקַעַת וְיָצָא דֶּרֶךְ הַפְּקַעַת, הִתְחִילוּ הַכֹּל נִכְנָסִין וְיוֹצְאִין דֶּרֶךְ הַפְּקַעַת. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי מָשָׁל לְמֶלֶךְ בָּשָׂר וָדָם שֶׁבָּנָה פָּלָטִין וְהַבְּרִיּוֹת נִכְנָסִין לְתוֹכָהּ וְאוֹמְרִים אִלּוּ הָיָה הָעַמּוּדִים גְּבוֹהִין הָיְתָה נָאָה. אִלּוּ הָיוּ הַכְּתָלִים גְּבוֹהִין הָיְתָה נָאָה. אִלּוּ הָיְתָה תִּקְרָה גְּבוֹהָה הָיְתָה נָאָה. שֶׁמָּא יָבוֹא אָדָם וְיֹאמַר אִלּוּ הָיוּ לִי שָׁלשׁ עֵינַיִם, אִלּוּ הָיוּ לִי שָׁלשׁ רַגְלַיִם הָיָה יָפֶה לִי, אֶתְמְהָא. אֵת אֲשֶׁר כְּבָר עָשָׂהוּ, לֹא נֶאֱמַר כָּאן, אֶלָּא (קהלת ב, יב): אֵת אֲשֶׁר כְּבָר עָשׂוּהוּ, כִּבְיָכוֹל מֶלֶךְ מַלְכֵי הַמְלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא וּבֵית דִּינוֹ נִמְנִין עַל כָּל אֵבָר וְאֵבָר מִשֶּׁלְּךָ וּמַעֲמִידְךָ עַל מְכוֹנְךָ, שֶׁנֶּאֱמַר (דברים לב, ו): הַלְה' תִּגְמְלוּ זֹאת עַם נָבָל וְלֹא חָכָם הֲלוֹא הוּא אָבִיךָ קָּנֶךָ הוּא עָשְׂךָ וַיְכֹנְנֶךָ, אָמַר רַבִּי לֵוִי בַּר חָיְתָא, מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין, וְאִם נָתַן בִּיבָהּ עַל פִּתְחָהּ אֵינוֹ נָאֶה, מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא בָּרָא הָאָדָם הַזֶּה וְנָתַן בִּיבוֹ עַל פִּתְחוֹ, וְהוּא נָאֶה, וְהוּא שִׁבְחוֹ. אָמַר רַבִּי יִצְחָק בַּר מֶרְיוֹן, כְּתִיב (בראשית ב, ז): וַיִּיצֶר ה' אֱלֹהִים אֶת הָאָדָם, וּמַה תַּלְמוּד לוֹמַר אֲשֶׁר יָצָר, כִּבְיָכוֹל הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְגָּאֶה בְּעוֹלָמוֹ וְאוֹמֵר רְאוּ בְּרִיָּה שֶׁבָּרָאתִי וְצוּרָה שֶׁצָּרְתִּי. אָמַר רַבִּי יִצְחָק בַּר מֶרְיוֹן, כְּתִיב (בראשית ב, ד): אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם, בּוֹרְאָן מְשַׁבְּחָן, וּמִי מְגַנָּן. בּוֹרְאָן מְקַלְּסָן, וּמִי נוֹתֵן בָּהֶם דֹּפִי. אֶלָּא נָאִין הֵן וּמְשֻׁבָּחִין הֵם, שֶׁנֶּאֱמַר: אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם בְּיוֹם עֲשׂוֹת ה' אֱלֹהִים אֶרֶץ וְשָׁמָיִם. 12.1. בְּהִבָּרְאָם, רַבִּי אַבָּהוּ בְּשֵׁם רַבִּי יוֹחָנָן אָמַר בְּהִבָּרְאָם, בְּה"א בְּרָאָם, וּמַה ה"א זֶה כָּל הָאוֹתִיּוֹת תּוֹפְסִין אֶת הַלָּשׁוֹן וְזֶה אֵינוֹ תּוֹפֵס אֶת הַלָּשׁוֹן, כָּךְ לֹא בֶעָמָל וְלֹא בִיגִיעָה בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ, אֶלָּא (תהלים לג, ו): בִּדְבַר ה' וּכְבָר שָׁמַיִם נַעֲשׂוּ. רַבִּי יוּדָא נְשִׂיאָה שְׁאָלֵיהּ לְרַבִּי שְׁמוּאֵל בַּר נַחְמָן, אָמַר מִפְּנֵי שֶׁשָּׁמַעְתִּי עָלֶיךָ שֶׁאַתָּה בַּעַל הַגָּדָה, מַאי דִכְתִיב (תהלים סח, ה): סֹלּוּ לָרֹכֵב בָּעֲרָבוֹת בְּיָהּ שְׁמוֹ וגו', אָמַר לֵיהּ אֵין כָּל מָקוֹם וּמָקוֹם שֶׁאֵין לוֹ אִישׁ מְמֻנֶּה עַל בַּיִת שֶׁלּוֹ, אַנְדִּיקוֹס בַּמְדִינָה מְמֻנֶּה עַל בַּיִת שֶׁלּוֹ, אֲגוּסְטוּס בַּמְדִינָה מְמֻנֶּה עַל בַּיִת שֶׁלּוֹ, כָּךְ מִי מְמֻנֶּה עַל בַּיִת שֶׁל עוֹלָם, הַקָּדוֹשׁ בָּרוּךְ הוּא בְּיָהּ שְׁמוֹ, עַל בַּיִת שֶׁל עוֹלָמוֹ, אָמַר לֵיהּ אוֹי דְּמוֹבְדִין וְלָא מִשְׁתַּכְּחִין, שְׁאַלִית לְרַבִּי אֶלְעָזָר וְלֹא אָמַר כֵּן, אֶלָּא (ישעיה כו, ד): כִּי בְּיָהּ ה' צוּר עוֹלָמִים, בִּשְׁתֵּי אוֹתִיּוֹת בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ, אֵין אָנוּ יוֹדְעִין אִם הָעוֹלָם הַזֶּה נִבְרָא בְּה"א וְהָעוֹלָם הַבָּא בְּיו"ד, אוֹ אִם הָעוֹלָם הַזֶּה נִבְרָא בְּיו"ד וְהָעוֹלָם הַבָּא בְּה"א, וּמִמַּה דְּאָמַר רַבִּי אַבָּהוּ בְּשֵׁם רַבִּי יוֹחָנָן בְּהִבָּרְאָם בְּהֵ"א בְּרָאָם, הֱוֵי הָעוֹלָם הַזֶּה נִבְרָא בְּהֵ"א, וּמַה הֵ"א זֶה סָתוּם מִכָּל צְדָדָיו וּפָתוּחַ מִלְּמַטָּה, רֶמֶז שֶׁכָּל הַמֵּתִים יוֹרְדִים לַשְּׁאוֹל. וְהָעֹקֶץ שֶׁלּוֹ מִלְּמַעְלָה, רֶמֶז שֶׁעֲתִידִים לַעֲלוֹת. וְהַחַלּוֹן הַזֶּה שֶׁמִּן הַצַּד, רֶמֶז לְבַעֲלֵי תְּשׁוּבָה. וְהָעוֹלָם הַבָּא נִבְרָא בְּיוּ"ד, מַה יּוּ"ד זֶה קוֹמָתוֹ כְּפוּפָה, כָּךְ הֵן הָרְשָׁעִים קוֹמָתָן כְּפוּפָה וּפְנֵיהֶם מַקְדִּירוֹת לֶעָתִיד לָבוֹא, הֲדָא הוּא דִכְתִיב (ישעיה ב, יז): וְשַׁח גַּבְהוּת הָאָדָם וְשָׁפֵל רוּם אֲנָשִׁים וְנִשְׂגַּב ה' לְבַדּוֹ בַּיּוֹם הַהוּא. וְאוֹמֵר (ישעיה ב, יח): וְהָאֱלִילִים כָּלִיל יַחֲלֹף, בְּהִבָּרְאָם רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יְהוּדָה בַּר סִימוֹן אָמַר, בְּלֹא עָמָל וּבְלֹא יְגִיעָה בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ, אֶלָּא בִּדְבַר ה' וּכְבָר שָׁמַיִם נַעֲשׂוּ, מָשָׁל לְמֶלֶךְ שֶׁנָּזַף בְּעַבְדוֹ וְעָמַד לוֹ תָּמֵהַּ, כָּךְ (איוב כו, יא): עַמּוּדֵי שָׁמַיִם יְרוֹפָפוּ וְיִתְמְהוּ מִגַּעֲרָתוֹ. 14.8. מִן הָאֲדָמָה (בראשית ב, ז), רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמְרוּ, מִמָּקוֹם כַּפָּרָתוֹ נִבְרָא, הֵיךְ מָה דְאַתְּ אָמַר (שמות כ, כז): מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִּי, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ מִמְּקוֹם כַּפָּרָתוֹ וְהַלְּוַאי יַעֲמֹד. וַיִּפַּח בְּאַפָּיו (בראשית ב, ז), מְלַמֵּד שֶׁהֶעֱמִידוֹ גֹּלֶם מִן הָאָרֶץ וְעַד הָרָקִיעַ, וְזָרַק בּוֹ אֶת הַנְּשָׁמָה, לְפִי שֶׁבָּעוֹלָם הַזֶּה בִּנְפִיחָה, לְפִיכָךְ מֵת, אֲבָל לֶעָתִיד בִּנְתִינָה, שֶׁנֶּאֱמַר (יחזקאל לז, יד): וְנָתַתִּי רוּחִי בָּכֶם וִחְיִיתֶם. 22.7. וַיֹּאמֶר קַיִן אֶל הֶבֶל אָחִיו וַיְהִי בִּהְיוֹתָם וגו' (בראשית ד, ח), עַל מָה הָיוּ מִדַּיְּנִים, אָמְרוּ בּוֹאוּ וְנַחֲלֹק אֶת הָעוֹלָם, אֶחָד נָטַל הַקַּרְקָעוֹת וְאֶחָד נָטַל אֶת הַמִּטַּלְטְלִין, דֵּין אָמַר אַרְעָא דְּאַתְּ קָאֵם עֲלָהּ דִּידִי, וְדֵין אָמַר מַה דְּאַתְּ לָבֵישׁ דִּידִי, דֵּין אָמַר חֲלֹץ, וְדֵין אָמַר פְּרַח, מִתּוֹךְ כָּךְ (בראשית ד, ח): וַיָּקָם קַיִן אֶל הֶבֶל אָחִיו וַיַּהַרְגֵּהוּ, רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר שְׁנֵיהֶם נָטְלוּ אֶת הַקַּרְקָעוֹת, וּשְׁנֵיהֶן נָטְלוּ אֶת הַמִּטַּלְטַלִין, וְעַל מָה הָיוּ מִדַּיְּנִין, אֶלָּא זֶה אוֹמֵר בִּתְחוּמִי בֵּית הַמִּקְדָּשׁ נִבְנֶה וְזֶה אוֹמֵר בִּתְחוּמִי בֵּית הַמִּקְדָּשׁ נִבְנֶה, שֶׁנֶּאֱמַר: וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה, וְאֵין שָׂדֶה אֶלָּא בֵּית הַמִּקְדָּשׁ, הֵיךְ מַה דְּאַתְּ אָמַר (מיכה ג, יב): צִיּוֹן שָׂדֶה תֵחָרֵשׁ, וּמִתּוֹךְ כָּךְ (בראשית ד, ח): וַיָּקָם קַיִן אֶל הֶבֶל אָחִיו וגו'. יְהוּדָה בַּר אָמֵי אָמַר עַל חַוָּה הָרִאשׁוֹנָה הָיוּ מִדַּיְּנִין, אָמַר רַבִּי אַיְבוּ חַוָּה הָרִאשׁוֹנָה חָזְרָה לַעֲפָרָהּ וְעַל מָה הָיוּ מִדַּיְּנִין, אָמַר רַבִּי הוּנָא תְּאוֹמָה יְתֵרָה נוֹלְדָה עִם הֶבֶל, זֶה אוֹמֵר אֲנִי נוֹטְלָהּ שֶׁאֲנִי בְּכוֹר, וְזֶה אוֹמֵר אֲנִי נוֹטְלָהּ שֶׁנּוֹלְדָה עִמִּי, וּמִתּוֹךְ כָּךְ וַיָּקָם קַיִן. 81.3. וַיֹּאמֶר יַעֲקֹב אֶל בֵּיתוֹ (בראשית לה, ב), אָמַר רַבִּי כְּרוּסְפְּדַי אָמַר רַבִּי יוֹחָנָן אֵין אָנוּ בְּקִיאִים בְּדִקְדוּקֵי עֲבוֹדַת כּוֹכָבִים כְּיַעֲקֹב אָבִינוּ, דִּתְנַן הַמּוֹצֵא כֵּלִים וַעֲלֵיהֶם צוּרַת חַמָּה צוּרַת לְבָנָה צוּרַת הַדְּרָקוֹן, יוֹלִיכֵם לְיַם הַמֶּלַח. אָמַר רַבִּי יוֹחָנָן כָּל כְּסוּת בִּכְלַל עֲבוֹדַת כּוֹכָבִים. (בראשית לה, ד): וַיִּתְּנוּ אֶל יַעֲקֹב, רַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי סְלֵיק לְצַלָּאָה בִּירוּשְׁלֵם, עֲבַר בַּהֲדֵין פְּלָטָנוֹס וַחֲמָא יָתֵיהּ חַד שִׁמְרָאי, אָמַר לֵיהּ לְהֵיכָן אַתְּ אָזֵיל, אֲמַר לֵיהּ מְסִיק מְצַלֵּי בַּהֲדָא יְרוּשָׁלַיִם, אֲמַר לֵיהּ וְלָא טַב לָךְ מְצַלֵּי בַּהֲדָא טוּרָא בְּרִיכָא וְלָא בְהַהִיא קַלְקַלְתָּא. אָמַר לוֹ אוֹמַר