| 1. Septuagint, Malachi, 85, 87-91, 86 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Taylor (2012) 91 |
| 2. Hebrew Bible, Psalms, 149 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •hasidim, and essene origins Found in books: Taylor (2012) 90, 91 |
3. Septuagint, 1 Maccabees, 2.42, 7.13, 12.18-12.24, 14.6 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •hasidim, and essene origins Found in books: Taylor (2012) 90, 91, 187 | 2.42. Then there united with them a company of Hasideans, mighty warriors of Israel, every one who offered himself willingly for the law. 7.13. The Hasideans were first among the sons of Israel to seek peace from them, 12.18. And now please send us a reply to this." 12.19. This is a copy of the letter which they sent to Onias: 12.20. "Arius, king of the Spartans, to Onias the high priest, greeting. 12.21. It has been found in writing concerning the Spartans and the Jews that they are brethren and are of the family of Abraham. 12.22. And now that we have learned this, please write us concerning your welfare; 12.23. we on our part write to you that your cattle and your property belong to us, and ours belong to you. We therefore command that our envoys report to you accordingly." 12.24. Now Jonathan heard that the commanders of Demetrius had returned, with a larger force than before, to wage war against him. 14.6. He extended the borders of his nation,and gained full control of the country. |
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| 4. Cicero, On Fate, 4.5-4.7 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •hasidim, and essene origins Found in books: Taylor (2012) 91 |
| 5. Philo of Alexandria, Hypothetica, 11.1 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •hasidim, and essene origins Found in books: Taylor (2012) 90, 188 |
6. Philo of Alexandria, That Every Good Person Is Free, 91, 75 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor (2012) 188 | 75. Moreover Palestine and Syria too are not barren of exemplary wisdom and virtue, which countries no slight portion of that most populous nation of the Jews inhabits. There is a portion of those people called Essenes, in number something more than four thousand in my opinion, who derive their name from their piety, though not according to any accurate form of the Grecian dialect, because they are above all men devoted to the service of God, not sacrificing living animals, but studying rather to preserve their own minds in a state of holiness and purity. |
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| 7. Tosefta, Shevi It, 2.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hasidim, and essene origins Found in books: Taylor (2012) 187 |
8. Tosefta, Kippurim, 2.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hasidim, and essene origins Found in books: Taylor (2012) 187| 2.7. "אמר ר\"ע [סח לי שמעון בן ליגא] אני ותינוק אחד מבני בניהם [היינו מלקטים עשבים בשדה ראיתיו] ששחק ובכה אמרתי לו [על] מה בכית אמר לי על כבוד בית אבא שגלה [אמרתי לו על] מה שחקת אמר לסוף שעתיד הקב\"ה [לשמח את בניו אמרתי לו מה] ראית אמר מעלה עשן כנגדי אמרתי לו [הראו] לי אמר לי שבועה היא בידינו שאין מראין אותו לכל אדם. אמר רבי יוחנן בן נורי פעם אחת הייתי מהלך בדרך [מצאני זקן אחד ואמר לי משל בית אבטינס אני בתחלה כשהיו בית אבא צנועין היו מוסרין מגילותיהן זה לזה עכשיו הילך מגילה זו והזהר בה שהיא מגילת סמנים] וכשבאתי והרצתי [דברים] לפני ר' עקיבה אמר לי מעתה אסור לספר בגנותן של אלו מכאן אמר בן עזאי משלך יתנו לך בשמך יקראוך ובמקומך יושיבוך [אין שכחה לפני המקום אין] אדם נוגע במוכן לחבירו.", | |
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9. Tosefta, Peah, 4.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hasidim, and essene origins Found in books: Taylor (2012) 187| 4.6. "שתי חזקות בא\"י נשיאות כפים וחילוק גרנות ובסוריא ועד מקום ששלוחי ר\"ח מגיעים נשיאות כפים אבל לא חילוק גרנות ובבל כסוריא ר\"ש בן אליעזר אומר אף באלכסנדריא בראשונה כשהיה שם ב\"ד.", | |
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10. Josephus Flavius, Jewish Antiquities, 8.418-8.419, 10.277-10.280, 13.171-13.173, 13.310-13.313, 18.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor (2012) 90, 91 | 8.418. And as what things were foretold should happen to Ahab by the two prophets came to pass, we ought thence to have high notions of God, and every where to honor and worship him, and never to suppose that what is pleasant and agreeable is worthy of belief before what is true, and to esteem nothing more advantageous than the gift of prophecy and that foreknowledge of future events which is derived from it, since God shows men thereby what we ought to avoid. 