1. Hebrew Bible, Hosea, 3.1, 4.12, 4.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47| 3.1. "וַיֹּאמֶר יְהוָה אֵלַי עוֹד לֵךְ אֱהַב־אִשָּׁה אֲהֻבַת רֵעַ וּמְנָאָפֶת כְּאַהֲבַת יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל וְהֵם פֹּנִים אֶל־אֱלֹהִים אֲחֵרִים וְאֹהֲבֵי אֲשִׁישֵׁי עֲנָבִים׃", 4.12. "עַמִּי בְּעֵצוֹ יִשְׁאָל וּמַקְלוֹ יַגִּיד לוֹ כִּי רוּחַ זְנוּנִים הִתְעָה וַיִּזְנוּ מִתַּחַת אֱלֹהֵיהֶם׃", 4.15. "אִם־זֹנֶה אַתָּה יִשְׂרָאֵל אַל־יֶאְשַׁם יְהוּדָה וְאַל־תָּבֹאוּ הַגִּלְגָּל וְאַל־תַּעֲלוּ בֵּית אָוֶן וְאַל־תִּשָּׁבְעוּ חַי־יְהוָה׃", | 3.1. "And the LORD said unto me: ‘Go yet, love a woman beloved of her friend and an adulteress, even as the LORD loveth the children of Israel, though they turn unto other gods, and love cakes of raisins.", 4.12. "My people ask counsel at their stock, And their staff declareth unto them; For the spirit of harlotry hath caused them to err, And they have gone astray from under their God.", 4.15. "Though thou, Israel, play the harlot, Yet let not Judah become guilty; And come not ye unto Gilgal, Neither go ye up to Beth-aven, Nor swear: ‘As the LORD liveth.’", |
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| 2. Hebrew Bible, Obadiah, 13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47 |
3. Hebrew Bible, Malachi, 3.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47| 3.5. "וְקָרַבְתִּי אֲלֵיכֶם לַמִּשְׁפָּט וְהָיִיתִי עֵד מְמַהֵר בַּמְכַשְּׁפִים וּבַמְנָאֲפִים וּבַנִּשְׁבָּעִים לַשָּׁקֶר וּבְעֹשְׁקֵי שְׂכַר־שָׂכִיר אַלְמָנָה וְיָתוֹם וּמַטֵּי־גֵר וְלֹא יְרֵאוּנִי אָמַר יְהוָה צְבָאוֹת׃", | 3.5. "And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers; and against those that oppress the hireling in his wages, The widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, Saith the LORD of hosts.", |
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4. Hebrew Bible, Job, 20.19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47| 20.19. "כִּי־רִצַּץ עָזַב דַּלִּים בַּיִת גָּזַל וְלֹא יִבֶנֵהוּ׃", | 20.19. "For he hath oppressed and forsaken the poor; He hath violently taken away a house, and he shall not build it up.", |
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5. Hebrew Bible, Genesis, 5.21-5.24, 6.1-6.4, 6.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 24, 49, 236, 261| 5.21. "וַיְחִי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־מְתוּשָׁלַח׃", 5.22. "וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃", 5.23. "וַיְהִי כָּל־יְמֵי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וּשְׁלֹשׁ מֵאוֹת שָׁנָה׃", 5.24. "וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃", 6.1. "וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃", 6.1. "וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃", 6.2. "וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃", 6.2. "מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃", 6.3. "וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃", 6.4. "הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃", 6.7. "וַיֹּאמֶר יְהוָה אֶמְחֶה אֶת־הָאָדָם אֲשֶׁר־בָּרָאתִי מֵעַל פְּנֵי הָאֲדָמָה מֵאָדָם עַד־בְּהֵמָה עַד־רֶמֶשׂ וְעַד־עוֹף הַשָּׁמָיִם כִּי נִחַמְתִּי כִּי עֲשִׂיתִם׃", | 5.21. "And Enoch lived sixty and five years, and begot Methuselah.", 5.22. "And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters.", 5.23. "And all the days of Enoch were three hundred sixty and five years.", 5.24. "And Enoch walked with God, and he was not; for God took him.", 6.1. "And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,", 6.2. "that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose.", 6.3. "And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’", 6.4. "The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.", 6.7. "And the LORD said: ‘I will blot out man whom I have created from the face of the earth; both man, and beast, and creeping thing, and fowl of the air; for it repenteth Me that I have made them.’", |
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6. Hebrew Bible, Zephaniah, 1.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47| 1.9. "וּפָקַדְתִּי עַל כָּל־הַדּוֹלֵג עַל־הַמִּפְתָּן בַּיּוֹם הַהוּא הַמְמַלְאִים בֵּית אֲדֹנֵיהֶם חָמָס וּמִרְמָה׃", | 1.9. "In the same day also will I punish all those that leap over the threshold, That fill their master’s house with violence and deceit.", |
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7. Hebrew Bible, Proverbs, 11.16, 28.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47| 11.16. "אֵשֶׁת־חֵן תִּתְמֹךְ כָּבוֹד וְעָרִיצִים יִתְמְכוּ־עֹשֶׁר׃", 28.16. "נָגִיד חֲסַר תְּבוּנוֹת וְרַב מַעֲשַׁקּוֹת שנאי [שֹׂנֵא] בֶצַע יַאֲרִיךְ יָמִים׃", | 11.16. "A gracious woman obtaineth honour; And strong men obtain riches.", 28.16. "The prince that lacketh understanding is also a great oppressor; But he that hateth covetousness shall prolong his days.", |
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8. Hebrew Bible, Psalms, 17.14, 62.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47| 17.14. "מִמְתִים יָדְךָ יְהוָה מִמְתִים מֵחֶלֶד חֶלְקָם בַּחַיִּים וצפינך [וּצְפוּנְךָ] תְּמַלֵּא בִטְנָם יִשְׂבְּעוּ בָנִים וְהִנִּיחוּ יִתְרָם לְעוֹלְלֵיהֶם׃", | 17.14. "From men, by Thy hand, O LORD, From men of the world, whose portion is in this life, And whose belly Thou fillest with Thy treasure; Who have children in plenty, And leave their abundance to their babes.", 62.10. "Men of low degree are vanity, and men of high degree are a lie; If they be laid in the balances, they are together lighter than vanity.", |
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9. Hebrew Bible, Jeremiah, 3.8-3.9, 5.27, 13.22, 13.27, 17.11, 51.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47| 3.8. "וָאֵרֶא כִּי עַל־כָּל־אֹדוֹת אֲשֶׁר נִאֲפָה מְשֻׁבָה יִשְׂרָאֵל שִׁלַּחְתִּיהָ וָאֶתֵּן אֶת־סֵפֶר כְּרִיתֻתֶיהָ אֵלֶיהָ וְלֹא יָרְאָה בֹּגֵדָה יְהוּדָה אֲחוֹתָהּ וַתֵּלֶךְ וַתִּזֶן גַּם־הִיא׃", 3.9. "וְהָיָה מִקֹּל זְנוּתָהּ וַתֶּחֱנַף אֶת־הָאָרֶץ וַתִּנְאַף אֶת־הָאֶבֶן וְאֶת־הָעֵץ׃", 5.27. "כִּכְלוּב מָלֵא עוֹף כֵּן בָּתֵּיהֶם מְלֵאִים מִרְמָה עַל־כֵּן גָּדְלוּ וַיַּעֲשִׁירוּ׃", 13.22. "וְכִי תֹאמְרִי בִּלְבָבֵךְ מַדּוּעַ קְרָאֻנִי אֵלֶּה בְּרֹב עֲוֺנֵךְ נִגְלוּ שׁוּלַיִךְ נֶחְמְסוּ עֲקֵבָיִךְ׃", 13.27. "נִאֻפַיִךְ וּמִצְהֲלוֹתַיִךְ זִמַּת זְנוּתֵךְ עַל־גְּבָעוֹת בַּשָּׂדֶה רָאִיתִי שִׁקּוּצָיִךְ אוֹי לָךְ יְרוּשָׁלִַם לֹא תִטְהֲרִי אַחֲרֵי מָתַי עֹד׃", 17.11. "קֹרֵא דָגַר וְלֹא יָלָד עֹשֶׂה עֹשֶׁר וְלֹא בְמִשְׁפָּט בַּחֲצִי ימו [יָמָיו] יַעַזְבֶנּוּ וּבְאַחֲרִיתוֹ יִהְיֶה נָבָל׃", 51.13. "שכנתי [שֹׁכַנְתְּ] עַל־מַיִם רַבִּים רַבַּת אוֹצָרֹת בָּא קִצֵּךְ אַמַּת בִּצְעֵךְ׃", | 3.8. "And I saw, when, forasmuch as backsliding Israel had committed adultery, I had put her away and given her a bill of divorcement, that yet treacherous Judah her sister feared not; but she also went and played the harlot;", 3.9. "and it came to pass through the lightness of her harlotry, that the land was polluted, and she committed adultery with stones and with stocks;", 5.27. "As a cage is full of birds, So are their houses full of deceit; Therefore they are become great, and waxen rich;", 13.22. "And if thou say in thy heart: ‘Wherefore are these things befallen me?’— For the greatness of thine iniquity are thy skirts uncovered, And thy heels suffer violence.", 13.27. "Thine adulteries, and thy neighings, the lewdness of thy harlotry, On the hills in the field have I seen thy detestable acts. Woe unto thee, O Jerusalem! thou wilt not be made clean! When shall it ever be?", 17.11. "As the partridge that broodeth over young which she hath not brought forth, So is he that getteth riches, and not by right; In the midst of his days he shall leave them, And at his end he shall be a fool.", 51.13. "O thou that dwellest upon many waters, Abundant in treasures, Thine end is come, The measure of thy covetousness.", |
