| 1. Septuagint, 1 Esdras, 4 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 4 |
2. Hebrew Bible, Numbers, 29.12-29.34 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 15, 17| 29.12. "וּבַחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשְּׁבִיעִי מִקְרָא־קֹדֶשׁ יִהְיֶה לָכֶם כָּל־מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ וְחַגֹּתֶם חַג לַיהוָה שִׁבְעַת יָמִים׃", 29.13. "וְהִקְרַבְתֶּם עֹלָה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה פָּרִים בְּנֵי־בָקָר שְׁלֹשָׁה עָשָׂר אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם יִהְיוּ׃", 29.14. "וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר הָאֶחָד לִשְׁלֹשָׁה עָשָׂר פָּרִים שְׁנֵי עֶשְׂרֹנִים לָאַיִל הָאֶחָד לִשְׁנֵי הָאֵילִם׃", 29.15. "וְעִשָּׂרוֹן עִשָּׂרוֹן לַכֶּבֶשׂ הָאֶחָד לְאַרְבָּעָה עָשָׂר כְּבָשִׂים׃", 29.16. "וּשְׂעִיר־עִזִּים אֶחָד חַטָּאת מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וְנִסְכָּהּ׃", 29.17. "וּבַיּוֹם הַשֵּׁנִי פָּרִים בְּנֵי־בָקָר שְׁנֵים עָשָׂר אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם׃", 29.18. "וּמִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט׃", 29.19. "וּשְׂעִיר־עִזִּים אֶחָד חַטָּאת מִלְּבַד עֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכֵּיהֶם׃", 29.21. "וּמִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט׃", 29.22. "וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכָּהּ׃", 29.23. "וּבַיּוֹם הָרְבִיעִי פָּרִים עֲשָׂרָה אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם׃", 29.24. "מִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט׃", 29.25. "וּשְׂעִיר־עִזִּים אֶחָד חַטָּאת מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וְנִסְכָּהּ׃", 29.26. "וּבַיּוֹם הַחֲמִישִׁי פָּרִים תִּשְׁעָה אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם׃", 29.27. "וּמִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט׃", 29.28. "וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכָּהּ׃", 29.29. "וּבַיּוֹם הַשִּׁשִּׁי פָּרִים שְׁמֹנָה אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם׃", 29.31. "וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וּנְסָכֶיהָ׃", 29.32. "וּבַיּוֹם הַשְּׁבִיעִי פָּרִים שִׁבְעָה אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם׃", 29.33. "וּמִנְחָתָם וְנִסְכֵּהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כְּמִשְׁפָּטָם׃", 29.34. "וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וְנִסְכָּהּ׃", | 29.12. "And on the fifteenth day of the seventh month ye shall have a holy convocation: ye shall do no manner of servile work, and ye shall keep a feast unto the LORD seven days;", 29.13. "and ye shall present a burnt-offering, an offering made by fire, of a sweet savour unto the LORD: thirteen young bullocks, two rams, fourteen he-lambs of the first year; they shall be without blemish;", 29.14. "and their meal-offering, fine flour mingled with oil, three tenth parts for every bullock of the thirteen bullocks, two tenth parts for each ram of the two rams,", 29.15. "and a several tenth part for every lamb of the fourteen lambs;", 29.16. "and one he-goat for a sin-offering beside the continual burnt-offering, the meal-offering thereof, and the drink-offering thereof.", 29.17. "And on the second day ye shall present twelve young bullocks, two rams, fourteen he-lambs of the first year without blemish;", 29.18. "and their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;", 29.19. "and one he-goat for a sin-offering; beside the continual burnt-offering, and the meal-offering thereof, and their drink-offerings.", 29.20. "And on the third day eleven bullocks, two rams, fourteen he-lambs of the first year without blemish;", 29.21. "and their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;", 29.22. "and one he-goat for a sin-offering; beside the continual burnt-offering, and the meal-offering thereof, and the drink-offering thereof.", 29.23. "And on the fourth day ten bullocks, two rams, fourteen he-lambs of the first year without blemish;", 29.24. "their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;", 29.25. "and one he-goat for a sin-offering; beside the continual burnt-offering, the meal-offering thereof, and the drink-offering thereof.", 29.26. "And on the fifth day nine bullocks, two rams, fourteen he-lambs of the first year without blemish;", 29.27. "and their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;", 29.28. "and one he-goat for a sin-offering; beside the continual burnt-offering, and the meal-offering thereof, and the drink-offering thereof.", 29.29. "And on the sixth day eight bullocks, two rams, fourteen he-lambs of the first year without blemish;", 29.30. "and their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;", 29.31. "and one he-goat for a sin-offering; beside the continual burnt-offering, the meal-offering thereof, and the drink-offerings thereof.", 29.32. "And on the seventh day seven bullocks, two rams, fourteen he-lambs of the first year without blemish;", 29.33. "and their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;", 29.34. "and one he-goat for a sin-offering; beside the continual burnt-offering, the meal-offering thereof, and the drink-offering thereof.", |
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3. Hebrew Bible, Leviticus, 23.33-23.44 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 15, 25, 28, 36, 39, 73, 76, 313| 23.33. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 23.34. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשְּׁבִיעִי הַזֶּה חַג הַסֻּכּוֹת שִׁבְעַת יָמִים לַיהֹוָה׃", 23.35. "בַּיּוֹם הָרִאשׁוֹן מִקְרָא־קֹדֶשׁ כָּל־מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ׃", 23.36. "שִׁבְעַת יָמִים תַּקְרִיבוּ אִשֶּׁה לַיהוָה בַּיּוֹם הַשְּׁמִינִי מִקְרָא־קֹדֶשׁ יִהְיֶה לָכֶם וְהִקְרַבְתֶּם אִשֶּׁה לַיהוָה עֲצֶרֶת הִוא כָּל־מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ׃", 23.37. "אֵלֶּה מוֹעֲדֵי יְהוָה אֲשֶׁר־תִּקְרְאוּ אֹתָם מִקְרָאֵי קֹדֶשׁ לְהַקְרִיב אִשֶּׁה לַיהוָה עֹלָה וּמִנְחָה זֶבַח וּנְסָכִים דְּבַר־יוֹם בְּיוֹמוֹ׃", 23.38. "מִלְּבַד שַׁבְּתֹת יְּהוָה וּמִלְּבַד מַתְּנוֹתֵיכֶם וּמִלְּבַד כָּל־נִדְרֵיכֶם וּמִלְּבַד כָּל־נִדְבוֹתֵיכֶם אֲשֶׁר תִּתְּנוּ לַיהוָה׃", 23.39. "אַךְ בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשְּׁבִיעִי בְּאָסְפְּכֶם אֶת־תְּבוּאַת הָאָרֶץ תָּחֹגּוּ אֶת־חַג־יְהוָה שִׁבְעַת יָמִים בַּיּוֹם הָרִאשׁוֹן שַׁבָּתוֹן וּבַיּוֹם הַשְּׁמִינִי שַׁבָּתוֹן׃", 23.41. "וְחַגֹּתֶם אֹתוֹ חַג לַיהוָה שִׁבְעַת יָמִים בַּשָּׁנָה חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם בַּחֹדֶשׁ הַשְּׁבִיעִי תָּחֹגּוּ אֹתוֹ׃", 23.42. "בַּסֻּכֹּת תֵּשְׁבוּ שִׁבְעַת יָמִים כָּל־הָאֶזְרָח בְּיִשְׂרָאֵל יֵשְׁבוּ בַּסֻּכֹּת׃", 23.43. "לְמַעַן יֵדְעוּ דֹרֹתֵיכֶם כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת־בְּנֵי יִשְׂרָאֵל בְּהוֹצִיאִי אוֹתָם מֵאֶרֶץ מִצְרָיִם אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 23.44. "וַיְדַבֵּר מֹשֶׁה אֶת־מֹעֲדֵי יְהוָה אֶל־בְּנֵי יִשְׂרָאֵל׃", | 23.33. "And the LORD spoke unto Moses, saying:", 23.34. "Speak unto the children of Israel, saying: On the fifteenth day of this seventh month is the feast of tabernacles for seven days unto the LORD.", 23.35. "On the first day shall be a holy convocation; ye shall do no manner of servile work.", 23.36. "Seven days ye shall bring an offering made by fire unto the LORD; on the eighth day shall be a holy convocation unto you; and ye shall bring an offering made by fire unto the LORD; it is a day of solemn assembly; ye shall do no manner of servile work.", 23.37. "These are the appointed seasons of the LORD, which ye shall proclaim to be holy convocations, to bring an offering made by fire unto the LORD, a burnt-offering, and a meal-offering, a sacrifice, and drink-offerings, each on its own day;", 23.38. "beside the sabbaths of the LORD, and beside your gifts, and beside all your vows, and beside all your freewill-offerings, which ye give unto the LORD.", 23.39. "Howbeit on the fifteenth day of the seventh month, when ye have gathered in the fruits of the land, ye shall keep the feast of the LORD seven days; on the first day shall be a solemn rest, and on the eighth day shall be a solemn rest.", 23.40. "And ye shall take you on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook, and ye shall rejoice before the LORD your God seven days.", 23.41. "And ye shall keep it a feast unto the LORD seven days in the year; it is a statute for ever in your generations; ye shall keep it in the seventh month.", 23.42. "Ye shall dwell in booths seven days; all that are home-born in Israel shall dwell in booths;", 23.43. "that your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the LORD your God.", 23.44. "And Moses declared unto the children of Israel the appointed seasons of the LORD.", |
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4. Hebrew Bible, Jonah, 4.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 25| 4.5. "וַיֵּצֵא יוֹנָה מִן־הָעִיר וַיֵּשֶׁב מִקֶּדֶם לָעִיר וַיַּעַשׂ לוֹ שָׁם סֻכָּה וַיֵּשֶׁב תַּחְתֶּיהָ בַּצֵּל עַד אֲשֶׁר יִרְאֶה מַה־יִּהְיֶה בָּעִיר׃", | 4.5. "Then Jonah went out of the city, and sat on the east side of the city, and there made him a booth, and sat under it in the shadow, till he might see what would become of the city.", |
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5. Hebrew Bible, Job, 27.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 25| 27.18. "בָּנָה כָעָשׁ בֵּיתוֹ וּכְסֻכָּה עָשָׂה נֹצֵר׃", | 27.18. "He buildeth his house as a moth, And as a booth which the keeper maketh.", |
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6. Hebrew Bible, Exodus, 23.16, 34.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 13, 313| 23.16. "וְחַג הַקָּצִיר בִּכּוּרֵי מַעֲשֶׂיךָ אֲשֶׁר תִּזְרַע בַּשָּׂדֶה וְחַג הָאָסִף בְּצֵאת הַשָּׁנָה בְּאָסְפְּךָ אֶת־מַעֲשֶׂיךָ מִן־הַשָּׂדֶה׃", 34.22. "וְחַג שָׁבֻעֹת תַּעֲשֶׂה לְךָ בִּכּוּרֵי קְצִיר חִטִּים וְחַג הָאָסִיף תְּקוּפַת הַשָּׁנָה׃", | 23.16. "and the feast of harvest, the first-fruits of thy labours, which thou sowest in the field; and the feast of ingathering, at the end of the year, when thou gatherest in thy labours out of the field.", 34.22. "And thou shalt observe the feast of weeks, even of the first-fruits of wheat harvest, and the feast of ingathering at the turn of the year.", |
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7. Hebrew Bible, Psalms, 76.3, 96.13, 107.33-107.38, 118.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 125, 292, 316| 76.3. "וַיְהִי בְשָׁלֵם סֻכּוֹ וּמְעוֹנָתוֹ בְצִיּוֹן׃", 96.13. "לִפְנֵי יְהוָה כִּי בָא כִּי בָא לִשְׁפֹּט הָאָרֶץ יִשְׁפֹּט־תֵּבֵל בְּצֶדֶק וְעַמִּים בֶּאֱמוּנָתוֹ׃", 107.33. "יָשֵׂם נְהָרוֹת לְמִדְבָּר וּמֹצָאֵי מַיִם לְצִמָּאוֹן׃", 107.34. "אֶרֶץ פְּרִי לִמְלֵחָה מֵרָעַת יֹשְׁבֵי בָהּ׃", 107.35. "יָשֵׂם מִדְבָּר לַאֲגַם־מַיִם וְאֶרֶץ צִיָּה לְמֹצָאֵי מָיִם׃", 107.36. "וַיּוֹשֶׁב שָׁם רְעֵבִים וַיְכוֹנְנוּ עִיר מוֹשָׁב׃", 107.37. "וַיִּזְרְעוּ שָׂדוֹת וַיִּטְּעוּ כְרָמִים וַיַּעֲשׂוּ פְּרִי תְבוּאָה׃", 107.38. "וַיְבָרֲכֵם וַיִּרְבּוּ מְאֹד וּבְהֶמְתָּם לֹא יַמְעִיט׃", 118.1. "הוֹדוּ לַיהוָה כִּי־טוֹב כִּי לְעוֹלָם חַסְדּוֹ׃", 118.1. "כָּל־גּוֹיִם סְבָבוּנִי בְּשֵׁם יְהוָה כִּי אֲמִילַם׃", | 76.3. "In Salem also is set His tabernacle, And His dwelling-place in Zion.", 96.13. "Before the LORD, for He is come; For He is come to judge the earth; He will judge the world with righteousness, And the peoples in His faithfulness.", 107.33. "He turneth rivers into a wilderness, And watersprings into a thirsty ground;", 107.34. "A fruitful land into a salt waste, For the wickedness of them that dwell therein.", 107.35. "He turneth a wilderness into a pool of water, And a dry land into watersprings.", 107.36. "And there He maketh the hungry to dwell, And they establish a city of habitation;", 107.37. "And sow fields, and plant vineyards, Which yield fruits of increase.", 107.38. "He blesseth them also, so that they are multiplied greatly, And suffereth not their cattle to decrease.", 118.1. "'O give thanks unto the LORD, for He is good, For His mercy endureth for ever.", |
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8. Hebrew Bible, Deuteronomy, 16.13-16.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 14, 15, 26, 39, 212, 313| 16.13. "חַג הַסֻּכֹּת תַּעֲשֶׂה לְךָ שִׁבְעַת יָמִים בְּאָסְפְּךָ מִגָּרְנְךָ וּמִיִּקְבֶךָ׃", 16.14. "וְשָׂמַחְתָּ בְּחַגֶּךָ אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתֶךָ וְהַלֵּוִי וְהַגֵּר וְהַיָּתוֹם וְהָאַלְמָנָה אֲשֶׁר בִּשְׁעָרֶיךָ׃", 16.15. "שִׁבְעַת יָמִים תָּחֹג לַיהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה כִּי יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ בְּכֹל תְּבוּאָתְךָ וּבְכֹל מַעֲשֵׂה יָדֶיךָ וְהָיִיתָ אַךְ שָׂמֵחַ׃", | 16.13. "Thou shalt keep the feast of tabernacles seven days, after that thou hast gathered in from thy threshing-floor and from thy winepress.", 16.14. "And thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite, and the stranger, and the fatherless, and the widow, that are within thy gates.", 16.15. "Seven days shalt thou keep a feast unto the LORD thy God in the place which the LORD shall choose; because the LORD thy God shall bless thee in all thine increase, and in all the work of thy hands, and thou shalt be altogether joyful.", |
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9. Hebrew Bible, Judges, 9.27, 21.19-21.21 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Rubenstein(1995) 14, 15| 9.27. "וַיֵּצְאוּ הַשָּׂדֶה וַיִּבְצְרוּ אֶת־כַּרְמֵיהֶם וַיִּדְרְכוּ וַיַּעֲשׂוּ הִלּוּלִים וַיָּבֹאוּ בֵּית אֱלֹהֵיהֶם וַיֹּאכְלוּ וַיִּשְׁתּוּ וַיְקַלְלוּ אֶת־אֲבִימֶלֶךְ׃", 21.19. "וַיֹּאמְרוּ הִנֵּה חַג־יְהוָה בְּשִׁלוֹ מִיָּמִים יָמִימָה אֲשֶׁר מִצְּפוֹנָה לְבֵית־אֵל מִזְרְחָה הַשֶּׁמֶשׁ לִמְסִלָּה הָעֹלָה מִבֵּית־אֵל שְׁכֶמָה וּמִנֶּגֶב לִלְבוֹנָה׃", 21.21. "וּרְאִיתֶם וְהִנֵּה אִם־יֵצְאוּ בְנוֹת־שִׁילוֹ לָחוּל בַּמְּחֹלוֹת וִיצָאתֶם מִן־הַכְּרָמִים וַחֲטַפְתֶּם לָכֶם אִישׁ אִשְׁתּוֹ מִבְּנוֹת שִׁילוֹ וַהֲלַכְתֶּם אֶרֶץ בִּנְיָמִן׃", | 9.27. "And they went out into the fields, and gathered their vineyards, and trod the grapes, and made merry, and went into the house of their god, and ate and drank, and cursed Avimelekh.", 21.19. "Then they said, Behold, there is a yearly feast of the Lord in Shilo which is on the north side of Bet-el, on the east side of the highway that goes up from Bet-el to Shekhem, and on the south of Levona.", 21.20. "Therefore they commanded the children of Binyamin, saying, Go and lie in wait in the vineyards;", 21.21. "and see, and, behold, if the daughters of Shilo come out to dance in the dances, then come out of the vineyards, and catch you every man his wife of the daughters of Shilo, and go to the land of Binyamin.", |
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10. Hebrew Bible, Jeremiah, 31.7-31.14 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 125| 31.7. "כִּי־כֹה אָמַר יְהוָה רָנּוּ לְיַעֲקֹב שִׂמְחָה וְצַהֲלוּ בְּרֹאשׁ הַגּוֹיִם הַשְׁמִיעוּ הַלְלוּ וְאִמְרוּ הוֹשַׁע יְהוָה אֶת־עַמְּךָ אֵת שְׁאֵרִית יִשְׂרָאֵל׃", 31.8. "הִנְנִי מֵבִיא אוֹתָם מֵאֶרֶץ צָפוֹן וְקִבַּצְתִּים מִיַּרְכְּתֵי־אָרֶץ בָּם עִוֵּר וּפִסֵּחַ הָרָה וְיֹלֶדֶת יַחְדָּו קָהָל גָּדוֹל יָשׁוּבוּ הֵנָּה׃", 31.9. "בִּבְכִי יָבֹאוּ וּבְתַחֲנוּנִים אוֹבִילֵם אוֹלִיכֵם אֶל־נַחֲלֵי מַיִם בְּדֶרֶךְ יָשָׁר לֹא יִכָּשְׁלוּ בָּהּ כִּי־הָיִיתִי לְיִשְׂרָאֵל לְאָב וְאֶפְרַיִם בְּכֹרִי הוּא׃", 31.11. "כִּי־פָדָה יְהוָה אֶת־יַעֲקֹב וּגְאָלוֹ מִיַּד חָזָק מִמֶּנּוּ׃", 31.12. "וּבָאוּ וְרִנְּנוּ בִמְרוֹם־צִיּוֹן וְנָהֲרוּ אֶל־טוּב יְהוָה עַל־דָּגָן וְעַל־תִּירֹשׁ וְעַל־יִצְהָר וְעַל־בְּנֵי־צֹאן וּבָקָר וְהָיְתָה נַפְשָׁם כְּגַן רָוֶה וְלֹא־יוֹסִיפוּ לְדַאֲבָה עוֹד׃", 31.13. "אָז תִּשְׂמַח בְּתוּלָה בְּמָחוֹל וּבַחֻרִים וּזְקֵנִים יַחְדָּו וְהָפַכְתִּי אֶבְלָם לְשָׂשׂוֹן וְנִחַמְתִּים וְשִׂמַּחְתִּים מִיגוֹנָם׃", 31.14. "וְרִוֵּיתִי נֶפֶשׁ הַכֹּהֲנִים דָּשֶׁן וְעַמִּי אֶת־טוּבִי יִשְׂבָּעוּ נְאֻם־יְהוָה׃", | 31.7. "For thus saith the LORD: Sing with gladness for Jacob, And shout at the head of the nations; Announce ye, praise ye, and say: ‘O LORD, save Thy people, The remt of Israel.’", 31.8. "Behold, I will bring them from the north country, And gather them from the uttermost parts of the earth, And with them the blind and the lame, The woman with child and her that travaileth with child together; A great company shall they return hither.", 31.9. "They shall come with weeping, And with supplications will I lead them; I will cause them to walk by rivers of waters, In a straight way wherein they shall not stumble; For I am become a father to Israel, And Ephraim is My first-born.", 31.10. "Hear the word of the LORD, O ye nations, And declare it in the isles afar off, and say: ‘He that scattered Israel doth gather him, And keep him, as a shepherd doth his flock.’", 31.11. "For the LORD hath ransomed Jacob, And He redeemeth him from the hand of him that is stronger than he.", 31.12. "And they shall come and sing in the height of Zion, And shall flow unto the goodness of the LORD, To the corn, and to the wine, and to the oil, And to the young of the flock and of the herd; And their soul shall be as a watered garden, And they shall not pine any more at all.", 31.13. "Then shall the virgin rejoice in the dance, And the young men and the old together; For I will turn their mourning into joy, And will comfort them, and make them rejoice from their sorrow.", 31.14. "And I will satiate the soul of the priests with fatness, And My people shall be satisfied with My goodness, Saith the LORD.", |