8.419. We may also guess, from what happened to this king, and have reason to consider the power of fate; that there is no way of avoiding it, even when we know it. It creeps upon human souls, and flatters them with pleasing hopes, till it leads them about to the place where it will be too hard for them. 10.277. All these things did this man leave in writing, as God had showed them to him, insomuch that such as read his prophecies, and see how they have been fulfilled, would wonder at the honor wherewith God honored Daniel; and may thence discover how the Epicureans are in an error, 10.278. who cast Providence out of human life, and do not believe that God takes care of the affairs of the world, nor that the universe is governed and continued in being by that blessed and immortal nature, but say that the world is carried along of its own accord, without a ruler and a curator; 10.279. which, were it destitute of a guide to conduct it, as they imagine, it would be like ships without pilots, which we see drowned by the winds, or like chariots without drivers, which are overturned; so would the world be dashed to pieces by its being carried without a Providence, and so perish, and come to nought. 10.280. So that, by the forementioned predictions of Daniel, those men seem to me very much to err from the truth, who determine that God exercises no providence over human affairs; for if that were the case, that the world went on by mechanical necessity, we should not see that all things would come to pass according to his prophecy. 13.171. 9. At this time there were three sects among the Jews, who had different opinions concerning human actions; the one was called the sect of the Pharisees, another the sect of the Sadducees, and the other the sect of the Essenes. 13.172. Now for the Pharisees, they say that some actions, but not all, are the work of fate, and some of them are in our own power, and that they are liable to fate, but are not caused by fate. But the sect of the Essenes affirm, that fate governs all things, and that nothing befalls men but what is according to its determination. 13.173. And for the Sadducees, they take away fate, and say there is no such thing, and that the events of human affairs are not at its disposal; but they suppose that all our actions are in our own power, so that we are ourselves the causes of what is good, and receive what is evil from our own folly. However, I have given a more exact account of these opinions in the second book of the Jewish War. 13.310. which death of his demonstrates that nothing is stronger than envy and calumny, and that nothing does more certainly divide the good-will and natural affections of men than those passions. 13.311. But here one may take occasion to wonder at one Judas, who was of the sect of the Essenes, and who never missed the truth in his predictions; for this man, when he saw Antigonus passing by the temple, cried out to his companions and friends, who abode with him as his scholars, in order to learn the art of foretelling things to come? 13.312. “That it was good for him to die now, since he had spoken falsely about Antigonus, who is still alive, and I see him passing by, although he had foretold that he should die at the place called Strato’s Tower that very day, while yet the place is six hundred furlongs off, where he had foretold he should be slain; and still this day is a great part of it already past, so that he was in danger of proving a false prophet.” 13.313. As he was saying this, and that in a melancholy mood, the news came that Antigonus was slain in a place under ground, which itself was called also Strato’s Tower, or of the same name with that Caesarea which is seated at the sea. This event put the prophet into a great disorder. 18.20. It also deserves our admiration, how much they exceed all other men that addict themselves to virtue, and this in righteousness; and indeed to such a degree, that as it hath never appeared among any other men, neither Greeks nor barbarians, no, not for a little time, so hath it endured a long while among them. This is demonstrated by that institution of theirs, which will not suffer any thing to hinder them from having all things in common; so that a rich man enjoys no more of his own wealth than he who hath nothing at all. There are about four thousand men that live in this way, |
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| 11. Mishnah, Avot, 1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •hasidim, and essene origins Found in books: Taylor (2012) 90 |