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10. Hebrew Bible, Isaiah, 3.12, 10.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47| 3.12. "עַמִּי נֹגְשָׂיו מְעוֹלֵל וְנָשִׁים מָשְׁלוּ בוֹ עַמִּי מְאַשְּׁרֶיךָ מַתְעִים וְדֶרֶךְ אֹרְחֹתֶיךָ בִּלֵּעוּ׃", 10.2. "לְהַטּוֹת מִדִּין דַּלִּים וְלִגְזֹל מִשְׁפַּט עֲנִיֵּי עַמִּי לִהְיוֹת אַלְמָנוֹת שְׁלָלָם וְאֶת־יְתוֹמִים יָבֹזּוּ׃", 10.2. "וְהָיָה בַּיּוֹם הַהוּא לֹא־יוֹסִיף עוֹד שְׁאָר יִשְׂרָאֵל וּפְלֵיטַת בֵּית־יַעֲקֹב לְהִשָּׁעֵן עַל־מַכֵּהוּ וְנִשְׁעַן עַל־יְהוָה קְדוֹשׁ יִשְׂרָאֵל בֶּאֱמֶת׃", | 3.12. "As for My people, a babe is their master, And women rule over them. O My people, they that lead thee cause thee to err, And destroy the way of thy paths.", 10.2. "To turn aside the needy from judgment, And to take away the right of the poor of My people, That widows may be their spoil, And that they may make the fatherless their prey!", |
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11. Hebrew Bible, Habakkuk, 2.6 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47| 2.6. "הֲלוֹא־אֵלֶּה כֻלָּם עָלָיו מָשָׁל יִשָּׂאוּ וּמְלִיצָה חִידוֹת לוֹ וְיֹאמַר הוֹי הַמַּרְבֶּה לֹּא־לוֹ עַד־מָתַי וּמַכְבִּיד עָלָיו עַבְטִיט׃", | 2.6. "Shall not all these take up a parable against him, And a taunting riddle against him, And say: ‘Woe to him that increaseth that which is not his! How long? and that ladeth himself with many pledges! ’", |
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12. Hebrew Bible, Amos, 4.1 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47| 4.1. "שִׁלַּחְתִּי בָכֶם דֶּבֶר בְּדֶרֶךְ מִצְרַיִם הָרַגְתִּי בַחֶרֶב בַּחוּרֵיכֶם עִם שְׁבִי סוּסֵיכֶם וָאַעֲלֶה בְּאֹשׁ מַחֲנֵיכֶם וּבְאַפְּכֶם וְלֹא־שַׁבְתֶּם עָדַי נְאֻם־יְהוָה׃", 4.1. "שִׁמְעוּ הַדָּבָר הַזֶּה פָּרוֹת הַבָּשָׁן אֲשֶׁר בְּהַר שֹׁמְרוֹן הָעֹשְׁקוֹת דַּלִּים הָרֹצְצוֹת אֶבְיוֹנִים הָאֹמְרֹת לַאֲדֹנֵיהֶם הָבִיאָה וְנִשְׁתֶּה׃", | 4.1. "Hear this word, ye kine of Bashan, That are in the mountain of Samaria, That oppress the poor, that crush the needy, That say unto their lords: ‘Bring, that we may feast.’", |
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13. Hesiod, Theogony, 142 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 170 | 142. Engendered lengthy mountains which would be |
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| 14. Homer, Odyssey, 15.460 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 170 |
15. Hebrew Bible, Ezekiel, 16.32, 22.5, 22.9, 23.37 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47| 16.32. "הָאִשָּׁה הַמְּנָאָפֶת תַּחַת אִישָׁהּ תִּקַּח אֶת־זָרִים׃", 22.5. "הַקְּרֹבוֹת וְהָרְחֹקוֹת מִמֵּךְ יִתְקַלְּסוּ־בָךְ טְמֵאַת הַשֵּׁם רַבַּת הַמְּהוּמָה׃", 22.9. "אַנְשֵׁי רָכִיל הָיוּ בָךְ לְמַעַן שְׁפָךְ־דָּם וְאֶל־הֶהָרִים אָכְלוּ בָךְ זִמָּה עָשׂוּ בְתוֹכֵךְ׃", 23.37. "כִּי נִאֵפוּ וְדָם בִּידֵיהֶן וְאֶת־גִּלּוּלֵיהֶן נִאֵפוּ וְגַם אֶת־בְּנֵיהֶן אֲשֶׁר יָלְדוּ־לִי הֶעֱבִירוּ לָהֶם לְאָכְלָה׃", | 16.32. "Thou wife that committest adultery, that takest strangers instead of thy husband—", 22.5. "Those that are near, and those that are far from thee, shall mock thee, thou defiled of name and full of tumult.", 22.9. "In thee have been talebearers to shed blood; and in thee they have eaten upon the mountains; in the midst of thee they have committed lewdness.", 23.37. "For they have committed adultery, and blood is in their hands, and with their idols have they committed adultery; and their sons, whom they bore unto Me, they have also set apart unto them to be devoured.", |
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16. Herodotus, Histories, 3.115 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 170 | 3.115. These then are the most distant lands in Asia and Libya . But concerning those in Europe that are the farthest away towards evening, I cannot speak with assurance; for I do not believe that there is a river called by foreigners Eridanus issuing into the northern sea, where our amber is said to come from, nor do I have any knowledge of Tin Islands, where our tin is brought from. ,The very name Eridanus betrays itself as not a foreign but a Greek name, invented by some poet; nor for all my diligence have I been able to learn from one who has seen it that there is a sea beyond Europe . All we know is that our tin and amber come from the most distant parts. |
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17. Anon., 1 Enoch, None (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47 | 95.7. Woe to you, sinners, for ye persecute the righteous; For ye shall be delivered up and persecuted because of injustice, And heavy shall its yoke be upon you. |
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| 18. Dead Sea Scrolls, Damascus Covenant, 4.11-4.18, 6.16-6.17, 8.4-8.9, 19.16-19.21 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47 |
19. Anon., Testament of Levi, 13.2-13.8 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 168 | 13.2. And do ye also teach your children letters, That they may have understanding all their life, Reading unceasingly the law of God. 13.3. For every one that knoweth the law of the Lord shall be honoured, And shall not be a stranger whithersoever he goeth. 13.4. Yea, many friends shall he gain more than his parents, And many men shall desire to serve him, And to hear the law from his mouth. 13.5. Work righteousness, therefore, my children, upon the earth, That ye may have (it) as a treasure in heaven. 13.6. And sow good things in your souls, That ye may find them in your life. But if ye sow evil things, Ye shall reap every trouble and affliction. 13.7. Get wisdom in the fear of God with diligence; For though there be a leading into captivity, And cities and lands be destroyed, And gold and silver and every possession perish, The wisdom of the wise nought can take away, Save the blindness of ungodliness, and the callousness (that comes) of sin. 13.8. For if one keep oneself from these evil things, Then even among his enemies shall wisdom be a glory to him, And in a strange country a fatherland, And in the midst of foes shall prove a friend. |
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20. Septuagint, 2 Maccabees, 3.10 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47 | 3.10. The high priest explained that there were some deposits belonging to widows and orphans,' |
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| 21. Dead Sea Scrolls, Hodayot, 10.32-10.34, 18.22-18.25 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47 |
| 22. Dead Sea Scrolls, Pesher On Habakkuk, 1.7-1.8, 6.1, 8.11-8.12, 8.15, 9.4-9.7 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47 |
| 23. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 4.11-4.18, 6.16-6.17, 8.4-8.9, 19.16-19.21 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47 |
| 24. Dead Sea Scrolls, 4Q390, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47 |
| 25. Dead Sea Scrolls, 4Q397, a b c\n0 14-21.5 14 14 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47 |
| 26. Dead Sea Scrolls, Aramaic Levi Document, 13.4 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 168 |
27. Septuagint, Ecclesiasticus (Siracides), 34.21-34.27 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47 | 34.21. The bread of the needy is the life of the poor;whoever deprives them of it is a man of blood. 34.22. To take away a neighbors living is to murder him;to deprive an employee of his wages is to shed blood. 34.23. When one builds and another tears down,what do they gain but toil? 34.24. When one prays and another curses,to whose voice will the Lord listen? 34.25. If a man washes after touching a dead body,and touches it again,what has he gained by his washing? 34.26. So if a man fasts for his sins,and goes again and does the same things,who will listen to his prayer?And what has he gained by humbling himself? |