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11. Hebrew Bible, Isaiah, 1.8, 4.6, 41.17-41.20, 48.21, 49.10, 51.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Rubenstein(1995) 25, 125| 1.8. "וְנוֹתְרָה בַת־צִיּוֹן כְּסֻכָּה בְכָרֶם כִּמְלוּנָה בְמִקְשָׁה כְּעִיר נְצוּרָה׃", 4.6. "וְסֻכָּה תִּהְיֶה לְצֵל־יוֹמָם מֵחֹרֶב וּלְמַחְסֶה וּלְמִסְתּוֹר מִזֶּרֶם וּמִמָּטָר׃", 41.17. "הָעֲנִיִּים וְהָאֶבְיוֹנִים מְבַקְשִׁים מַיִם וָאַיִן לְשׁוֹנָם בַּצָּמָא נָשָׁתָּה אֲנִי יְהוָה אֶעֱנֵם אֱלֹהֵי יִשְׂרָאֵל לֹא אֶעֶזְבֵם׃", 41.18. "אֶפְתַּח עַל־שְׁפָיִים נְהָרוֹת וּבְתוֹךְ בְּקָעוֹת מַעְיָנוֹת אָשִׂים מִדְבָּר לַאֲגַם־מַיִם וְאֶרֶץ צִיָּה לְמוֹצָאֵי מָיִם׃", 41.19. "אֶתֵּן בַּמִּדְבָּר אֶרֶז שִׁטָּה וַהֲדַס וְעֵץ שָׁמֶן אָשִׂים בָּעֲרָבָה בְּרוֹשׁ תִּדְהָר וּתְאַשּׁוּר יַחְדָּו׃", 48.21. "וְלֹא צָמְאוּ בָּחֳרָבוֹת הוֹלִיכָם מַיִם מִצּוּר הִזִּיל לָמוֹ וַיִּבְקַע־צוּר וַיָּזֻבוּ מָיִם׃", 51.3. "כִּי־נִחַם יְהוָה צִיּוֹן נִחַם כָּל־חָרְבֹתֶיהָ וַיָּשֶׂם מִדְבָּרָהּ כְּעֵדֶן וְעַרְבָתָהּ כְּגַן־יְהוָה שָׂשׂוֹן וְשִׂמְחָה יִמָּצֵא בָהּ תּוֹדָה וְקוֹל זִמְרָה׃", | 1.8. "And the daughter of Zion is left As a booth in a vineyard, As a lodge in a garden of cucumbers, As a besieged city.", 4.6. "And there shall be a pavilion for a shadow in the day-time from the heat, and for a refuge and for a covert from storm and from rain.", 41.17. "The poor and needy seek water and there is none, And their tongue faileth for thirst; I the LORD will answer them, I the God of Israel will not forsake them.", 41.18. "I will open rivers on the high hills, And fountains in the midst of the valleys; I will make the wilderness a pool of water, And the dry land springs of water.", 41.19. "I will plant in the wilderness the cedar, the acacia-tree, And the myrtle, and the oil-tree; I will set in the desert the cypress, the plane-tree, and the larch together;", 41.20. "That they may see, and know, And consider, and understand together, That the hand of the LORD hath done this, And the Holy One of Israel hath created it.", 48.21. "And they thirsted not When He led them through the deserts; He caused the waters to flow out of the rock for them; He cleaved the rock also, and the waters gushed out.’", 49.10. "They shall not hunger nor thirst, Neither shall the heat nor sun smite them; For He that hath compassion on them will lead them, Even by the springs of water will He guide them.", 51.3. "For the LORD hath comforted Zion; He hath comforted all her waste places, And hath made her wilderness like Eden, And her desert like the garden of the LORD; Joy and gladness shall be found therein, Thanksgiving, and the voice of melody.", |
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12. Hebrew Bible, 1 Kings, 5.10-5.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 35| 5.11. "וַיֶּחְכַּם מִכָּל־הָאָדָם מֵאֵיתָן הָאֶזְרָחִי וְהֵימָן וְכַלְכֹּל וְדַרְדַּע בְּנֵי מָחוֹל וַיְהִי־שְׁמוֹ בְכָל־הַגּוֹיִם סָבִיב׃", 5.12. "וַיְדַבֵּר שְׁלֹשֶׁת אֲלָפִים מָשָׁל וַיְהִי שִׁירוֹ חֲמִשָּׁה וָאָלֶף׃", 5.13. "וַיְדַבֵּר עַל־הָעֵצִים מִן־הָאֶרֶז אֲשֶׁר בַּלְּבָנוֹן וְעַד הָאֵזוֹב אֲשֶׁר יֹצֵא בַּקִּיר וַיְדַבֵּר עַל־הַבְּהֵמָה וְעַל־הָעוֹף וְעַל־הָרֶמֶשׂ וְעַל־הַדָּגִים׃", | 5.10. "And Solomon’s wisdom excelled the wisdom of all the children of the east, and all the wisdom of Egypt.", 5.11. "For he was wiser than all men: than Ethan the Ezrahite, and Heman, and Calcol, and Darda, the sons of Mahol; and his fame was in all the nations round about.", 5.12. "And he spoke three thousand proverbs; and his songs were a thousand and five.", 5.13. "And he spoke of trees, from the cedar that is in Lebanon even unto the hyssop that springeth out of the wall; he spoke also of beasts, and of fowl, and of creeping things, and of fishes.", |
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13. Hebrew Bible, 1 Samuel, 1.3, 1.14 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 14| 1.3. "וְעָלָה הָאִישׁ הַהוּא מֵעִירוֹ מִיָּמִים יָמִימָה לְהִשְׁתַּחֲוֺת וְלִזְבֹּחַ לַיהוָה צְבָאוֹת בְּשִׁלֹה וְשָׁם שְׁנֵי בְנֵי־עֵלִי חָפְנִי וּפִנְחָס כֹּהֲנִים לַיהוָה׃", 1.14. "וַיֹּאמֶר אֵלֶיהָ עֵלִי עַד־מָתַי תִּשְׁתַּכָּרִין הָסִירִי אֶת־יֵינֵךְ מֵעָלָיִךְ׃", | 1.3. "And this man went up out of his city year by year to worship and to sacrifice to the Lord of hosts in Shilo. And the two sons of ῾Eli, Ĥofni and Pineĥas, the priests of the Lord, were there.", 1.14. "And ῾Eli said to her, How long wilt thou be drunken? put away thy wine from thee.", |
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14. Hebrew Bible, Ezekiel, 36.35, 47.1-47.12 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 125| 36.35. "וְאָמְרוּ הָאָרֶץ הַלֵּזוּ הַנְּשַׁמָּה הָיְתָה כְּגַן־עֵדֶן וְהֶעָרִים הֶחֳרֵבוֹת וְהַנְשַׁמּוֹת וְהַנֶּהֱרָסוֹת בְּצוּרוֹת יָשָׁבוּ׃", 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׃", | 36.35. "And they shall say: This land that was desolate is become like the garden of Eden; and the waste and desolate and ruined cities are fortified and inhabited.", 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.’ .", |
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| 15. Hebrew Bible, Zechariah, 14 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 20, 50, 102, 290 |
| 16. Hebrew Bible, Nehemiah, 8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 20, 35, 36, 39 |
| 17. Hebrew Bible, Ezra, 3 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 20 |
18. Hebrew Bible, 1 Chronicles, 16.34 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 292| 16.34. "הוֹדוּ לַיהוָה כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ׃", | 16.34. "O give thanks unto the LORD; for He is good; For His mercy endureth for ever.", |
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19. Anon., 1 Enoch, 17, 24-26, 18 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Rubenstein(1995) 125 | 18. I saw the treasuries of all the winds: I saw how He had furnished with them the whole creation",and the firm foundations of the earth. And I saw the corner-stone of the earth: I saw the four",winds which bear [the earth and] the firmament of the heaven. And I saw how the winds stretch out the vaults of heaven, and have their station between heaven and earth: these are the pillars,of the heaven. I saw the winds of heaven which turn and bring the circumference of the sun and",all the stars to their setting. I saw the winds on the earth carrying the clouds: I saw the paths",of the angels. I saw at the end of the earth the firmament of the heaven above. And I proceeded and saw a place which burns day and night, where there are seven mountains of magnificent stones,,three towards the east, and three towards the south. And as for those towards the east, was of coloured stone, and one of pearl, and one of jacinth, and those towards the south of red stone.,But the middle one reached to heaven like the throne of God, of alabaster, and the summit of the,throne was of sapphire. And I saw a flaming fire. And beyond these mountains Is a region the end of the great earth: there the heavens were completed. And I saw a deep abyss, with columns of heavenly fire, and among them I saw columns of fire fall, which were beyond measure alike towards,the height and towards the depth. And beyond that abyss I saw a place which had no firmament of the heaven above, and no firmly founded earth beneath it: there was no water upon it, and no,birds, but it was a waste and horrible place. I saw there seven stars like great burning mountains,,and to me, when I inquired regarding them, The angel said: 'This place is the end of heaven and earth: this has become a prison for the stars and the host of heaven. And the stars which roll over the fire are they which have transgressed the commandment of the Lord in the beginning of,their rising, because they did not come forth at their appointed times. And He was wroth with them, and bound them till the time when their guilt should be consummated (even) for ten thousand years.' |
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20. Anon., Jubilees, 8.12, 8.19 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 125 | 8.12. And in the sixth year thereof, she bare him a son, and he called his name Peleg; 8.19. and his portion goeth towards the west through the midst of this river, and it extendeth till it reacheth the water of the abysses, out of which this river goeth forth |
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21. Philo of Alexandria, On The Special Laws, 2.204-2.214 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 70, 76 | 2.204. The last of all the annual festivals is that which is called the feast of tabernacles, which is fixed for the season of the autumnal equinox. And by this festival the lawgiver teaches two lessons, both that it is necessary to honour equality, the first principle and beginning of justice, the principle akin to unshadowed light; and that it is becoming also, after witnessing the perfection of all the fruits of the year, to give thanks to that Being who has made them perfect. 2.205. For the autumn (metopoµron 2.206. And, indeed, the people are commanded to pass the whole period of the feast under tents, either because there is no longer any necessity for remaining in the open air labouring at the cultivation of the land, since there is nothing left in the land, but all ... is stored up in the barns, on account of the injuries which otherwise might be likely to visit it from the burning of the sun or the violence of the Rains.{33}{portions of sections 207, 209, 212, 213 were omitted in Yonge's translation because the edition on which Yonge based his translation, Mangey, lacked this material. These lines have been newly translated for this volume.} 2.207. For when the crops which provide nourishment are in the fields, you act as a manager and guard of those necessities not by having cooped yourself up like a woman who belongs at home, but by having gone out to the fields. If severe cold or summer heat befalls you as you live in the open air, the overgrowths of the trees are handy shelters. If you get under their protection, you will be able to escape easily the harm from each. But when all the crops are in, go in with them to look for a more substantial abode for rest in place of the toils which you endured as you worked the land. Or again, it may be a reminder of the long journey of our ancestors which they made through a wide desert, living in tents for many years at each station. 2.208. And it is proper in the time of riches to remember one's poverty, and in an hour of glory to recollect the days of one's disgrace, and at a season of peace to think upon the dangers that are past. 2.209. In addition to the pleasure it provides, a not inconsiderable advantage for the practice of virtue comes from this. For people who have had prosperity and adversity before their eyes and have pushed the latter away and are enjoying the free use of the better, of necessity become thankful in disposition and are being urged on to piety by fear of a change of state to the contrary condition. As a result they honor God in songs and words for their present wealth and persistently entreat and conciliate him with supplications that they will no longer be tested with calamities. 2.210. Again, the beginning of this festival is appointed for the fifteenth day of the month, on account of the reason which has already been mentioned respecting the spring season, also that the world may be full, not by day only but also by night, of the most beautiful light, the sun and moon on their rising opposite to one another with uninterrupted light, without any darkness interposing itself between so as to divide them. 2.211. And after the festival has lasted seven days, he adds an eighth as a seal, calling it a kind of crowning feast, not only as it would seem to this festival, but also to all the feasts of the year which we have enumerated; for it is the last feast of the year, and is a very stable and holy sort of conclusion, befitting men who have now received all the produce from the land, and who are no longer in perplexity and apprehension respecting any barrenness or scarcity. 2.212. Perhaps, however, the first cubic number, the number eight, was assigned to the feast for the following reason. It is in its Capacity{34}{the term dynamei is problematic here. It normally means "squared"--as Colson recognized--but is here understood more generally.} the beginning of solid substance at the transition from the incorporeal, the end of the intelligible. The intelligible [make the Transition]{35}{there is no verb in the text. The translation follows one of Cohn's conjectures [metabainei] which matches metabasin nicely.} to a solid nature through the scale of ascending powers. 2.213. And in fact, the autumnal feast, just as I said, as a kind of summation and end of all the feasts in the year seems to be more stable and steadier since people have already received the revenue from the land and are no longer in a state of fear and baffled by doubts about productivity or dearth. For the anxious thoughts of farmers are not settled until the crops are in because of the losses just waiting to happen from so many people and animals. 2.214. I have spoken in this way about the sacred week and the sacred number seven at more than usual length, wishing to show that all the feasts of the year are, as it were, the offspring of the number seven, which stands in the relation of a mother. [...]{36}{I have translated this as it is printed in Schwichest's edition. Mangey makes the treatise end at "mother."} Follies and joys; and because in such assemblies and in a cheerful course of life there are thus established seasons of delight unconnected with any sorrow or depression supporting both the body and the soul; the one by the pleasure and the other by the opportunities for philosophical study which they Afford.{37}{yonge's translation includes a separate treatise title at this point: On the Festival of the Basket of First-Fruits and notes that it is not given in Mangey's edition. Accordingly, his next paragraph begins with roman numeral I (= XXXIV in the Loeb |
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22. Mishnah, Sukkah, 1.4, 1.8, 2.2, 2.9, 3.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 212, 313, 314| 1.4. "הִדְלָה עָלֶיהָ אֶת הַגֶּפֶן וְאֶת הַדְּלַעַת וְאֶת הַקִּסּוֹם וְסִכֵּךְ עַל גַּבָּהּ, פְּסוּלָה. וְאִם הָיָה סִכּוּךְ הַרְבֵּה מֵהֶן, אוֹ שֶׁקְּצָצָן, כְּשֵׁרָה. זֶה הַכְּלָל, כֹּל שֶׁהוּא מְקַבֵּל טֻמְאָה וְאֵין גִּדּוּלוֹ מִן הָאָרֶץ, אֵין מְסַכְּכִין בּוֹ. וְכָל דָּבָר שֶׁאֵינוֹ מְקַבֵּל טֻמְאָה וְגִדּוּלוֹ מִן הָאָרֶץ, מְסַכְּכִין בּוֹ: \n", 1.8. "הַמְקָרֶה סֻכָּתוֹ בְשַׁפּוּדִין אוֹ בַאֲרֻכּוֹת הַמִּטָּה, אִם יֵשׁ רֶוַח בֵּינֵיהֶן כְּמוֹתָן, כְּשֵׁרָה. הַחוֹטֵט בְּגָדִישׁ לַעֲשׂוֹת בּוֹ סֻכָּה, אֵינָהּ סֻכָּה: \n", 2.2. "הַסּוֹמֵךְ סֻכָּתוֹ בְּכַרְעֵי הַמִּטָּה, כְּשֵׁרָה. רַבִּי יְהוּדָה אוֹמֵר, אִם אֵינָהּ יְכוֹלָה לַעֲמֹד בִּפְנֵי עַצְמָהּ, פְּסוּלָה. סֻכָּה הַמְדֻבְלֶלֶת, וְשֶׁצִּלָּתָהּ מְרֻבָּה מֵחַמָּתָהּ, כְּשֵׁרָה. הַמְעֻבָּה כְמִין בַּיִת, אַף עַל פִּי שֶׁאֵין הַכּוֹכָבִים נִרְאִים מִתּוֹכָהּ, כְּשֵׁרָה: \n", 2.9. "כָּל שִׁבְעַת הַיָּמִים אָדָם עוֹשֶׂה סֻכָּתוֹ קֶבַע וּבֵיתוֹ עֲרַאי. יָרְדוּ גְשָׁמִים, מֵאֵימָתַי מֻתָּר לְפַנּוֹת, מִשֶּׁתִּסְרַח הַמִּקְפָּה. מָשְׁלוּ מָשָׁל, לְמָה הַדָּבָר דּוֹמֶה, לְעֶבֶד שֶׁבָּא לִמְזוֹג כּוֹס לְרַבּוֹ, וְשָׁפַךְ לוֹ קִיתוֹן עַל פָּנָיו: \n", 3.7. "שִׁעוּר אֶתְרוֹג הַקָּטָן, רַבִּי מֵאִיר אוֹמֵר, כָּאֱגוֹז. רַבִּי יְהוּדָה אוֹמֵר, כַּבֵּיצָה. וּבְגָדוֹל, כְּדֵי שֶׁיֹּאחַז שְׁנַיִם בְּיָדוֹ אַחַת, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי יוֹסֵי אוֹמֵר, אֲפִלּוּ אֶחָד בִּשְׁתֵּי יָדָיו: \n", | 1.4. "If he trained a vine or a gourd or ivy over [the sukkah] and put skhakh on top of it, it is not valid. But if the skhakh is more than them, or if he cut them, it is valid. This is the general rule: whatever is susceptible to [ritual] impurity and does not grow from the ground may not be used for skhakh, but whatever is not susceptible to [ritual] impurity and does grow from ground soil may be used for skhakh.", 1.8. "One who roofs his sukkah with iron spits or with bedposts, if the space between them equals them, it is valid. One who hollows out a haystack to make for himself a sukkah, it is not a valid sukkah.", 2.2. "One who supports his sukkah with the posts of a bed, it is valid. Rabbi Judah says: if it cannot stand on its own, it is invalid. A disorderly sukkah (and whose shade is more than its sun is valid. One whose [skhakh] is thick like [the roof] of a house is valid, even though the stars cannot be seen through it.", 2.9. "All seven days [of the festival] a man must make the sukkah his permanent residence and his house his temporary residence. If rain fell, when may one be permitted to leave it? When the porridge becomes spoiled. They made a parable. To what can this be compared? To a slave who comes to fill the cup for his master, and he poured a pitcher over his face.", 3.7. "The minimum size of an etrog: Rabbi Meir says: the size of a nut. Rabbi Judah says: the size of an egg. The maximum [size] is such that two can be held in one hand, the words of Rabbi Judah. Rabbi Yose says, even one that can only be held with his two hands.", |
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23. Mishnah, Sanhedrin, 4.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 166| 4.5. "כֵּיצַד מְאַיְּמִין אֶת הָעֵדִים עַל עֵדֵי נְפָשׁוֹת, הָיוּ מַכְנִיסִין אוֹתָן וּמְאַיְּמִין עֲלֵיהֶן. שֶׁמָּא תֹאמְרוּ מֵאֹמֶד, וּמִשְּׁמוּעָה, עֵד מִפִּי עֵד וּמִפִּי אָדָם נֶאֱמָן שָׁמַעְנוּ, אוֹ שֶׁמָּא אִי אַתֶּם יוֹדְעִין שֶׁסּוֹפֵנוּ לִבְדֹּק אֶתְכֶם בִּדְרִישָׁה וּבַחֲקִירָה. הֱווּ יוֹדְעִין שֶׁלֹּא כְדִינֵי מָמוֹנוֹת דִּינֵי נְפָשׁוֹת. דִּינֵי מָמוֹנוֹת, אָדָם נוֹתֵן מָמוֹן וּמִתְכַּפֵּר לוֹ. דִּינֵי נְפָשׁוֹת, דָּמוֹ וְדַם זַרְעִיּוֹתָיו תְּלוּיִין בּוֹ עַד סוֹף הָעוֹלָם, שֶׁכֵּן מָצִינוּ בְקַיִן שֶׁהָרַג אֶת אָחִיו, שֶׁנֶּאֱמַר (בראשית ד) דְּמֵי אָחִיךָ צֹעֲקִים, אֵינוֹ אוֹמֵר דַּם אָחִיךָ אֶלָּא דְּמֵי אָחִיךָ, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. דָּבָר אַחֵר, דְּמֵי אָחִיךָ, שֶׁהָיָה דָמוֹ מֻשְׁלָךְ עַל הָעֵצִים וְעַל הָאֲבָנִים. לְפִיכָךְ נִבְרָא אָדָם יְחִידִי, לְלַמֶּדְךָ, שֶׁכָּל הַמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ אִבֵּד עוֹלָם מָלֵא. וְכָל הַמְקַיֵּם נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ קִיֵּם עוֹלָם מָלֵא. וּמִפְּנֵי שְׁלוֹם הַבְּרִיּוֹת, שֶׁלֹּא יֹאמַר אָדָם לַחֲבֵרוֹ אַבָּא גָדוֹל מֵאָבִיךָ. וְשֶׁלֹּא יְהוּ מִינִין אוֹמְרִים, הַרְבֵּה רָשֻׁיּוֹת בַּשָּׁמָיִם. וּלְהַגִּיד גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁאָדָם טוֹבֵעַ כַּמָּה מַטְבְּעוֹת בְּחוֹתָם אֶחָד וְכֻלָּן דּוֹמִין זֶה לָזֶה, וּמֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא טָבַע כָּל אָדָם בְּחוֹתָמוֹ שֶׁל אָדָם הָרִאשׁוֹן וְאֵין אֶחָד מֵהֶן דּוֹמֶה לַחֲבֵרוֹ. לְפִיכָךְ כָּל אֶחָד וְאֶחָד חַיָּב לוֹמַר, בִּשְׁבִילִי נִבְרָא הָעוֹלָם. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ וְלַצָּרָה הַזֹּאת, וַהֲלֹא כְבָר נֶאֱמַר (ויקרא ה) וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם לוֹא יַגִּיד וְגוֹ'. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ לָחוּב בְּדָמוֹ שֶׁל זֶה, וַהֲלֹא כְבָר נֶאֱמַר (משלי יא) וּבַאֲבֹד רְשָׁעִים רִנָּה: \n", | 4.5. "How did they admonish witnesses in capital cases? They brought them in and admonished them, [saying], “Perhaps you will say something that is only a supposition or hearsay or secondhand, or even from a trustworthy man. Or perhaps you do not know that we shall check you with examination and inquiry? Know, moreover, that capital cases are not like non-capital cases: in non-capital cases a man may pay money and so make atonement, but in capital cases the witness is answerable for the blood of him [that is wrongfully condemned] and the blood of his descendants [that should have been born to him] to the end of the world.” For so have we found it with Cain that murdered his brother, for it says, “The bloods of your brother cry out” (Gen. 4:10). It doesn’t say, “The blood of your brother”, but rather “The bloods of your brother” meaning his blood and the blood of his descendants. Another saying is, “The bloods of your brother” that his blood was cast over trees and stones. Therefore but a single person was created in the world, to teach that if any man has caused a single life to perish from Israel, he is deemed by Scripture as if he had caused a whole world to perish; and anyone who saves a single soul from Israel, he is deemed by Scripture as if he had saved a whole world. Again [but a single person was created] for the sake of peace among humankind, that one should not say to another, “My father was greater than your father”. Again, [but a single person was created] against the heretics so they should not say, “There are many ruling powers in heaven”. Again [but a single person was created] to proclaim the greatness of the Holy Blessed One; for humans stamp many coins with one seal and they are all like one another; but the King of kings, the Holy Blessed One, has stamped every human with the seal of the first man, yet not one of them are like another. Therefore everyone must say, “For my sake was the world created.” And if perhaps you [witnesses] would say, “Why should we be involved with this trouble”, was it not said, “He, being a witness, whether he has seen or known, [if he does not speak it, then he shall bear his iniquity] (Lev. 5:1). And if perhaps you [witnesses] would say, “Why should we be guilty of the blood of this man?, was it not said, “When the wicked perish there is rejoicing” (Proverbs 11:10).]", |