לָכֶם לְמָה אַתֶּם דּוֹמִים לְכֶלֶב שֶׁהָיָה לָהוּט אַחַר הַנְּבֵלָה, כָּךְ לְפִי שֶׁאַתֶּם יוֹדְעִים שֶׁעֲבוֹדַת כּוֹכָבִים טְמוּנָה תַּחְתָּיו, דִּכְתִיב (בראשית לה, ב): וַיִּטְמֹן אֹתָם יַעֲקֹב, לְפִיכָךְ אַתֶּם לְהוּטִים אַחֲרָיו. אֲמָרִין דֵּין בָּעֵי מַנְסְבָהּ [פרוש מאחר שזה יודע שעבודת כוכבים טמונה שם ודאי יקחנה], וְנִתְיָעֲצוּ עָלָיו לְהָרְגוֹ, וְקָם וַעֲרַק בְּלֵילְיָא. 99.1. לָמָּה תְּרַצְּדוּן הָרִים גַּבְנֻנִּים (תהלים סח, יז), רַבִּי יוֹסֵי הַגְּלִילִי וְרַבִּי עֲקִיבָא, רַבִּי יוֹסֵי הַגְּלִילִי פָּתַר קְרָא בֶּהָרִים, בְּשָׁעָה שֶׁבָּא הַקָּדוֹשׁ בָּרוּךְ הוּא לִתֵּן תּוֹרָה בְּסִינַי הָיוּ הֶהָרִים רָצִים וּמִדַּיְּנִים אֵלּוּ עִם אֵלּוּ, זֶה אוֹמֵר עָלַי הַתּוֹרָה נִתֶּנֶת וְזֶה אוֹמֵר עָלַי הַתּוֹרָה נִתֶּנֶת, תָּבוֹר בָּא מִבֵּית אֵלִים, וְכַרְמֶל מֵאַסְפַּמְיָא, הֲדָא הוּא דִכְתִיב (ירמיה מו, יח): חַי אָנִי נְאֻם ה' וגו' כִּי כְּתָבוֹר בֶּהָרִים, זֶה אוֹמֵר אֲנִי נִקְרֵאתִי וְזֶה אוֹמֵר אֲנִי נִקְרֵאתִי, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: לָמָּה תְּרַצְּדוּן הָרִים וגו', כֻּלְּכֶם הָרִים אֶלָּא כֻּלְּכֶם גַּבְנֻנִּים, הֵיךְ מָה דְאַתְּ אָמַר (ויקרא כא, כ): אוֹ גִבֵּן אוֹ דַק, כֻּלְּכֶם נַעֲשָׂה עֲבוֹדַת כּוֹכָבִים עַל רָאשֵׁיכֶם, אֲבָל סִינַי שֶׁלֹא נַעֲשָׂה עֲבוֹדַת כּוֹכָבִים עָלָיו (תהלים סח, יז): הָהָר חָמַד אֱלֹהִים לְשִׁבְתּוֹ, (שמות יט, כ): וַיֵּרֶד ה' עַל הַר סִינַי, אַף עַל פִּי כֵן (תהלים סח, יז): אַף ה' יִשְׁכֹּן לָנֶצַח, בְּבֵית עוֹלָמִים. רַבִּי עֲקִיבָא פָּתַר קְרָא בַּשְּׁבָטִים, בְּשָׁעָה שֶׁאָמַר שְׁלֹמֹה לִבְנוֹת בֵּית הַמִּקְדָּשׁ הָיוּ הַשְּׁבָטִים רָצִים וּמִדַּיְנִים אֵלּוּ עִם אֵלּוּ, זֶה אוֹמֵר בִּתְחוּמִי יִבָּנֶה וְזֶה אוֹמֵר בִּתְחוּמִי יִבָּנֶה, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁבָטִים לָמָּה תְּרַצְדוּן, כֻּלְּכֶם שְׁבָטִים, כֻּלְּכֶם צַדִּיקִים, אֶלָּא גַּבְנֻנִּים, מַהוּ גַּבְנֻנִּים, גַּנָּבִים. כֻּלְּכֶם הֱיִיתֶם שֻׁתָּפִין בִּמְכִירָתוֹ שֶׁל יוֹסֵף, אֲבָל בִּנְיָמִין שֶׁלֹא נִשְׁתַּתֵּף בִּמְכִירָתוֹ שֶׁל יוֹסֵף (תהלים סח, יז): הָהָר חָמַד אֱלֹהִים לְשִׁבְתּוֹ. וְכֵן אַתָּה מוֹצֵא שֶׁקֹּדֶם לְאַרְבַּע מֵאוֹת וְשִׁבְעִים שָׁנָה בְּנֵי קֹרַח מִתְנַבְּאִין עָלֶיהָ שֶׁהִיא עֲתִידָה לִהְיוֹת בְּתוֹךְ חֶלְקוֹ שֶׁל בִּנְיָמִין, הֲדָא הוּא דִכְתִיב (תהלים פד, ג): נִכְסְפָה וְגַם כָּלְתָה נַפְשִׁי, וְכֵן הוּא אוֹמֵר (תהלים קלב, ו): הִנֵּה שְׁמַעֲנוּהָ בְאֶפְרָתָה וגו'. רַבִּי יְהוּדָה אוֹמֵר בֵּית הַמִּקְדָּשׁ נִבְנָה בְּתוֹךְ חֶלְקוֹ שֶׁל יְהוּדָה, דִּכְתִיב (שמואל א יז, יב): אֶפְרָתִי מִבֵּית לֶחֶם יְהוּדָה. רַבִּי שִׁמְעוֹן אוֹמֵר בְּתוֹךְ שֶׁל מִי שֶׁמֵּתָה בְּאֶפְרָתָה, וּמִי מֵתָה בְּאֶפְרָתָה, רָחֵל. יָכוֹל בְּתוֹךְ חֶלְקוֹ שֶׁל יוֹסֵף שֶׁהוּא מִבָּנֶיהָ, תַּלְמוּד לוֹמַר (תהלים קלב, ו): מְצָאנוּהָ בִּשְׂדֵי יָעַר, בְּתוֹךְ חֶלְקוֹ שֶׁל מִי שֶׁנִּמְשַׁל כְּחַיַּת הַיַּעַר, וּמִי נִמְשַׁל כְּחַיַּת הַיַּעַר, בִּנְיָמִין, דִּכְתִיב (בראשית מט, כז): בִּנְיָמִין זְאֵב יִטְרָף. 99.1. יִשָׂשׂכָר חֲמֹר גָּרֶם (בראשית מט, יד), יִשָׂשׂכָר מֵבִיא בַּחֲמוֹר וּזְבוּלוּן בָּאֳנִיּוֹת, שֶׁנֶּאֱמַר (בראשית מט, יג): וְהוּא לְחוֹף אֳנִיֹּת. דָּבָר אַחֵר, יִשָׂשׂכָר חֲמֹר גָּרֶם, חֲמוֹר גָּרַם אוֹתוֹ, וְכִי מִנַּיִן הָיְתָה לֵאָה יוֹדַעַת שֶׁבָּא יַעֲקֹב, אֶלָּא נָהַק הַחֲמוֹר וְשָׁמְעָה קוֹלוֹ וְיָצָאת לִקְרָאתוֹ. דָּבָר אַחֵר, יִשָׂשׂכָר חֲמֹר גָּרֶם, כְּשֵׁם שֶׁהַחֲמוֹר טוֹעֵן אֶת הַמַּשָֹּׂא כָּךְ יִשָׂשׂכָר טוֹעֵן אֶת הַתּוֹרָה. רֹבֵץ בֵּין הַמִּשְׁפְּתָיִם, אֵלּוּ הַתַּלְמִידִים שֶׁיּוֹשְׁבִים בָּאָרֶץ לִפְנֵי חֲכָמִים, שֶׁנֶּאֱמַר (תהלים סח, יד): אִם תִּשְׁכְּבוּן בֵּין שְׁפַתָּיִם. (בראשית מט, טו): וַיַּרְא מְנֻחָה כִּי טוֹב, זוֹ תּוֹרָה, דִּכְתִיב (משלי ד, ב): כִּי לֶקַח טוֹב נָתַתִּי לָכֶם. וַיְהִי לְמַס עֹבֵד, מַהוּ מַס, זוֹ הֲלָכָה שֶׁהָיוּ טוֹעִים בָּהּ הָיוּ מְבַקְּשִׁים מִיָּדָם, וְכֵן הוּא אוֹמֵר (שופטים ה, טו): בָּעֵמֶק שֻׁלַּח בְּרַגְלָיו, בְּעֻמְקָהּ שֶׁל הֲלָכָה. 3.4. "Rabbi Shimeon Ben Yehotzadak asked Rabbi Shmuel Bar Nachman: Since I heard that you are a master of agadot, tell me from where was the light created? He answered: [the text] teaches that the Holy One of Blessing enveloped Himself [in it] as [one does with] a cloak, and made the splendor of His glory shine from one end of the world to the other. He told him this agadah in a whisper: he said to him - there is even a full verse [about it] 'He wears light as a cloak' (Ps. 104:2). [Rabbi Shmuel Bar Nachman said] And you are telling this to me in a whisper? This is surprising! He told him: Just as I heard it in a whisper, I'm telling you in a whisper. Said Rabbi Berachia in the name of Rabbi Itzchak: The light was created from the place of the Beit Hamikdash, since it is written 'And behold the glory of the God of Israel comes from the way of the East' (Ezekiel 43:2) and there is no His glory except the Beit Hamikdash, as you say: 'A throne of glory, on high from the beginning, the place of our sanctuary' (Jeremiah 17:12) etc.", 8.8. "... “if a great person . . . says, ‘Why do I need to take permission from one lesser than me?’ . . . they say to him: Learn from your Creator, for He created upper ones and lower ones, and when He came to create the human, He ruled with the ministering angels.”", 12.1. "These are the generations of heaven and earth as they were created (Genesis 2:4) - it is written \"These are but glimpses of His ways\" [the mere whisper that we perceive of Him; who can understand the thunder of His mighty deeds?] (Job 26:14). Rav Huna said: everything you see are but glimpses of the ways of the Holy One of Blessing. And what are \"the mere whisper that we perceive of Him; who can understand the thunder of His mighty deeds?\" Rav Huna said when this thunder comes out as completed, no creature can withstand it, it's not written \"we understand\" rather, \"he understand\" - [the singular masculine applies to] the ones who are able to understand His hints and His logic. Said Rav Huna: If you can't withstand His order of the thunder, all the more so [it is the case] with the order of the world. This is surprising! And if a person tells you that they can withstand the order of the world, tell them: You can't withstand the presence of a king of flesh and blood, you tell me that you can withstand the presence of the King of Kings, the Holy One of Blessing? This is surprising!Said Rav Nachman, it is similar to a thicket of reeds, which no one could enter into because whoever would enter into it would lose their way. What did a smart person? He cut and enter, cut and enter. He entered through the cut way and exited through the way that was cut. Rav Nachman said: , this is similar to a great palace with many doors, in which whoever entered got lot. What did a smart person do? He took a clue of rope and tied it to the entrance, unwind it, entered in the way of the rope and came out by the way of the rope. All began to enter and come out by the way of the rope. Said Rabbi Shimon Bar Yochai: this is similar to a king of flesh and blood that build a palace and his subjects came in and said: Oh, if the support beams were higher it would be nice. Oh, if the walls were taller it would be nice. Oh, if the roof was higher it would be nice. Lest a person will come and say: Oh, if I had three eyes, if I had three legs it would be good for me, this is surprising! \"That was made long ago\" is not written, rather \"[My thoughts also turned to appraising wisdom and madness and folly. For what will the man be like who will come in front of the King] that made him long ago?