12. Mishnah, Shekalim, 5.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •hasidim, and essene origins Found in books: Taylor (2012) 187| 5.6. "שְׁתֵּי לְשָׁכוֹת הָיוּ בַּמִּקְדָּשׁ, אַחַת לִשְׁכַּת חֲשָׁאִים, וְאַחַת לִשְׁכַּת הַכֵּלִים, לִשְׁכַּת חֲשָׁאִים יִרְאֵי חֵטְא נוֹתְנִים לְתוֹכָה בַּחֲשַׁאי, וַעֲנִיִּים בְּנֵי טוֹבִים מִתְפַּרְנְסִים מִתוֹכָהּ בַּחֲשַׁאי. לִשְׁכַּת הַכֵּלִים, כָּל מִי שֶׁהוּא מִתְנַדֵּב כֶּלִי, זוֹרְקוֹ לְתוֹכָהּ. וְאַחַת לִשְׁלשִׁים יוֹם, גִּזְבָּרִין פּוֹתְחִין אוֹתָהּ. וְכָל כְּלִי שֶׁמּוֹצְאִין בּוֹ צֹרֶךְ לְבֶדֶק הַבַּיִת, מַנִּיחִין אוֹתוֹ. וְהַשְּׁאָר נִמְכָּרִין בִּדְמֵיהֶן וְנוֹפְלִין לְלִשְׁכַּת בֶּדֶק הַבַּיִת: \n", | 5.6. "There were two chambers in the Temple, one the chamber of secret gifts and the other the chamber of the vessels. The chamber of secret gifts: sin-fearing persons used to put their gifts there in secret, and the poor who were descended of the virtuous were secretly supported from them. The chamber of the vessels: whoever offered a vessel as a gift would throw it in, and once in thirty days the treasurers opened it; and any vessel they found in it that was of use for the repair of the temple they left there, but the others were sold and their price went to the chamber of the repair of the temple.", |
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13. New Testament, Acts, 2.27, 13.35 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hasidim, and essene origins Found in books: Taylor (2012) 188| 2.27. 13.35. διότι καὶ ἐν ἑτέρῳ λέγει Οὐ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν· | 2.27. Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay. 13.35. Therefore he says also in another psalm, 'You will not allow your Holy One to see decay.' |
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14. New Testament, Titus, 1.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •hasidim, and essene origins Found in books: Taylor (2012) 188| 1.8. ἀλλὰ φιλόξενον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ, ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου, | 1.8. but given to hospitality, as a lover of good, sober-minded, fair, holy, self-controlled; |
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| 15. Tosefta, Kelim, 1.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hasidim, and essene origins Found in books: Taylor (2012) 187 |
| 16. Palestinian Talmud, Yoma, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Taylor (2012) 187 |
17. Babylonian Talmud, Kiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •hasidim, and essene origins Found in books: Taylor (2012) 187 | 71a. b purifies /b the b tribes, /b i.e., clarifies their lineage, He will b purify /b that of b the tribe of Levi first, as it is stated /b with regard to the angel sent forth by God: b “And he shall sit as a refiner and purifier of silver; and he shall purify the sons of Levi, and purge them as gold and silver; and there shall be they that shall offer to the Lord offerings in righteousness” /b (Malachi 3:3)., b Rabbi Yehoshua ben Levi says: Money purifies i mamzerim /i . /b Money causes rich i mamzerim /i to become assimilated with Jews of unflawed lineage, since other families marry them despite their flawed lineage. In the future, God will not single them out as i mamzerim /i , b as it is stated: “And he shall sit as a refiner and purifier of silver,” /b which teaches that money, i.e., silver, purifies them. b What, /b then, is the connection to the next part of the verse: b “They that shall offer to the Lord offerings in righteousness”? Rabbi Yitzḥak says: The Holy One, Blessed be He, performed /b an act of b righteousness with the Jewish people /b by establishing b that a family that has become assimilated /b with Jews of unflawed lineage remains b assimilated. /b They are not removed from their tribe despite their flawed lineage.,§ With regard to b the /b matter b itself /b that was discussed earlier, the lineage of the Jews in various lands, b Rav Yehuda says /b that b Shmuel says: /b The lineage of residents of b all lands is muddled /b compared b to /b that of the residents of b Eretz Yisrael, and /b the lineage of residents of b Eretz Yisrael is muddled /b compared b to /b that of b Babylonia. /b The Gemara relates: b In the days of Rabbi /b Yehuda HaNasi, b they sought to establish /b the lineage of the Jews in b Babylonia /b as b muddled /b relative b to /b that of b Eretz Yisrael. /b In other words, the people of Eretz Yisrael wanted their lineage to be considered superior to that of the residents of Babylonia, so that if people from Eretz Yisrael would wish to marry Babylonians, they would have to investigate the lineage of the Babylonians. Rabbi Yehuda HaNasi was descended from Hillel, a Babylonian, so b he said to /b those who put forth this suggestion: b Are you placing thorns between my eyes? /b Do you wish to insult me? b If you wish, Rabbi Ḥanina bar Ḥama will join you /b and explain it to you., b Rabbi Ḥanina bar Ḥama joined them /b and b said to them: This /b is the tradition that b I received from Rabbi Yishmael, son of Rabbi Yosei, who says in the name of his father, /b who was from Eretz Yisrael: The lineage of residents of b all lands is muddled /b compared b to /b that of b Eretz Yisrael, and /b the lineage of residents of b Eretz Yisrael is muddled /b compared b to /b that of b Babylonia. /b ,The Gemara further relates with regard to the same issue: b In the days of Rabbi Pineḥas, they sought to establish /b the lineage of b Babylonia /b as b muddled /b relative b to /b that of b Eretz Yisrael. He said to his servants: When I have said two statements in the house of study, pick me up on a stretcher and run, /b so that I will not be attacked for my statements. b When he entered /b the house of study b he said to /b those studying there: b Slaughter of a bird is not /b obligatory b by Torah law. /b , b While they were sitting and scrutinizing this /b novel i halakha /i , b he said to them: /b The lineage of residents of b all lands is muddled /b compared b to /b that of b Eretz Yisrael, and /b the lineage of residents of b Eretz Yisrael is muddled /b compared b to /b that of b Babylonia. /b His servants b picked him up on a stretcher and ran. /b Those that were in the house of study b pursued him but could not catch him. /b Nevertheless, b they sat and examined /b the lineage of various families in order to determine whether in fact the lineage of the residents of Eretz Yisrael was problematic, b until they reached /b powerful families. It was b dangerous /b to accuse them of flaws due to their power, b and they withdrew /b from their inspections., b Rabbi Yoḥa says /b as an oath: By the b Sanctuary! It is in our power /b to reveal the identity of a family that has a flawed lineage, b but what can I do, as the greatest of the generation are assimilated into it? /b Consequently, I will not reveal its name. The Gemara comments: Rabbi Yoḥa b holds in accordance with /b the opinion of b Rabbi Yitzḥak, as Rabbi Yitzḥak says: A family that has become assimilated /b remains b assimilated, /b and one should not reveal their flawed status., b Abaye said: We too learn /b in the mishna ( i Eduyyot /i 8:7): b There was a family /b known as b Beit HaTzerifa in Transjordan, and /b a person called b ben Tziyyon forcefully distanced it /b and proclaimed that its lineage was flawed, although its lineage was unflawed. b There was another /b one b that ben Tzion forcefully drew near, /b although its lineage was flawed. The mishna adds: Known families b such as these, Elijah comes to /b declare b impure and to /b declare b pure, to distance and to draw near. /b Abaye continues: When the mishna states: b Such as these, /b it means those b whose /b status b we know. But a family that has become assimilated, /b whose flawed lineage is unknown to the public, b has /b already b become assimilated, /b and not even Elijah will publicize its flaw.,The Sage b taught /b ( i Tosefta /i , i Eduyyot /i 3:4): b There was another /b family with flawed lineage, b but the Sages did not want to reveal its /b identity to all. b But the Sages transmit its /b name b to their children and to their students once every seven years, and some say twice every seven years, /b to prevent them from marrying into their family. b Rav Naḥman bar Yitzḥak says: It stands to reason in accordance with the one who says /b that they transmit it b once every seven years, as it is taught /b in a i baraita /i ( i Tosefta /i , i Nazir /i 1:2): One who says: b I am hereby a nazirite if I do not reveal /b the names of b families /b of flawed lineage among the Jewish people, b he should be a nazirite and not reveal /b the identity of such b families. /b This shows that such information should be kept secret as much as possible.,§ The above statement, concerning a matter that the Sages transmitted privately and infrequently, leads the Gemara to teach a similar i halakha /i : b Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: The Sages transmit /b the correct pronunciation of b the four-letter name /b of God b to their students once every seven years, and some say twice every seven years. Rav Naḥman bar Yitzḥak says: It stands to reason in accordance with the one who says /b that they transmit it b once every seven years, as it is written: “This is My name forever [ i le’olam /i ]” /b (Exodus 3:15), which is b written /b so that it can be read b i le’alem /i , /b to hide. This indicates that the Divine Name must remain hidden. The Gemara relates: b Rava planned to expound /b and explain the proper way to say the name b in /b a public b discourse. A certain elder said to him: It is written /b so that it can be read b i le’alem /i , /b indicating that it must