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24. Mishnah, Avot, 3.15 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 166| 3.15. "הַכֹּל צָפוּי, וְהָרְשׁוּת נְתוּנָה, וּבְטוֹב הָעוֹלָם נִדּוֹן. וְהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה:" | 3.15. "Everything is foreseen yet freedom of choice is granted, And the world is judged with goodness; And everything is in accordance with the preponderance of works." |
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25. Mishnah, Bikkurim, 1.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 166| 1.3. "אֵין מְבִיאִין בִּכּוּרִים חוּץ מִשִּׁבְעַת הַמִּינִים. לֹא מִתְּמָרִים שֶׁבֶּהָרִים, וְלֹא מִפֵּרוֹת שֶׁבָּעֲמָקִים, וְלֹא מִזֵּיתֵי שֶׁמֶן שֶׁאֵינָם מִן הַמֻּבְחָר. אֵין מְבִיאִין בִּכּוּרִים קֹדֶם לָעֲצֶרֶת. אַנְשֵׁי הַר צְבוֹעִים הֵבִיאוּ בִכּוּרֵיהֶם קֹדֶם לָעֲצֶרֶת, וְלֹא קִבְּלוּ מֵהֶם, מִפְּנֵי הַכָּתוּב שֶׁבַּתּוֹרָה (שמות כג) וְחַג הַקָּצִיר בִּכּוּרֵי מַעֲשֶׂיךָ אֲשֶׁר תִּזְרַע בַּשָּׂדֶה: \n", | 1.3. "Bikkurim are brought only from the seven species. Not from dates grown on hills, nor from [the other species] grown in the valley, nor from olives that are not choice. Bikkurim are not to be brought before Shavuot. The people from Mt. Zevoim brought bikkurim prior to Atzeret (Shavuot), but they did not accept from them, on for it is written in the Torah: “And the festival of the harvest, the first-fruits of your labors, which you have sown in the field” (Exodus 23:16).", |
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26. New Testament, Apocalypse, 22.1-22.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 125| 22.1. καὶ ἔδειξέν μοιποταμὸν ὕδατος ζωῆςλαμπρὸν ὡς κρύσταλλον,ἐκπορευό- μενονἐκ τοῦ θρόνου τοῦ θεοῦ καὶ τοῦ ἀρνίου 22.2. ἐν μέσῳτῆς πλατείας αὐτῆς· καὶτοῦ ποταμοῦ ἐντεῦθεν καὶ ἐκεῖθεν ξύλον ζωῆςποιοῦν καρποὺς δώδεκα,κατὰ μῆναἕκαστον ἀποδιδοῦντὸν καρπὸν αὐτοῦ, καὶ τὰ φύλλατοῦ ξύλουεἰς θεραπείαντῶν ἐθνῶν. 22.3. καὶ πᾶν κατάθεμα οὐκ ἔσται ἔτι.καὶ ὁ θρόνος τοῦ θεοῦ καὶ τοῦ ἀρνίου ἐν αὐτῇ ἔσται, καὶ οἱ δοῦλοι αὐτοῦ λατρεύσουσιν αὐτῷ, 22.4. καὶὄψονται τὸ πρόσωπον αὐτοῦ,καὶ τὸ ὄνομα ὰὐτοῦ ἐπὶ τῶν μετώπων αὐτῶν. 22.5. καὶ νὺξ οὐκ ἔσται ἔτι,καὶ οὐκἔχουσιν χρείαν φωτὸς λύχνου καὶφῶς ἡλίου,ὅτιΚύριος ὁ θεὸς φωτίσει[ἐπ̓] αὐτούς, καὶ βασιλεύσουσιν εἰς τοὺς αἰῶνας τῶν αἰώνων. | 22.1. He showed me a river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb, 22.2. in the midst of its street. On this side of the river and on that was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month. The leaves of the tree were for the healing of the nations. 22.3. There will be no curse any more. The throne of God and of the Lamb will be in it, and his servants serve him. 22.4. They will see his face, and his name will be on their foreheads. 22.5. There will be no night, and they need no lamp light; for the Lord God will illuminate them. They will reign forever and ever. |
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| 27. New Testament, John, 7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 102 |
28. New Testament, Matthew, 21.33 (1st cent. CE - 1st cent. CE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 25| 21.33. Ἄλλην παραβολὴν ἀκούσατε. Ἄνθρωπος ἦν οἰκοδεσπότης ὅστις ἐφύτευσεν ἀμπελῶνα καὶ φραγμὸν αὐτῷ περιέθηκεν καὶ ὤρυξεν ἐν αὐτῷ ληνὸν καὶ ᾠκοδόμησεν πύργον, καὶ ἐξέδετο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν. | 21.33. "Hear another parable. There was a man who was a master of a household, who planted a vineyard, set a hedge about it, dug a winepress in it, built a tower, leased it out to farmers, and went into another country. |
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29. Mishnah, Menachot, 5.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 314| 5.6. "אֵלּוּ טְעוּנִין תְּנוּפָה וְאֵין טְעוּנִין הַגָּשָׁה, לֹג שֶׁמֶן שֶׁל מְצֹרָע וַאֲשָׁמוֹ, וְהַבִּכּוּרִים כְּדִבְרֵי רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב, וְאֵמוּרֵי שַׁלְמֵי יָחִיד וְחָזֶה וָשׁוֹק שֶׁלָּהֶן, אֶחָד אֲנָשִׁים, וְאֶחָד נָשִׁים, בְּיִשְׂרָאֵל אֲבָל לֹא בַאֲחֵרִים, וּשְׁתֵּי הַלֶּחֶם, וּשְׁנֵי כִבְשֵׂי עֲצָרֶת. כֵּיצַד הוּא עוֹשֶׂה, נוֹתֵן שְׁתֵּי הַלֶּחֶם עַל גַּבֵּי שְׁנֵי כְבָשִׂים, וּמַנִּיחַ שְׁתֵּי יָדָיו מִלְּמַטָּן, מוֹלִיךְ וּמֵבִיא, מַעֲלֶה וּמוֹרִיד, שֶׁנֶּאֱמַר (שמות כט), אֲשֶׁר הוּנַף וַאֲשֶׁר הוּרָם. תְּנוּפָה הָיְתָה בַמִּזְרָח, וְהַגָּשָׁה בַּמַּעֲרָב. וּתְנוּפוֹת קוֹדְמוֹת לְהַגָּשׁוֹת. מִנְחַת הָעֹמֶר וּמִנְחַת קְנָאוֹת, טְעוּנוֹת תְּנוּפָה וְהַגָּשָׁה. לֶחֶם הַפָּנִים וּמִנְחַת נְסָכִים, לֹא תְנוּפָה וְלֹא הַגָּשָׁה: \n", | 5.6. "These require waving but not bringing near: The log of oil of the leper and his guilt-offering, The first fruits, according to Rabbi Eliezer ben Yaakov, The innards of an individual’s shelamim and its breast and thigh, whether they are the offerings of men or of women, by Israelites but not by others; The two loaves and the two lambs of Shavuot. How does he perform [the waving]? He places the two loaves upon the two lambs and puts his two hands beneath them and waves them forward and backward and upward and downward, for it is written, “which is waved and which is lifted up” (Exodus 29:27). The waving was performed on the east side [of the altar] and the bringing near on the west side. The ceremony of waving comes before that of bringing near. The minhah of the omer and the minhah of jealousy require bringing near and waving. The showbread and the minhah with the libations require neither bringing near nor waving.", |
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30. Josephus Flavius, Jewish War, 1.73, 2.10, 6.301, 6.423-6.424 (1st cent. CE - 1st cent. CE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 2, 76 | 1.73. however, as Antigonus came once in a splendid manner from the army to that festival, wherein our ancient custom is to make tabernacles for God, it happened, in those days, that Aristobulus was sick, and that, at the conclusion of the feast, Antigonus came up to it, with his armed men about him; and this when he was adorned in the finest manner possible; and that, in a great measure, to pray to God on the behalf of his brother. 2.10. And, indeed, at the feast of unleavened bread, which was now at hand, and is by the Jews called the Passover, and used to be celebrated with a great number of sacrifices, an innumerable multitude of the people came out of the country to worship; some of these stood in the temple bewailing the Rabbins [that had been put to death], and procured their sustece by begging, in order to support their sedition. 6.301. began on a sudden to cry aloud, “A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the holy house, a voice against the bridegrooms and the brides, and a voice against this whole people!” This was his cry, as he went about by day and by night, in all the lanes of the city. 6.423. So these high priests, upon the coming of that feast which is called the Passover, when they slay their sacrifices, from the ninth hour till the eleventh, but so that a company not less than ten belong to every sacrifice (for it is not lawful for them to feast singly by themselves), and many of us are twenty in a company, 6.424. found the number of sacrifices was two hundred and fifty-six thousand five hundred; |
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31. Mishnah, Peah, 8.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 14| 8.1. "מֵאֵימָתַי כָּל אָדָם מֻתָּרִין בְּלֶקֶט. מִשֶּׁיֵּלְכוּ הַנָּמוֹשׁוֹת. בְּפֶרֶט וְעוֹלְלוֹת, מִשֶּׁיֵּלְכוּ הָעֲנִיִּים בַּכֶּרֶם וְיָבֹאוּ. וּבְזֵיתִים, מִשֶּׁתֵּרֵד רְבִיעָה שְׁנִיָּה. אָמַר רַבִּי יְהוּדָה, וַהֲלֹא יֵשׁ שֶׁאֵינָם מוֹסְקִין אֶת זֵיתֵיהֶם אֶלָּא לְאַחַר רְבִיעָה שְׁנִיָּה. אֶלָּא כְדֵי שֶׁיְּהֵא הֶעָנִי יוֹצֵא וְלֹא יְהֵא מֵבִיא בְּאַרְבָּעָה אִסָּרוֹת:", | 8.1. "From when are all people permitted to take gleanings, [forgotten sheaves and peah]? After the old ones of the poor have gone. And in the case of peret and defective clusters? After the poor have gone into the vineyard and come back again. And in the case of the olive trees? After the descent of the second rainfall. Rabbi Judah said: But aren’t there those who do not harvest their olives until after the second rainfall?” Rather, once the poor man has gone out [to gather the agricultural gifts taken from olive trees] and cannot bring back with him [more than the value of] four issars.", |
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32. Josephus Flavius, Jewish Antiquities, 3.244-3.248, 13.304 (1st cent. CE - 1st cent. CE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 76 | 3.244. 4. Upon the fifteenth day of the same month, when the season of the year is changing for winter, the law enjoins us to pitch tabernacles in every one of our houses, so that we preserve ourselves from the cold of that time of the year; 3.245. as also that when we should arrive at our own country, and come to that city which we should have then for our metropolis, because of the temple therein to be built, and keep a festival for eight days, and offer burnt-offerings, and sacrifice thank-offerings, that we should then carry in our hands a branch of myrtle, and willow, and a bough of the palm-tree, with the addition of the pome citron: 3.246. That the burnt-offering on the first of those days was to be a sacrifice of thirteen bulls, and fourteen lambs, and fifteen rams, with the addition of a kid of the goats, as an expiation for sins; and on the following days the same number of lambs, and of rams, with the kids of the goats; but abating one of the bulls every day till they amounted to seven only. 3.247. On the eighth day all work was laid aside, and then, as we said before, they sacrificed to God a bullock, a ram, and seven lambs, with a kid of the goats, for an expiation of sins. And this is the accustomed solemnity of the Hebrews, when they pitch their tabernacles. 3.248. 5. In the month of Xanthicus, which is by us called Nisan, and is the beginning of our year, on the fourteenth day of the lunar month, when the sun is in Aries, (for in this month it was that we were delivered from bondage under the Egyptians,) the law ordained that we should every year slay that sacrifice which I before told you we slew when we came out of Egypt, and which was called the Passover; and so we do celebrate this passover in companies, leaving nothing of what we sacrifice till the day following. 13.304. But when Antigonus was once returned from the army, and that feast was then at hand when they make tabernacles to [the honor of God,] it happened that Arlstobulus was fallen sick, and that Antigonus went up most splendidly adorned, and with his soldiers about him in their armor, to the temple to celebrate the feast, and to put up many prayers for the recovery of his brother, |
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33. Mishnah, Rosh Hashanah, 1.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 166| 1.2. "בְּאַרְבָּעָה פְרָקִים הָעוֹלָם נִדּוֹן, בְּפֶסַח עַל הַתְּבוּאָה, בַּעֲצֶרֶת עַל פֵּרוֹת הָאִילָן, בְּרֹאשׁ הַשָּׁנָה כָּל בָּאֵי הָעוֹלָם עוֹבְרִין לְפָנָיו כִּבְנֵי מָרוֹן, שֶׁנֶּאֱמַר (תהלים לג) הַיּוֹצֵר יַחַד לִבָּם, הַמֵּבִין אֶל כָּל מַעֲשֵׂיהֶם. וּבֶחָג נִדּוֹנִין עַל הַמָּיִם: \n", | 1.2. "At four set times the world is judged:On Pesah in respect to the produce. On Shavuot in respect to the fruit of the tree. On Rosh Hashanah all the people of the world pass before Him like a division of soldier [a numerus], as it says, “He who fashions the hearts of them all, who discerns all their doings” (Psalms 33:15). And on Sukkot they are judged in respect of rain.", |
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34. Tosefta, Rosh Hashanah, 1.12-1.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 166| 1.12. "הכל נידונין בר\"ה וגזר דינו נחתם ביוה\"כ דברי ר\"מ ר' יהודה אומר הכל נידונין בר\"ה וגזר דינו של כל אחד ואחד נחתם בזמנו בפסח על [תבואה] בעצרת על פירות האילן בחג על המים וגזר דינו של אדם נחתם ביום הכפורים רבי יוסי אומר אדם נידון בכל יום שנאמר (איוב ז) ותפקדנו לבקרים.", 1.13. "על ששה חדשים השלוחין יוצאין [רבי] התקין שיהו יוצאין אף על אדר [השני] מפני הפורים.", | |
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| 35. Ps.-Philo, Biblical Antiquities, 13.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 73 |
| 36. Palestinian Talmud, Yoma, 5.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 125 |
| 37. Palestinian Talmud, Yevamot, 15.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 14 |
| 38. Palestinian Talmud, Sukkah, 1.8, 5.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 212, 317 |
| 39. Palestinian Talmud, Rosh Hashanah, 1.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 166 |
40. Anon., Leviticus Rabba, 30.12 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 313, 314, 316, 317| 30.12. דָּבָר אַחֵר, פְּרִי עֵץ הָדָר, אֵלּוּ יִשְׂרָאֵל, מָה אֶתְרוֹג זֶה יֵשׁ בּוֹ טַעַם וְיֵשׁ בּוֹ רֵיחַ, כָּךְ יִשְׂרָאֵל יֵשׁ בָּהֶם בְּנֵי אָדָם שֶׁיֵּשׁ בָּהֶם תּוֹרָה וְיֵשׁ בָּהֶם מַעֲשִׂים טוֹבִים. כַּפֹּת תְּמָרִים, אֵלּוּ יִשְׂרָאֵל, מָה הַתְּמָרָה הַזּוֹ יֵשׁ בּוֹ טַעַם וְאֵין בּוֹ רֵיחַ, כָּךְ הֵם יִשְׂרָאֵל יֵשׁ בָּהֶם שֶׁיֵּשׁ בָּהֶם תּוֹרָה וְאֵין בָּהֶם מַעֲשִׂים טוֹבִים. וַעֲנַף עֵץ עָבֹת, אֵלּוּ יִשְׂרָאֵל, מָה הֲדַס יֵשׁ בּוֹ רֵיחַ וְאֵין בּוֹ טַעַם, כָּךְ יִשְׂרָאֵל יֵשׁ בָּהֶם שֶׁיֵּשׁ בָּהֶם מַעֲשִׂים טוֹבִים וְאֵין בָּהֶם תּוֹרָה. וְעַרְבֵי נָחַל, אֵלּוּ יִשְׂרָאֵל, מָה עֲרָבָה זוֹ אֵין בָּהּ טַעַם וְאֵין בָּהּ רֵיחַ, כָּךְ הֵם יִשְׂרָאֵל יֵשׁ בָּהֶם בְּנֵי אָדָם שֶׁאֵין בָּהֶם לֹא תּוֹרָה וְלֹא מַעֲשִׂים טוֹבִים, וּמָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה לָהֶם, לְאַבְּדָן אִי אֶפְשָׁר, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יֻקְשְׁרוּ כֻלָּם אֲגֻדָּה אַחַת וְהֵן מְכַפְּרִין אֵלּוּ עַל אֵלּוּ, וְאִם עֲשִׂיתֶם כָּךְ אוֹתָהּ שָׁעָה אֲנִי מִתְעַלֶּה, הֲדָא הוּא דִכְתִיב (עמוס ט, ו): הַבּוֹנֶה בַשָּׁמַיִם מַעֲלוֹתָו, וְאֵימָתַי הוּא מִתְעֲלֶה כְּשֶׁהֵן עֲשׂוּיִין אֲגֻדָּה אַחַת, שֶׁנֶּאֱמַר (עמוס ט, ו): וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ, לְפִיכָךְ משֶׁה מַזְהִיר לְיִשְׂרָאֵל: וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן. | 30.12. "Another explanation: \"The fruit of a beautiful tree\" - these are [referring to] Israel. Just like this citron (etrog), which has taste and has smell, so too Israel has among them people that have Torah and have good deeds. \"The branches of a date palm\" - these are [referring to] Israel. Just like this date, which has taste and has no smell, so too Israel has among them those that have Torah but do not have good deeds. \"And a branch of a braided tree (a myrtle)\" - these are [referring to] Israel. Just like this myrtle, which has smell and has no taste, so too Israel has among them those that have good deeds but do not have Torah. \"And brook willows\" - these are [referring to] Israel. Just like this willow, which has no smell and has no taste, so too Israel has among them people that have no Torah and have no good deeds. And what does the Holy One, blessed be He, do to them? To destroy them is impossible, but rather the Holy One, blessed be He, said \"bind them all together [into] one grouping and these will atone for those.\" And if you will have done that, I will be elevated at that time. This is [the meaning of] what is written (Amos 9:6), \"He Who built the upper chambers in the heavens\" (indicating his elevation). And when is He elevated? When they make one grouping, as it is stated (Ibid.), \"and established His grouping on the earth.\" Hence Moshe warned Israel, \"And you shall take for yourselves on the first day.\"", |