\" as if it were, the King of Kings the Holy One of Blessing, and His judging court every single limb of yours, and set you in your palace [mechon], as it says \"Do you pay Ad-nai back, O dull and witless people? Is He not the Father who created you, who fashioned you and made you endure [yechonen]?\" (Deut. 32:6) Said Rabbi Levi Bar Chayeta: A king of flesh and blood, when he builds a palace, if he puts its water spout in its entrance, it is not pleasant. But the Holy One of Blessing, created the human being, put a water spout on his entrance and he is pleasant, and it is his/His praise. Said Rabbi Yitzchak Bar Merion: it is written \"And E-lohim formed the Human\" (Gen. 2:4) and why does the text say \"created\"? The Holy One, as it were, felt pride about His world, and says 'come see the creature I created, and the form I made'. Said Rabbi Yitzchak bar Merion: it is written \"these are the generations of the heaven and the land in their creation\" - their Creator praises them, and who is going to defend them? Their Creator exalts them, and who will find blemish on them? Rather, they are pleasant and they are praised, as it is written \"these are the generations of the heavens and the land, as they were created, on the day that Ad-nai E-lohim made land and heaven.", 14.8. "... ‘And He blew into his nostrils’—This teaches that He stood him up as a golem stretching from earth to the firmament and then threw breath/n’shamah into him.", 22.7. "(7) “And Cain spoke to Abel his brother, and it came to pass when they were in the field…” (Genesis 4:8) What were they arguing about? They said: come let’s divide up the world, one will take the land and one will take the moveable property. This one said: the ground you are standing on is mine. The other one said: what you are wearing is mine. This one said: take it off! The other one said: fly! Because of this “…Cain rose against his brother Abel and killed him.” (ibid.) R’ Yehoshua of Sakhnin said in the name of R’ Levi: they both took the land and the moveable property. What were they arguing about? One said: the Holy Temple will be built in my boundary. The other said: the Holy Temple will be built in my boundary. As it says “…when they were in the field…” (ibid.) and the field only refers to the Holy Temple. This is what it says “…Zion shall be plowed as a field…” (Micah 3:12) Because of this “…Cain rose up against Abel his brother and slew him.” Yehudah bar Ami said: they were arguing about the first Eve. R’ Ibo said: the first Eve returned to the dust. Then what were they arguing about? R’ Huna said: an extra twin sister was born with Abel. This one said: I will take her because I am the first born. The other one said: I will take her because she was born with me. Because of this “…Cain rose up against Abel his brother and slew him.”", 99.1. "[“Benjamin is a wolf, he will prey…” (Bereshit 49:27)] “Why do you lurk, you lofty mountains, for the mountain that God desired for His dwelling?” (Tehillim 68:17) R’ Yosi haGalili and R’ Akiva: R’ Yosi haGalili explained the verse as referring to the mountains. At the moment when the Holy One came to give the Torah on Sinai the mountains came running and arguing with each other. This one said ‘the Torah will be given on me!’ and this one said ‘the Torah will be given on me!’ Mount Tabor came from Bet Elim and Mount Carmel from Espamia, this is what is written “As long as I live, says the King, Whose name is the Lord of Hosts, that as sure as Tabor is among the mountains, and Carmel is by the sea, it shall come about.” (Yimiyahu 46:18) This one said ‘I was called!’ and this one said ‘I was called!’ The Holy One said ‘Why do you lurk, you lofty mountains?’ You are all high mountains, but what does lofty (gavnunim) mean? As it says “…or one with long eyebrows (gibein), or a cataract…” (Vayikra 21:20) Idolatry was done on all of you, but Sinai upon which idolatry was never done “…the mountain that God desired for His dwelling,” (Tehillim 68:17) “The Lord descended upon Mount Sinai…” (Shemot 19:20) Nevertheless, “…Even the Lord will dwell [there] forever,” (Tehillim 68:17) refers to the eternal House. R’ Akiva explained the verse as referring to the tribes. At the moment when Shlomo said to build the Holy Temple, the tribes came running and arguing with each other. This one said ‘in my portion it will be built!’ This one said ‘in my portion it will be built!’ The Holy One said to them ‘tribes, why are you lurking? All of you are tribes, all of you are righteous – but lofty (gavnunim). What is gavnunim? Ganavim (thieves). You were all partners in the sale of Yosef; but Benyamin, who did not participate in the sale of Yosef, “…the mountain that God desired for His dwelling.” (Tehillim 68:17) So we find that four hundred and eighty years beforehand the children of Korach prophesied on this, that in the future it would be in the portion of Benyamin as it says “My soul yearns, yea, it pines for the courts of the Lord…” (Tehillim 84:3) So too it says “Behold we heard it in Ephrath…” (Tehillim 132:6) R’ Yehudah says ‘the Holy Temple was built in the portion of Yehudah, as it is written “…Ephrathite man from Bethlehem of Judah…”’ (Shmuel I 17:12) R’ Shimon says ‘in the portion of the son of she who died in Ephrathah. And who died in Ephrathah? Rachel. Perhaps it was in the portion of Yosef who is also among her sons? The verse says “…we found it in the fields of the forest.” (Tehillim 132:6) In the portion of the one who is compared to a beast of the forest, and who is so compared? Benyamin, as it is written “Benjamin is a wolf, he will prey…” (Bereshit 49:27)",
43. Anon., Deuteronomy Rabbah, 3.6 (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •gerizim, mount Found in books: Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 196, 205, 210