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| 28. Dead Sea Scrolls, Ben Sira, 34.21-34.27 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47 |
| 29. Dead Sea Scrolls, Community Rule, 4.9-4.11, 10.18-10.19, 11.1-11.2 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47 |
| 30. Anon., Sibylline Oracles, 2.56 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47 |
31. New Testament, 1 Corinthians, 12.1-12.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 168| 12.1. Περὶ δὲ τῶν πνευματικῶν, ἀδελφοί, οὐ θέλω ὑμᾶς ἀγνοεῖν. 12.2. Οἴδατε ὅτι ὅτε ἔθνη ἦτε πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε ἀπαγόμενοι. 12.3. διὸ γνωρίζω ὑμῖν ὅτι οὐδεὶς ἐν πνεύματι θεοῦ λαλῶν λέγει ΑΝΑΘΕΜΑ ΙΗΣΟΥΣ, καὶ οὐδεὶς δύναται εἰπεῖν ΚΥΡΙΟΣ ΙΗΣΟΥΣ εἰ μὴ ἐν πνεύματι ἁγίῳ. 12.4. Διαιρέσεις δὲ χαρισμάτων εἰσίν, τὸ δὲ αὐτὸ πνεῦμα· 12.5. καὶ διαιρέσεις διακονιῶν εἰσίν, καὶ ὁ αὐτὸς κύριος· 12.6. καὶ διαιρέσεις ἐνεργημάτων εἰσίν, καὶ ὁ αὐτὸς θεός, ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν. 12.7. ἑκάστῳ δὲ δίδοται ἡ φανέρωσις τοῦ πνεύματος πρὸς τὸ συμφέρον. 12.8. ᾧ μὲν γὰρ διὰ τοῦ πνεύματος δίδοται λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ πνεῦμα, 12.9. ἑτέρῳ πίστις ἐν τῷ αὐτῷ πνεύματι, ἄλλῳ δὲ χαρίσματα ἰαμάτων ἐν τῷ ἑνὶ πνεύματι, 12.10. ἄλλῳ δὲ ἐνεργήματα δυνάμεων, ἄλλῳ [δὲ] προφητεία, ἄλλῳ [δὲ] διακρίσεις πνευμάτων, ἑτέρῳ γένη γλωσσῶν, ἄλλῳ δὲ ἑρμηνία γλωσσῶν· | 12.1. Now concerning spiritual gifts, brothers, I don't want you tobe ignorant. 12.2. You know that when you were heathen, you were ledaway to those mute idols, however you might be led. 12.3. Therefore Imake known to you that no man speaking by God's Spirit says, "Jesus isaccursed." No one can say, "Jesus is Lord," but by the Holy Spirit. 12.4. Now there are various kinds of gifts, but the same Spirit. 12.5. There are various kinds of service, and the same Lord. 12.6. There are various kinds of workings, but the same God, who works allthings in all. 12.7. But to each one is given the manifestation of theSpirit for the profit of all. 12.8. For to one is given through theSpirit the word of wisdom, and to another the word of knowledge,according to the same Spirit; 12.9. to another faith, by the sameSpirit; and to another gifts of healings, by the same Spirit; 12.10. and to another workings of miracles; and to another prophecy; and toanother discerning of spirits; to another different kinds of languages;and to another the interpretation of languages. |
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32. New Testament, James, 2.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47| 2.6. ὑμεῖς δὲ ἠτιμάσατε τὸν πτωχόν. οὐχ οἱ πλούσιοι καταδυναστεύουσιν ὑμῶν, καὶ αὐτοὶ ἕλκουσιν ὑμᾶς εἰς κριτήρια; | 2.6. But you have dishonored the poor man. Don't the rich oppress you, and personally drag you before the courts? |
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| 33. Plutarch, Love Stories, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ascent, heavenly Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 130 |
34. New Testament, Apocalypse, 2.9, 4.1-4.11, 5.12, 12.7-12.12, 18.3, 20.2-20.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47, 168, 170| 2.9. Οἶδά σου τὴν θλίψιν καὶ τὴν πτωχείαν, ἀλλὰ πλούσιος εἶ, καὶ τὴν βλασφημίαν ἐκ τῶν λεγόντων Ἰουδαίους εἶναι ἑαυτούς, καὶ οὐκ εἰσίν, ἀλλὰ συναγωγὴ τοῦ Σατανᾶ. 4.1. Μετὰ ταῦτα εἶδον, καὶ ἰδοὺ θύρα ἠνεῳγμένη ἐν τῷ οὐρανῷ, καὶ ἡ φωνὴ ἡ πρώτη ἣν ἤκουσα ὡςσάλπιγγοςλαλούσης μετʼ ἐμοῦ, λέγωνἈνάβαὧδε, καὶ δείξω σοιἃ δεῖ γενέσθαι. 4.2. μετὰ ταῦτα εὐθέως ἐγενόμην ἐν πνεύματι· καὶ ἰδοὺ θρόνος ἔκειτο ἐν τῷ οὐρανῷ, καὶἐπὶ τὸν θρόνον καθήμενος, 4.3. καὶ ὁ καθήμενος ὅμοιος ὁράσει λίθῳ ἰάσπιδι καὶ σαρδίῳ, καὶἶρις κυκλόθεν τοῦ θρόνουὅμοιος ὁράσει σμαραγδίνῳ. 4.4. καὶ κυκλόθεν τοῦ θρόνου θρόνοι εἴκοσι τέσσαρες, καὶ ἐπὶ τοὺς θρόνους εἴκοσι τέσσαρας πρεσβυτέρους καθημένους περιβεβλημένους ἱματίοις λευκοῖς, καὶ ἐπὶ τὰς κεφαλὰς αὐτῶν στεφάνους χρυσοῦς. 4.5. καὶ ἐκ τοῦ θρόνουἐκπορεύονται ἀστραπαὶ καὶ φωναὶκαὶβρονταί·καὶ ἑπτὰ λαμπάδες πυρὸς καιόμεναι ἐνώπιον τοῦ θρόνου, ἅ εἰσιν τὰ ἑπτὰ πνεύματα τοῦ θεοῦ, 4.6. καὶ ἐνώπιον τοῦ θρόνου ὡς θάλασσα ὑαλίνηὁμοία κρυστάλλῳ. καὶ ἐν μέσῳ τοῦ θρόνουκαὶκύκλῳ τοῦ θρόνου τέσσερα ζῷα γέμοντα ὀφθαλμῶνἔμπροσθεν καὶ ὄπισθεν· 4.7. καὶ τὸ ζῷοντὸ πρῶτονὅμοιονλέοντι, καὶ τὸ δεύτερονζῷον ὅμοιονμόσχῳ, καὶ τὸ τρίτονζῷον ἔχωντὸ πρόσωπονὡςἀνθρώπου, καὶ τὸ τέταρτονζῷον ὅμοιονἀετῷπετομένῳ· 4.8. καὶ τὰ τέσσερα ζῷα,ἓν καθʼ ἓναὐτῶν ἔχωνἀνὰ πτέρυγας ἕξ, κυκλόθενκαὶ ἔσωθενγέμουσιν ὀφθαλμῶν·καὶ ἀνάπαυσιν οὐκ ἔχουσιν ἡμέρας καὶ νυκτὸς λέγοντες Ἅγιος ἅγιος ἅγιος Κύριος, ὁ θεός, ὁ παντοκράτωρ, ὁ ἦν καὶ ὁ ὤν καὶ ὁ ἐρχόμενος. 4.9. Καὶ ὅταν δώσουσιν τὰ ζῷα δόξαν καὶ τιμὴν καὶ εὐχαριστίαν τῷκαθημένῳ ἐπὶ τοῦ θρόνου, τῷ ζῶντι εἰς τοὺς αἰῶναςτῶν αἰώνων, 4.10. πεσοῦνται οἱ εἴκοσι τέσσαρες πρεσβύτεροι ἐνώπιον τοῦκαθημένου ἐπὶ τοῦ θρόνου,καὶ προσκυνήσουσιντῷ ζῶντι εἰς τοὺς αἰῶναςτῶν αἰώνων, καὶ βαλοῦσιν τοὺς στεφάνους αὐτῶν ἐνώπιον τοῦ θρόνου, λέγοντες 4.11. 5.12. λέγοντες φωνῇ μεγάλῃ Ἄξιόν ἐστιν τὸ ἀρνίον τὸ ἐσφαγμένον λαβεῖν τὴν δύναμιν καὶ πλοῦτον καὶ σοφίαν καὶ ἰσχὺν καὶ τιμὴν καὶ δόξαν καὶ εὐλογίαν. 12.7. Καὶ ἐγένετο πόλεμος ἐν τῷ οὐρανῷ, ὁΜιχαὴλκαὶ οἱ ἄγγελοι αὐτοῦτοῦ πολεμῆσαιμετὰ τοῦ δράκοντος. καὶ ὁ δράκων ἐπολέμησεν καὶ οἱ ἄγγελοι αὐτοῦ, 12.8. καὶ οὐκ ἴσχυσεν, οὐδὲ τόπος εὑρέθη αὐτῶν ἔτι ἐν τῷ οὐρανῷ. 12.9. καὶ ἐβλήθη ὁ δράκων ὁ μέγας,ὁ ὄφιςὁ ἀρχαῖος, ὁ καλούμενοςΔιάβολοςκαὶ ὉΣατανᾶς,ὁ πλανῶν τὴν οἰκουμένην ὅλην, — ἐβλήθη εἰς τὴν γῆν, καὶ οἱ ἄγγελοι αὐτοῦ μετʼ αὐτοῦ ἐβλήθησαν. 12.10. καὶ ἤκουσα φωνὴν μεγάλην ἐν τῷ οὐρανῷ λέγουσαν Ἄρτι ἐγένετο ἡ σωτηρία καὶ ἡ δύναμις καὶ ἡ βασιλεία τοῦ θεοῦ ἡμῶν καὶ ἡ ἐξουσία τοῦ χριστοῦ αὐτοῦ, ὅτι ἐβλήθη ὁ κατήγωρ τῶν ἀδελφῶν ἡμῶν, ὁ κατηγορῶν αὐτοὺς ἐνώπιον τοῦ θεοῦ ἡμῶν ἡμέρας καὶ νυκτός· 12.11. καὶ αὐτοὶ ἐνίκησαν αὐτὸν διὰ τὸ αἷμα τοῦ ἀρνίου καὶ διὰ τὸν λόγον τῆς μαρτυρίας αὐτῶν, καὶ οὐκ ἠγάπησαν τὴν ψυχὴν αὐτῶν ἄχρι θανάτου· 12.12. διὰ τοῦτο εὐφραίνεσθε, οὐρανοὶ καὶ οἱ ἐν αὐτοῖς σκηνοῦντες· οὐαὶ τὴν γῆν καὶ τὴν θάλασσαν, ὅτι κατέβη ὁ διάβολος πρὸς ὑμᾶς, ἔχων θυμὸν μέγαν, εἰδὼς ὅτι ὀλίγον καιρὸν ἔχει. 18.3. ὅτιἐκ [τοῦ οἴνου] τοῦ θυμοῦ τῆς πορνείαςαὐτῆς πέπτωκανπάντατὰ ἔθνη,καὶ οἱ βασιλεῖς τῆς γῆς μετʼ αὐτῆς ἐπόρνευσαν, καὶ οἱ ἔμποροι τῆς γῆς ἐκ τῆς δυνάμεως τοῦ στρήνους αὐτῆς ἐπλούτησαν. 20.2. καὶ ἐκράτησεν τὸν δράκοντα,ὁ ὄφιςὁ ἀρχαῖος, ὅς ἐστινΔιάβολοςκαὶὉ Σατανᾶς,καὶ ἔδησεν αὐτὸν χίλια ἔτη, 20.3. καὶ ἔβαλεν αὐτὸν εἰς τὴν ἄβυσσον, καὶ ἔκλεισεν καὶ ἐσφράγισεν ἐπάνω αὐτοῦ, ἵνα μὴ πλανήσῃ ἔτι τὰ ἔθνη, ἄχρι τελεσθῇ τὰ χίλια ἔτη· μετὰ ταῦτα δεῖ λυθῆναι αὐτὸν μικρὸν χρόνον. | 2.9. "I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan. 4.1. After these things I looked and saw a door opened in heaven, and the first voice that I heard, like a trumpet speaking with me, was one saying, "Come up here, and I will show you the things which must happen after this." 4.2. Immediately I was in the Spirit. Behold, there was a throne set in heaven, and one sitting on the throne 4.3. that looked like a jasper stone and a sardius. There was a rainbow around the throne, like an emerald to look at. 4.4. Around the throne were twenty-four thrones. On the thrones were twenty-four elders sitting, dressed in white garments, with crowns of gold on their heads. 4.5. Out of the throne proceed lightnings, sounds, and thunders. There were seven lamps of fire burning before his throne, which are the seven Spirits of God. 4.6. Before the throne was something like a sea of glass, like a crystal. In the midst of the throne, and around the throne were four living creatures full of eyes before and behind. 