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41. Anon., Genesis Rabba, 55.7, 56.10 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 125, 316| 55.7. וַיֹּאמֶר קַח נָא אֶת בִּנְךָ וגו' (בראשית כב, ב), אָמַר לוֹ בְבַקָּשָׁה מִמְּךָ קַח נָא אֶת בִּנְךָ, אָמַר לֵיהּ תְּרֵין בְּנִין אִית לִי אֵי זֶה בֵּן, אָמַר לוֹ: אֶת יְחִידְךָ. אָמַר לוֹ זֶה יָחִיד לְאִמּוֹ וְזֶה יָחִיד לְאִמּוֹ. אָמַר לוֹ: אֲשֶׁר אָהַבְתָּ. אָמַר לוֹ אִית תְּחוּמִין בִּמְעַיָא. אָמַר לוֹ: אֶת יִצְחָק. וְלָמָּה לֹא גִּלָּה לוֹ מִיָּד, כְּדֵי לְחַבְּבוֹ בְּעֵינָיו וְלִתֵּן לוֹ שָׂכָר עַל כָּל דִּבּוּר וְדִבּוּר, הִיא דַעְתֵּיהּ דְּרַבִּי יוֹחָנָן דְּאָמַר רַבִּי יוֹחָנָן (בראשית יב, א): לֶךְ לְךָ, זוֹ אִפַּרְכִיָה שֶׁלָּךְ (בראשית יב, א): וּמִמּוֹלַדְתְּךָ, זוֹ שְׁכוּנָתְךָ, (בראשית יב, א): מִבֵּית אָבִיךָ, זוֹ בֵּית אָבִיךָ, (בראשית יב, א): אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ. וְלָמָּה לֹא גִלָּה לוֹ מִיָּד, כְּדֵי לְחַבְּבָהּ בְּעֵינָיו וְלִתֵּן לוֹ שָׂכָר עַל כָּל דִּבּוּר וְדִבּוּר וְעַל כָּל פְּסִיעָה וּפְסִיעָה. אָמַר רַבִּי לֵוִי בַּר חָיְתָא, שְׁנֵי פְּעָמִים כְּתִיב לֶךְ לְךָ, וְאֵין אָנוּ יוֹדְעִים אֵי זֶה חֲבִיבָה אִם הָרִאשׁוֹנָה אִם הַשְּׁנִיָּה, מִן מַה דִּכְתִיב וְלֶךְ לְךָ אֶל אֶרֶץ הַמֹּרִיָה, הֱוֵי שְׁנִיָּה חֲבִיבָה מִן הָרִאשׁוֹנָה. וְלֶךְ לְךָ אֶל אֶרֶץ הַמֹּרִיָּה, רַבִּי חִיָּא רַבָּה וְרַבִּי יַנַּאי, חַד אָמַר לַמָּקוֹם שֶׁהוֹרָאָה יָצְאָה לָעוֹלָם, וְאוֹחָרָנָא אָמַר לַמָּקוֹם שֶׁיִּרְאָה יָצְאָה לָעוֹלָם. דִּכְוָתָהּ דְּבִיר, רַבִּי חִיָּא וְרַבִּי יַנַּאי, חַד אָמַר מִמָּקוֹם שֶׁהַדִּבְּרוֹת יוֹצְאוֹת לָעוֹלָם, וְחַד אָמַר מִמָּקוֹם שֶׁהַדִּבּוּר יוֹצֵא לָעוֹלָם. דִּכְוָתָה אָרוֹן, רַבִּי חִיָּא וְרַבִּי יַנַּאי, חַד אָמַר לַמָּקוֹם שֶׁהָאוֹרָה יוֹצְאָה לָעוֹלָם, וְחַד אָמַר מָקוֹם שֶׁיִּרְאָה יוֹצֵא לָעוֹלָם. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי שֶׁמִּשָּׁם הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹרֶה לְאֻמּוֹת הָעוֹלָם וּמוֹרִידָם לְגֵיהִנֹּם. רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אָמַר לַמָּקוֹם שֶׁהוּא רָאוּי כְּנֶגֶד בֵּית הַמִּקְדָּשׁ לְמַעְלָה. רַבִּי יוּדָן אָמַר לַמָּקוֹם שֶׁיְהֵא מָרְאֶה לָךְ. רַבִּי פִּינְחָס אָמַר לַאֲתַר מַרְוָתָא דְּעַָלְמָא. רַבָּנָן אָמְרֵי לַמָּקוֹם שֶׁהַקְּטֹרֶת קְרֵבִין, הֵיאךְ מָה דְאַתְּ אָמַר (שיר השירים ד, ו): אֵלֶךְ לִי אֶל הַר הַמּוֹר וְאֶל גִּבְעַת הַלְּבוֹנָה. (בראשית כב, ב): וְהַעֲלֵהוּ שָׁם לְעֹלָה, רַבִּי יוּדָן בַּר סִימוֹן אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים יֵשׁ קָרְבָּן. בְּלֹא כֹהֵן, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כְּבָר מִנִּיתִיךָ שֶׁתְּהֵא כֹהֵן, הֲדָא הוּא דִכְתִיב (תהלים קי, ד): אַתָּה כֹהֵן לְעוֹלָם. (בראשית כב, ב): עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ, ַר רַבִּי הוּנָא מִשּׁוּם רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי הַקָּדוֹשׁ בָּרוּךְ הוּא מַתְהֶא וּמַתְלֶה בְּעֵינֵיהֶם שֶׁל צַדִּיקִים וְאַחַר כָּךְ הוּא מְגַלֶּה לָהֶם טַעֲמוֹ שֶׁל דָּבָר (בראשית יב, א): אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ. עַל אַחַד הֶהָרִים וגו'. דִּכְוָתָהּ (יונה ג, ב): וּקְרָא אֵלֶיהָ אֶת הַקְּרִיאָה אֲשֶׁר וגו', דִּכְוָתָהּ (יחזקאל ג, כב): קוּם צֵא אֶל הַבִּקְעָה וְשָׁם אֲדַבֵּר אוֹתָךְ. | 55.7. " And He said: Take, please, your son, etc. (22:2). Said God to him: ‘Take, I beg you\" — please —Your son.’ ‘Which son? I have two sons’ he said. ‘Your only son,’ replied He. ‘This one is the only one of his mother, and this one is the only one of his mother.’ \"The one you love\"—‘Is there a limit to the affections?’ \"Itzchak\" said He. And why did God not reveal it to him without delay? In order to make him [Itzchak] even more beloved in his eyes and reward him for each and every word spoken. This agrees with the opinion of Rabbi Yoha, who said: \"Get out of your country\" (Gen. 12:1) means from your province; “And from your kindred” (Gen. 12:1)—from your neighborhood; “And from your father’s house\"(Gen. 12:1)—literally your father’s house. “To the land that I will show you” (Gen. 12:1). Why did He not reveal it to him there and then? In order to make it more beloved in his eyes and to reward him for each and every word said, and for each and every step taken. Rabbi Levi b. Hayata said: ‘Get you’ is written twice, and we do not know which was more precious [in the eyes of God] the first or the second. But when it is written, “And get you to the land of Moriah” (22:2) it follows that the second occasion was more precious than the first. \"And go yourself to the land of Moriah\" Rabbi Chiya Raba and Rabbi Yanai [disagree]: one says to the place from which instruction (hora’ah) goes out to the world, and the other says to the place from which awe (yirah) goes out to the world. Similarly regarding the Holy of Holies (devir), Rabbi Chiya and Rabbi Yanai [disagree]: one says from the place from which the commandments (dibra’ot) go out to the world, and one says from the place from which speech (dibur) goes out to the world. Similarly regarding the ark (aron), Rabbi Chiya and Rabbi Yanai [disagree]: one says to the place from which the light (ha’orah) goes out to the world, and one says to the place where awe (yirah) goes out to the world. Rabbi Yehoshua ben Levi said that from there the Holy One instructs [mor'eh] the nations of the world and brings them down [moridam] to Gehinnom. Rabbi Shimon bar Yochai said, to the place which is aligned [ra'ui] with the Holy Temple above. Rabbi Yudan said, to the place where there will be an appearance [mar'eh] to you. Rabbi Pinchas said, to the place of the Master [marvatah] of the World. The Rabbis said, to the place where the incense is offered – this is what it says “…I will go to the mountain of myrrh and to the hill of frankincense.” (Shir HaShirim 4:6) \"And offer Him there as a burnt-offering (Gen. 22:2). Rabbi Yudan bar Simon said: He [Avraham] said to Him: ‘Master of the Universe! Can there be a sacrifice without a priest?’ The Holy One of Blessing replied ‘I have already appointed you to be a priest’ as it is written, ‘You are a priest for ever’ (Ps. 110:4). \"On one of the mountains which I will tell you of (Gen. 22:2). Rabbi Huna said in the name of Rabbi Eliezer the son of Rabbi Yosei HaGelili: The Holy One of Blessing first places the righteous in doubt and suspense, and then reveals to them the real meaning of the matter, as it is written \"to the land that I will show you (Gen. 12:1); \"On one of the mountains which I will tell you\"; \"And make to it the proclamation that I bid you (Jonah 3:2); similarly, \"Arise, go out into the plain and I will there speak with you (Ezek. 3:22).", 56.10. "\"And Avraham called the name of the place \"Ad-nai Yireh\" [Ad-nai will see] (Gen. 22:14). Rabbi Yocha said \"he said to Him: 'Master of Worlds, at the hour that you said to me \"Take please your son, your only son\" (Gen. 22:2), I had what to respond. Yesterday You said \"For through Itzchak [will I make your line great]\" (Gen. 21:22) but now \"Take please your son\"!? And God forbid that I don't do as you've asked me; instead, I conquered my mercy to do Your will. May it be your will, Ad-nai our God, that in the hour when the sons of Itzchak come to do transgressions and bad deeds, that this very Binding [Akeidah] be remembered for them, and may You be filled with Mercy on them!' Avraham called it \"Yireh\", as it says \"and Avraham called the name of the place Ad-nai Yireh.\" Shem called it Shalem, as it says \"And Malchitzedek, the king of Shalem...\"(Genesis 14:18) The Holy One of Blessing said \"If I call it Yireh, as Avraham called it, then Shem, who was a righteous man, will become angry; and if I call it Shalem, Abraham, who was a righteous man, will be angry. Instead, I call it Yerushalayim [Jerusalem], as they called it together: Yireh Shalem. Jerusalem. Rabbi Berechiah said in Rabbi Helbo’s name: While it was Shalem, the Holy One of Blessing made for Godself a sukkah [booth] and prayed in it, since it says \"In Shalem is set His tabernacle, and His dwelling-place in Tzion\" (Psalms 76:3). And what did He say? ‘May it happen that I see the building of My house.\" Another interpretation: It [this verse] teaches that the Holy One of Blessing showed him the Temple destroyed and built, destroyed and build [a second time], since it says: \"the name of that place Ad-nai Yireh\" (Ad-nai sees): this is it built, as you say [the verse] \"Three times in a year shall all your males be seen [yira'eh] (Deut. 16:16). \"As it is said to this day in the Mountain of Ad-nai [is seen, Heb. yira'eh]\" (Gen.22:14) This is it destroyed, as in the verse \"on the mountain of Tzion, which is desolate\" (Lam. 5:18). \"Ad-nai is seen\" this is it built and perfected in the future to come as the topic [in the verse] that is said: \"When Ad-nai built Tzion, He will be seen in His glory\" (Psalms 102:17).", |
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| 42. Anon., Sifre Deuteronomy, 140 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 212 |
43. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein(1995) 314 | 62a. The Gemara asks: b How does /b one b perform /b the ritual of waving? First he b places the sacrificial portions on the palm of the hand, and /b puts the b breast and /b the b thigh on them. And in any place, /b i.e., with regard to any offering, b where there are loaves /b brought with together with the animal, b the loaves /b are placed b on the top. /b ,The Gemara asks: b Where /b is it stated that the loaves must be placed on the top? b Rav Pappa says: /b This is stated explicitly b with regard to /b the ram offered at the b inauguration /b of the priests, as the verse states: “And he took the fat, and the tail, and all the fat that was upon the inward, and the lobe of the liver, and the two kidneys, and their fat, and the right thigh. And out of the basket of i matzot /i that was before the Lord he took one i matza /i , and one cake of oiled bread, and one wafer, and placed them on the fat, and upon the right thigh. And he put it all upon the hands of Aaron, and upon the hands of his sons, and waved them for a wave offering before the Lord” (Leviticus 8:25–27).,The Gemara inquires: b What is the reason, /b i.e., from where is it learned, that the sacrificial portions should be placed on the bottom, and the breast and thigh on top of them? b If we say /b it is b because it is written: “The thigh of heaving and the breast of waving they shall bring upon the offerings of the fat made by fire, to wave it for a wave offering /b before the Lord” (Leviticus 10:15), which indicates that the breast and thigh are placed on top of the fats, that is insufficient: b But isn’t it written /b elsewhere: b “The fat upon the breast he shall bring, /b that the breast may be waved for a wave offering before the Lord” (Leviticus 7:30)? That verse leads to the opposite conclusion, as it indicates that the fats are to be placed on top of the breast., b Abaye said: That /b second verse is not referring to the placement of the portions for waving. Rather, it describes their placement b when /b the b priest brings /b the parts of the offering b from the slaughtering area /b in order to be waved. This priest carries the breast and thigh below the fats, b and /b accordingly, when he b overturns /b these parts onto the hand of the priest who will wave them, the fat will be under the breast and thigh.,The Gemara asks: b But isn’t it written: “And they put the fat upon the breasts” /b (Leviticus 9:20), which also indicates that the fat is to be on top of, not beneath, the breast and thigh? The Gemara answers: b That /b verse is referring to the stage b when /b the priest who waved them b gives them to another priest, /b who brings the sacrificial portions up to the altar. Once again the parts are turned over in this exchange, so that the sacrificial fats are on top of the breast. b And /b this third priest then b goes and burns /b the sacrificial portions on the altar.,The Gemara adds: b And this teaches us that we require three priests /b to perform this service: One to bring the parts from the slaughtering area, one to wave them, and a third to burn them upon the altar. The reason why all three acts cannot be performed by a single priest is b because it is written: “In the multitude of people is the King’s glory” /b (Proverbs 14:28). If a larger number of priests are involved in the Temple service, this represents greater glory for God. Therefore, it is preferable for the service to be carried out by three priests rather than one.,§ The mishna teaches: b And the two loaves and /b the accompanying peace offering of b two lambs /b brought on b i Shavuot /i /b also require waving. With regard to this waving, b the Sages taught /b in a i baraita /i : The verse states: b “And the priest shall wave them upon the bread of the first fruits /b for a wave offering before the Lord, upon the two lambs; they shall be holy to the Lord for the priest” (Leviticus 23:20).,One b might /b have thought that the priest who performs the waving must b place /b the b lambs on top of the bread /b for the waving. Therefore, b the verse states: /b “A wave offering before the Lord b upon the two lambs,” /b which indicates that the two loaves must be on top of the lambs. b If /b the verse had stated only: b “Upon the two lambs,” /b one b might /b have thought the priest must place the b bread on top of the lambs. /b Therefore, b the verse states: “Upon the bread of the first fruits,” /b which indicates that the loaves are to be placed under the lambs for waving.,Consequently, b the verse is /b evenly b balanced, /b as two contradictory conclusions can be derived from it, b and I do not know whether /b the b bread /b should be b on top of the lambs, or whether /b the b lambs /b should be b on top of /b the b bread. /b The i baraita /i resolves the contradiction: b Just as we find everywhere /b that waving is performed that the b bread /b is placed b above /b the other portions, b so too, /b in the case of the two loaves and the two lambs, the b bread /b is placed b above /b the lambs. The Gemara interrupts its citation of the i baraita /i to ask: b Where /b is it stated that the loaves must be placed on top? b Rav Pappa says: /b This is stated explicitly b with regard to /b the ram offered at the b inauguration /b of the priests.,The Gemara resumes its citation of the i baraita /i . b Rabbi Yosei ben HaMeshullam /b disagrees with the previous ruling, and b says: /b It is the b lambs /b that are placed b above, /b and the two loaves underneath them. b And how do I realize /b the meaning of the phrase: b “Upon the two lambs,” /b which seems to indicate that the two loaves are to be placed above the lambs and not under them? Rabbi Yosei ben HaMeshullam explains: This verse teaches that the requirement to wave the lambs together with the loaves applies only to the two lambs sacrificed as communal peace offerings on i Shavuot /i , b to exclude /b the b seven /b other lambs, brought as burnt offerings, which are not to be waved with the loaves., b Ḥanina ben Ḥakhinai says /b there is a different answer: The priest b places the two loaves between the thighs of /b the two b lambs and waves /b them. b And /b in this manner b it is found /b that he b realizes /b the meaning of both of b these two verses, /b as the b bread is on top of the lambs and /b the b lambs /b are also b on top of the bread. Rabbi /b Yehuda HaNasi b says, /b in objection to this opinion: b One would not do so, /b i.e., place bread that had been placed between the thighs of lambs, b before a flesh and blood king; /b should b one do so before the King of kings, the Holy One, Blessed be He? Rather, he places /b the two loaves and the two lambs b alongside each other, and waves /b them together, and thereby fulfills the requirements of the verses in a respectful manner.,The Gemara raises an objection to the opinion of Rabbi Yehuda HaNasi: b But we require /b fulfillment of the term b “upon [ i al /i ]” /b in the verse, either by placing the bread upon the lambs or the lambs upon the bread. In response, b Rav Ḥisda says to Rav Hamnuna, and some say /b that b Rav Hamnuna /b says b to Rav Ḥisda: /b With this opinion, b Rabbi /b Yehuda HaNasi conforms b to his /b standard line of b reasoning, as he says /b that the word b i al /i /b can mean b next to. /b ,This is b as it is taught /b in a i baraita /i : With regard to the shewbread, the verse states: b “And you shall put pure frankincense upon [ i al /i ] each row” /b (Leviticus 24:7). b Rabbi /b Yehuda HaNasi b says: i Al /i /b in this instance means: b Next to. /b The i baraita /i asks: b Do you say /b that b i al /i /b means: b Next to? Or /b perhaps b it /b means b only actually upon? /b The i baraita /i explains: b When it says: /b “And you shall put there the Ark of the Testimony, b and you shall place a cover over [al] the Ark with the Curtain” /b (Exodus 40:3), the word i al /i cannot mean upon, as the Curtain that separated the Sanctuary from the Holy of Holies was hanging near the Ark, not placed on top of it. Therefore, b you must say /b that b i al /i /b means b next to. /b ,§ The mishna teaches that the two loaves and the two lambs are waved in the following manner: The priest places his two hands below the lambs, b extends /b them to each of the four directions b and brings /b them b back, /b then b raises and lowers /b them. b Rabbi Ḥiyya bar Abba says /b that b Rabbi Yoḥa says: He extends /b the lambs b and brings /b them b back /b in order to dedicate them b to /b He b to Whom the /b four b directions belong. He raises and lowers /b them in order to dedicate them b to /b He b to Whom the heavens and the earth belong. /b , b In the West, /b Eretz Yisrael, b they taught /b the idea b like this: Rabbi Ḥama bar Ukva says /b that b Rabbi Yosei bar Rabbi Ḥanina says: He extends /b the lambs b and brings /b them b back in order to /b request b a halt /b to b harmful winds /b and storms that come from all directions. Similarly, b he raises and lowers /b them b in order to halt harmful dews /b and rains that come from above., b Rabbi Yosei bar Rav Avin says: That is to say, /b i.e., it can be derived from here, that b a non-essential mitzva /b helps b prevent calamity, as waving is a non-essential mitzva; /b even if one failed to wave the loaves he has fulfilled his obligation, b and /b nevertheless waving b halts harmful winds and dews. Rava says: And /b one should conduct himself b similarly with a i lulav /i /b on the festival of i Sukkot /i , i.e., he should extend and bring back and raise and lower the i lulav /i , for the same reasons.,The Gemara relates: b Rav Aḥa bar Ya’akov /b would b extend and bring back /b the i lulav /i in b this /b manner, b and /b would b say: /b I am hereby shooting b an arrow in the eye of Satan, /b as despite Satan’s best efforts, the Jewish people continue to fulfill mitzvot joyously. The Gemara comments: It b is not correct /b to say this, b because /b this will induce Satan to b come to incite /b the Jewish people to sin. Gloating about his victory over the evil inclination will lead Satan to redouble its efforts to corrupt them.,§ The Gemara continues to discuss i halakhot /i concerning the waving of offerings: b The Sages taught /b in a i baraita /i : b The communal peace offerings, /b which were brought on the festival of i Shavuot /i and which must be waved while the animals are still alive, also b require waving after /b their b slaughter, and their waving /b after they are slaughtered is to be performed b as they are, /b meaning that the whole animal must be waved, as was done when it was alive; this is b the statement of Rabbi /b Yehuda HaNasi. b And the Rabbis say: /b One does not wave the whole animal; rather, the waving is performed only b with /b the b breast and thigh. /b ,The Gemara inquires: b With regard to what /b principle b do /b Rabbi Yehuda HaNasi and the Rabbis b disagree? Rav Ḥisda said to Rav Hamnuna, and some say Rav Hamnuna /b said b to Rav Ḥisda: /b They b disagree with regard to /b a principle about the application of verbal analogies. One adopts the exegetical principle: b Infer from it and /b derive the details b from it, /b meaning that when one case is derived from another by means of a verbal analogy, all the details of the source case are applied to the second case. The other Sage accepts the principle: b Infer from it but interpret /b the i halakha /i according b to its /b own b place, /b meaning that one derives only the specific detail referred to by the verbal analogy, and all other aspects of the source case are not applied to the other case.,The Gemara elaborates: The waving of communal peace offerings is derived from the waving of individual peace offerings through a verbal analogy. b The Rabbis maintain: Infer from it and /b derive the details b from it, /b leading to the conclusion: b Just as individual peace offerings require waving after slaughter, so too, communal peace offerings require waving after slaughter. And /b derive the details b from it: Just as there, /b in the case of individual peace offerings, the waving is performed b with /b the b breast and thigh /b alone, b so too here, /b with regard to communal peace offerings b as well, /b the waving is b with /b the b breast and thigh /b alone., b And Rabbi /b Yehuda HaNasi b maintains: Infer from it but interpret /b the i halakha /i according b to its /b own b place, /b meaning that the basic i halakha /i of the verbal analogy is accepted: b Just as individual peace offerings require waving after slaughter, so too, communal peace offerings require waving after slaughter. But interpret /b the i halakha /i according b to its /b own b place: It is /b only b there, /b in the case of individual peace offerings, that the waving is performed b with /b the b breast and thigh /b alone. b But here, /b in the case of communal peace offerings, the waving is b as they are, /b i.e., the animals are waved whole, b as they were when /b they were b alive. /b |