3.6. בָּרוּךְ תִּהְיֶה מִכָּל הָעַמִּים (דברים ז, יד), אָמַר רַבִּי חִיָּא בַּר אַבָּא, אֵין שִׁבְחָהּ שֶׁל מַטְרוֹנָה בְּשָׁעָה שֶׁמִּתְקַלֶּסֶת מִקְרוֹבוֹתֶיהָ, אֶלָּא בְּשָׁעָה שֶׁמִּתְקַלֶּסֶת מִצָּרוֹתֶיהָ, (דברים ז, יד): לֹא יִהְיֶה בְךָ עָקָר וַעֲקָרָה, סָרִיסִין וְאַיְלוֹנִית. אֵין לִי אֶלָּא בָּאָדָם, מִנַּיִן אַף בִּבְהֵמָה, דִּכְתִיב (דברים ז, יד): וּבִבְהֶמְתְּךָ, הֲרֵי בָּאָדָם וּבַבְּהֵמָה. מִנַּיִן אַף בָּאָרֶץ, דִּכְתִיב (שמות כג, כו): לֹא תִהְיֶה מְשַׁכֵּלָה וַעֲקָרָה בְּאַרְצֶךָ, הֲרֵי בָּאָדָם וּבַבְּהֵמָה וּבָאָרֶץ. מִנַּיִן אַף בְּאִילָן, דִּכְתִיב (מלאכי ג, יא): וְלֹא תְשַׁכֵּל לָכֶם הַגֶּפֶן בַּשָֹּׂדֶה. דָּבָר אַחֵר, לֹא יִהְיֶה בְךָ עָקָר וַעֲקָרָה, אָמַר רַבִּי חָנִין בֶּן לֵוִי, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא תְהֵא תְּפִלָּתְךָ עֲקָרָה אֶלָּא תְהֵא עוֹלָה וְעוֹשָׂה פֵּרוֹת. דָּבָר אַחֵר, אָמַר רַבִּי יוֹנָתָן לֹא יִהְיֶה בְךָ עָקָר וַעֲקָרָה, מִן הַתְּשׁוּבָה. מַעֲשֶׂה בְּרַבִּי יוֹנָתָן שֶׁהָיָה מְהַלֵּךְ אֵצֶל נַפּוֹלִין שֶׁל כּוּתִים, וְהָיָה רוֹכֵב עַל הַחֲמוֹר וְהַבֶּהָם עִמּוֹ, נִתְלַוֶּה לָהֶם כּוּתִי אֶחָד, הִגִּיעוּ אֵצֶל הַר גְּרִיזִים אָמַר אוֹתוֹ כּוּתִי לְרַבִּי יוֹנָתָן, רַבִּי, מַהוּ דִּין דְּהָדֵין טוּרָא קַדִּישׁ, אָמַר לוֹ רַבִּי יוֹנָתָן, לָמָּה הוּא קַדִּישׁ, אָמַר לוֹ אוֹתוֹ הַכּוּתִי שֶׁלֹא לָקָה בְּמֵי הַמַּבּוּל. אָמַר לֵיהּ מִנַיִן לָךְ, אָמַר לֵיהּ לֹא כָךְ כְּתִיב (יחזקאל כב, כד): בֶּן אָדָם אֱמָר לָהּ אַתְּ אֶרֶץ לֹא מְטֹהָרָה הִיא לֹא גֻשְׁמָהּ בְּיוֹם זָעַם. אָמַר לוֹ רַבִּי יוֹנָתָן אִם כֵּן הָיָה לוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא לוֹמַר לְנֹחַ לַעֲלוֹת (לשם) [להר] וְלֹא לַעֲשׂוֹת תֵּבָה. אָמַר לוֹ לֹא עָשָׂה אֶלָּא לְנַסּוֹתוֹ, שָׁתַק רַבִּי יוֹנָתָן, אָמַר לוֹ הַבֶּהָם תֵּן לִי רְשׁוּת לוֹמַר לוֹ דָּבָר אֶחָד, אָמַר לוֹ אֱמֹר, אָמַר לוֹ אוֹתוֹ הַבֶּהָם אֵין הָהָר הַזֶּה תַּחַת הַשָּׁמַיִם, אָמַר לוֹ אוֹתוֹ הַכּוּתִי אֶלָּא חוּץ לַשָּׁמַיִם, אָמַר לוֹ אֵין כְּתִיב (בראשית ז, כ יט): חֲמֵשׁ עֶשְׂרֵה אַמָּה מִלְמַעְלָה גָבְרוּ הַמַּיִם וַיְכֻסּוּ כָּל הֶהָרִים הַגְּבֹהִים אֲשֶׁר תַּחַת כָּל הַשָּׁמָיִם, מִיָּד יָרַד רַבִּי יוֹנָתָן מִן הַחֲמוֹר וְהִרְכִּיבוֹ אַרְבָּעָה מִילִין, וְקָרָא עָלָיו הַפָּסוּק הַזֶּה (ישעיה נד, יז): וְכָל לָשׁוֹן תָּקוּם אִתָּךְ לַמִּשְׁפָּט תַּרְשִׁיעִי, הֱוֵי לֹא יִהְיֶה בְךָ עָקָר וַעֲקָרָה וּבִבְהֶמְתֶּךָ, מַהוּ וּבִבְהֶמְתֶּךָ וּבַבֶּהָמִין שֶׁלָּךְ.
44. Palestinian Talmud, Nazir, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 70
45. Palestinian Talmud, Sotah, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 197
46. Palestinian Talmud, Avodah Zarah, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 210
47. Pseudo-Justinus, De Monarchia, 3.3 (3rd cent. CE - 5th cent. CE)  Tagged with subjects: •mount gerizim, rivalry between jerusalem and Found in books: Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 203
48. Eusebius of Caesarea, Preparation For The Gospel, 9.17.5-9.17.6 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •mount gerizim (argarizin), residents of Found in books: Schwartz (2008), 2 Maccabees, 537
49. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •gerizim, mount Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 353
111a. מאי אמן א"ר חנינא אל מלך נאמן,(ישעיהו ה, יד) לכן הרחיבה שאול נפשה ופערה פיה לבלי חוק אמר ר"ל למי שמשייר אפי' חוק אחד א"ר יוחנן לא ניחא למרייהו דאמרת להו הכי אלא אפי' לא למד אלא חוק אחד,(שנאמר) (זכריה יג, ח) והיה בכל הארץ נאם ה' פי שנים בה יכרתו ויגועו והשלישית יותר בה אמר ר"ל שלישי של שם א"ל רבי יוחנן לא ניחא למרייהו דאמרת להו הכי אלא אפי' שלישי של נח,(ירמיהו ג, יד) כי אנכי בעלתי בכם ולקחתי אתכם אחד מעיר ושנים ממשפחה אמר ר"ל דברים ככתבן א"ל ר' יוחנן לא ניחא ליה למרייהו דאמרת להו הכי אלא אחד מעיר מזכה כל העיר כולה ושנים ממשפחה מזכין כל המשפחה כולה יתיב רב כהנא קמיה דרב ויתיב וקאמר דברים ככתבן א"ל רב לא ניחא ליה למרייהו דאמרת להו הכי אלא אחד מעיר מזכה כל העיר ושנים ממשפחה מזכין כל המשפחה,חזייה דהוה קא חייף רישיה וסליק ויתיב קמיה דרב א"ל (איוב כח, יג) ולא תמצא בארץ החיים א"ל מילט קא לייטת לי א"ל קרא קאמינא לא תמצא תורה במי שמחיה עצמו עליה,תניא רבי סימאי אומר נאמר (שמות ו, ז) ולקחתי אתכם לי לעם ונאמר והבאתי אתכם מקיש יציאתן ממצרים לביאתן לארץ מה ביאתן לארץ שנים מס' ריבוא אף יציאתן ממצרים שנים מס' ריבוא אמר רבא וכן לימות המשיח שנא' (הושע ב, יז) וענתה שמה כימי נעוריה וכיום עלותה מארץ מצרים,תניא אמר ר' אלעזר ברבי יוסי פעם אחת נכנסתי לאלכסנדריא של מצרים מצאתי זקן אחד ואמר לי בא ואראך מה עשו אבותי לאבותיך מהם טבעו בים מהם הרגו בחרב מהם מעכו בבנין ועל דבר זה נענש משה רבינו שנא' (שמות ה, כג) ומאז באתי אל פרעה לדבר בשמך הרע לעם הזה,אמר לו הקב"ה חבל על דאבדין ולא משתכחין הרי כמה פעמים נגליתי על אברהם יצחק ויעקב באל שדי ולא הרהרו על מדותי ולא אמרו לי מה שמך אמרתי לאברהם (בראשית יג, יז) קום התהלך בארץ לארכה ולרחבה כי לך אתננה בקש מקום לקבור את שרה ולא מצא עד שקנה בד' מאות שקל כסף ולא הרהר על מדותי,אמרתי ליצחק (בראשית כו, ג) גור בארץ הזאת ואהיה עמך ואברכך בקשו עבדיו מים לשתות ולא מצאו עד שעשו מריבה שנאמר (בראשית כו, כ) ויריבו רועי גרר עם רועי יצחק לאמר לנו המים ולא הרהר אחר מדותי,אמרתי ליעקב (בראשית כח, יג) הארץ אשר אתה שוכב עליה לך אתננה ביקש מקום לנטוע אהלו ולא מצא עד שקנה במאה קשיטה ולא הרהר אחר מדותי ולא אמרו לי מה שמך ואתה אמרת לי מה שמך בתחלה ועכשיו אתה אומר לי (שמות ה, כג) והצל לא הצלת את עמך (שמות ו, א) עתה תראה (את) אשר אעשה לפרעה במלחמת פרעה אתה רואה ואי אתה רואה במלחמת שלשים ואחד מלכים,(שמות לד, ח) וימהר משה ויקוד ארצה וישתחו מה ראה משה,ר' חנינא בן גמלא אמר ארך אפים ראה ורבנן אמרי אמת ראה: תניא כמ"ד ארך אפים ראה דתניא כשעלה משה למרום מצאו להקב"ה שיושב וכותב ארך אפים אמר לפניו רבונו של עולם ארך אפים לצדיקים אמר לו אף לרשעים א"ל רשעים יאבדו א"ל השתא חזית מאי דמבעי לך,כשחטאו ישראל אמר לו לא כך אמרת לי ארך אפים לצדיקים 111a. b What /b is the meaning of the term b amen? Rabbi Ḥanina says: /b It is an acronym of the words: b God, faithful King [ i El Melekh ne’eman /i ]. /b ,§ With regard to the verse: b “Therefore, the netherworld has enlarged itself and opened its mouth without measure [ i livli ḥok /i ]” /b (Isaiah 5:14), b Reish Lakish says: /b It is referring to b one who leaves even one statute [ i ḥok /i ] /b unfulfilled; the netherworld expands for him. b Rabbi Yoḥa says: It is not satisfactory to /b God, b their Master, that you said this about them, /b as according to Reish Lakish’s opinion most of the Jewish people would be doomed to Gehenna. b Rather, even if one learned only one statute, /b he has a share in the World-to-Come, and “ i livli ḥok /i ” means one who has learned no statutes at all.,With regard to b that /b which b is stated: “And it shall come to pass that in all the land, says the Lord, two parts shall be excised and die, but the third shall remain in it” /b (Zechariah 13:8), b Reish Lakish says: /b “The third” means that only b one-third /b of the descendants b of Shem, /b son of Noah, will remain, and everyone else will die. b Rabbi Yoḥa said to /b Reish Lakish: b It is not satisfactory to /b God, b their Master, that you said this about them, /b that the overwhelming majority of the world will be destroyed. b Rather, even /b as many as b one-third /b of the descendants b of Noah, /b one-third of the population of the world, will remain.,With regard to the verse: b “For I have taken you to Myself: And I will take out one of a city, and two of a family” /b (Jeremiah 3:14), b Reish Lakish says: /b The meaning of this b statement /b is b as it is written, /b that only individuals will be spared and the rest will be destroyed. b Rabbi Yoḥa said to him: It is not satisfactory to /b God, b their Master, that you said this about them. Rather, /b the merit of b one from the city causes the entire city /b to b benefit, and /b the merit of b two from a family causes the entire family /b to b benefit /b and be redeemed. Likewise, the Gemara relates that b Rav Kahana sat before Rav, and sat and said: /b The meaning of b this statement /b is b as it is written. Rav said to him: It is not satisfactory to /b God, b their Master, that you said this about them. Rather, /b the merit of b one from the city causes the entire city /b to b benefit, and /b the merit of b two from a family causes the entire family /b to b benefit /b and be redeemed.,The Gemara relates that Rav b saw that /b Rav Kahana b was washing /b the hair on b his head and /b then b arose and sat before Rav. /b Rav b said to /b Rav Kahana: b “Nor shall it be found in the land of the living [ i haḥayyim /i ]” /b (Job 28:13). Rav Kahana thought that Rav addressed that verse to him and b he said to /b Rav: b Are you cursing me? /b Rav b said to him: /b It is b a verse /b that b I am saying /b to remind you that b Torah will not be found in one who sustains [ i meḥayye /i ] himself /b in an indulgent manner b in its /b study; rather, Torah is acquired through suffering and difficulty., b It is taught /b in a i baraita /i with regard to the few that are destined to be redeemed: b Rav Simai says /b that b it is stated: “And I will take you to Me as a people” /b (Exodus 6:7), b and /b juxtaposed to that verse b it is stated: “And I will bring you /b into the land” (Exodus 6:8). The Torah b compares their exodus from Egypt to their entry into the land; just as /b during b their entry into the land /b only b two of six hundred thousand /b entered the land, as they all died in the wilderness except for Caleb and Joshua, b so too, /b during b their exodus from Egypt, /b in terms of the ratio, b only two of six hundred thousand /b left Egypt and the rest died there. b Rava says: And likewise, /b that will be situation b in the messianic era, as it is stated: “And she shall respond there, as in the days of her youth, and as in the day when she came up out of the land of Egypt” /b (Hosea 2:17). The ultimate redemption and the exodus from Egypt are juxtaposed, indicating that in the messianic era too, only few will survive.,§ b It is taught /b in a i baraita /i that b Rabbi Elazar, son of Rabbi Yosei, says: One time I entered Alexandria of Egypt. I found one old man and he said to me: Come and I will show you what my ancestors, /b the Egyptians, b did to your ancestors, /b the Jewish people. Some b of them they drowned in the sea, /b some b of them they killed with the sword, /b and b some of them they crushed in the buildings. And /b it is b over this matter, /b Moses’ protest of the afflictions suffered by the Jewish people, that b Moses, our teacher, was punished, as it is stated: “For since I came to Pharaoh to speak in Your name, he has done evil to this people, /b neither have You delivered Your people at all” (Exodus 5:23)., b The Holy One, Blessed be He, said to /b Moses: b Woe over those who are gone and are no /b longer b found; as several times I revealed Myself to Abraham, Isaac, and Jacob as God Almighty [ i El Shaddai /i ] and they did not question My attributes, and did not say to Me: What is Your name? I said to Abraham: “Arise, walk through the land in the length of it and in the breadth of it; for unto you I will give it” /b (Genesis 13:17). Ultimately, b he sought a place to bury Sarah and did not find /b one b until he purchased /b it b for four hundred silver shekels, and he did not question My attributes /b and did not protest that I failed to fulfill My promise to give him the land., b I said to Isaac: “Sojourn in this land, and I will be with you and will bless you” /b (Genesis 26:3). b His servants sought water to drink and they did not find /b it b until they started a quarrel, as it is stated: “And the herdsmen of Gerar quarreled with Isaac’s herdsmen saying: The water is ours” /b (Genesis 26:20), b and he did not question My attributes. /b , b I said to Jacob: “The land upon which you lie, to you I will give it” /b (Genesis 28:13). b He sought a place to pitch his tent and he did not find /b one b until he purchased /b it b for one hundred coins, and he did not question My attributes, and did not say to Me: What is Your name? And you, /b Moses, b ask Me: What is Your name, initially, /b after witnessing My greatness more than they ever did. b And now you say to Me: “Neither have You delivered Your people” /b (Exodus 5:23). The verse then states: b “Now shall you see what I will do to Pharaoh” /b (Exodus 6:1). One can infer: b The war with Pharaoh /b and his downfall b you /b shall b see, but you will not see the war with the thirty-one kings /b in Eretz Yisrael, as you will not be privileged to conquer Eretz Yisrael for the Jewish people.,§ With regard to the verse: “And the Lord passed before him and proclaimed: The Lord, the Lord, compassionate and gracious God, slow to anger, abounding in loving-kindness and truth, extending loving-kindness to thousands of generations… b and Moses made haste and bowed his head toward the earth and prostrated himself” /b (Exodus 34:6–8), the Gemara asks: b What did Moses see /b in these attributes that caused him to hastily prostrate himself?, b Rabbi Ḥanina ben Gamla says: He saw /b the attribute of b slow to anger; and the Rabbis say: He saw /b the attribute of b truth. It is taught /b in a i baraita /i b in accordance with /b the opinion of b the one who said: He saw /b the attribute of b slow to anger, as it is taught /b in a i baraita /i : b When Moses ascended on high, he discovered the Holy One, Blessed be He, sitting and writing: Slow to anger. /b Moses b said before Him: Master of the Universe, /b is Your attribute of b slow to anger /b only to be used b for the righteous? /b God b said to him: /b It is an attribute b even for the wicked. /b Moses b said to Him: Let the wicked be doomed. /b God b said to him: Now, you /b will b see that you will need /b this, as ultimately you will reconsider that statement., b When the Jewish people sinned /b in the sin of the spies and Moses asked God to forgive them, the Holy One, Blessed be He, b said to /b Moses: b Didn’t you say to Me /b that the attribute of b slow to anger /b is b for the righteous /b alone? They are not worthy of atonement.