stay hidden., b Rabbi Avina raised a contradiction: It is written: “This is My name,” /b indicating that the name as written is that of God; b and it is written: “This is My remembrance” /b (Exodus 3:15), which indicates that it is not God’s actual name but merely a way of remembering His name. The explanation is as follows: b The Holy One, Blessed be He, said: Not as I am written am I pronounced. I am written with /b the letters b i yod /i , i heh /i , /b i vav /i , i heh /i , b while /b My name is b pronounced with /b the letters b i alef /i , i dalet /i , /b i nun /i , i yod /i ., b The Sages taught: Initially, /b the Sages b would transmit the twelve-letter name /b of God b to any person. When the uninhibited ones /b who used the name disrespectfully b increased, they would transmit it /b only b to discreet /b members b of the priesthood, and the discreet /b members b of the priesthood /b would pronounce the name during the Priestly Benediction. They would b conceal it /b by saying it b during the sweet /b melody b of their priestly brothers, /b so that it would not become publicly known. b It is taught /b in a i baraita /i : b Rabbi Tarfon, /b who was himself a priest, b said: /b On b one occasion I ascended after my mother’s brother to the platform /b to give the Priestly Benediction, b and I inclined my ear near the High Priest, and I heard him conceal the name during the sweet /b melody b of his priestly brothers. /b , b Rav Yehuda says /b that b Rav says: The forty-two-letter name /b of God b may be transmitted only to one who is discreet, and humble, and stands at /b at least b half his life, and does not get angry, and does not get drunk, and does not insist upon his rights /b but is willing to yield. There is no concern that such a person might reveal the name in a fit of anger or drunkenness. b And anyone who knows /b this name b and is careful with it and guards it in purity is beloved above and treasured below; and fear of him is cast upon the creatures; and he inherits two worlds, this world and the World-to-Come. /b ,§ The Gemara returns to the issue of lineage: b Shmuel says in the name of /b a certain b elder: /b A family in b Babylonia has a presumptive status of unflawed /b lineage b until it becomes known to you in what way it was /b rendered of b flawed /b lineage. Conversely, a family from b other lands has a presumptive status of flawed /b lineage b until it becomes known to you in what way it was /b rendered b unflawed. /b As for families in b Eretz Yisrael, /b one who b has a presumptive status of flawed /b lineage is of b flawed /b lineage, whereas one who b has presumptive status of unflawed /b lineage is of b unflawed /b lineage.,The Gemara is puzzled by this last statement: b This matter itself is difficult: /b First, b you said /b that a family that b has a presumptive status of flawed /b lineage is of b flawed /b lineage, indicating that a family with b unspecified /b status is of b unflawed /b lineage. b And then /b you b teach: /b A family that b has a presumptive status of unflawed /b lineage is of b unflawed /b lineage, indicating that a family with b unspecified /b status is of b flawed /b lineage. b Rav Huna bar Taḥalifa said in the name of Rav: /b This is b not difficult. /b |
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18. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •hasidim, and essene origins Found in books: Taylor (2012) 188| 99b. זמר בכל יום זמר בכל יום אמר רב יצחק בר אבודימי מאי קרא שנאמר (משלי טז, כו) נפש עמל עמלה לו כי אכף עליו פיהו הוא עמל במקום זה ותורתו עומלת לו במקום אחר,אמר רבי אלעזר כל אדם לעמל נברא שנאמר (איוב ה, ז) כי אדם לעמל יולד איני יודע אם לעמל פה נברא אם לעמל מלאכה נברא כשהוא אומר כי אכף עליו פיהו הוי אומר לעמל פה נברא ועדיין איני יודע אם לעמל תורה אם לעמל שיחה כשהוא אומר (יהושע א, ח) לא ימוש ספר התורה הזה מפיך הוי אומר לעמל תורה נברא והיינו דאמר רבא כולהו גופי דרופתקי נינהו טובי לדזכי דהוי דרופתקי דאורייתא,(משלי ו, לב) ונואף אשה חסר לב אמר ריש לקיש זה הלומד תורה לפרקים שנאמר (משלי כב, יח) כי נעים כי תשמרם בבטנך יכונו יחדיו על שפתיך,ת"ר (במדבר טו, ל) והנפש אשר תעשה ביד רמה זה מנשה בן חזקיה שהיה יושב ודורש בהגדות של דופי,אמר וכי לא היה לו למשה לכתוב אלא (בראשית לו, כב) ואחות לוטן תמנע ותמנע היתה פלגש לאליפז (בראשית ל, יד) וילך ראובן בימי קציר חטים וימצא דודאים בשדה יצאה ב"ק ואמרה לו (תהלים נ, כ-כא) תשב באחיך תדבר בבן אמך תתן דופי אלה עשית והחרשתי דמית היות אהיה כמוך אוכיחך ואערכה לעיניך,ועליו מפורש בקבלה (ישעיהו ה, יח) הוי מושכי העון בחבלי השוא וכעבות העגלה חטאה מאי כעבות העגלה א"ר אסי יצר הרע בתחלה דומה לחוט של כוביא ולבסוף דומה לעבות העגלה,דאתן עלה מיהת אחות לוטן תמנע מאי היא תמנע בת מלכים הואי דכתיב (בראשית לו, כט) אלוף לוטן אלוף תמנע וכל אלוף מלכותא בלא תאגא היא,בעיא