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44. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 125| 54b. כאיש המעורה בלוייה שלו אמר ריש לקיש בשעה שנכנסו נכרים להיכל ראו כרובים המעורין זה בזה הוציאון לשוק ואמרו ישראל הללו שברכתן ברכה וקללתן קללה יעסקו בדברים הללו מיד הזילום שנאמר (איכה א, ח) כל מכבדיה הזילוה כי ראו ערותה,ושתיה היתה נקראת תנא שממנה הושתת העולם תנן כמאן דאמר מציון נברא העולם דתניא רבי אליעזר אומר עולם מאמצעיתו נברא שנאמר (איוב לח, לח) בצקת עפר למוצק ורגבים ידובקו,רבי יהושע אומר עולם מן הצדדין נברא שנאמר (איוב לז, ו) כי לשלג יאמר הוי ארץ וגשם מטר וגשם מטרות עוזו רבי יצחק (נפחא) אמר אבן ירה הקב"ה בים ממנו נשתת העולם שנאמר (איוב לח, ו) על מה אדניה הטבעו או מי ירה אבן פנתה,וחכמים אומרים מציון נברא שנאמר (תהלים נ, א) מזמור לאסף אל אלהים ה' ואומר מציון מכלל יופי ממנו מוכלל יפיו של עולם,תניא ר' אליעזר הגדול אומר (בראשית ב, ד) אלה תולדות השמים והארץ בהבראם ביום עשות ה' אלהים ארץ ושמים תולדות שמים משמים נבראו תולדות הארץ מארץ נבראו,וחכמים אומרים אלו ואלו מציון נבראו שנאמר מזמור לאסף אל אלהים ה' דבר ויקרא ארץ ממזרח שמש עד מבואו ואומר מציון מכלל יופי אלהים הופיע ממנו מוכלל יופיו של עולם,נטל את הדם ממי שממרס בו וכו' מאי כמצליף מחוי רב יהודה | 54b. It means b like a man /b joined and b clinging to his i livaya /i , /b his partner, i.e., his wife. In other words, the cherubs appeared to be embracing one another. b Reish Lakish said: When gentiles /b destroyed the Second Temple and b entered the Sanctuary, they saw /b these drawings of b cherubs clinging to one another. /b They peeled them from the wall, b took them out to the market, and said: These Jews, whose blessing is a blessing and whose curse is a curse, /b due to their great fear of God, should b they be occupied with such matters, /b making images of this kind? b They immediately debased /b and destroyed b them, as it is stated: “All who honored her debase her because they have seen her nakedness” /b (Lamentations 1:8).,§ The mishna taught that a stone sat in the Holy of Holies b and it was called /b the b foundation [ i shetiyya /i ] /b rock. A Sage b taught /b in the i Tosefta /i : Why was it called i shetiyya /i ? It is b because the world was created [ i hushtat /i ] from it. /b The Gemara comments: b We learned /b the mishna b in accordance with /b the opinion of b the one who said /b that b the world was created from Zion. As it was taught /b in a i baraita /i that b Rabbi Eliezer says: The world was created from its center, as it is stated: “When the dust runs into a mass, and the clods cleave fast together” /b (Job 38:38). The world was created by adding matter to the center, like the formation of clumps of earth., b Rabbi Yehoshua says: /b The b world was created from the sides, as it is stated: “For He said to the snow: Become the earth, likewise to the shower of rain, and to the showers of His mighty rain” /b (Job 37:6). This verse indicates that the rains fell from all sides, which led to the creation of the earth. b Rabbi Yitzḥak Nappaḥa said: The Holy One, Blessed be He, cast a stone into the sea, from which the world was created, as it is stated: “Upon what were its foundations fastened; or who laid its cornerstone?” /b (Job 38:6)., b And the Rabbis say: /b The world b was created from Zion, as it is stated: “A Psalm of Asaph. God, the Lord God /b has spoken and called the earth, from the rising of the sun to its place of setting” (Psalms 50:1), b and it states: “Out of Zion, the perfection of beauty, /b God has shined forth” (Psalms 50:2). The mishna is taught in accordance with this last opinion., b It was taught /b in a i baraita /i that b Rabbi Eliezer the Great says: “These are the generations of the heaven and the earth when they were created, on the day that the Lord God made earth and heaven” /b (Genesis 2:4) means that the b generations of the heavens, /b i.e., all things found in the heavens, b were created from the heavens, /b while the b generations of the earth were created from the earth. /b , b And the Rabbis say: Both these and those were created from Zion, as it is stated: “A Psalm of Asaph. God, the Lord God has spoken and called the earth, from the rising of the sun to its place of setting,” and it says: “Out of Zion, the perfection of beauty, God has shined forth,” /b i.e., b from /b Zion b the beauty of the world was perfected, /b which includes both the generations of the heavens and the generations of the earth.,§ The mishna taught that the High Priest b took the blood /b of the bull b from /b the one b who was stirring it /b so it would not coagulate, b and he entered /b and sprinkled it like one who whips. The Gemara asks: b What is /b the meaning of: b Like one who whips? Rav Yehuda demonstrated /b the action with his hand, |
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45. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein(1995) 273, 290| 29a. כי הא (דרבה) בר חמא כי הוו קיימי מקמיה דרב חסדא מרהטי בגמרא בהדי הדדי והדר מעייני בסברא,אמר רבא מאני משתיא במטללתא מאני מיכלא בר ממטללתא חצבא ושחיל בר ממטללתא ושרגא במטללתא ואמרי לה בר ממטללתא ולא פליגי הא בסוכה גדולה הא בסוכה קטנה:,ירדו גשמים: תנא משתסרח המקפה של גריסין,אביי הוה קא יתיב קמיה דרב יוסף במטללתא נשב זיקא וקא מייתי ציבותא אמר להו רב יוסף פנו לי מאני מהכא אמר ליה אביי והא תנן משתסרח המקפה אמר ליה לדידי כיון דאנינא דעתאי כמי שתסרח המקפה דמי לי,ת"ר היה אוכל בסוכה וירדו גשמים וירד אין מטריחין אותו לעלות עד שיגמור סעודתו היה ישן תחת הסוכה וירדו גשמים וירד אין מטריחין אותו לעלות עד שיאור,איבעיא להו עד שיעור או עד שיאור ת"ש עד שיאור ויעלה עמוד השחר תרתי אלא אימא עד שיעור ויעלה עמוד השחר:,משל למה הדבר דומה: איבעיא להו מי שפך למי ת"ש דתניא שפך לו רבו קיתון על פניו ואמר לו אי אפשי בשמושך,ת"ר בזמן שהחמה לוקה סימן רע לכל העולם כולו משל למה הדבר דומה למלך בשר ודם שעשה סעודה לעבדיו והניח פנס לפניהם כעס עליהם ואמר לעבדו טול פנס מפניהם והושיבם בחושך,תניא רבי מאיר אומר כל זמן שמאורות לוקין סימן רע לשונאיהם של ישראל מפני שמלומדין במכותיהן משל לסופר שבא לבית הספר ורצועה בידו מי דואג מי שרגיל ללקות בכל יום ויום הוא דואג,תנו רבנן בזמן שהחמה לוקה סימן רע לעובדי כוכבים לבנה לוקה סימן רע לשונאיהם של ישראל מפני שישראל מונין ללבנה ועובדי כוכבים לחמה לוקה במזרח סימן רע ליושבי מזרח במערב סימן רע ליושבי מערב באמצע הרקיע סימן רע לכל העולם כולו,פניו דומין לדם חרב בא לעולם לשק חיצי רעב באין לעולם לזו ולזו חרב וחיצי רעב באין לעולם לקה בכניסתו פורענות שוהה לבא ביציאתו ממהרת לבא וי"א חילוף הדברים,ואין לך כל אומה ואומה שלוקה שאין אלהיה לוקה עמה שנאמר (שמות יב, יב) ובכל אלהי מצרים אעשה שפטים ובזמן שישראל עושין רצונו של מקום אין מתיראין מכל אלו שנאמר (ירמיהו י, ב) כה אמר ה' אל דרך הגוים אל תלמדו ומאותות השמים אל תחתו כי יחתו הגוים מהמה עובדי כוכבים יחתו ואין ישראל יחתו,ת"ר בשביל ארבעה דברים חמה לוקה על אב בית דין שמת ואינו נספד כהלכה ועל נערה המאורסה שצעקה בעיר ואין מושיע לה ועל משכב זכור ועל שני אחין שנשפך דמן כאחד,ובשביל ארבעה דברים מאורות לוקין על כותבי (פלסתר) ועל מעידי עדות שקר ועל מגדלי בהמה דקה בא"י ועל קוצצי אילנות טובות,ובשביל ד' דברים נכסי בעלי בתים נמסרין למלכות על משהי שטרות פרועים ועל מלוי ברבית | 29a. b As /b in b that /b situation involving Rava and Rami b bar Ḥama, when they would stand before Rav Ḥisda, /b after he taught them a i halakha /i b they /b would b quickly /b review b the tradition /b that they heard from him b together and /b only b then analyze the rationale /b of the tradition that they had received. Apparently, in the study of Mishna and the amoraic commentary on the Mishna there is a distinction between extensive and intensive study.,With regard to residence in the i sukka /i , b Rava said: Drinking vessels /b such as cups, which are usually clean, remain b in the i sukka /i . Eating vessels /b are taken b out of the i sukka /i /b after use. b An earthenware jug and a wicker basket [ i shaḥil /i ] /b that are used for drawing water are taken b outside the i sukka /i . And a lamp /b remains b inside the i sukka /i , and some say /b it is taken b outside the i sukka /i . /b The Gemara comments: b And they do not disagree. /b Rather, b this /b opinion, that a lamp remains inside the i sukka /i , is referring b to a large i sukka /i , /b where the lamp and its odor do not disturb those residing in the i sukka /i . And b that /b opinion, that the lamp is taken outside the i sukka /i , is referring b to a small i sukka /i , /b where the lamp’s odor is offensive.,§ The mishna stated: If b rain fell, /b it is permitted to leave the i sukka /i from the point that it is raining so hard that the congealed dish will spoil. b It was taught /b in the i Tosefta /i : The measure is b from when a congealed dish of pounded grain, /b a dish ruined by even slight rainfall, b will spoil. /b , b Abaye was sitting before Rav Yosef in the i sukka /i . The wind blew and brought /b with it b splinters /b from the roofing, and they fell onto the food. b Rav Yosef said to him: Vacate my vessels from here, /b and I will eat in the house. b Abaye said to him: Didn’t we learn /b in the mishna that one remains in the i sukka /i b until the congealed dish will spoil? /b That is not yet the case. b He said to him: For me, since I am delicate, /b this situation b is as if the congealed dish will spoil. /b , b The Sages taught: /b If b one was eating in the i sukka /i , and rain fell, /b and b he descended /b from the i sukka /i on the roof to eat in his house, b one does not burden him to ascend /b back to the i sukka /i once the rain ceases b until /b after b he finishes his meal. /b Similarly, if b one was sleeping under /b the roofing of b the i sukka /i , and rain fell, and he descended /b to sleep in the house, b one does not burden him to ascend /b back to the i sukka /i once the rain ceases; rather, he may sleep in the house b until it becomes light. /b , b A dilemma was raised before /b the Sages: Is the correct reading of the i baraita /i : b Until one awakens [ i sheyeor /i ], /b spelled with an i ayin /i , and once he awakens he returns to the i sukka /i even in the middle of the night? Or is the correct reading: b Until it becomes light [ i sheyeor /i ], /b spelled with an i alef /i , and he need not return to the i sukka /i until morning? b Come /b and b hear /b a proof that will resolve the matter from a related i baraita /i : One need not return to the i sukka /i b until it becomes light [ i sheyeor /i ], /b spelled with an i alef /i , b and dawn /b arrives. The Gemara asks: Why did the i baraita /i repeat the arrival of light b two /b times (Ritva)? b Rather, say /b instead: b Until he awakens [ i sheyeor /i ], /b spelled with an i ayin /i , b and the dawn /b arrives. Both of the readings are accurate, as until one awakens and it becomes light he may remain in the house.,§ The mishna continues: The Sages b told a parable: To what is this matter comparable? /b It is comparable to a servant who comes to pour wine for his master, and he pours a jug of water in his face. b A dilemma was raised before /b the Sages: b Who poured /b the water b in whose /b face? b Come /b and b hear /b a proof, b as it is taught /b explicitly in a i baraita /i : b His master poured a jug /b of water b on his face and said to him: I do not want your service. /b ,Apropos the fact that rain on i Sukkot /i is an indication of divine rebuke, the Gemara cites several related topics. b The Sages taught: When the sun is eclipsed it is a bad omen for the entire world. /b The Gemara tells b a parable. To what is this matter comparable? /b It is comparable b to a king of flesh and blood who prepared a feast for his servants and placed a lantern [ i panas /i ] before them /b to illuminate the hall. b He became angry at them and said to his servant: Take the lantern from before them and seat them in darkness. /b , b It is taught /b in a i baraita /i that b Rabbi Meir says: When the /b heavenly b lights, /b i.e., the sun and the moon, b are eclipsed, it is a bad omen for the enemies of the Jewish people, /b which is a euphemism for the Jewish people, b because they are experienced in their beatings. /b Based on past experience, they assume that any calamity that afflicts the world is directed at them. The Gemara suggests b a parable: /b This is similar b to a teacher who comes to the school with a strap in his hand. Who worries? /b The child b who is accustomed to be beaten each and every day is /b the one who b worries. /b , b The Sages taught /b in another i baraita /i : b When the sun is eclipsed, it is a bad omen for the /b other b nations. /b When b the moon is eclipsed, it is a bad omen for the enemies of the Jewish people. /b This is b due to /b the fact b that the Jewish people calculate /b their calendar primarily based b on the moon, and the /b other b nations /b calculate based b on the sun. /b When the sun is b eclipsed in the east, it is a bad omen for the residents /b of the lands of b the east. /b When it is eclipsed b in the west, it is a bad omen for the residents /b of the lands of b the west. /b When it is eclipsed b in the middle of the sky, it is a bad omen for the entire world. /b ,If, during an eclipse, b the visage /b of the sun b is /b red b like blood, /b it is an omen that b sword, /b i.e., war, b is coming to the world. /b If the sun b is /b black b like sackcloth /b made of dark goat hair, it is an omen that b arrows of hunger are coming to the world, /b because hunger darkens people’s faces. When it is similar both b to this, /b to blood, b and to that, /b to sackcloth, it is a sign that both b sword and arrows of hunger are coming to the world. /b If it was b eclipsed upon its entry, /b soon after rising, it is an omen that b calamity is tarrying to come. /b If the sun is eclipsed b upon its departure /b at the end of the day, it is an omen that b calamity is hastening to come. And some say the matters are reversed: /b An eclipse in the early morning is an omen that calamity is hastening, while an eclipse in the late afternoon is an omen that calamity is tarrying.,The Sages said: b There is no nation that is afflicted whose god is not afflicted with it, as it is stated: “And against all the gods of Egypt I will mete out judgment; I am God” /b (Exodus 12:12). The Gemara adds: b When the Jewish people perform God’s will, they /b need b not fear any of these /b omens, b as it is stated: “Thus says the Lord: Learn not the way of the nations, and be not dismayed at the signs of Heaven; for the nations are dismayed at them” /b (Jeremiah 10:2). b The nations will be dismayed, but the Jewish people will not be dismayed, /b provided they do not follow the ways of the nations., b The Sages taught /b that b on account of four matters the sun is eclipsed: On /b account of b a president of the court who dies and is not eulogized appropriately, /b and the eclipse is a type of eulogy by Heaven; b on /b account of b a betrothed young woman who screamed in the city /b that she was being raped b and there was no one to rescue her; on /b account of b homosexuality; and on /b account of b two brothers whose blood was spilled as one. /b , b And on account of four matters the /b heavenly b lights /b are b eclipsed: On /b account of b forgers of a fraudulent document [ i pelaster /i ] /b that is intended to discredit others; b on /b account of b testifiers of false testimony; on /b account of b raisers of small domesticated animals in Eretz Yisrael /b in a settled area; b and on /b account of b choppers of good, /b fruit-producing b trees. /b , b And on account of four matters the property of homeowners is delivered to the monarchy /b as punishment: b On /b account of those b keepers of paid /b promissory b notes, /b who keep these documents instead of tearing them or returning them to the borrowers, as that would allow the lender to collect money with the note a second time; b and on /b account of b lenders with interest; /b |