50. Babylonian Talmud, Avodah Zarah, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •mount gerizim Found in books: Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 87
27a. ברופא מומחה דכי אתא רב דימי א"ר יוחנן אם היה מומחה לרבים מותר,וסבר רבי יהודה כותי שפיר דמי והתניא ישראל מל את הכותי וכותי לא ימול ישראל מפני שמל לשם הר גרזים דברי רבי יהודה,אמר לו רבי יוסי וכי היכן מצינו מילה מן התורה לשמה אלא מל והולך עד שתצא נשמתו,אלא לעולם איפוך כדאפכינן מעיקרא ודקא קשיא דרבי יהודה אדר' יהודה ההיא דרבי יהודה הנשיא היא,דתניא רבי יהודה הנשיא אומר מנין למילה בעובד כוכבים שהיא פסולה ת"ל ואתה את בריתי תשמור,אמר רב חסדא מאי טעמא דרבי יהודה דכתיב לה' המול ורבי יוסי המול ימול,ואידך הכתיב לה' המול ההוא בפסח כתיב ואידך נמי הכתיב המול ימול דברה תורה כלשון בני אדם,איתמר מנין למילה בעובד כוכבים שהיא פסולה דרו בר פפא משמיה דרב אמר ואתה את בריתי תשמור ורבי יוחנן המול ימול,מאי בינייהו ערבי מהול וגבנוני מהול איכא בינייהו מאן דאמר המול ימול איכא ומ"ד את בריתי תשמור ליכא,ולמאן דאמר המול ימול איכא והתנן קונם שאני נהנה מן הערלים מותר בערלי ישראל ואסור במולי עובדי כוכבים אלמא אף על גב דמהילי כמאן דלא מהילי דמו,אלא איכא בינייהו ישראל שמתו אחיו מחמת מילה ולא מלוהו למ"ד ואתה את בריתי תשמור איכא למאן דאמר המול ימול ליכא,ולמ"ד המול ימול ליכא והתנן קונם שאני נהנה ממולים אסור בערלי ישראל ומותר במולי עובדי כוכבים אלמא אע"ג דלא מהילי כמאן דמהילי דמו,אלא איכא בינייהו אשה למ"ד ואתה את בריתי תשמור ליכא דאשה לאו בת מילה היא ולמ"ד המול ימול איכא דאשה כמאן דמהילא דמיא,ומי איכא למאן דאמר אשה לא והכתיב (שמות ד, כה) ותקח צפורה צר קרי ביה ותקח והכתיב ותכרות קרי ביה ותכרת דאמרה לאיניש אחרינא ועבד ואיבעית אימא אתיא איהי ואתחלה ואתא משה ואגמרה:, big strongמתני׳ /strong /big מתרפאין מהן ריפוי ממון אבל לא ריפוי נפשות ואין מסתפרין מהן בכל מקום דברי רבי מאיר וחכמים אומרים ברה"ר מותר אבל לא בינו לבינו:, big strongגמ׳ /strong /big מאי ריפוי ממון ומאי ריפוי נפשות אילימא ריפוי ממון בשכר ריפוי נפשות בחנם ליתני מתרפאין מהן בשכר אבל לא בחנם,אלא ריפוי ממון דבר שאין בו סכנה ריפוי נפשות דבר שיש בו סכנה והאמר רב יהודה אפילו ריבדא דכוסילתא לא מתסינן מינייהו,אלא ריפוי ממון בהמתו ריפוי נפשות גופיה והיינו דאמר רב יהודה אפילו ריבדא דכוסילתא לא מתסינן מינייהו,אמר רב חסדא אמר מר עוקבא אבל אם אמר לו סם פלוני יפה לו סם פלוני רע לו מותר 27a. We are dealing b with an expert physician, /b who will not risk his reputation by harming a child. This is similar to that which Rabbi Yoḥa said, b as when Rav Dimi came /b from Eretz Yisrael to Babylonia, he said that b Rabbi Yoḥa says: If /b the physician b was /b considered b a recognized expert, /b it is b permitted /b for one to be healed by him. When Rabbi Meir said that an Aramean may circumcise a Jewish boy, he was referring specifically to a doctor who is known for his expertise.,The latter clause of the i baraita /i states that Rabbi Yehuda maintains that a Samaritan may circumcise a Jewish infant. The Gemara asks: b And does Rabbi Yehuda /b actually b hold /b that it is b permitted /b for a Samaritan to perform circumcision? b But isn’t it taught /b in a i baraita /i : b A Jew may circumcise a Samaritan but a Samaritan may not /b be allowed to b circumcise a Jew, because he circumcises /b him b for the sake of Mount Gerizim; /b this is b the statement of Rabbi Yehuda. /b , b Rabbi Yosei said to him: And where do we find that /b the mitzva of b circumcision from the Torah /b must be performed b for the sake of /b fulfilling God’s will? b Rather, /b a Samaritan b may continue to circumcise /b Jews b until his soul leaves /b his body, i.e., until the Samaritan dies, and there is no room for concern. But Rabbi Yehuda explicitly states above that circumcision may not be performed by a Samaritan., b Rather, actually /b you should b reverse /b the opinions in the i baraita /i b as we reversed /b them b initially. And /b as for the b difficulty /b raised with regard to one statement b of Rabbi Yehuda against /b the other statement b of Rabbi Yehuda, that /b opinion, that a gentile may not perform circumcision, b is /b actually the opinion b of Rabbi Yehuda HaNasi. /b Conversely, the first i baraita /i , which is reversed and therefore cites Rabbi Yehuda as maintaining that an Aramean may perform circumcision, is referring to Rabbi Yehuda bar Ilai. Accordingly, the different opinions reflect a dispute between i tanna’im /i rather than a contradiction.,The Gemara cites a proof that according to the opinion of Rabbi Yehuda HaNasi a gentile is not qualified to perform circumcision. b As it is taught /b in a i baraita /i that b Rabbi Yehuda HaNasi says: From where /b is it derived with regard b to circumcision /b performed b by a gentile that /b it b is not valid? The verse states: /b “And God said to Abraham: b And as for you, you shall keep My covet, /b you, and your seed after you throughout their generations” (Genesis 17:9).,§ It was stated that according to the opinion of Rabbi Yehuda circumcision must be performed for the sake of fulfilling a mitzva, whereas Rabbi Yosei holds that no particular intention is necessary. The Gemara analyzes these opinions. b Rav Ḥisda said: What is the reasoning of Rabbi Yehuda? As it is written: /b “And when a stranger shall sojourn with thee, and will keep the Passover b to the Lord let /b all his males b be circumcised” /b (Exodus 12:48). It can be inferred from the verse that the males must be circumcised “to the Lord,” i.e., for the sake of fulfilling God’s will. The Gemara asks: b And /b what is the reasoning of b Rabbi Yosei? /b It is written: b “He must be circumcised [ i himmol yimmol /i ]” /b (Genesis 17:13). The usage of the doubled verb teaches that circumcision may be performed by anyone.,The Gemara asks: b And /b according to b the other /b Sage, i.e., Rabbi Yosei, b isn’t it written: “To the Lord let /b all his males b be circumcised,” /b which indicates that circumcision must be performed for the sake of fulfilling God’s will? The Gemara answers: b That is written with regard to Passover. /b According to Rabbi Yosei, the phrase “to the Lord” is referring to the previous mention of the Paschal offering, rather than to circumcision. Accordingly, the verse should be read: “Will keep Passover to the Lord.” The Gemara asks: b And /b according to b the other /b Sage, Rabbi Yehuda, b isn’t it also written: “He must be circumcised [ i himmol yimmol /i ],” /b indicating that circumcision may be performed by anyone? The Gemara answers: b The Torah spoke in the language of people, /b i.e., the doubled verb is the usual style of the Torah, which does not serve to teach a novel i halakha /i .,§ The Gemara continues discussing the issue of circumcisions performed by gentiles. b It was stated: From where /b is it derived with regard b to circumcision /b performed b by a gentile that /b it b is not valid? Daru bar Pappa says in the name of Rav: /b This is derived from a verse, as it is stated: And God said to Abraham: b “And as for you, you shall keep My covet, /b you, and your seed after you throughout their generations.” b And Rabbi Yoḥa /b says that it is derived from the verse: b “He must be circumcised [ i himmol yimmol /i ].” /b According to Rabbi Yoḥa, this verse teaches that a Jew must be circumcised by one who is already circumcised.,The Gemara asks: b What /b is the practical difference b between /b these two opinions? b There is /b a practical difference b between them /b with regard to b a circumcised Arab or a circumcised hill person [ i gavnuni /i ]. /b According to b the one who says /b that the i halakha /i that a Jewish infant may be circumcised only by one who has been circumcised himself is derived from the verse: b “He must be circumcised [ i himmol yimmol /i ],” there is /b reason to permit an Arab or i gavnuni /i to perform the circumcision, as they are circumcised. b And /b according to b the one who says /b that circumcision may not be performed by a gentile is derived from the phrase: b “You shall keep my covet,” there is no /b reason to permit an Arab or Gibeonite to perform circumcision.,The Gemara raises an objection: b And /b is it so, b according to the one who says /b it is derived from the verse: b “He must be circumcised [ i himmol yimmol /i ],” /b that a Jew may not be circumcised by a gentile, that b there is /b reason to permit a circumcised gentile to perform circumcision? b But didn’t we learn /b in a mishna ( i Nedarim /i 31b): With regard to one who vows: b Deriving benefit from those who are uncircumcised is i konam /i for me, /b he b is permitted /b to derive benefit b from uncircumcised Jews /b because they are not regarded as uncircumcised, b but he is prohibited /b from deriving benefit b from the uncircumcised of the nations of the world? Apparently, even though /b some gentiles b are circumcised, they are /b nevertheless b considered as those who are uncircumcised. /b , b Rather, there is /b a difference b between them /b with regard to b a Jew whose brothers died due to circumcision, and /b as a result, b they did not circumcise him. According to the one who says /b that the i halakha /i is derived from the verse: b “And as for you, you shall keep My covet,” there is /b reason to permit such a person to perform circumcision, as he is a Jew. b According to the one who says /b that the i halakha /i is derived from the phrase: b “He must be circumcised [ i himmol yimmol /i ],” there is no /b reason to permit this Jew to perform circumcision, as he is not circumcised himself.,The Gemara rejects this suggestion as well: b And /b is it so that b according to the one who says /b that the i halakha /i is derived from the verse: b “He must be circumcised [ i himmol yimmol /i ],” there is no /b reason to permit an uncircumcised Jew to perform circumcision? b But didn’t we learn /b in a mishna ( i Nedarim /i 31b): With regard to one who vows: b Deriving benefit from those who are circumcised /b is i konam /i b for me, he is prohibited /b from deriving benefit even b from uncircumcised Jews and /b he is b permitted /b to derive benefit b from the circumcised of the nations of