לאיגיורי באתה אצל אברהם יצחק ויעקב ולא קבלוה הלכה והיתה פילגש לאליפז בן עשו אמרה מוטב תהא שפחה לאומה זו ולא תהא גבירה לאומה אחרת נפק מינה עמלק דצערינהו לישראל מאי טעמא דלא איבעי להו לרחקה,וילך ראובן בימי קציר חטים אמר רבא בר' יצחק אמר רב מכאן לצדיקים שאין פושטין ידיהן בגזל וימצא דודאים בשדה מאי דודאים אמר רב יברוחי לוי אמר סיגלי ר' יונתן אמר (סיבסוך) [סביסקי]:,א"ר אלכסנדרי כל העוסק בתורה לשמה משים שלום בפמליא של מעלה ובפמליא של מטה שנאמר (ישעיהו כז, ה) או יחזק במעוזי יעשה שלום לי שלום יעשה לי:,רב אמר כאילו בנה פלטרין של מעלה ושל מטה שנאמר (ישעיהו נא, טז) ואשים דברי בפיך ובצל ידי כסיתיך לנטוע שמים וליסד ארץ (אמר ריש לקיש) [רבי יוחנן אמר] אף מגין על כל העולם כולו שנאמר ובצל ידי כסיתיך ולוי אמר אף מקרב את הגאולה שנאמר (ישעיהו נא, טז) ולאמר לציון עמי אתה,אמר ריש לקיש כל המלמד את בן חבירו תורה מעלה עליו הכתוב כאילו עשאו שנאמר (בראשית יב, ה) ואת הנפש אשר עשו בחרן ר' (אליעזר) אומר כאילו עשאן לדברי תורה שנאמר (דברים כט, ח) ושמרתם את דברי הברית הזאת ועשיתם אותם רבא אמר כאילו עשאו לעצמו שנאמר ועשיתם אותם אל תקרי אותם אלא אתם,אמר רבי אבהו כל המעשה את חבירו לדבר מצוה מעלה עליו הכתוב כאילו עשאה שנאמר (שמות יז, ה) ומטך אשר הכית בו את היאר וכי משה הכהו והלא אהרן הכהו אלא לומר לך כל המעשה את חבירו לדבר מצוה מעלה עליו הכתוב כאילו עשאה:,אפיקורוס: רב ור' חנינא אמרי תרוייהו זה המבזה ת"ח רבי יוחנן ור' יהושע בן לוי אמרי זה המבזה חבירו בפני ת"ח,בשלמא למ"ד המבזה חבירו בפני ת"ח אפיקורוס הוי מבזה תלמיד חכם עצמו מגלה פנים בתורה שלא כהלכה הוי אלא למ"ד מבזה תלמיד חכם עצמו אפיקורוס הוי מגלה פנים בתורה כגון מאי כגון מנשה בן חזקיה,ואיכא דמתני לה אסיפא מגלה פנים בתורה רב ור' חנינא אמרי זה המבזה ת"ח רבי יוחנן וריב"ל אמרי זה המבזה את חבירו בפני תלמיד חכם,בשלמא למ"ד המבזה תלמיד חכם עצמו מגלה פנים בתורה הוי מבזה חבירו בפני ת"ח אפיקורוס הוי אלא למ"ד מבזה חבירו בפני תלמיד חכם מגלה פנים בתורה הוי אפיקורוס כגון מאן אמר רב יוסף כגון הני דאמרי מאי אהנו לן רבנן לדידהו קרו לדידהו תנו,אמר ליה אביי האי מגלה פנים בתורה נמי הוא דכתיב (ירמיהו לג, כה) אם לא בריתי יומם ולילה חקות שמים וארץ לא שמתי אמר רב נחמן בר יצחק מהכא נמי שמע מינה שנאמר (בראשית יח, כו) ונשאתי לכל המקום בעבורם,אלא כגון דיתיב קמיה רביה ונפלה ליה שמעתא בדוכתא אחריתי ואמר הכי אמרינן התם ולא אמר הכי אמר מר רבא אמר כגון הני דבי בנימין אסיא דאמרי מאי אהני לן רבנן מעולם | 99b. b Sing every day, sing every day, /b i.e., review your studies like a song that one sings over and over. b Rav Yitzḥak bar Avudimi says: /b From b what verse /b is this derived? It is b as it is stated: “The hunger of the laborer labors for him; for his mouth presses upon him” /b (Proverbs 16:26), i.e., he exhausts his mouth through constant review and study. b He labors /b in Torah b in this place, /b this world, b and his Torah labors for him in another place, /b the World-to-Come., b Rabbi Elazar says: Every man was created for labor, as it is stated: “Man is born for toil” /b (Job 5:7). Based on this verse, b I do not know whether he was created for toil of the mouth, /b speech, or b whether he was created for the toil of labor. When /b the verse b states: “For his mouth presses upon him” /b (Proverbs 16:26), b you must say /b that b he was created for toil of the mouth. And still I do not know /b with regard to the toil of the mouth b whether it is for the toil of Torah or for the toil of conversation. When /b the verse b states: “This Torah scroll shall not depart from your mouth” /b (Joshua 1:8), b you must say /b that b he was created for the toil of Torah. And that is /b the meaning of b what Rava said: All bodies are like receptacles /b to store items until use. b Happy is one who is privileged, who is a receptacle for Torah. /b ,The verse states: b “He who commits adultery with a woman lacks understanding” /b (Proverbs 6:32). b Reish Lakish says: This is /b a reference to b one who studies Torah intermittently, /b who is like an adulterer, who sins with the other woman intermittently, b as it is stated /b about words of Torah: b “For it is a pleasant thing if you keep them within your belly; let them be established on your lips” /b (Proverbs 22:18) and keep the Torah always available.,§ b The Sages taught /b in a i baraita /i that with regard to the verse: b “But the person who acts high-handedly, /b whether he is born in the land, or a stranger, that person blasphemes the Lord” (Numbers 15:30), b this /b is a reference to b Manasseh ben Hezekiah, /b king of Israel, b who would sit and teach flawed /b interpretations of Torah b narratives. /b ,Manasseh b said: But did Moses need to write only /b insignificant matters that teach nothing, for example: b “And Lotan’s sister was Timna” /b (Genesis 36:22), or: b “And Timna was concubine to Eliphaz, /b son of Esau” (Genesis 36:12), or: b “And Reuben went in the days of the wheat harvest and found i duda’im /i in