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46. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 166| 16a. big strongמתני׳ /strong /big בארבעה פרקים העולם נידון בפסח על התבואה בעצרת על פירות האילן בר"ה כל באי עולם עוברין לפניו כבני מרון שנאמר (תהלים לג, טו) היוצר יחד לבם המבין אל כל מעשיהם ובחג נידונין על המים:, big strongגמ׳ /strong /big הי תבואה אילימא הא תבואה דקיימא כל הני הרפתקי דעדו עלה אימת איתדון אלא תבואה דמזדרעא,למימרא דחד דינא מתדנא והתניא תבואה שאירע בה קרי או אונס קודם הפסח נידונית לשעבר לאחר הפסח נידונית להבא אדם שאירע בו קרי או אונס קודם יוה"כ נידון לשעבר לאחר יוה"כ נידון להבא,אמר רבא ש"מ תרי דיני מתדנא אמר אביי הלכך כי חזי אינש דמצלח זרעא אפלא ליקדים וליזרע חרפא דעד דמטי למדייניה קדים סליק,מני מתני' לא ר"מ ולא ר' יהודה ולא ר' יוסי ולא ר' נתן,דתניא הכל נידונים בר"ה וגזר דין שלהם נחתם ביוה"כ דברי ר"מ ר' יהודה אומר הכל נידונין בר"ה וגזר דין שלהם נחתם כל אחד ואחד בזמנו בפסח על התבואה בעצרת על פירות האילן בחג נידונין על המים ואדם נידון בר"ה וגזר דין שלו נחתם ביוה"כ,ר' יוסי אומר אדם נידון בכל יום שנאמר (איוב ז, יח) ותפקדנו לבקרים רבי נתן אומר אדם נידון בכל שעה שנא' (איוב ז, יח) לרגעים תבחננו,וכי תימא לעולם ר' יהודה היא וכי קתני מתניתין אגזר דין אי הכי קשיא אדם,אמר רבא האי תנא דבי ר' ישמעאל היא דתנא דבי ר' ישמעאל בארבעה פרקים העולם נידון בפסח על התבואה בעצרת על פירות האילן בחג נידונין על המים ואדם נידון בר"ה וגזר דין שלו נחתם ביוה"כ וכי קתני מתני' אתחלת דין,אמר רב חסדא מ"ט דר' יוסי כדקאמר טעמיה ותפקדנו לבקרים אנן הכי קאמרינן מ"ט לא אמר כר' נתן בחינה עיוני בעלמא היא פקידה נמי עיוני בעלמא היא,אלא א"ר חסדא טעמיה דר' יוסי מהכא (מלכים א ח, נט) לעשות משפט עבדו ומשפט עמו ישראל דבר יום ביומו,וא"ר חסדא מלך וצבור מלך נכנס תחלה לדין שנאמר לעשות משפט עבדו ומשפט עמו ישראל מ"ט איבעית אימא לאו אורח ארעא למיתב מלכא אבראי ואיבעית אימא מקמי דליפוש חרון אף,א"ר יוסף כמאן מצלינן האידנא אקצירי ואמריעי כמאן כר' יוסי ואיבעית אימא לעולם כרבנן וכדר' יצחק דא"ר יצחק יפה צעקה לאדם בין קודם גזר דין בין לאחר גזר דין,תניא א"ר יהודה משום ר"ע מפני מה אמרה תורה הביאו עומר בפסח מפני שהפסח זמן תבואה הוא אמר הקב"ה הביאו לפני עומר בפסח כדי שתתברך לכם תבואה שבשדות ומפני מה אמרה תורה הביאו שתי הלחם בעצרת מפני שעצרת זמן פירות האילן הוא אמר הקב"ה הביאו לפני שתי הלחם בעצרת כדי שיתברכו לכם פירות האילן,ומפני מה אמרה תורה נסכו מים בחג אמר הקדוש ברוך הוא נסכו לפני מים בחג כדי שיתברכו לכם גשמי שנה ואמרו לפני בראש השנה מלכיות זכרונות ושופרות מלכיות כדי שתמליכוני עליכם זכרונות כדי שיעלה זכרוניכם לפני לטובה ובמה בשופר,אמר רבי אבהו למה תוקעין בשופר של איל אמר הקדוש ברוך הוא תקעו לפני בשופר של איל כדי שאזכור לכם עקידת יצחק בן אברהם ומעלה אני עליכם כאילו עקדתם עצמכם לפני,(ואמר) רבי יצחק למה תוקעין בר"ה למה תוקעין רחמנא אמר תקעו אלא למה מריעין מריעין רחמנא אמר זכרון תרועה אלא למה תוקעין ומריעין כשהן יושבין | 16a. strong MISHNA: /strong b At four times /b of the year b the world is judged: On Passover /b judgment is passed b concerning grain; on i Shavuot /i concerning fruits /b that grow on b a tree; on Rosh HaShana all creatures pass before Him like sheep [ i benei maron /i ], as it is stated: “He Who fashions their hearts alike, Who considers all their deeds” /b (Psalms 33:15); b and on the festival /b of i Sukkot /i b they are judged concerning water, /b i.e., the rainfall of the coming year., strong GEMARA: /strong The mishna taught that on Passover judgment is passed concerning grain. The Gemara asks: b Which grain /b is judged on Passover? b If we say /b it is b the grain that is /b presently b standing /b in the fields ready to be reaped between Passover and i Shavuot /i , b when was judgment passed with regard to all those events [ i harpatkei /i ] /b that already happened to the grain while it was growing in the winter? b Rather, /b the mishna must be referring to the b grain that will be sown /b over the coming year.,The Gemara asks further: b Is this to say that /b only b one judgment is passed /b concerning a particular crop, and no more? b But isn’t it taught /b in a i baraita /i : If b grain suffers an incident or accident before Passover, it was judged in the past, /b the previous Passover; if this occurs b after Passover, it was judged /b this Passover b for the future. /b And similarly, if b a person suffered an incident or accident before Yom Kippur, he was judged in the past, /b the previous Rosh HaShana; if this occurred b after Yom Kippur, he was judged /b this Rosh HaShana b for the future. /b , b Rava said: Learn from here /b that b two judgments are passed /b concerning each crop, one covering the period between the time it is sown and Passover and another covering the period between Passover and the time it is harvested. b Abaye said: Therefore, if a person sees that /b his b slow-growing crops, /b those that are sown at the beginning of the winter but ripen only in the spring or summer, b are doing well, he should quickly sow fast-growing crops, /b such as barley, which can be sown at the end of the winter and still ripen before Passover, b as before it is brought to judgment /b on the next Passover b it will already have /b successfully b grown, /b since he knows that this year’s crops were judged for a favorable yield.,The Gemara raises a question about the mishna: b Whose /b opinion is expressed in b the mishna? /b It is b not /b in accordance with the opinion of b Rabbi Meir, and not /b in accordance with the opinion of b Rabbi Yehuda, and not /b in accordance with the opinion of b Rabbi Yosei, and not /b in accordance with the opinion of b Rabbi Natan. /b ,The Gemara explains: b As it is taught /b in a i baraita /i : b All are judged on Rosh HaShana, and their sentence is sealed on Yom Kippur; /b this is b the statement of Rabbi Meir. Rabbi Yehuda says: All are judged on Rosh HaShana, and their sentence is sealed each in its /b own b time: On Passover /b the sentence is sealed b concerning grain; on i Shavuot /i concerning fruits /b that grow on b a tree; on the festival /b of i Sukkot /i b they are judged concerning water; and mankind is judged on Rosh HaShana, and the sentence is sealed on Yom Kippur. /b , b Rabbi Yosei says: A person is judged every day, /b and not just once a year, b as it is stated: “You visit him every morning” /b (Job 7:18), meaning that every morning an accounting is made and a judgment is passed. b Rabbi Natan says: A person is judged every hour, as it is stated: “You try him every moment” /b (Job 7:18)., b And lest you say /b that b actually, /b the mishna b is /b taught in accordance with the opinion of b Rabbi Yehuda, and when the mishna is taught, /b it is taught with regard to b the sentence, /b and not the judgments, which are all passed on Rosh HaShana, b if so, /b it is b difficult /b with regard to b mankind, /b as the mishna should have stated that the sentence is sealed on Yom Kippur., b Rava said: The i tanna /i /b of the mishna b is /b a i tanna /i b from the school of Rabbi Yishmael, as /b a i tanna /i b from the school of Rabbi Yishmael taught: At four times /b of the year b the world is judged: On Passover concerning grain; on i Shavuot /i concerning fruits /b that grow on b a tree; on the festival /b of i Sukkot /i b they are judged concerning water; and mankind is judged on Rosh HaShana and the sentence is sealed on Yom Kippur. And when the mishna is taught, /b it is taught with regard to b the beginning of the judgment /b process, i.e., the judgment of mankind is initially passed on Rosh HaShana., b Rav Ḥisda said: What is the reason for /b the opinion of b Rabbi Yosei? /b The Gemara is astonished by this question: Why ask about his reason? b He stated his reason, /b the verse that states: b “You visit him every morning.” /b The Gemara explains: b This is what we are saying: /b If Rabbi Yosei relies on this verse, b what is the reason that he did not state /b his opinion b in accordance with /b the opinion of b Rabbi Natan /b that a person is judged every hour? And if you say that he holds that the verse “You try him every moment” cannot serve as proof, because b trying merely /b indicates b examination /b and not actual judgment, then in the same way b visiting merely /b indicates b examination. /b If so, there is no clear proof from this verse., b Rather, Rav Ḥisda said: Rabbi Yosei’s reason is from here, /b another verse, which states: b “To make the judgment of His servant and the judgment of His people Israel at all times, as each day may require” /b (I Kings 8:59), which indicates that the entire world is judged every day.,§ About this verse b Rav Ḥisda said: /b When b a king and a community /b are brought before God for judgment, b the king is brought in for judgment first, as it is stated: “To make the judgment of His servant,” /b and afterward: b “And the judgment of His people Israel.” What is the reason /b for this? b If you wish, say /b that it is b not proper conduct for the king to stand outside /b and wait for the trial of his subjects to come to an end. And b if you wish, say /b instead that the king is brought in first so that he may be judged b before /b God’s b anger intensifies /b due to the sins of the community, and consequently he may be saved from overly harsh judgment., b Rav Yosef said: In accordance with whose /b opinion b do we pray nowadays /b on a daily basis b for the sick and afflicted? /b The Gemara repeats the question: b In accordance with whose /b opinion? It is b in accordance with /b the opinion of b Rabbi Yosei, /b who holds that one is judged every day, and so there is reason to pray every day in order to affect the outcome of his judgment. b And if you wish, say /b that b actually, /b normative practice is even b in accordance with /b the opinion of b the Rabbis, /b who hold that one is judged only once a year, but b also in accordance with /b the opinion of b Rabbi Yitzḥak. As Rabbi Yitzḥak said: Crying /b out to God b is beneficial for a person both before /b his b sentence /b has been issued b and after /b his b sentence /b has been issued.,§ b It is taught /b in a i baraita /i that b Rabbi Yehuda said in the name of Rabbi Akiva: For what /b reason did b the Torah say: Bring the i omer /i /b offering b on /b the second day of b Passover? /b It is b because Passover is the time of grain, /b the beginning of the grain harvest season, and therefore b the Holy One, Blessed be He, said: Bring the i omer /i /b offering b before Me on Passover so that the grain in the fields will be blessed for you. And for what /b reason did b the Torah say: Bring /b the offering of b the two loaves /b from the new wheat b on i Shavuot /i ? /b It is b because i Shavuot /i is the time of /b the b fruits /b that grow on b a tree, /b when it begins to ripen, and therefore b the Holy One, Blessed be He, said: Bring /b the offering of b the two loaves before Me on i Shavuot /i so that the fruits /b that grow on b a tree will be blessed for you. /b , b And for what /b reason did b the Torah say: Pour water /b onto the altar in the Temple b on the festival /b of i Sukkot /i ? b The Holy One, Blessed be He, said: Pour water before Me on the festival /b of i Sukkot /i b so that the rains of the year, /b which begin to fall after i Sukkot /i , b will be blessed for you. And recite before Me on Rosh HaShana /b verses that mention b Kingships, Remembrances, and i Shofarot /i : Kingships so that you will crown Me as King over you; Remembrances so that your remembrance will rise before Me for good; and with what /b will the remembrance rise? It will rise b with the i shofar /i . /b ,Similarly, b Rabbi Abbahu said: Why does one sound /b a blast b with a i shofar /i /b made b from a ram’s /b horn on Rosh HaShana? b The Holy One, Blessed be He, said: Sound /b a blast b before Me with a i shofar /i /b made b from a ram’s /b horn, b so that I will remember for you the binding of Isaac, son of Abraham, /b in whose stead a ram was sacrificed, b and I will ascribe it to you as if you had bound yourselves before Me. /b , b Rabbi Yitzḥak said: Why does one sound /b [ b i tokin /i /b ] a blast b on Rosh HaShana? /b The Gemara is astonished by the question: b Why do we sound /b a blast? b The Merciful One states /b in the verse: b “Sound [ i tiku /i ] /b a i shofar /i ” (Psalms 81:4). b Rather, /b the question is: b Why does one sound /b a staccato series of i shofar /i b blasts [ i terua /i ] /b in addition to a long continuous i shofar /i blast [ i tekia /i ]? The Gemara is still surprised by the question: b Sound a i terua /i ? The Merciful One states: /b “In the seventh month, in the first day of the month, shall be a solemn rest unto you, b a memorial proclaimed with the blast of horns [ i terua /i ]” /b (Leviticus 23:24). b Rather, /b Rabbi Yitzḥak asked about the common practice in Jewish communities, which is not explicitly stated in the Torah: b Why does one sound /b a long, continuous i shofar /i b blast [ i tekia /i ] and /b then a staccato series of i shofar /i b blasts [ i terua /i ] /b while the congregation is still b sitting /b before the silent prayer, |
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47. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein(1995) 314| 30a. הוה אמינא לשטן גירא בעיניך א"ל רבא לר' נתן בר אמי אדידך על צוארי דבריך משיתסר ועד עשרים ותרתי ואמרי לה מתמני סרי עד עשרים וארבעה,כתנאי (משלי כב, ו) "חנ(ו)ך לנער על פי דרכו" ר' יהודה ורבי נחמיה חד אמר משיתסר ועד עשרים ותרתין וחד אמר מתמני סרי ועד עשרים וארבעה,עד היכן חייב אדם ללמד את בנו תורה אמר רב יהודה אמר שמואל כגון זבולון בן דן שלימדו אבי אביו מקרא ומשנה ותלמוד הלכות ואגדות מיתיבי למדו מקרא אין מלמדו משנה ואמר רבא מקרא זו תורה,כזבולון בן דן ולא כזבולון בן דן כזבולון בן דן שלמדו אבי אביו ולא כזבולון בן דן דאילו התם מקרא משנה ותלמוד הלכות ואגדות ואילו הכא מקרא לבד,ואבי אביו מי מיחייב והתניא (דברים יא, יט) ולמדתם אותם את בניכם ולא בני בניכם ומה אני מקיים (דברים ד, ט) והודעתם לבניך ולבני בניך לומר לך שכל המלמד את בנו תורה מעלה עליו הכתוב כאילו למדו לו ולבנו ולבן בנו עד סוף כל הדורות, הוא דאמר כי האי תנא דתניא ולמדתם אותם את בניכם אין לי אלא בניכם, בני בניכם מנין ת"ל והודעתם לבניך ולבני בניך א"כ מה ת"ל בניכם בניכם ולא בנותיכם,אמר ריב"ל כל המלמד את בן בנו תורה מעלה עליו הכתוב כאילו קבלה מהר סיני שנאמר והודעתם לבניך ולבני בניך וסמיך ליה יום אשר עמדת לפני ה' אלהיך בחורב (דברים ד, י),רבי חייא בר אבא אשכחיה לריב"ל דשדי דיסנא ארישיה וקא ממטי ליה לינוקא לבי כנישתא א"ל מאי כולי האי א"ל מי זוטר מאי דכתיב והודעתם לבניך וסמיך ליה יום אשר עמדת לפני ה' אלהיך בחורב מכאן ואילך רבי חייא בר אבא לא טעים אומצא עד דמקרי לינוקא ומוספיה רבה בר רב הונא לא טעים אומצא עד דמייתי לינוקא לבית מדרשא,אמר רב ספרא משום ר' יהושע בן חנניא מאי דכתיב (דברים ו, ז) ושננתם לבניך אל תקרי ושננתם אלא ושלשתם,לעולם ישלש אדם שנותיו שליש במקרא שליש במשנה שליש בתלמוד מי יודע כמה חיי לא צריכא ליומי,לפיכך נקראו ראשונים סופרים שהיו סופרים כל האותיות שבתורה שהיו אומרים וא"ו (ויקרא יא, מב) דגחון חציין של אותיות של ס"ת (ויקרא י, טז) דרש דרש חציין של תיבות (ויקרא יג, לג) "והתגלח" של פסוקים (תהלים פ, יד) יכרסמנה חזיר מיער עי"ן דיער חציין של תהלים (תהלים עח, לח) והוא רחום יכפר עון חציו דפסוקים,בעי רב יוסף וא"ו דגחון מהאי גיסא או מהאי גיסא א"ל ניתי ס"ת ואימנינהו מי לא אמר רבה בר בר חנה לא זזו משם עד שהביאו ספר תורה ומנאום א"ל אינהו בקיאי בחסירות ויתרות אנן לא בקיאינן,בעי רב יוסף והתגלח מהאי גיסא או מהאי גיסא א"ל אביי פסוקי מיהא ליתו לימנוי' בפסוקי נמי לא בקיאינן דכי אתא רב אחא בר אדא אמר במערבא פסקי ליה להאי קרא לתלתא פסוקי (שמות יט, ט) ויאמר ה' אל משה הנה אנכי בא אליך בעב הענן,תנו רבנן חמשת אלפים ושמונה מאות ושמונים ושמונה פסוקים הוו פסוקי ס"ת יתר עליו תהלים שמונה חסר ממנו דברי הימים שמונה,תנו רבנן ושננתם שיהו דברי תורה מחודדים בפיך שאם ישאל לך אדם דבר אל תגמגם ותאמר לו אלא אמור לו מיד שנאמר | 30a. b I would say to the Satan: An arrow in your eye, /b i.e., I would not be afraid of the evil inclination at all. b Rava said to Rabbi Natan bar Ami: While your hand is still on your son’s neck, /b i.e., while you still have authority and control over him, find him a wife. What is the appropriate age? b From sixteen until twenty-two, and some say from eighteen until twenty-four. /b ,The Gemara notes that this is b like /b a dispute between b i tanna’im /i , /b based on the verse: b “Train a child in the way that he should go” /b (Proverbs 22:6). b Rabbi Yehuda and Rabbi Neḥemya /b disagreed about the age in which the verse instructs the parent to educate his child: b One said /b that the verse is referring to the ages b from sixteen until twenty-two, and one said /b it is referring to the ages b from eighteen until twenty-four. /b The dispute concerning the correct age for marriage and the dispute about educating a child are the same, as while a father still has a large measure of influence over his son, he must both teach him and find him a wife.,§ The Gemara continues its discussion of a father’s obligation to teach his son Torah. b To what /b extent b is a person obligated to teach his son Torah? Rav Yehuda says /b that b Shmuel says: /b One should emulate the education of, b for example, Zevulun ben Dan, /b a contemporary of Shmuel, b whose father’s father taught him Bible, Mishna, Talmud, i halakhot /i , and i aggadot /i . The Gemara raises an objection /b from a i baraita /i : If a father b taught /b his son b Bible, /b he is b not /b required to b teach him Mishna. And Rava said /b in explanation of this i baraita /i : b Bible is /b the b Torah, /b not the Prophets or Writings, i.e., he is not required to teach him anything else, including Mishna.,The Gemara answers that Shmuel’s statement should be understood as follows: One should teach his son b like Zevulun ben Dan was taught /b in certain aspects, b but not like Zevulun ben Dan /b in other respects. One should teach his son b like Zevulun ben Dan /b in b that his father’s father taught him; but not like Zevulun ben Dan, as there /b he was taught b Bible, Mishna, Talmud, i halakhot /i , and i aggadot /i , while here, /b in this i baraita /i , one is required to teach his son b Bible alone. /b ,The Gemara asks: b But is one’s father’s father obligated /b to teach him Torah? b But isn’t it taught /b in a i baraita /i , that the verse: b “And you shall teach them to your sons” /b (Deuteronomy 11:19), indicates: b But not your sons’ sons? And how do I realize, /b i.e., understand, the meaning of the verse: b “But make them known to your sons and to your sons’ sons” /b (Deuteronomy 4:9)? This serves b to say to you /b that b whoever teaches his son Torah, the verse ascribes him /b credit b as though he taught him, and his son, and his son’s son, until the end of all generations. /b ,The Gemara answers that the i tanna /i of this i baraita /i b stated /b his opinion b in accordance with /b the opinion of b that i tanna /i , as it is taught /b in another i baraita /i : From the verse b “And you shall teach them to your sons” I have /b derived b only /b that you must teach b your sons. From where do /b I derive that there is an obligation to teach b your sons’ sons? The verse states: “But make them