the world. Apparently, even though /b some Jews b are not circumcised, they are /b nevertheless b considered as those who are circumcised. /b , b Rather, there is /b a difference b between /b these two opinions with regard to b a woman. According to the one who says /b that the i halakha /i is derived from the verse: b “And as for you, you shall keep My covet,” there is no /b reason to permit a woman to perform circumcision, b as a woman is not subject to /b the mitzva of b circumcision, /b and therefore she is not included in those who must keep God’s covet. b And according to the one who says /b that the i halakha /i is derived from the verse: b “He must be circumcised [ i himmol yimmol /i ],” there is /b reason to permit a woman to perform circumcision, b as a woman is considered as one who is /b naturally b circumcised. /b ,The Gemara raises a difficulty against this explanation: b And is there anyone who says /b that b a woman may not /b perform circumcision? b But isn’t it written: “Then Zipporah took [ i vattikkaḥ /i ] a flint /b and cut off the foreskin of her son” (Exodus 4:25). This verse explicitly states that a circumcision was performed by a woman. The Gemara answers that one should b read into /b the verse: b And she caused to be taken [ i vattakkaḥ /i ], /b i.e., she did not take a flint herself. b But isn’t it written: And she cut off [ i vattikhrot /i ]? Read into /b the verse: b And she caused to be cut off [ i vattakhret /i ], as she told another person /b to take a flint and cut off her son’s foreskin, b and he did /b so. The Gemara provides an alternative explanation: b And if you wish, say /b instead: b She came and began /b the act, b and Moses came and completed /b the circumcision., strong MISHNA: /strong The mishna discusses the issue of accepting certain professional services from a gentile. b One may be treated by /b gentiles, provided that it is b monetary treatment, but not personal treatment. And one may not have his hair cut by them anywhere, /b due to the danger that the gentile will kill him with the razor; this is b the statement of Rabbi Meir. And the Rabbis say: In the public thoroughfare, /b it is b permitted /b to have one’s hair cut by a gentile, b but not /b when the Jew and gentile are b alone together. /b , strong GEMARA: /strong b What /b is b monetary treatment, and what /b is b personal treatment? If we say /b that b monetary treatment /b is medical attention provided in exchange b for payment, /b whereas b personal treatment /b is medical attention provided b for free, /b then b let /b the mishna b teach: One may be treated by /b gentiles in exchange b for payment, but not for free. /b ,The Gemara suggests another explanation: b Rather, monetary treatment /b is referring to medical treatment for b a matter that poses no /b life-threatening b danger, /b whereas b personal treatment /b is referring to treatment for b a matter that does pose /b life-threatening b danger. /b The Gemara rejects this suggestion as well. b But doesn’t Rav Yehuda say: Even /b with regard to the wound of b a bloodletting incision [ i rivda dekhusilta /i ] we are not /b permitted to be b treated by /b gentiles. The wound left after bloodletting certainly does not pose life-threatening danger, and yet a Jew is prohibited from having it treated by a gentile., b Rather, monetary treatment /b is referring to medical treatment provided for b one’s animal, /b whereas b personal treatment /b is referring to treatment provided for b his /b own b body, and this is /b in accordance with b that /b which b Rav Yehuda says: Even /b with regard to the wound of b a bloodletting incision, we are not /b permitted to be b treated by them. /b , b Rav Ḥisda says /b that b Mar Ukva says: But if /b a gentile b said to him: Such and such a potion is beneficial for /b this ailment, or b such and such a potion is harmful for /b this ailment, it is b permitted /b to adhere to the gentile’s advice.
51. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •gerizim, mount Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 123
54a. מתני׳ big strongהרואה /strong /big מקום שנעשו בו נסים לישראל אומר ברוך שעשה נסים לאבותינו במקום הזה מקום שנעקרה ממנו עכו"ם אומר ברוך שעקר עכו"ם מארצנו,על הזיקין ועל הזועות ועל הרעמים ועל הרוחות ועל הברקים אומר ברוך שכחו וגבורתו מלא עולם על ההרים ועל הגבעות ועל הימים ועל הנהרות ועל המדברות אומר ברוך עושה בראשית רבי יהודה אומר הרואה את הים הגדול אומר ברוך שעשה את הים הגדול בזמן שרואהו לפרקים,על הגשמים ועל בשורות טובות אומר ברוך הטוב והמטיב על בשורות רעות אומר ברוך דיין האמת בנה בית חדש וקנה כלים חדשים אומר ברוך שהחיינו וקיימנו והגיענו לזמן הזה מברך על הרעה מעין על הטובה ועל הטובה מעין על הרעה,והצועק לשעבר הרי זו תפלת שוא היתה אשתו מעוברת ואומר יהי רצון שתלד אשתי זכר הרי זו תפלת שוא היה בא בדרך ושמע קול צוחה בעיר ואומר יהי רצון שלא תהא בתוך ביתי הרי זו תפלת שוא,הנכנס לכרך מתפלל שתים אחת בכניסתו ואחת ביציאתו בן עזאי אומר ארבע שתים בכניסתו ושתים ביציאתו נותן הודאה על שעבר וצועק על העתיד,חייב אדם לברך על הרעה כשם שמברך על הטובה שנאמר (דברים ו, ה) ואהבת את ה' אלהיך בכל לבבך וגו' בכל לבבך בשני יצריך ביצר טוב וביצר הרע ובכל נפשך אפילו הוא נוטל את נפשך ובכל מאדך בכל ממונך ד"א בכל מאדך בכל מדה ומדה שהוא מודד לך הוי מודה לו,לא יקל אדם את ראשו כנגד שער המזרח שהוא מכוון כנגד בית קדשי הקדשים ולא יכנס להר הבית במקלו ובמנעלו ובפונדתו ובאבק שעל רגליו ולא יעשנו קפנדריא ורקיקה מקל וחומר,כל חותמי ברכות שבמקדש היו אומרים עד העולם משקלקלו הצדוקים ואמרו אין עולם אלא אחד התקינו שיהו אומרים מן העולם ועד העולם,והתקינו שיהא אדם שואל את שלום חברו בשם שנאמר (רות ב, ד) והנה בעז בא מבית לחם ויאמר לקוצרים ה' עמכם ויאמרו לו יברכך ה' ואומר (שופטים ו, יב) ה' עמך גבור החיל ואומר (משלי כג, כב) אל תבוז כי זקנה אמך ואומר (תהלים קיט, קכו) עת לעשות לה' הפרו תורתך רבי נתן אומר הפרו תורתך משום עת לעשות לה':, big strongגמ׳ /strong /big מנא הני מילי אמר רבי יוחנן דאמר קרא (שמות יח, י) ויאמר יתרו ברוך ה' אשר הציל וגו',אניסא דרבים מברכינן אניסא דיחיד לא מברכינן והא ההוא גברא דהוה קא אזיל בעבר ימינא נפל עליה אריא אתעביד ליה ניסא ואיתצל מיניה אתא לקמיה דרבא וא"ל כל אימת דמטית להתם בריך ברוך שעשה לי נס במקום הזה,מר בריה דרבינא הוה קאזיל בפקתא דערבות וצחא למיא איתעביד ליה ניסא איברי ליה עינא דמיא ואישתי,ותו זמנא חדא הוה קאזיל ברסתקא דמחוזא ונפל עליה גמלא פריצא איתפרקא ליה אשיתא על לגוה כי מטא לערבות בריך ברוך שעשה לי נס בערבות ובגמל כי מטא לרסתקא דמחוזא בריך ברוך שעשה לי נס בגמל ובערבות אמרי אניסא דרבים כולי עלמא מיחייבי לברוכי אניסא דיחיד איהו חייב לברוכי,תנו רבנן הרואה מעברות הים ומעברות הירדן מעברות נחלי ארנון אבני אלגביש במורד בית חורון ואבן שבקש לזרוק עוג מלך הבשן על ישראל ואבן שישב עליה משה בשעה שעשה יהושע מלחמה בעמלק ואשתו של לוט וחומת יריחו שנבלעה במקומה על כולן צריך שיתן הודאה ושבח לפני המקום,בשלמא מעברות הים דכתיב (שמות יד, טז) ויבאו בני ישראל בתוך הים ביבשה מעברות הירדן דכתיב (יהושע ג, יז) ויעמדו הכהנים נושאי הארון ברית ה' בחרבה בתוך הירדן הכן וכל ישראל עוברים בחרבה עד אשר תמו כל הגוי לעבור את הירדן,אלא מעברות נחלי ארנון מנלן דכתיב (במדבר כא, יד) על כן יאמר בספר מלחמות ה' את והב בסופה וגו' תנא את והב בסופה שני מצורעים היו דהוו מהלכין בסוף מחנה ישראל כי הוו קא חלפי ישראל אתו אמוראי 54a. This mishna, which includes all of this chapter’s i mishnayot /i , contains a series of blessings and i halakhot /i that are not recited at specific times, but rather in response to various experiences and events. br br strong MISHNA: strong span class="gemarra-regular" One who sees a place where miracles occurred /span span class="gemarra-regular" on Israel’s behalf recites: Blessed…Who performed miracles /span span class="gemarra-regular" for our forefathers in this place. /span One who sees span class="gemarra-regular" a /span span class="gemarra-regular" place from which idolatry was eradicated recites: Blessed…Who eradicated /span span class="gemarra-regular" idolatry from our land. /span /strong /strong ,One who sees conspicuous natural occurrences recites a blessing. b For i zikin /i and i zeva’ot /i , /b which the Gemara will discuss below, b for thunder, /b gale force b winds, and lightning, /b manifestations of the power of the Creator, one b recites: Blessed…Whose strength and power fill the world. For /b extraordinary (Rambam) b mountains, hills, seas, rivers, and deserts, one recites: Blessed…Author of creation. /b Consistent with his opinion that a separate blessing should be instituted for each individual species, b Rabbi Yehuda says: One who sees the great sea recites /b a special blessing: b Blessed…Who made the great sea. /b As with all blessings of this type, one only recites it b when he sees /b the sea b intermittently, /b not on a regular basis., b For rain and /b other b good tidings, one recites /b the special blessing: b Blessed…Who is good and Who does good. /b Even b for bad tidings, one recites /b a special blessing: b Blessed…the true Judge. /b Similarly, when b one built a new house or purchased new vessels, he recites: Blessed…Who has given us life, sustained us, and brought us to this time. /b The mishna articulates a general principle: b One recites a blessing for the bad /b that befalls him b just as /b he does b for the good. /b In other words, one recites the appropriate blessing for the trouble that he is experiencing at present despite the fact that it may conceal some positive element in the future. b Similarly, /b one must recite a blessing for b the good /b that befalls him b just as for the bad. /b ,The mishna states: b And one who cries out over the past /b in an attempt to change that which has already occurred, b it is a vain prayer. /b For example, b one whose wife was pregt and he says: May it be /b God’s b will that my wife will give birth to a male child, it is a vain prayer. /b Or b one who was walking on the path /b home b and he heard the sound of a scream in the city, and he says: May it be /b God’s b will that /b this scream b will not be from my house, it is a vain prayer. /b In both cases, the event already occurred.,The Sages also said: b One who enters a large city, /b the Gemara explains below