the field” /b (Genesis 30:14)? b A Divine Voice emerged and said to him: “You sit and speak against your brother; you slander your own mother’s son. These things you have done, and should I have kept silence, you would imagine that I was like you, but I will reprove you, and set the matter before your eyes” /b (Psalms 50:20–21). The verses in the Torah are not empty matters, with regard to which you can decide their import., b And about /b Manasseh ben Hezekiah b it is stated explicitly in the /b texts of b tradition, /b the Prophets: b “Woe unto them who draw iniquity with cords of vanity, and sin as with a cart rope” /b (Isaiah 5:18). b What /b is the meaning of the phrase b “as with a cart rope”? Rabbi Asi says: /b This is a reference to b the evil inclination. Initially, it seems like /b a flimsy b spinning [ i kuveya /i ] thread and ultimately it seems like /b a sturdy b cart rope. /b ,Manasseh began by mocking a few verses and ultimately violated the entire Torah. The Gemara asks: With regard to that verse b that we came to /b discuss, b in any event, what is /b the significance of the phrase in the verse b “And Lotan’s sister was Timna”? /b The Gemara explains: b Timna was the daughter of kings, as it is written: “The chief of Lotan” /b (Genesis 36:29), and: b “The chief of Timna” /b (Genesis 36:40), b and each chief is /b a member of b a monarchy, /b albeit b without a crown. /b That is why they are called chief and not king.,Timna b sought to convert. She came before Abraham, Isaac, and Jacob, and they did not accept her. She went and became a concubine of Eliphaz, son of Esau, and said, /b referring to herself: b It is preferable that she will be a maidservant for this nation, and she will not be a noblewoman for another nation. /b Ultimately, b Amalek, /b son of Eliphaz, b emerged from her, /b and that tribe b afflicted the Jewish people. What is the reason /b that the Jewish people were punished by suffering at the hand of Amalek? It is due to the fact b that they should not have rejected her /b when she sought to convert. Therefore, the verse is significant., b “And Reuben went in the days of the wheat harvest” /b (Genesis 30:14). b Rava, son of Rabbi Yitzḥak, says /b that b Rav says: From here /b it can be seen b that the righteous do not extend their hands /b to engage b in robbery /b even of small items, as rather than taking wheat, Reuben took only the ownerless i duda’im /i . The verse continues: b “And he found i duda’im /i in the field.” /b The Gemara asks: b What are i duda’im /i ? Rav says: /b They are a plant called b i yavruḥei /i . Levi says: /b They are b violets. Rabbi Yonatan says: /b They are b i seviskei /i . /b ,§ Apropos the significance of Torah study, b Rabbi Alexandri says: Anyone who engages in /b the study of b Torah for its own sake introduces peace into the /b heavenly b entourage above and into the /b earthly b entourage below, as it is stated: “Or let him take hold of My stronghold [ i ma’uzi /i ], that he may make peace with Me; and he shall make peace with Me” /b (Isaiah 27:5). One who observes the Torah, which is called i oz /i , introduces peace, even before the presence of God, as it were., b Rav says: /b It is b as though he built a palace of /b heaven b above and of /b earth b below, as it is stated: “And I have placed My words in your mouth, and I have covered you in the shadow of My hand, to plant the heavens and lay the foundations of the earth, /b and say to Zion, you are My people” (Isaiah 51:16). One who has the word of God placed in his mouth through Torah study has established heaven and earth. b Rabbi Yoḥa says: /b One who engages in Torah study b also protects the entire world, as it is stated: “And I have covered you in the shadow of My hand.” And Levi says: He also advances /b the coming of b the redemption, as it is stated: “And say to Zion, you are My people.” /b , b Reish Lakish said: /b With regard to b anyone who teaches Torah to the son of another, the verse ascribes him /b credit b as though he formed /b that student, b as it is stated: /b “And Abram took Sarai his wife… b and the souls that they formed in Haran” /b (Genesis 12:5). They are given credit for forming the students to whom they taught Torah. b Rabbi Elazar says: /b It is b as though he fashioned [ i asa’an /i ] the words of Torah /b themselves, b as it is stated: “Observe the words of this covet, i va’asitem otam /i ” /b (Deuteronomy 29:8), indicating that studying the Torah is like fashioning it. b Rava says: /b It is b as though he fashioned himself, as it is stated: “ i Va’asitem otam /i .” Do not read /b “ i va’asitem b otam /b /i b ” /b as: And you shall fashion them; b rather, /b read it as i va’asitem b atem /b /i b , /b meaning: You shall fashion yourself., b Rabbi Abbahu says: /b With regard to b anyone who causes another to /b engage in b a matter of a mitzva, the verse ascribes him /b credit b as though he performed it /b himself, b as it is stated: /b “And the Lord said to Moses… b and your rod, with which you struck the river, /b take in your hand and go” (Exodus 17:5). b And /b was it b Moses /b who b struck /b the river? b But isn’t /b it written explicitly (see Exodus 7:19–20) that b Aaron struck /b the river? b Rather, /b that verse serves b to say to you: Anyone who causes another to /b engage in b a matter of a mitzva, the verse ascribes him /b credit b as though he performed it /b himself.,§ The mishna teaches that those who have no share in the World-to-Come include b an i epikoros /i . Rav and Rabbi Ḥanina both say: This /b is b one who treats a Torah scholar with contempt. Rabbi Yoḥa and Rabbi Yehoshua ben Levi say: This /b is b one who treats another with contempt before a Torah scholar. /b ,The Gemara asks: b Granted, according to the one who says /b that b one who treats another with contempt before a Torah scholar is /b the b i epikoros /i /b mentioned in the mishna, b one who treats a Torah scholar with contempt is /b characterized as one b who interprets the Torah inappropriately, /b due to his lowering of the status of a Torah scholar. b But according to the one who says /b that b one who treats a Torah scholar himself with contempt is /b the b i epikoros /i /b mentioned in the mishna, how would he characterize one b who interprets the Torah inappropriately? Like what /b individual does such a person conduct himself? He is b like Manasseh, son of Hezekiah, /b who would teach flawed interpretations of Torah narratives., b And there are those who teach /b this dispute b with regard to the latter clause /b of the i baraita /i : From here Rabbi Elazar HaModa’i said: b One who interprets the Torah /b inappropriately has no share in the World-to-Come. b Rav and Rabbi Ḥanina say: This /b is b one who treats a Torah scholar with contempt. Rabbi Yoḥa and Rabbi Yehoshua ben Levi say: This /b is b one who treats another with contempt before a Torah scholar. /b ,The Gemara asks: b Granted, according to the one who says /b that b one who treats a Torah scholar himself with contempt is /b the one mentioned in the i baraita /i who b interprets the Torah /b inappropriately, b one who treats another with contempt before a Torah scholar is /b characterized as the b i epikoros /i /b mentioned in the mishna. b But according to the one who says /b that b one who treats another with contempt before a Torah scholar is /b the one mentioned in the i baraita /i who b interprets the Torah /b inappropriately, how would he characterize the b i epikoros /i /b mentioned in the mishna? b Like whom /b does he conduct himself? b Rav Yosef says: /b It is referring to one who conducts himself b like those who say: /b In b what /b manner b have the Sages benefited us /b with all their Torah study? b They read /b the Bible b for their /b own benefit and b they study /b the Mishna b for their /b own benefit., b Abaye said to him: That /b person who questions the benefit provided by Sages is b also /b in the category of one b who interprets the Torah /b inappropriately, since with that statement he repudiates the Torah itself, b as it is written: “If not for My covet, I would not have appointed day and night, the laws of heaven and earth” /b (Jeremiah 33:25). The eternal covet of the Torah is responsible for maintaining the existence of the entire world. b Rav Naḥman bar Yitzḥak says: From here too conclude /b the same concept b from it, as it is stated: /b “If I find in Sodom fifty just men within the city, b then I will spare the entire place for their sakes” /b (Genesis 18:26). The righteous protect the place where they reside., b Rather, /b the i epikoros /i mentioned in the mishna is referring to one who conducts himself b like one who sits before his teacher and a i halakha /i /b that he learned b from another place happens to fall /b into his consciousness b and /b the student b says: This is what we say there, and he does not say /b deferentially: b This is what the Master said, /b even if he did not learn that matter from his teacher. b Rava said: /b The term i epikoros /i is referring to one who conducts himself b like those from the house of Binyamin the doctor, who say: /b In b what /b manner b have the Sages benefited us /b with all their Torah study? b Never /b |
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| 19. Anon., Avot Derabbi Nathan A, 5 (6th cent. CE - 8th cent. CE) Tagged with subjects: •hasidim, and essene origins Found in books: Taylor (2012) 90 |