known to your sons and to your sons’ sons.” If so, what /b is the meaning when b the verse states: “Your sons” /b (Deuteronomy 11:19), which implies only sons? This limitation teaches: b Your sons, but not your daughters. /b , b Rabbi Yehoshua ben Levi says: Anyone who teaches his son’s son Torah, the verse ascribes him /b credit b as though he received it from Mount Sinai, as it is stated: “But make them known to your sons and to your sons’ sons,” and juxtaposed to it /b is the phrase in the verse: b “The day when you stood before the Lord your God in Horeb” /b (Deuteronomy 4:10), as Horeb is Mount Sinai.,The Gemara relates: Once b Rabbi Ḥiyya bar Abba encountered Rabbi Yehoshua ben Levi, /b and saw b that he had placed /b an inexpensive b covering on his head and brought /b his b child to the synagogue /b to study. Rabbi Ḥiyya bar Abba b said to him: What /b is the reason for b all this /b fuss, as you are in such a hurry that you do not have time to dress yourself properly? b Rabbi Yehoshua ben Levi said to him: Is it insignificant, that which is written: “But make them known to your sons,” and juxtaposed to it /b is the phrase in the verse that states: b “The day when you stood before the Lord your God in Horeb”? /b The Gemara comments: b From this /b moment b onward, Rabbi Ḥiyya bar Abba would not taste meat [ i umtza /i ], /b meaning he would not eat breakfast, b before he had read to /b his b child and added to /b the child’s studies from the day before. Similarly, b Rabba bar Rav Huna would not taste meat before he had brought /b his b child to the study hall. /b ,§ b Rav Safra says in the name of Rabbi Yehoshua ben Ḥaya: What /b is the meaning of that b which is written: “And you shall teach them diligently [ i veshintam /i ] to your sons” /b (Deuteronomy 6:7)? b Do not read /b this as b “ i veshintam /i ,” /b with the root i shin /i , i nun /i , i nun /i , which indicates a repetition. b Rather, /b read it as b i veshillashtam /i , /b with the root i shin /i , i lamed /i , i shin /i , related to the word three, i shalosh /i . This means that one must study, review, and study again, thereby dividing one’s studies into three parts.,In light of this statement, the Sages said that b a person should always divide his years into three /b parts, as follows: b A third for Bible, a third for Mishna, and a third for Talmud. /b The Gemara asks: How can a person divide his life this way? b Who knows the length of his life, /b so that he can calculate how long a third will be? The Gemara answers: b No, /b it is b necessary for /b one’s b days, /b i.e., one should divide each day of his life in this manner., b Therefore, /b because they devoted so much time to the Bible, the b first /b Sages b were called: Those who count [ i soferim /i ], /b because b they would count all the letters in the Torah, as they would say /b that the letter b i vav /i /b in the word b “belly [ i gaḥon /i ]” /b (Leviticus 11:42) b is the midpoint of the letters in a Torah scroll. /b The words: b “Diligently inquired [ i darosh darash /i ]” /b (Leviticus 10:16), b are the midpoint of the words /b in a Torah scroll. And the verse that begins with: b “Then he shall be shaven” /b (Leviticus 13:33), is the midpoint b of /b the b verses. /b Similarly, in the expression: b “The boar out of the wood [ i miya’ar /i ] ravages it” /b (Psalms 80:14), b the i ayin /i in /b the word wood b [ i ya’ar /i ] /b is the b midpoint of Psalms, /b with regard to its number of letters. The verse: b “But He, being full of compassion, forgives iniquity” /b (Psalms 78:38), b is the midpoint /b of b verses /b in the book of Psalms., b Rav Yosef raises a dilemma: /b Does the b i vav /i of /b the word b “belly [ i gaḥon /i ]” /b belong b to this side or to this side? /b Is it part of the first or second half of the Torah? The Sages b said to him: Let us bring a Torah scroll and count /b the letters. b Didn’t Rabba bar bar Ḥana say /b with regard to a different issue: b They did not move from there until they brought a Torah scroll and counted /b the letters? Therefore we can do the same. Rav Yosef b said to them: They /b were b experts /b in the b deficient and plene /b forms of words and therefore could count the letters precisely. b We are not experts /b in this regard, and therefore we would be unable to resolve the question even if we were to count the letters.,Similarly, b Rav Yosef raises a dilemma: /b Does the midpoint of the verses in the Torah, which is b “then he shall be shaven,” /b belong b to this side or to this side? Abaye said to him: /b Even if we cannot count the letters, b we can at least bring /b a Torah scroll b to count the verses. /b Rav Yosef explained: b We are not experts about verses either, as when Rav Aḥa bar Adda came /b from Eretz Yisrael to Babylonia b he said: In the West, /b i.e., Eretz Yisrael, b they divide this /b following b verse into three /b separate b verses: “And the Lord said to Moses, behold I come to you in a thick cloud, /b that the people may hear when I speak with you, and may also believe you forever; And Moses told the words of the people to the Lord” (Exodus 19:9). Perhaps there are other verses that we do not know how to divide properly., b The Sages taught: Five thousand eight hundred and eighty-eight verses are the verses in a Torah scroll. Psalms has eight more /b verses b than that, /b and b Chronicles /b has b eight fewer /b verses b than that. /b ,§ b The Sages taught: /b The verse states: b “And you shall teach them diligently [ i veshintam /i ]” /b (Deuteronomy 6:7). The root i shin /i , i nun /i , i nun /i , of i veshintam /i should be understood as meaning sharp, i.e., b that matters of Torah should be sharp /b and clear b in your mouth, /b so b that if a person asks you something, do not stutter /b in uncertainty b and say /b an uncertain response b to him. Rather, answer him immediately, as it is stated: /b |
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48. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 125| 111b. שאין בה סמיכה עמידה שיש בה סמיכה נוחה הימנה,וכן אמרו יצחק ושמעון ואושעיא אמרו דבר אחד הלכה כר' יהודה בפרדות דתניא רבי יהודה אומר פרדה שתבעה אין מרביעין עליה לא סוס ולא חמור אלא מינה,אמר רב נחמן בר יצחק יצחק זה רבי יצחק נפחא שמעון זה ר"ש בן פזי ואמרי לה ר"ל אושעיא זה רבי אושעיא ברבי,אמר ר' אלעזר עמי הארצות אינן חיים שנאמר (ישעיהו כו, יד) מתים בל יחיו וגו' תניא נמי הכי מתים בל יחיו יכול לכל ת"ל רפאים בל יקומו במרפה עצמו מדברי תורה הכתוב מדבר,א"ל ר' יוחנן לא ניחא למרייהו דאמרת להו הכי ההוא במרפה עצמו לעבודת כוכבים הוא דכתיב א"ל מקרא אחר אני דורש דכתיב (ישעיהו כו, יט) כי טל אורות טליך וארץ רפאים תפיל כל המשתמש באור תורה אור תורה מחייהו וכל שאין משתמש באור תורה אין אור תורה מחייהו,כיון דחזייה דקמצטער א"ל רבי מצאתי להן תקנה מן התורה (דברים ד, ד) ואתם הדבקים בה' אלהיכם חיים כולכם היום וכי אפשר לדבוקי בשכינה והכתיב (דברים ד, כד) כי ה' אלהיך אש אוכלה,אלא כל המשיא בתו לתלמיד חכם והעושה פרקמטיא לתלמידי חכמים והמהנה תלמידי חכמים מנכסיו מעלה עליו הכתוב כאילו מדבק בשכינה,כיוצא בדבר אתה אומר (דברים ל, כ) לאהבה את ה' אלהיך ולדבקה בו וכי אפשר לאדם לידבק בשכינה אלא כל המשיא בתו לתלמיד חכם והעושה פרקמטיא לתלמידי חכמים והמהנה תלמידי חכמים מנכסיו מעלה עליו הכתוב כאילו מדבק בשכינה,א"ר חייא בר יוסף עתידין צדיקים שמבצבצין ועולין בירושלים שנאמר (תהלים עב, טז) ויציצו מעיר כעשב הארץ ואין עיר אלא ירושלים שנאמר (מלכים ב יט, לד) וגנותי אל העיר הזאת,וא"ר חייא בר יוסף עתידים צדיקים שיעמדו במלבושיהן ק"ו מחטה מה חטה שנקברה ערומה יוצאה בכמה לבושין צדיקים שנקברו בלבושיהן על אחת כמה וכמה,וא"ר חייא בר יוסף עתידה א"י שתוציא גלוסקאות וכלי מילת שנאמר (תהלים עב, טז) יהי פסת בר בארץ,ת"ר יהי פסת בר בארץ בראש הרים אמרו עתידה חטה שתתמר כדקל ועולה בראש הרים ושמא תאמר יש צער לקוצרה תלמוד לומר (תהלים עב, טז) ירעש כלבנון פריו הקב"ה מביא רוח מבית גנזיו ומנשבה עליה ומשרה את סלתה ואדם יוצא לשדה ומביא מלא פיסת ידו וממנה פרנסתו ופרנסת אנשי ביתו,(דברים לב, יד) עם חלב כליות חטה אמרו עתידה חטה שתהא כשתי כליות של שור הגדול ואל תתמה שהרי שועל קינן בלפת ושקלוהו ומצאו בו ששים ליטרין בליטרא של צפורי,תניא אמר רב יוסף מעשה בשיחין באחד שהניח לו אביו שלשה בדי חרדל ונפשח אחד מהן ונמצאו בו תשעה קבין חרדל ועציו סיככו בו סוכת יוצרין: אמר ר"ש בן תחליפא קלח של כרוב הניח לנו אבא והיינו עולים ויורדים בו בסולם,(דברים לב, יד) ודם ענב תשתה חמר אמרו לא כעולם הזה העולם הבא העולם הזה יש בו צער לבצור ולדרוך העולם הבא מביא ענוה אחת בקרון או בספינה ומניחה בזוית ביתו ומספק הימנה כפטוס גדול ועציו מסיקין תחת התבשיל ואין לך כל ענבה וענבה שאין בה שלשים גרבי יין שנא' (דברים לב, יד) ודם ענב תשתה חמר אל תקרי חמר אלא חומר,כי אתא רב דימי אמר מאי דכתיב (בראשית מט, יא) אוסרי לגפן עירה אין לך כל גפן וגפן שבא"י שאין צריך עיר אחת לבצור (בראשית מט, יא) ולשורקה בני אתונו אין לך כל אילן סרק שבא"י שאינו מוציא משוי שתי אתונות ושמא תאמר אין בו יין ת"ל (בראשית מט, יא) כבס ביין לבושו ושמא תאמר אינו אדום ת"ל ודם ענב תשתה חמר,ושמא תאמר אינו מרוה ת"ל סותה ושמא תאמר אין בו טעם ת"ל חכלילי עינים מיין כל חיך שטועמו אומר לי לי ושמא תאמר לנערים יפה ולזקנים אינו יפה ת"ל ולבן שנים מחלב אל תיקרי לבן שינים אלא לבן שנים,פשטיה דקרא במאי כתיב כי אתא רב דימי אמר אמרה כנסת ישראל לפני הקב"ה רבונו של עולם רמוז בעיניך דבסים מחמרא ואחוי לי שיניך דבסים מחלבא,מסייע ליה לר' יוחנן דאמר ר' יוחנן טוב המלבין שינים לחבירו יותר ממשקהו חלב שנאמר ולבן שנים מחלב אל תקרי לבן שינים אלא לבון שינים,רב חייא בר אדא מקרי דרדקי דר"ל הוה איפגר תלתא יומי ולא אתא כי אתא א"ל אמאי איפגרת,א"ל דלית אחת הניח לי אבא ובצרתי ממנה יום ראשון ג' מאות אשכולות אשכול לגרב יום שני בצרתי ג' מאות אשכולות שתי אשכולות לגרב יום שלישי בצרתי ממנה ג' מאות אשכולות שלש אשכולות לגרב והפקרתי יותר מחציה א"ל אי לאו דאיפגרת הוה עבדא טפי,רמי בר יחזקאל איקלע לבני ברק חזנהו להנהו עיזי דקאכלן תותי תאיני וקנטיף דובשא מתאיני וחלבא טייף מנייהו ומיערב בהדי הדדי אמר היינו זבת חלב ודבש,א"ר יעקב בן דוסתאי מלוד לאונו שלשה מילין פעם אחת קדמתי בנשף והלכתי עד קרסולי בדבש של תאינים אמר ר"ל לדידי חזי לי זבת חלב ודבש של צפורי והוי שיתסר מילין אשיתסר מילין אמר רבה בר בר חנה לדידי חזי לי זבת חלב ודבש של כל ארץ ישראל | 111b. b without support, standing with a support, /b i.e. an object against which one can lean, b is better than it. /b , b And so too, /b the brothers b said /b to Rabba: b Yitzḥak, Shimon, and Oshaya /b all b said the same statement: /b The b i halakha /i is in accordance with /b the opinion of b Rabbi Yehuda with regard to female mules. As it is taught /b in a i baraita /i that b Rabbi Yehuda says: /b With regard to b a female mule in heat, one /b may b not mate a horse or a donkey with her, /b due to the prohibition against crossbreeding of livestock. b Rather, /b one mates her with b one of her kind, /b another mule., b Rav Naḥman bar Yitzḥak said, /b in explanation of this last statement of Rabba’s brothers: b Yitzḥak is /b to be identified with b Rabbi Yitzḥak Nappaḥa; Shimon is Rabbi Shimon ben Pazi. And some say /b that he is b Reish Lakish, /b i.e., Rabbi Shimon ben Lakish. b Oshaya is Rabbi Oshaya the Distinguished /b .,§ b Rabbi Elazar said: The common, uneducated people /b will b not /b come b alive /b in the future, b as it is stated: “The dead live not” /b (Isaiah 26:14). In other words, those who were already considered dead in their lifetimes will not come back to life afterward either. b This /b idea b is also taught /b in a i baraita /i : b “The dead live not”; /b one b might /b have thought that this is referring b to everyone, /b i.e., none of the dead will live again. Therefore, b the verse states: “The shades [ i refa’im /i ] rise not” /b (Isaiah 26:14). This teaches that b the verse is speaking of one who weakens [ i merapeh /i ] himself from matters of Torah. /b , b Rabbi Yoḥa said to /b Rabbi Elazar: b Their master, /b i.e. God, b is not pleased that you say this of /b ordinary Jews. Rather, b that /b verse b is written about one who weakens himself /b and succumbs b to idol worship. /b Those who commit this great sin do not merit to be resurrected in the future. Rabbi Elazar b said to him: I teach /b it from b a different verse, as it is written: “For Your dew is as the dew of light, and the earth shall bring to life the shades” /b (Isaiah 26:19). Rabbi Elazar explains: b Anyone who uses the light of Torah, /b which is called the dew of light, b the light of Torah /b will b revive him; and anyone who does not use the light of Torah, the light of Torah /b will b not revive him. /b , b Since /b Rabbi Elazar b saw that /b Rabbi Yoḥa b was grieved /b over the distress of common, uneducated people, b he said to him: My teacher, I have found for them a remedy from the Torah /b so that they will merit life in the World-to-Come, as it states: b “But You who cleave to the Lord your God, are alive every one of you this day” /b (Deuteronomy 4:4). b But is it possible to cleave to the Divine Presence? Isn’t it written: For the Lord your God is a devouring fire” /b (Deuteronomy 4:24)?, b Rather, /b this verse teaches that b anyone who marries his daughter to a Torah scholar, and one who conducts business [ i perakmatya /i ] on behalf of Torah scholars, /b by investing their money, b and one who /b utilizes his wealth b to benefit Torah scholars with his property /b in some other way, b the verse ascribes him /b credit b as though he is cleaving to the Divine Presence. /b , b On a similar note, you say: /b The verse states: b “To love the Lord your God, /b to hearken to His voice, b and to cleave to Him” /b (Deuteronomy 30:20). b But is it possible for a person to cleave to the Divine Presence? Rather, anyone who marries his daughter to a Torah scholar, and one who conducts business on behalf of Torah scholars, and one who /b utilizes his wealth b to benefit Torah scholars with his property, the verse ascribes him /b credit b as though he is cleaving to the Divine Presence. /b ,§ b Rabbi Ḥiyya bar Yosef said: In the future, /b at the time of the resurrection of the dead, b the righteous will burst forth and arise in Jerusalem, as it is stated: “And may they blossom out of the city like the grass of the earth” /b (Psalms 72:16), b and /b the term b “city” /b means b nothing other /b than b Jerusalem, as it is stated: “For I will defend this city” /b (II Kings 19:34)., b And Rabbi Ḥiyya bar Yosef said: In the future the righteous will stand /b up from their graves b in their clothes. /b This is derived by an b i a fortiori /i /b inference b from /b the example of b wheat: Just as wheat, which is buried naked, /b i.e., the seed alone is planted, and yet it b emerges /b from the ground b with several layers of garb, /b including straw and chaff, in the case of b the righteous, who are buried /b fully b clothed, all the more so /b do they come out of the ground properly dressed., b And Rabbi Ḥiyya bar Yosef /b further b said: In the future Eretz Yisrael will produce cakes [ i geluskaot /i ] and /b fine b wool clothing [ i meilat /i ] /b that will grow from the ground, b as it is stated: “Let abundant [ i pissat /i ] grain [ i bar /i ] be in the land” /b (Psalms 72:16). The term i pissat /i is interpreted in a similar manner to i ketonet passim /i , Joseph’s valuable clothing of many colors, while i bar /i can mean bread.,§ b The Sages taught /b the following with regard to the verse b “Let abundant [ i pissat /i ] grain be in the land upon the top of the mountains” /b (Psalms 72:16). b They said: In the future, wheat will rise up, and grow /b tall b like a palm tree, and ascend to the top of the mountains. And lest you say /b that if wheat will grow this tall b its reaper /b will suffer b discomfort, the /b same b verse states: “May his fruit rustle like Lebanon.” The Holy One, Blessed be He, /b will b bring a wind from His treasury and blow across, and /b this will thereby b induce the flour /b to fall from the stalks of wheat, b and a person will go out to the field and bring back a palmful [ i pissat /i ] /b of flour, b from which he will /b provide b his livelihood and the livelihood of the members of his household. /b ,It is stated: b “With the kidney-fat of wheat” /b (Deuteronomy 32:14). The Sages b said: In the future, /b each and every kernel of b wheat will be as /b big as b the two kidneys of the large ox. And do not be surprised /b that this is possible, b as there was /b an incident involving b a fox that nested inside a turnip, and they weighed /b this turnip, b and they discovered /b that even discounting the space dug out by the fox, b it /b still weighed b sixty i litra /i , /b as measured b by the i litra /i of Tzippori. /b ,Similarly, b it is taught /b in a i baraita /i that b Rav Yosef said: /b There was b an incident /b which occurred b in /b the village of b Shiḥin, /b in Eretz Yisrael, b involving one whose father had left him three branches of mustard, one of which broke. And they discovered on /b this one branch alone b nine i kav /i of mustard. And /b with the b wood of its /b large branches b they roofed a booth for artisans. /b Similarly, b Rabbi Shimon ben Taḥlifa said: Father left us a cabbage stalk and we would go up and down on it with a ladder, /b due to its great height.,§ It is stated: b “And from the blood of the grape you drank foaming wine” /b (Deuteronomy 32:14). The Sages b said: The World-to-Come is not like this world. /b In b this world there is suffering /b involved b in picking /b grapes b and /b in b pressing /b them. By contrast, in the b World-to-Come /b one will b bring one grape in a wagon or on a boat and set it down in a corner of his house and supply from it enough /b to fill b about /b the amount of b a large jug [ i pitus /i ], and with its wood one will kindle /b a fire b under a cooked dish. And every grape you have will produce no less /b than b thirty full jugs of wine, /b each with the capacity of a i se’a /i . b As it is stated: “And from the blood of the grape you drank foaming wine [ i ḥamer /i ].” Do not read /b this term as b i ḥamer /i ; rather, /b read it as b i ḥomer /i , /b which is a measure equaling thirty i se’a /i .,§ b When Rav Dimi came /b from Eretz Yisrael to Babylonia, b he said: What is /b the meaning of that b which is written: “Binding his foal to the vine” /b (Genesis 49:11), which is interpreted as a prophecy for the future? It means that b every grapevine you have in Eretz Yisrael requires a foal to /b carry the load of its b harvest. /b The verse continues: b “And his donkey’s colt to the choice vine [ i soreka /i ].” /b The Gemara explains: b Every barren [ i serak /i ] tree you have in Eretz Yisrael will produce /b sufficient fruit in the future b to load /b upon b two donkeys. And lest you say /b that these trees b do not contain wine, the /b