that this is in a case where entering the city is dangerous, b recites two prayers: One upon his entrance, /b that he may enter in peace, b and one upon his exit, /b that he may leave in peace. b Ben Azzai says: /b He recites b four /b prayers, b two upon his entrance and two upon his exit. /b In addition to praying that he may enter and depart in peace, he b gives thanks for the past and cries out /b in prayer b for the future. /b ,The mishna articulates a general principle: b One is obligated to recite a blessing for the bad /b that befalls him b just as he recites a blessing for the good /b that befalls him, b as it is stated: “And you shall love the Lord your God with all your heart, /b with all your soul, and with all your might” (Deuteronomy 6:5). The mishna explains this verse as follows: “ b With all your heart” /b means b with your two inclinations, with your good inclination and your evil inclination, /b both of which must be subjugated to the love of God. b “With all your soul” /b means b even if God takes your soul. “And with all your might” /b means b with all your money, /b as money is referred to in the Bible as might. b Alternatively, /b it may be explained that “ b with all your might” /b means b with every measure that He metes out to you; /b whether it is good or troublesome, b thank Him. /b ,The mishna teaches several Temple-related i halakhot /i . b One may not act irreverently /b or conduct himself flippantly b opposite the eastern gate /b of the Temple Mount, b which is aligned opposite the Holy of Holies. /b In deference to the Temple, one b may not enter the Temple Mount with his staff, his shoes, his money belt [ i punda /i ], or /b even b the dust on his feet. One may not make /b the Temple b a shortcut /b to pass through it, b and through an i a fortiori /i inference, /b all the more so b one may not spit /b on the Temple Mount.,The mishna relates: b At the conclusion of all blessings /b recited b in the Temple, those /b reciting the blessing b would say: /b Blessed are You Lord, God of Israel, b until everlasting [ i haolam /i ] /b , the world. But b when the Sadducees strayed and declared /b that b there is but one world /b and there is no World-to-Come, the Sages b instituted that /b at the conclusion of the blessing b one recites: From everlasting [ i haolam /i ] to everlasting [ i haolam /i ] /b .,The Sages also b instituted that one should greet another in the name /b of God, i.e., one should mention God’s name in his greeting, b as it is stated: “And presently Boaz came from Bethlehem and said to the harvesters, The Lord is with you, and they said to him, May the Lord bless you” /b (Ruth 2:4). b And it says: /b “And the angel of God appeared to him b and said to him, God is with you, mighty man of valor” /b (Judges 6:12). b And it says: “And despise not your mother when she is old” /b (Proverbs 23:22), i.e., one must not neglect customs which he inherits. b And /b lest you say that mentioning God’s name is prohibited, b it says: “It is time to work for the Lord; they have made void Your Torah” /b (Psalms 119:126), i.e., it is occasionally necessary to negate biblical precepts in order to perform God’s will, and greeting another is certainly God’s will. b Rabbi Natan says /b another interpretation of the verse: b “Make void Your Torah” because “it is the time to work for the Lord,” /b i.e., occasionally it is necessary to negate biblical precepts in order to bolster the Torah., strong GEMARA: /strong With regard to the obligation to recite a blessing for a miracle, the Gemara asks: b From where are these matters /b derived? b Rabbi Yoḥa said: The verse states: “And Jethro said: Blessed be the Lord, Who delivered /b you out of the hand of the Egyptians, and out of the hand of Pharaoh; Who delivered the people from under the hand of the Egyptians” (Exodus 18:10); a blessing is recited for a miracle.,The Gemara asks: b For a miracle /b that occurs for the b multitudes we recite a blessing, /b but b for a miracle /b that befalls b an individual /b person b we do not recite a blessing? Wasn’t /b there an incident where b a certain man was walking along the right side /b of the Euphrates River when b a lion attacked him, a miracle was performed for him, and he was rescued? He came before Rava, who said to him: Every time that you arrive there, /b to the site of the miracle, b recite the blessing, “Blessed…Who performed a miracle for me in this place.” /b , b And /b once when b Mar, son of Ravina, was walking in a valley of willows and /b was b thirsty for water, a miracle was performed for him /b and b a spring of water was created for him, and he drank. /b , b Furthermore, once /b when Mar, son of Ravina, b was walking in the marketplace [ i risteka /i ] of Meḥoza and a wild camel [ i gamla peritza /i ] attacked him. The wall cracked open, he went inside it, /b and he was rescued. Ever since, b when he came to the willows he recited: Blessed…Who performed a miracle for me in the willows and with the camel. /b And, b when he came to the marketplace of Meḥoza he recited: Blessed…Who performed a miracle for me with the camel and in the willows, /b indicating that one recites a blessing even for a miracle that occurs to an individual. The Sages b say: On a miracle /b performed on behalf b of the multitudes, everyone is obligated to recite a blessing; on a miracle /b performed on behalf b of an individual, /b only the individual b is obligated to recite a blessing. /b , b The Sages taught /b in a i baraita /i a list of places where one is required to recite a blessing due to miracles that were performed there: b One who sees the crossings of the /b Red b Sea, /b where Israel crossed; b and the crossings of the Jordan; and the crossings of the streams of Arnon; the hailstones of Elgavish on the descent of Beit Ḥoron; the rock that Og, King of Bashan, sought to hurl upon Israel; and the rock upon which Moses sat when Joshua waged war against Amalek; and Lot’s wife; and the wall of Jericho that was swallowed up in its place. On all of these /b miracles b one must give thanks and /b offer b praise before God. /b ,The Gemara elaborates: b Granted, /b the miracles at b the crossings of the sea /b are recorded explicitly in the Torah, b as it is stated: “And the Israelites went into the sea on dry ground /b and the water was a wall for them on their right and on their left” (Exodus 14:22). So too, the miracle at b the crossings of the Jordan, as it is stated: “The priests who bore the ark of God’s covet stood on dry land within the Jordan, while all Israel crossed on dry land until the entire nation finished crossing the Jordan” /b (Joshua 3:17)., b However, from where do we /b derive the miracle that occurred at b the crossing of the streams of Arnon? As it is stated: “Wherefore it is said in the Book of the Wars of the Lord: i Vahev /i in i Sufa /i /b , and the valleys of Arnon. And the slope of the valleys that incline toward the seat of Ar, and lean upon the border of Moab” (Numbers 21:14–15). It was b taught: i “Vahev in Sufa”; /i there were two lepers, /b one named Et and the second named Hev, b who were walking at the rear of the camp of Israel. As Israel passed, the Emorites came /b
52. Scriptores Historiae Augustae, Quadrigae Tyrannorum, 7.2-7.4 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •gerizim mount Found in books: Rizzi (2010), Hadrian and the Christians, 118
53. Jerome, Commentaria In Danielem, 11.44-11.45 (5th cent. CE - 5th cent. CE)  Tagged with subjects: •gerizim (mount, temple) Found in books: Honigman (2014), Tales of High Priests and Taxes : The Books of the Maccabees and the Judean Rebellion Against Antiochos IV 383
54. Anon., Midrash Hagadol, None  Tagged with subjects: •gerizim, mount Found in books: Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 196
55. Anon., Letter of Aristeas, 30  Tagged with subjects: •mount gerizim Found in books: Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 202
30. and I now have the following proposal to lay before you. The books of the law of the Jews (with some few others) are absent from the library. They are written in the Hebrew characters and language and have been carelessly interpreted, and do not represent the original text as I am
56. Papyri, P.Giss., 19  Tagged with subjects: •mount gerizim •mount gerizim, destruction of Found in books: Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 204
57. Papyri, P.Berl., 13615  Tagged with subjects: •mount gerizim Found in books: Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 165, 183
58. Anon., Amram Dare, 4.29-4.34, 16.33-16.41  Tagged with subjects: •gerizim, mount Found in books: Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 61, 68, 76
59. Hebrew Bible, 1 Kgs, 18.38  Tagged with subjects: •gerizim, mount Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 121
60. Anon., Ecclesiastes Zuta, 196  Tagged with subjects: •gerizim, mount Found in books: Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 210
61. Dionysius of Halicarnassus, The Roman Antiquities, 2.70  Tagged with subjects: •gerizim, mount Found in books: Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 206
62. Athanasius of Alexandria, Apology To Constantius, 19  Tagged with subjects: •gerizim, mount Found in books: Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 206
63. Anon., Tebat Marqe, 2.44-2.48, 2.50, 2.57, 3.33-3.34  Tagged with subjects: •gerizim, mount Found in books: Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 65, 66, 68, 69, 71, 72, 73, 74, 75, 76, 77
64. Anon., Marqe, 1.1-1.3, 10.69-10.72  Tagged with subjects: •gerizim, mount Found in books: Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 70, 77
65. Anon., Midrash On Song of Songs, 4.8  Tagged with subjects: •nan Found in books: Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 196, 210
66. Hebrew Bible, Zec, 14.4  Tagged with subjects: •gerizim, mount Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 121