4.7. The first creature was like a lion, and the second creature like a calf, and the third creature had a face like a man, and the fourth was like a flying eagle. 4.8. The four living creatures, having each one of them six wings, are full of eyes around about and within. They have no rest day and night, saying, "Holy, holy, holy, holy, holy, holy, holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come!" 4.9. When the living creatures give glory, honor, and thanks to him who sits on the throne, to him who lives forever and ever, 4.10. the twenty-four elders fall down before him who sits on the throne, and worship him who lives forever and ever, and throw their crowns before the throne, saying, 4.11. "Worthy are you, our Lord and our God, the Holy One, to receive the glory, the honor, and the power, for you created all things, and because of your desire they existed, and were created!" 5.12. saying with a loud voice, "Worthy is the Lamb who has been killed to receive the power, riches, wisdom, might, honor, glory, and blessing!" 12.7. There was war in the sky. Michael and his angels made war on the dragon. The dragon and his angels made war. 12.8. They didn't prevail, neither was a place found for him any more in heaven. 12.9. The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him. 12.10. I heard a loud voice in heaven, saying, "Now is come the salvation, the power, and the Kingdom of our God, and the authority of his Christ; for the accuser of our brothers has been thrown down, who accuses them before our God day and night. 12.11. They overcame him because of the Lamb's blood, and because of the word of their testimony. They didn't love their life, even to death. 12.12. Therefore rejoice, heavens, and you who dwell in them. Woe to the earth and to the sea, because the devil has gone down to you, having great wrath, knowing that he has but a short time." 18.3. For all the nations have drunk of the wine of the wrath of her sexual immorality, the kings of the earth committed sexual immorality with her, and the merchants of the earth grew rich from the abundance of her luxury." 20.2. He seized the dragon, the old serpent, which is the devil and Satan, who deceives the whole inhabited earth, and bound him for a thousand years, 20.3. and cast him into the abyss, and shut it, and sealed it over him, that he should deceive the nations no more, until the thousand years were finished. After this, he must be freed for a short time. |
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| 35. Anon., 2 Baruch, 1.11, 3.29, 6.55 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 168 |
36. New Testament, Luke, 3.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 47| 3.14. ἐπηρώτων δὲ αὐτὸν καὶ στρατευόμενοι λέγοντες Τί ποιήσωμεν καὶ ἡμεῖς; καὶ εἶπεν αὐτοῖς Μηδένα διασείσητε μηδὲ συκοφαντήσητε, καὶ ἀρκεῖσθε τοῖς ὀψωνίοις ὑμῶν. | 3.14. Soldiers also asked him, saying, "What about us? What must we do?"He said to them, "Extort from no one by violence, neither accuse anyone wrongfully. Be content with your wages." |
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37. Apuleius, The Golden Ass, 11.22-11.24 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •ascent, heavenly Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 340 | 11.22. I obeyed these words and, attentive with meek and laudable silence, I daily served at the temple. In the end the wholesome gentleness of the goddess did not deceive me, for in the night she appeared to me in a vision. She showed me that the day had come which I had wished for so long. She told me what provision and charges I should attend to, and how she had appointed her principal priest Mithras to be minister with me in my sacrifices.When I heard these divine commands I greatly rejoiced. I arose before dawn to speak with the great priest, whom I happened to see coming out of his chamber. Then I saluted him and thought that I should ask for his counsel with a bold courage. But as soon as he perceived me, he began first to say: “O Lucius, now I know well that you are most happy and blessed, whom the divine goddess accepts with such mercy. Why do you delay? Behold, it is the day which you desired, when you shall receive at my hands the order of religion and know the most pure secrets of the gods.” Whereupon the old man took me by the hand and led me to the gate of the great temple. Immediately upon entering he made a solemn celebration and, after morning sacrifice had ended, he brought books out of the secret place of the temple. These were partly written in unknown characters, and partly painted with figures of beasts declaring briefly every sentence. The heads and tails of some were turned in the shape of a wheel and were strange and impossible for profane people to read. There he interpreted to me such things as were necessary for the use and preparation of my order. 11.23. This done, I gave charge to certain of my companions to buy liberally whatever was necessary and appropriate. Then the priest brought me to the baths nearby, accompanied with all the religious sort. He, demanding pardon of the goddess, washed me and purified my body according to custom. After this, when no one approached, he brought me back again to the temple and presented me before the face of the goddess. He told me of certain secret things that it was unlawful to utter, and he commanded me, and generally all the rest, to fast for the space of ten continual days. I was not allowed to eat any beast or drink any wine. These strictures I observed with marvelous continence. Then behold, the day approached when the sacrifice was to be made. And when night came there arrived on every coast a great multitude of priests who, according to their order, offered me many presents and gifts. Then all the laity and profane people were commanded to depart. When they had put on my back a linen robe, they brought me to the most secret and sacred place of all the temple. You will perhaps ask (o studious reader) what was said and done there. Verily I would tell you if it were lawful for me to tell. You would know if it were appropriate for you to hear. But both your ears and my tongue shall incur similar punishment for rash curiosity. However, I will content your mind for this present time, since it is perhaps somewhat religious and given to devotion. Listen therefore and believe it to be true. You shall understand that I approached near to Hell, and even to the gates of Proserpina. After I was brought through all the elements, I returned to my proper place. About midnight I saw the sun shine, and I saw likewise the celestial and infernal gods. Before them I presented myself and worshipped them. Behold, now have I told you something which, although you have heard it, it is necessary for you to conceal. This much have I declared without offence for the understanding of the profane. 11.24. When morning came, and that the solemnities were finished, I came forth sanctified with twelve robes and in a religious habit. I am not forbidden to speak of this since many persons saw me at that time. There I was commanded to stand upon a seat of wood which stood in the middle of the temple before the image of the goddess. My vestment was of fine linen, covered and embroidered with flowers. I had a precious cloak upon my shoulders hung down to the ground. On it were depicted beasts wrought of diverse colors: Indian dragons and Hyperborean griffins which the other world engenders in the form of birds. The priests commonly call such a habit a celestial robe. In my right hand I carried a lit torch. There was a garland of flowers upon my head with palm leaves sprouting out on every side. I was adorned like un the sun and made in fashion of an image such that all the people came up to behold me. Then they began to solemnize the feast of the nativity and the new procession, with sumptuous banquets and delicacies. The third day was likewise celebrated with like ceremonies with a religious dinner, and with all the consummation of the order. After I had stayed there a good space, I conceived a marvelous pleasure and consolation in beholding the image of the goddess. She at length urged me to depart homeward. I rendered my thanks which, although not sufficient, yet they were according to my power. However, I could not be persuaded to depart before I had fallen prostrate before the face of the goddess and wiped her steps with my face. Then I began greatly to weep and sigh (so uch so that my words were interrupted) and, as though devouring my prayer, I began to speak in this way: |