same b verse states: “He washes his garments in wine.” And lest you say /b that the wine b is not red, the verse states: “And from the blood of the grape you drank foaming wine” /b (Deuteronomy 32:14)., b And lest you say /b that this wine b does not inebriate /b those who drink it, b the verse states: “And his vesture [ i suto /i ] /b in the blood of grapes” (Genesis 49:11). This verse indicates that these wines will induce [ i mesit /i ] a state of drunkenness. b And lest you say /b that this wine b has no flavor, the verse states: “His eyes shall be red [ i ḥakhlili /i ] with wine” /b (Genesis 49:12). This unusual term is read homiletically as follows: b Each palate [ i ḥeikh /i ] that tastes it says: /b This is b for me, for me [ i li li /i ]. And lest you say /b that the wine b is good for the young but it is not good for the old, the verse states: “And his teeth white [ i leven shinayim /i ] with milk” /b (Genesis 49:12). b Do not read /b this expression as b i leven shinayim /i ; rather, /b read it as b i leven shanim /i , /b one of years, i.e., an elderly person.,The Gemara asks: b To what does the plain meaning of /b the aforementioned b verse refer? When Rav Dimi came /b from Eretz Yisrael to Babylonia, b he said: The congregation of Israel said before the Holy One, Blessed be He: Master of the Universe: Hint with Your eyes /b a love b that is sweeter than wine, and show me Your teeth /b through a smile b that is sweeter than milk. /b ,The Gemara comments: This interpretation b supports /b the opinion b of Rabbi Yoḥa. As Rabbi Yoḥa said: One who whitens his teeth to his friend /b by smiling at him b is better than one who gives him milk to drink, as it is stated: “And his teeth white [ i leven shinayim /i ] with milk” /b (Genesis 49:12). b Do not read /b this expression as b i leven shinayim /i ; rather, /b read it as b i libbun shinayim /i , /b the whitening of teeth. Likewise, the phrase: With milk, can be read as: Than milk.,§ The Gemara relates further stories concerning the great bounty of Eretz Yisrael. b Rav Ḥiyya bar Adda was a school teacher of Reish Lakish. /b On one occasion, Rav Ḥiyya bar Adda b was delayed for three days and did not come /b to teach the children. b When he /b finally b came, /b Reish Lakish b said to him: Why were you delayed? /b ,Rav Ḥiyya bar Adda b said to him: Father left me one branch /b of a grape vine, b and I harvested from it /b on the b first day three hundred grape clusters, /b and each b cluster /b yielded a quantity of wine enough b to /b fill b a jug. /b On the b second day I harvested /b another b three hundred grape clusters, /b and every b two clusters /b yielded enough wine b to /b fill b a jug. /b On b the third day I /b once again b harvested three hundred grape clusters, /b and every b three clusters /b yielded enough b to /b fill b a jug, and I declared ownerless more than half of it. /b Reish Lakish b said to him: Had you not delayed /b and thereby disrupted the Torah study of children, each grape cluster b would have produced more /b wine. Due to your cancellation of Torah study, each cluster yielded progressively less.,§ b Rami bar Yeḥezkel happened /b to come b to Benei Berak. /b He b saw those goats that were grazing beneath a fig /b tree, b and there was honey oozing from the figs and milk dripping from /b the goats, b and /b the two liquids b were mixing together. He said: This is /b the meaning of the verse “A land b flowing with milk and honey” /b (Exodus 3:8)., b Rabbi Ya’akov ben Dostai said: There are three i mil /i from Lud to Ono. Once I rose early in the morning and I walked in ankle-deep honey /b oozing b from fig trees. Reish Lakish said: I myself saw /b a region called: The place b flowing with milk and honey by Tzippori, and it was /b an area that covered b sixteen by sixteen i mil /i , /b 256 square i mil /i . b Rabba bar bar Ḥana said: I myself saw /b the region b flowing with milk and honey of all Eretz Yisrael, /b |
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49. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 125| 19a. למטעי כרם,וא"ר ירמיה בן אלעזר בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם מתחייב אדם הריגה למלכות מטילין לו חכה לתוך פיו כדי שלא יקלל את המלך,מדת הקב"ה אדם מתחייב הריגה למקום שותק שנאמר (תהלים סה, ב) לך דומיה תהלה ולא עוד אלא שמשבח שנאמר תהלה ולא עוד אלא שדומה לו כאילו מקריב קרבן שנאמר (תהלים סה, ב) ולך ישולם נדר,היינו דא"ר יהושע בן לוי מאי דכתיב (תהלים פד, ז) עוברי בעמק הבכא מעין ישיתוהו גם ברכות יעטה מורה,עוברי אלו בני אדם שעוברין על רצונו של הקב"ה עמק שמעמיקין להם גיהנם הבכא שבוכין ומורידין דמעות כמעיין של שיתין גם ברכות יעטה מורה שמצדיקין עליהם את הדין ואומרים לפניו רבונו של עולם יפה דנת יפה זכית יפה חייבת ויפה תקנת גיהנם לרשעים גן עדן לצדיקים,איני והאמר רבי שמעון בן לקיש רשעים אפילו על פתחו של גיהנם אינם חוזרין בתשובה שנאמר (ישעיהו סו, כד) ויצאו וראו בפגרי האנשים הפושעים בי וגו' שפשעו לא נאמר אלא הפושעים שפושעים והולכין לעולם,ל"ק הא בפושעי ישראל הא בפושעי עובדי כוכבים,הכי נמי מסתברא דא"כ קשיא דר"ל אדריש לקיש דאמר ריש לקיש פושעי ישראל אין אור גיהנם שולטת בהן ק"ו ממזבח הזהב,מה מזבח הזהב שאין עליו אלא כעובי דינר זהב עמד כמה שנים ולא שלטה בו האור פושעי ישראל שמליאין מצות כרמון שנאמר (שיר השירים ו, ז) כפלח הרמון רקתך ואמר ר"ש בן לקיש אל תיקרי רקתך אלא ריקתיך שאפי' ריקנין שבך מליאין מצות כרמון עאכ"ו,אלא הא דכתיב עוברי בעמק הבכא ההוא דמחייבי ההיא שעתא בגיהנם ואתי אברהם אבינו ומסיק להו ומקבל להו בר מישראל שבא על בת עובד כוכבים דמשכה ערלתו ולא מבשקר ליה,מתקיף לה רב כהנא השתא דאמרת הפושעים דפשעי ואזלי אלא מעתה דכתיב המוציא והמעלה דמסיק ודמפיק הוא אלא דאסיק ואפיק הכי נמי דפשעי הוא,ואמר רבי ירמיה (בר) אלעזר שלשה פתחים יש לגיהנם אחד במדבר ואחד בים ואחד בירושלים במדבר דכתיב (במדבר טז, לג) וירדו הם וכל אשר להם חיים שאולה,בים דכתיב (יונה ב, ג) מבטן שאול שועתי שמעת קולי,בירושלים דכתיב (ישעיהו לא, ט) נאם ה' אשר אור לו בציון ותנור לו בירושלים ותנא דבי רבי ישמעאל אשר אור לו בציון זו גיהנם ותנור לו בירושלים זו פתחה של גיהנם,ותו ליכא והאמר ר' מריון אמר ר' יהושע בן לוי ואמרי לה תנא רבה בר מריון בדבי רבי יוחנן בן זכאי שתי תמרות יש בגי בן הנום ועולה עשן מביניהן וזו היא ששנינו ציני הר הברזל כשירות וזו היא פתחה של גיהנם דילמא היינו דירושלים,א"ר יהושע בן לוי ז' שמות יש לגיהנם ואלו הן שאול ואבדון ובאר שחת ובור שאון וטיט היון וצלמות וארץ התחתית,שאול דכתיב (יונה ב, ג) מבטן שאול שועתי שמעת קולי אבדון דכתיב (תהלים פח, יב) היסופר בקבר חסדך אמונתך באבדון באר שחת דכתיב (תהלים טז, י) כי לא תעזוב נפשי לשאול לא תתן חסידך לראות שחת ובור שאון וטיט היון דכתיב (תהלים מ, ג) ויעלני מבור שאון מטיט היון וצלמות דכתיב (תהלים קז, י) יושבי חשך וצלמות וארץ התחתית גמרא הוא,ותו ליכא והאיכא גיהנם גיא שעמוקה (בגיהנם) שהכל יורד לה על עסקי (הנם),והאיכא תפתה דכתיב (ישעיהו ל, לג) כי ערוך מאתמול תפתה ההוא שכל המתפתה ביצרו יפול שם,גן עדן אמר ריש לקיש אם בארץ ישראל הוא בית שאן פתחו ואם בערביא בית גרם פתחו ואם בין הנהרות הוא דומסקנין פתחו בבבל אביי משתבח בפירי דמעבר ימינא רבא משתבח בפירי דהרפניא:,וביניהן כמלוא שתי וכו': פשיטא כיון דתנא ליה דקשורות הוו אנן ידעינן דלא הוו מותרות,מהו דתימא קשורות כעין קשורות אבל ממש לא קמ"ל ולא מותרות:,אחת נכנסת ואחת יוצאת: תנא רבקה נכנסת ורבקה יוצאת ת"ר כמה ראשה ורובה של פרה שתי אמות וכמה עוביה של פרה אמה ושני שלישי אמה | 19a. b for planting vines” /b (Micah 1:6), which benefits all the surrounding inhabitants., b And Rabbi Yirmeya ben Elazar /b also b said: Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. /b For b the attribute of flesh and blood /b is to b place an /b iron or wooden b hook in the mouth /b of b a person who was sentenced to death by the government, so that he should not /b be able to b curse the king /b when he is taken away for execution.,But b the attribute of the Holy One, Blessed be He /b is that b one is /b willingly b silent /b when he b is sentenced to death by the Omnipresent, as it is stated: “For You silence is praise, /b O God in Zion, and to You shall the vow be performed” (Psalms 65:2). b And what is more, he praises /b God for his sufferings, b as it is stated: “Praise.” And what is more, it appears to him as though he were offering a sacrifice /b in atonement for his sin, b as it is stated: “And to You shall the vow be performed.” /b , b And this is /b what b Rabbi Yehoshua ben Levi said: What is /b the meaning of that b which is written: “Those who pass through the valley of weeping turn it into a water spring; moreover, the early rain covers it with blessings” /b (Psalms 84:7)?, b “Those who pass through [ i overei /i ],” these are people who transgress [ i overin /i ] the will of the Holy One, Blessed be He. “Valley [ i emek /i ]” /b indicates that their punishment is that b Gehenna is deepened [ i ma’amikin /i ] for them. “of weeping [ i bakha /i ]” /b and “turn it into a water spring [ i ma’ayan yeshituhu /i ],” indicates that b they weep [ i bokhin /i ] and make tears flow like a spring [ i ma’ayan /i ] of the foundations [ i shitin /i ], /b meaning like a spring that descends to the foundations of the earth. b “Moreover, the early rain covers it with blessings,” /b indicates that b they accept /b the justice of God’s b judgment, and say before Him: Master of the Universe, You have judged properly, You have acquitted properly, You have condemned properly, and it is befitting that You have prepared Gehenna for the wicked and the Garden of Eden for the righteous. /b ,The Gemara raises a difficulty: b Is that so? Didn’t Rabbi Shimon ben Lakish say: The wicked do not repent, even at the entrance to Gehenna, as it is stated: “And they shall go forth, and look upon the carcasses of the men who rebel against Me; /b for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorrence to all flesh” (Isaiah 66:24)? The verse b does not say: Who rebelled, but /b rather: b “Who rebel,” /b in the present tense, meaning b they continue rebelling forever. /b ,The Gemara answers: This is b not difficult; here, /b i.e., where it is said that they accept God’s judgment, it is referring b to the sinners of the Jewish people; there, /b i.e., where it is said that they do not recant, it is referring b to the rebels among the nations of the world. /b , b So too, it is reasonable /b to say this, for b if /b you do not say b so, /b there would be b a contradiction /b between one statement b of Reish Lakish and /b another statement b of Reish Lakish. As Reish Lakish said: /b With regard to b the sinners of the Jewish people, the fire of Gehenna has no power over them, /b as may be learned by b i a fortiori /i /b reasoning b from the golden altar. /b , b If the golden altar /b in the Temple, b which was only covered by /b gold b the thickness of a golden dinar, stood for many years and the fire did not burn it, /b for its gold did not melt, so too b the sinners of the Jewish people, who are filled with good deeds like a pomegranate, as it is stated: “Your temples [ i rakatekh /i ] are like a split pomegranate /b behind your veil” (Song of Songs 6:7), will not be affected by the fire of Gehenna. b And Rabbi Shimon ben Lakish said /b about this: b Do not read: Your temples [ i rakatekh /i ], but /b rather: b Your empty ones [ i reikateikh /i ], /b meaning that b even the sinners among you are full of mitzvot like a pomegranate; how much more so /b should the fire of Gehenna have no power over them., b However, that which is written: “Those who pass through the valley of weeping” /b (Psalms 84:7), which implies that the sinners nonetheless descend to Gehenna, should be explained as follows: b There /b it speaks of b those who are liable at that time /b for punishment b in Gehenna, but our father Abraham comes and raises them up and receives them. /b He does not leave the circumcised behind and allow them to enter Gehenna, b except for a Jew who had relations with a gentile woman, /b in punishment for which b his foreskin is drawn, and /b our father Abraham b does not recognize him /b as one of his descendants., b Rav Kahana strongly objected to this: Now /b that b you have said /b that the words b those who rebel /b are referring to b those who go on rebelling, if so, /b in those verses in which b it is written of /b Him: b “He Who brings out” /b (see Exodus 6:7) b and “He Who raises up” /b Israel from Egypt (see Leviticus 11:45), do these expressions mean: b He Who is /b currently b raising /b them b up and bringing /b them b out? Rather, /b you must understand these terms to mean: b He Who /b already b raised /b them b up and brought /b them b out; here too /b then, the phrase those who rebel means b those who /b already b rebelled. /b , b And Rabbi Yirmeya ben Elazar /b also b said: There are three entrances to Gehenna, one in the wilderness, one in the sea, and one in Jerusalem. /b There is one entrance b in the wilderness, as it is written /b with regard to Korah and his company: b “And they, and all that appertained to them, went down alive into the pit [ i She’ol /i ], /b and the earth closed upon them, and they perished from among the congregation” (Numbers 16:33)., b In the sea /b there is a second entrance to Gehenna, b as it is written /b about Jonah in the fish’s belly: b “Out of the belly of the netherworld [ i She’ol /i ] I cried, and You did hear my voice” /b (Jonah 2:3).,And there is a third entrance to Gehenna b in Jerusalem, as it is written: “Says the Lord, Whose fire is in Zion, and Whose furnace is in Jerusalem” /b (Isaiah 31:9). b And /b it was b taught /b in b the school of Rabbi Yishmael: “Whose fire is in Zion,” this is Gehenna; and “Whose furnace is in Jerusalem,” this is an entrance to Gehenna. /b ,The Gemara asks: b Are there no more /b entrances? b Didn’t Rabbi Maryon say in the name of Rabbi Yehoshua ben Levi, and some say /b it was b Rabba bar Maryon /b who b taught in /b the name of b the school of Rabbi Yoḥa ben Zakkai: There are two date trees in the valley of ben Hinnom, and smoke rises from between them, /b and with regard to b this /b statement about date trees that differ from other palms b we learned: The palms of Har HaBarzel are fit /b for the mitzva of palm branches [ i lulav /i ], b and this is the entrance to Gehenna. /b The Gemara answers: This is not difficult, for b perhaps this is the /b entrance b in Jerusalem. /b , b Rabbi Yehoshua ben Levi said: Gehenna has seven names, and they are as follows: She’ol, Avadon, Be’er Shaḥat, Bor Shaon, Tit HaYaven, Tzalmavet, and Eretz HaTaḥtit. /b , b She’ol, as it is written: “Out of the belly of the netherworld [ i she’ol /i ] I cried and You did hear my voice” /b (Jonah 2:3). b Avadon, as it is written: “Shall Your steadfast love be reported in the grave or Your faithfulness in destruction [ i avadon /i ]?” /b (Psalms 88:12). b Be’er Shaḥat, as it is written: “For You will not abandon my soul to the netherworld; nor will You suffer Your pious one to see the pit [ i shaḥat /i ]” /b (Psalms 16:10). b And Bor Shaon and Tit HaYaven, as it is written: “He brought me up also out of the gruesome pit [ i bor shaon /i ], out of the miry clay [ i tit hayaven /i ]” /b (Psalms 40:3). b And Tzalmavet, as it is written: “Such as sat in darkness and in the shadow of death [ i tzalmavet /i ], /b bound in affliction and iron” (Psalms 107:10). b And /b with regard to b Eretz Taḥtit, /b i.e., the underworld, b it is /b known by b tradition /b that this is its name.,The Gemara poses a question: b Are there no more /b names? b Isn’t there /b the name b Gehenna? /b The Gemara answers that this is not a name rather a description: b A valley that is as deep as the valley [ i gei /i ] of /b ben b Hinnom. /b An alternative explanation is: b Into which all descend for vain [ i hinnam /i ] /b and wasteful b acts, /b understanding the word i hinnam /i as if it were written i ḥinnam /i , meaning for naught.,The Gemara asks: b Isn’t there /b also the name b Tofte, as it is written: “For its hearth [ i tofte /i ] is ordained of old” /b (Isaiah 30:33). The Gemara answers: b That /b name too is a description, meaning b that anyone who allows himself to be seduced [ i mitpateh /i ] by his /b evil b inclination will fall there. /b ,Having discussed the entrances to Gehenna, the Gemara also mentions the entrance to b the Garden of Eden. Reish Lakish said: If it is in Eretz Yisrael, its entrance is Beit She’an, and if /b it is b in Arabia, its entrance is Beit Garem, and if /b it is b between the rivers /b of Babylonia, b its entrance is Dumsekanin, /b for all these places feature a great abundance of vegetation and fertile land. The Gemara relates that b Abaye /b would b praise the fruits of the right bank /b of the Euphrates River, b and Rava /b would b praise the fruits of Harpanya. /b ,The Gemara goes back to the mishna in which we learned: b And between them, /b i.e., between the upright boards and the double posts, there may be a gap b the size of two teams /b of four oxen each, as measured when tied together and not when they are untied. The Gemara asks: This is b obvious; since the i tanna /i taught /b that b they are tied, we know that they are not untied. /b ,The Gemara answers: This is specified, b lest you say /b that b tied /b means b similar to tied, /b i.e., close to each other, b but not /b necessarily that they are b actually /b tied. Therefore, the mishna b teaches us /b that it is not enough that they be close; rather, they must be actually tied b and not untied. /b ,The mishna continued: There must be sufficient space left so that b one can enter and another can leave. /b A i Tosefta /i b was taught /b that explains the mishna: Enough space so that b one team can enter and /b another b team can leave. Our Sages taught /b in a i baraita /i : b How much is /b the length of b the head and most of the body of a cow? Two cubits. And how much is the thickness of a cow? A cubit and two-thirds of a cubit, /b |
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| 50. Anon., Midrash Psalms, 76.3 (4th cent. CE - 9th cent. CE) Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 316 |
| 51. Anon., Tanhuma, None Tagged with subjects: •nan Found in books: Rubenstein(1995) 212 |
| 53. Anon., 2 Enoch, 28 Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 125 |
| 54. Anon., Pesiqta De Rav Kahana, 27.2, 27.4, 27.7, 28.8 Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 292, 317 |
| 56. Anon., Pesiqta Derav Kahana (Alternative Parsha), 458 Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 313 |
| 57. Anon., Midrash Hagadol, 3.657-3.658 Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 292, 313 |
| 58. Anon., Tanchuma (Buber), 3.101 Tagged with subjects: •harvest, ingathering, Found in books: Rubenstein(1995) 292 |