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| 38. Tertullian, Prescription Against Heretics, 40.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •ascent, heavenly Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 130 |
| 39. Anon., Targum Pseudo-Jonathan, None (2nd cent. CE - 7th cent. CE) Tagged with subjects: •heavenly ascent, of enoch Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 236 |
| 40. Pseudo Clementine Literature, Homilies, 8.7-8.8 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •heavenly ascent Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 248, 261 |
41. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •heavenly ascent, of enoch Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 251| 38b. גופו מבבל וראשו מארץ ישראל ואבריו משאר ארצות עגבותיו א"ר אחא מאקרא דאגמא,א"ר יוחנן בר חנינא שתים עשרה שעות הוי היום שעה ראשונה הוצבר עפרו שניה נעשה גולם שלישית נמתחו אבריו רביעית נזרקה בו נשמה חמישית עמד על רגליו ששית קרא שמות שביעית נזדווגה לו חוה שמינית עלו למטה שנים וירדו ארבעה תשיעית נצטווה שלא לאכול מן האילן עשירית סרח אחת עשרה נידון שתים עשרה נטרד והלך לו שנאמר (תהלים מט, יג) אדם ביקר בל ילין,אמר רמי בר חמא אין חיה רעה שולטת באדם אלא אם כן נדמה לו כבהמה שנאמר (תהלים מט, יג) נמשל כבהמות נדמו:,(שע"ה בסו"ף ארמ"י סימן) אמר רב יהודה א"ר בשעה שבקש הקב"ה לבראות את האדם ברא כת אחת של מלאכי השרת אמר להם רצונכם נעשה אדם בצלמנו אמרו לפניו רבש"ע מה מעשיו אמר להן כך וכך מעשיו,אמרו לפניו רבש"ע (תהלים ח, ה) מה אנוש כי תזכרנו ובן אדם כי תפקדנו הושיט אצבעו קטנה ביניהן ושרפם וכן כת שניה כת שלישית אמרו לפניו רבש"ע ראשונים שאמרו לפניך מה הועילו כל העולם כולו שלך הוא כל מה שאתה רוצה לעשות בעולמך עשה,כיון שהגיע לאנשי דור המבול ואנשי דור הפלגה שמעשיהן מקולקלין אמרו לפניו רבש"ע לא יפה אמרו ראשונים לפניך אמר להן (ישעיהו מו, ד) ועד זקנה אני הוא ועד שיבה אני אסבול וגו',אמר רב יהודה אמר רב אדם הראשון מסוף העולם ועד סופו היה שנאמר (דברים ד, לב) למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים ועד קצה השמים כיון שסרח הניח הקדוש ברוך הוא ידו עליו ומיעטו שנאמר (תהלים קלט, ה) אחור וקדם צרתני ותשת עלי כפכה,אמר ר"א אדם הראשון מן הארץ עד לרקיע היה שנאמר למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים (עד קצה השמים) כיון שסרח הניח הקב"ה ידו עליו ומיעטו שנאמר אחור וקדם צרתני וגו' קשו קראי אהדדי אידי ואידי חדא מידה היא,ואמר רב יהודה אמר רב אדם הראשון בלשון ארמי ספר שנאמר (תהלים קלט, יז) ולי מה יקרו רעיך אל,והיינו דאמר ריש לקיש מאי דכתיב (בראשית ה, א) זה ספר תולדות אדם מלמד שהראהו הקב"ה דור דור ודורשיו דור דור וחכמיו כיון שהגיע לדורו של רבי עקיבא שמח בתורתו ונתעצב במיתתו אמר ולי מה יקרו רעיך אל,ואמר רב יהודה אמר רב אדם הראשון מין היה שנאמר (בראשית ג, ט) ויקרא ה' אלהים אל האדם ויאמר לו איכה אן נטה לבך רבי יצחק אמר מושך בערלתו היה כתיב הכא (הושע ו, ז) והמה כאדם עברו ברית וכתיב התם (בראשית ט, ט) את בריתי הפר,רב נחמן אמר כופר בעיקר היה כתיב הכא עברו ברית וכתיב התם (את בריתי הפר) (ירמיהו כב, ט) ואמרו על אשר עזבו (את) ברית ה' (אלהי אבותם),תנן התם ר"א אומר הוי שקוד ללמוד תורה ודע מה שתשיב לאפיקורוס אמר ר' יוחנן ל"ש אלא אפיקורוס (של) עובדי כוכבים אבל אפיקורוס ישראל כ"ש דפקר טפי,א"ר יוחנן כ"מ שפקרו המינים תשובתן בצידן (בראשית א, כו) נעשה אדם בצלמנו (ואומר) (בראשית א, כז) ויברא אלהים את האדם בצלמו (בראשית יא, ז) הבה נרדה ונבלה שם שפתם (בראשית יא, ה) וירד ה' לראות את העיר ואת המגדל (בראשית לה, ז) כי שם נגלו אליו האלהים (בראשית לה, ג) לאל העונה אותי ביום צרתי,(דברים ד, ז) כי מי גוי גדול אשר לו אלהים קרובים אליו כה' אלהינו בכל קראנו אליו (שמואל ב ז, כג) ומי כעמך כישראל גוי אחד בארץ אשר הלכו אלהים לפדות לו לעם (דניאל ז, ט) עד די כרסוון רמיו ועתיק יומין יתיב,הנך למה לי כדרבי יוחנן דא"ר יוחנן אין הקב"ה עושה דבר אא"כ נמלך בפמליא של מעלה שנאמר (דניאל ד, יד) בגזירת עירין פתגמא ובמאמר קדישין שאילתא,התינח כולהי עד די כרסוון רמיו מאי איכא למימר אחד לו ואחד לדוד דתניא אחד לו ואחד לדוד דברי ר"ע א"ל ר' יוסי עקיבא עד מתי אתה עושה שכינה חול אלא אחד לדין ואחד לצדקה,קבלה מיניה או לא קבלה מיניה ת"ש דתניא אחד לדין ואחד לצדקה דברי ר"ע א"ל ר' אלעזר בן עזריא עקיבא מה לך אצל הגדה כלך אצל נגעים ואהלות אלא אחד לכסא ואחד לשרפרף כסא לישב עליו שרפרף להדום רגליו,אמר רב נחמן האי מאן דידע לאהדורי למינים כרב אידית ליהדר ואי לא לא ליהדר אמר ההוא מינא לרב אידית כתיב (שמות כד, א) ואל משה אמר עלה אל ה' עלה אלי מיבעי ליה א"ל זהו מטטרון ששמו כשם רבו דכתיב (שמות כג, כא) כי שמי בקרבו,אי הכי ניפלחו ליה כתיב (שמות כג, כא) אל תמר בו אל תמירני בו אם כן לא ישא לפשעכם למה לי א"ל הימנותא בידן דאפילו בפרוונקא נמי לא קבילניה דכתיב (שמות לג, טו) ויאמר אליו אם אין פניך הולכים וגו',אמר ליה ההוא מינא לר' ישמעאל בר' יוסי כתיב (בראשית יט, כד) וה' המטיר על סדום ועל עמורה גפרית ואש מאת ה' מאתו מיבעי ליה א"ל ההוא כובס שבקיה אנא מהדרנא ליה דכתיב (בראשית ד, כג) ויאמר למך לנשיו עדה וצלה שמען קולי נשי למך נשיי מיבעי ליה אלא משתעי קרא הכי הכא נמי משתעי קרא הכי א"ל מנא לך הא מפירקיה דר"מ שמיע לי,דא"ר יוחנן כי הוה דריש ר' מאיר בפירקיה הוה דריש תילתא שמעתא תילתא אגדתא תילתא מתלי ואמר ר' יוחנן ג' מאות משלות שועלים היו לו לרבי מאיר ואנו אין לנו אלא שלש | 38b. b his torso /b was fashioned from dust taken b from Babylonia, and his head /b was fashioned from dust taken b from Eretz Yisrael, /b the most important land, b and his limbs /b were fashioned from dust taken b from the rest of the lands /b in the world. With regard to b his buttocks, Rav Aḥa says: /b They were fashioned from dust taken b from Akra De’agma, /b on the outskirts of Babylonia., b Rabbi Yoḥa bar Ḥanina says: Daytime is twelve hours /b long, and the day Adam the first man was created was divided as follows: In the b first hour /b of the day, b his dust was gathered. /b In the b second, /b an undefined b figure was fashioned. /b In the b third, his limbs were extended. /b In the b fourth, a soul was cast into him. /b In the b fifth, he stood on his legs. /b In the b sixth, he called /b the creatures by the b names /b he gave them. In the b seventh, Eve was paired with him. /b In the b eighth, they arose to the bed two, and descended four, /b i.e., Cain and Abel were immediately born. In the b ninth, he was commanded not to eat of the Tree /b of Knowledge. In the b tenth, he sinned. /b In the b eleventh, he was judged. /b In the b twelfth, he was expelled and left /b the Garden of Eden, b as it is stated: “But man abides not in honor; /b he is like the beasts that perish” (Psalms 49:13). Adam did not abide, i.e., sleep, in a place of honor for even one night., b Rami bar Ḥama says /b in explanation of the end of that verse: b A wild animal does not have power over a person unless /b that person b seems to /b the wild animal b like an animal, as it is stated: “He is like the beasts that perish.” /b ,The Gemara presents b a mnemonic /b for the statements that follow: b At the time, to the end, Aramaic. Rav Yehuda says /b that b Rav says: At the time that the Holy One, Blessed be He, sought to create a person, He created one group of ministering angels. He said to them: /b If b you agree, let us fashion a person in our image. /b The angels b said before him: Master of the Universe, what are the actions of /b this person You suggest to create? God b said to them: His actions are such and such, /b according to human nature.,The angels b said before him: Master of the Universe: “What is man that You are mindful of him? And the son of man that You think of him?” /b (Psalms 8:5), i.e., a creature such as this is not worth creating. God b outstretched His small finger among them and burned them /b with fire. b And the same /b occurred with b a second group /b of angels. The b third group /b of angels that He asked b said before Him: Master of the Universe, the first /b two groups b who spoke /b their mind b before You, what did they accomplish? The entire world is Yours; whatever You wish to do in Your world, do. /b God then created the first person., b When /b history b arrived at /b the time of b the people of the generation of the flood and the people of the generation of the dispersion, /b i.e., the Tower of Babel, b whose actions were ruinous, /b the angels b said before God: Master of the Universe, didn’t the /b first set of angels b speak appropriately before You, /b that human beings are not worthy of having been created? God b said to them /b concerning humanity: b “Even to your old age I am the same; and even to hoar hairs will I suffer you; /b I have made and I will bear; and I will carry, and I will deliver you” (Isaiah 46:4), i.e., having created people, I will even suffer their flaws., b Rav Yehuda says /b that b Rav says: Adam the first /b man spanned b from one end of the world until the other, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other” /b (Deuteronomy 4:32), meaning that on the day Adam was created he spanned from one end of the heavens until the other. b Once /b Adam b sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me and laid Your hand upon me” /b (Psalms 139:5), that at first Adam spanned “behind and before,” meaning everywhere, and then God laid His hand on him and diminished him., b Rabbi Elazar says: /b The height of b Adam the first /b man b was from the ground until the firmament, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other.” /b Adam stood “upon the earth” and rose to the end of the heavens. b Once /b Adam b sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me /b and laid Your hand upon me.” The Gemara asks: The interpretations of b the verses contradict each other. /b The first interpretation is that his size was from one end of the world to the other, and the second interpretation is that it was from the earth until the heavens. The Gemara answers: b This and that, /b from one end of the world to another and from the earth until the heavens, b are one measure, /b i.e., the same distance., b And Rav Yehuda says /b that b Rav says: Adam the first /b man b spoke in the language of Aramaic, as it is stated /b in the chapter of Psalms speaking in the voice of Adam: b “How weighty also are Your thoughts to me, O God” /b (Psalms 139:17)., b And this, /b i.e., that the verse in Psalms is stated by Adam, is what b Reish Lakish says: What /b is the meaning of that b which is written: “This is the book of the generations of Adam” /b (Genesis 5:1)? This verse b teaches that the Holy One, Blessed be He, showed /b Adam b every generation and its /b Torah b interpreters, every generation and its wise ones. When he arrived at /b his vision of b the generation of Rabbi Akiva, /b Adam b was gladdened by his Torah, and saddened by his /b manner of b death. He said: “How weighty also are Your thoughts to me, O God,” /b i.e., how it weighs upon me that a man as great as Rabbi Akiva should suffer., b And Rav Yehuda says /b that b Rav says: Adam the first /b man b was a heretic, as it is stated: “And the Lord called to the man and said to him: Where are you”? /b (Genesis 3:9), meaning, to b where has your heart turned, /b indicating that Adam turned from the path of truth. b Rabbi Yitzḥak says: He was /b one who b drew his foreskin /b forward, so as to remove any indication that he was circumcised. It b is written here: “And they like men [ i adam /i ] have transgressed the covet” /b (Hosea 6:7), b and /b it b is written there: /b “And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; b he has broken My covet” /b (Genesis 17:14)., b Rav Naḥman says: He was a denier of the fundamental principle /b of belief in God. It b is written here: /b “And they like men [ i adam /i ] b have transgressed the covet,” and /b it b is written there: “He has broken My covet,” /b and it is written in a third verse: b “And then they shall answer: Because they have forsaken the covet of the Lord their God /b and worshipped other gods and served them” (Jeremiah 22:9).,§ b We learned /b in a mishna b there /b (Avot 2:14): b Rabbi Eliezer says: Be persistent to learn Torah, and know what to respond to the heretic [ i la’apikoros /i ]. Rabbi Yoḥa says: /b This was b taught only /b with regard to b a gentile heretic, but /b not with regard to b a Jewish heretic, /b as one should not respond to him. b All the more so, /b if one does respond b he will become more heretical. /b His heresy is assumed to be intentional, and any attempt to rebut it will only cause him to reinforce his position., b Rabbi Yoḥa says: Any place /b in the Bible from b where the heretics /b attempt to b prove their heresy, /b i.e., that there is more than one god, b the response to their /b claim is b alongside them, /b i.e., in the immediate vicinity of the verses they cite. The verse states that God said: b “Let us make man in our image” /b (Genesis 1:26), employing the plural, b but it /b then b states: “And God created man in His image” /b (Genesis 1:27), employing the singular. The verse states that God said: b “Come, let us go down and there confound their language” /b (Genesis 11:7), but it also states: b “And the Lord came down to see the city and the tower” /b (Genesis 11:5). The verse states in the plural: b “There God was revealed [ i niglu /i ] to him /b when he fled from the face of his brother” (Genesis 35:7), but it also states in the singular: b “To God Who answers [ i haoneh /i ] me in the day of my distress” /b (Genesis 35:3).,Rabbi Yoḥa cites several examples where the counterclaim is in the same verse as the claim of the heretics. The verse states: b “For what nation is there so great that has God so near to them as the Lord our God is whenever we call upon Him?” /b (Deuteronomy 4:7), where the term “near” is written in plural, i kerovim /i , but the term “upon Him” is written in singular. Another verse states: b “And who is like Your people, like Israel, a nation one in the earth, whom God went to redeem unto Himself for a people?” /b (II Samuel 7:23), where the term “went” is written in plural, i halekhu /i , but the term “Himself” is written in singular. Another verse states: “I beheld b till thrones were placed, and one that was ancient of days did sit” /b (Daniel 7:9); where the term “thrones” is written in plural, i kharsavan /i , but the term “sit” is written in singular.,The Gemara asks: b Why do I /b need b these /b instances of plural words? Why does the verse employ the plural at all when referring to God? The Gemara explains: This is b in accordance with /b the statement b of Rabbi Yoḥa, as Rabbi Yoḥa says: The Holy One, Blessed be He, does not act unless He consults with the entourage of Above, /b i.e., the angels, b as it is stated: “The matter is by the decree of the watchers, and the sentence by the word of the holy ones” /b (Daniel 4:14).,The Gemara clarifies: This b works out well for /b almost b all /b the verses, as they describe an action taken by God, but b what is there to say /b concerning the verse: “I beheld b till thrones were placed”? /b The Gemara answers: b One /b throne is b for Him and one /b throne is b for David, /b i.e., the messiah, b as it is taught /b in a i baraita /i : b One /b throne is b for Him and one /b throne is b for David; /b this is b the statement of Rabbi Akiva. Rabbi Yosei said to him: Akiva! Until when will you desacralize the Divine Presence /b by equating God with a person? b Rather, /b the correct interpretation is that both thrones are for God, as b one /b throne is b for judgment and one /b throne is b for righteousness. /b ,The Gemara asks: Did Rabbi Akiva b accept /b this explanation b from /b Rabbi Yosei b or /b did he b not accept it from him? /b The Gemara suggests: b Come /b and b hear /b a proof to the matter from what was taught in another i baraita /i , b as it is taught /b in a i baraita /i : b One /b throne is b for judgment and one /b throne is b for righteousness; /b this is b the statement of Rabbi Akiva. Rabbi Elazar ben Azarya said to him: Akiva! What are you doing near, /b i.e., discussing, matters of b i aggada /i ? Go near /b tractates b i Nega’im /i and i Oholot /i , /b which examine the complex i halakhot /i of ritual purity, where your knowledge is unparalleled. b Rather, /b the correct interpretation is that while both thrones are for God, b one /b is b for a throne and one /b is b for a stool. /b There is b a throne for God to sit upon, and a stool /b that serves b as His footstool. /b , b Rav Naḥman says: This one, /b i.e., any person, b who knows /b how b to respond to the heretics /b as effectively b as Rav Idit should respond /b to them, b but if /b he does b not /b know, he b should not respond /b to them. The Gemara relates: b A certain heretic said to Rav Idit: /b It b is written /b in the verse concerning God: b “And to Moses He said: Come up to the Lord” /b (Exodus 24:1). The heretic raised a question: b It should have /b stated: b Come up to Me. /b Rav Idit b said to him: This /b term, “the Lord,” in that verse b is /b referring to the angel b Metatron, whose name is like the name of his Master, as it is written: /b “Behold I send an angel before you to keep you in the way and to bring you to the place that I have prepared. Take heed of him and obey his voice; do not defy him; for he will not pardon your transgression, b for My name is in him” /b (Exodus 23:20–21).,The heretic said to him: b If so, /b if this angel is equated with God, b we should worship him /b as we worship God. Rav Idit said to him: It b is written: “Do not defy [ i tammer /i ] him,” /b which alludes to: b Do not replace Me [ i temireni /i ] with him. /b The heretic said to him: b If so, why do I /b need the clause b “For he will not pardon your transgression”? /b Rav Idit b said to him: We believe that we did not accept /b the angel b even as a guide [ i befarvanka /i ] /b for the journey, b as it is written: “And he said to him: If Your Presence go not with me /b raise us not up from here” (Exodus 33:15). Moses told God that if God Himself does not accompany the Jewish people they do not want to travel to Eretz Yisrael.,The Gemara relates: b A certain heretic said to Rabbi Yishmael, son of Rabbi Yosei: /b It b is written: “And the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord /b out of heaven” (Genesis 19:24). The heretic raised the question: b It should have /b stated: b From Him /b out of heaven. b A certain launderer said to /b Rabbi Yishmael: b Leave him be; I will respond to him. /b This is b as it is written: “And Lemech said to his wives: Adah and Zillah, hear my voice; wives of Lemech, /b hearken to my speech” (Genesis 4:23). One can raise the question: b It should have /b been written: b My wives, /b and not: “Wives of Lemech.” b Rather, it is /b the style of b the verse /b to b speak in this /b manner. b Here too, it is /b the style of b the verse /b to b speak in this /b manner. Rabbi Yishmael b said to /b the launderer: b From where did you /b hear b this /b interpretation? The launderer b said to him: I heard it at the lecture of Rabbi Meir. /b ,The Gemara comments: This is b as Rabbi Yoḥa said: When Rabbi Meir would teach his lecture he would expound one-third i halakha /i , one-third i aggada /i , /b and b one-third parables. And Rabbi Yoḥa says: Rabbi Meir had, /b i.e., taught, b three hundred parables of foxes, and we have only three. /b |
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| 42. Arnobius, Against The Gentiles, 5.5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •ascent, heavenly Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 278 |
43. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •heavenly ascent, of enoch Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 251| 15a. יכול אני לבעול כמה בעילות בלא דם או דלמא דשמואל לא שכיחא אמר להו דשמואל לא שכיח וחיישינן שמא באמבטי עיברה,והאמר שמואל כל שכבת זרע שאינו יורה כחץ אינו מזרעת מעיקרא נמי יורה כחץ הוה,ת"ר מעשה ברבי יהושע בן חנניה שהיה עומד על גב מעלה בהר הבית וראהו בן זומא ולא עמד מלפניו אמר לו מאין ולאין בן זומא אמר לו צופה הייתי בין מים העליונים למים התחתונים ואין בין זה לזה אלא שלש אצבעות בלבד שנאמר (בראשית א, ב) ורוח אלהים מרחפת על פני המים כיונה שמרחפת על בניה ואינה נוגעת אמר להן רבי יהושע לתלמידיו עדיין בן זומא מבחוץ,מכדי ורוח אלהים מרחפת על פני המים אימת הוי ביום הראשון הבדלה ביום שני הוא דהואי דכתיב (בראשית א, ו) ויהי מבדיל בין מים למים וכמה אמר רב אחא בר יעקב כמלא נימא ורבנן אמרי כי גודא דגמלא מר זוטרא ואיתימא רב אסי אמר כתרי גלימי דפריסי אהדדי ואמרי לה כתרי כסי דסחיפי אהדדי,אחר קיצץ בנטיעות עליו הכתוב אומר (קהלת ה, ה) אל תתן את פיך לחטיא את בשרך מאי היא חזא מיטטרון דאתיהבא ליה רשותא למיתב למיכתב זכוותא דישראל אמר גמירא דלמעלה לא הוי לא ישיבה ולא תחרות ולא עורף ולא עיפוי שמא חס ושלום ב' רשויות הן,אפקוהו למיטטרון ומחיוהו שיתין פולסי דנורא א"ל מ"ט כי חזיתיה לא קמת מקמיה איתיהיבא ליה רשותא למימחק זכוותא דאחר יצתה בת קול ואמרה (ירמיהו ג, יד) שובו בנים שובבים חוץ מאחר,אמר הואיל ואיטריד ההוא גברא מההוא עלמא ליפוק ליתהני בהאי עלמא נפק אחר לתרבות רעה נפק אשכח זונה תבעה אמרה ליה ולאו אלישע בן אבויה את עקר פוגלא ממישרא בשבת ויהב לה אמרה אחר הוא,שאל אחר את ר"מ לאחר שיצא לתרבות רעה א"ל מאי דכתיב (קהלת ז, יד) גם את זה לעומת זה עשה האלהים אמר לו כל מה שברא הקב"ה ברא כנגדו ברא הרים ברא גבעות ברא ימים ברא נהרות,אמר לו ר"ע רבך לא אמר כך אלא ברא צדיקים ברא רשעים ברא גן עדן ברא גיהנם כל אחד ואחד יש לו ב' חלקים אחד בגן עדן ואחד בגיהנם זכה צדיק נטל חלקו וחלק חברו בגן עדן נתחייב רשע נטל חלקו וחלק חברו בגיהנם,אמר רב משרשיא מאי קראה גבי צדיקים כתיב (ישעיהו סא, ז) לכן בארצם משנה יירשו גבי רשעים כתיב (ירמיהו יז, יח) ומשנה שברון שברם,שאל אחר את ר"מ לאחר שיצא לתרבות רעה מאי דכתיב (איוב כח, יז) לא יערכנה זהב וזכוכית ותמורתה כלי פז אמר לו אלו דברי תורה שקשין לקנותן ככלי זהב וכלי פז ונוחין לאבדן ככלי זכוכית אמר לו ר"ע רבך לא אמר כך אלא מה כלי זהב וכלי זכוכית אע"פ שנשברו יש להם תקנה אף ת"ח אע"פ שסרח יש לו תקנה אמר לו אף אתה חזור בך אמר לו כבר שמעתי מאחורי הפרגוד שובו בנים שובבים חוץ מאחר,ת"ר מעשה באחר שהיה רוכב על הסוס בשבת והיה רבי מאיר מהלך אחריו ללמוד תורה מפיו אמר לו מאיר חזור לאחריך שכבר שיערתי בעקבי סוסי עד כאן תחום שבת א"ל אף אתה חזור בך א"ל ולא כבר אמרתי לך כבר שמעתי מאחורי הפרגוד שובו בנים שובבים חוץ מאחר,תקפיה עייליה לבי מדרשא א"ל לינוקא פסוק לי פסוקך אמר לו (ישעיהו מח, כב) אין שלום אמר ה' לרשעים עייליה לבי כנישתא אחריתי א"ל לינוקא פסוק לי פסוקך אמר לו (ירמיהו ב, כב) כי אם תכבסי בנתר ותרבי לך בורית נכתם עונך לפני עייליה לבי כנישתא אחריתי א"ל | 15a. b I can engage in intercourse several times without blood. /b In other words, I can have relations with a woman while leaving her hymen intact. If this is so, it is possible that the assumed virgin had intercourse in this manner and is forbidden to the High Priest. b Or, perhaps /b a person who can act like b Shmuel is not common /b and the i halakha /i is not concerned with this case. b He said to them: /b One like b Shmuel is not common, and we are concerned that she may have conceived in a bath. /b Perhaps she washed in a bath that contained a man’s semen, from which she became impregnated while remaining a virgin.,The Gemara asks: How could she possibly become pregt in such a manner? b Didn’t Shmuel say: Any semen that is not shot like an arrow cannot fertilize? /b The Gemara answers: This does not mean that it must be shot like an arrow at the moment of fertilization. Even if b initially, /b when released from the male, b it was shot as an arrow, /b it can b also /b fertilize a woman at a later moment.,With regard to the fate of ben Zoma, b the Sages taught: There was once an incident with regard to Rabbi Yehoshua ben Ḥaya, who was standing on a step on the Temple Mount, and ben Zoma saw him and did not stand before him /b to honor him, as he was deep in thought. Rabbi Yehoshua b said to him: From where /b do you come b and where are you going, ben Zoma, /b i.e., what is on your mind? b He said to him: /b In my thoughts b I was looking upon /b the act of Creation, at the gap b between the upper waters and the lower waters, as there is only /b the breadth of b a mere three fingers between them, as it is stated: “And the spirit of God hovered over the face of the waters” /b (Genesis 1:2), b like a dove hovering over its young without touching /b them. b Rabbi Yehoshua said to his students /b who had overheard this exchange: b Ben Zoma is still outside; /b he has not yet achieved full understanding of these matters.,The Gemara explains: b Now, /b this verse: b “And the spirit of God hovered over the face of the waters,” when was /b it stated? b On the first day, /b whereas b the division /b of the waters b occurred on the second day, as it is written: “And let it divide the waters from the waters” /b (Genesis 1:6). How, then, could ben Zoma derive a proof from the former verse? The Gemara asks: b And how much, /b in fact, is the gap between them? b Rav Aḥa bar Ya’akov said: Like the thickness of a thread; and the Rabbis said: Like /b the gap between b the boards of a bridge. Mar Zutra, and some say /b it was b Rav Asi, said: Like two robes spread one over the other, /b with a slight gap in between. b And some said: Like two cups placed one upon the other. /b ,§ The Gemara stated earlier that b i Aḥer /i chopped down the saplings, /b becoming a heretic. b With regard to him, the verse states: “Do not let your mouth bring your flesh into guilt” /b (Ecclesiastes 5:5). The Gemara poses a question: b What was /b it that led him to heresy? b He saw /b the angel b Mitatron, who was granted permission to sit and write the merits /b of b Israel. He said: /b There is b a tradition /b that in the world b above there is no sitting; no competition; no /b turning one’s b back before Him, /b i.e., all face the Divine Presence; b and no lethargy. /b Seeing that someone other than God was seated above, b he said: Perhaps, /b the Gemara here interjects, b Heaven forbid, there are two authorities, /b and there is another source of power in control of the world in addition to God. Such thoughts led i Aḥer /i to heresy.,The Gemara relates: b They removed Mitatron /b from his place in heaven b and smote him /b with b sixty rods [ i pulsei /i ] of fire, /b so that others would not make mistake that i Aḥer /i made. b They said /b to the angel: b What is the reason /b that b when you saw /b Elisha ben Avuya b you did not stand before him? /b Despite this conduct, since Mitatron was personally involved, he b was granted permission to erase the merits of i Aḥer /i /b and cause him to stumble in any manner. b A Divine Voice went forth saying: “Return, rebellious children” /b (Jeremiah 3:22), b apart from i Aḥer /i . /b ,Upon hearing this, Elisha ben Avuya b said: Since that man, /b meaning himself, b has been banished from that world, let him go out and enjoy this world. i Aḥer /i went astray. He went /b and b found a prostitute /b and b solicited her /b for intercourse. b She said to him: And /b are b you not Elisha ben Avuya? /b Shall a person of your stature perform such an act? b He uprooted a radish from a patch /b of radishes b on Shabbat and gave it to her, /b to demonstrate that he no longer observed the Torah. The prostitute b said: He is other /b than he was. He is not the same Elisha ben Avuya, he is i Aḥer /i , other.,The Gemara relates: b i Aḥer /i asked Rabbi Meir /b a question, b after he had gone astray. He said to him: What is /b the meaning of that b which is written: “God has made even the one as well as the other” /b (Ecclesiastes 7:14)? Rabbi Meir b said to him: Everything that the Holy One, Blessed be He, created, He created /b a similar creation b corresponding to it. He created mountains, He created hills; He created seas, He created rivers. /b , i Aḥer /i b said to him: Rabbi Akiva, your teacher, did not say so, but /b explained the verse as follows: Everything has its opposite: b He created the righteous, He created the wicked; He created the Garden of Eden, He created Gehenna. Each and every /b person b has two portions, one in the Garden of Eden and one in Gehenna. /b If he b merits /b it, by becoming b righteous, he takes his portion and the portion of his /b wicked b colleague in the Garden of Eden; /b if he is found b culpable /b by becoming b wicked, he takes his portion and the portion of his colleague in Gehenna. /b , b Rav Mesharshiyya said: What is the verse /b from which it is derived? b With regard to the righteous, it is stated: “Therefore in their land they shall possess double” /b (Isaiah 61:7); whereas b with regard to the wicked, it is stated: “And destroy them with double destruction” /b (Jeremiah 17:18); therefore, each receives a double portion., b i Aḥer /i asked Rabbi Meir /b another question, again b after he had gone astray. What is /b the meaning of that b which is written: “Gold and glass cannot equal it; neither shall its exchange be vessels of fine gold” /b (Job 28:17)? If it is referring to the praise and honor of the Torah, it should have compared it only to gold, not to glass. b He said to him: /b This is referring to b words of Torah, which are as difficult to acquire as gilded vessels and vessels of fine gold but are as easy to lose as glass vessels. /b i Aḥer /i b said to him: Rabbi Akiva, your teacher, did not say so, but /b taught as follows: b Just as golden vessels and glass vessels have a remedy even when they have broken, /b as they can be melted down and made into new vessels, b so too a Torah scholar, although he has transgressed, has a remedy. /b Rabbi Meir b said to him: /b If so, b you too, return /b from your ways. b He said to him: I have already heard /b the following declaration b behind the /b dividing b curtain, /b which conceals God from the world: b “Return, rebellious children,” /b (Jeremiah 3:22) b apart from i Aḥer /i . /b ,The Gemara cites a related story: b The Sages taught: There was once an incident involving i Aḥer /i , who was riding on a horse on Shabbat, and Rabbi Meir was walking behind him to learn Torah from him. /b After a while, i Aḥer /i b said to him: Meir, turn back, for I have already estimated /b and measured b according to the steps of my horse /b that b the Shabbat boundary ends here, /b and you may therefore venture no further. Rabbi Meir b said to him: You, too, return /b to the correct path. b He said to him: But have I not already told you /b that b I have already heard behind the /b dividing b curtain: “Return, rebellious children,” apart from i Aḥer /i ? /b ,Nevertheless, Rabbi Meir b took hold of him /b and b brought him to the study hall. /b i Aḥer /i b said to a child, /b by way of divination: b Recite your verse /b that you studied today b to me. He recited /b the following verse b to him: “There is no peace, said the Lord, concerning the wicked” /b (Isaiah 48:22). b He brought him to another study hall. /b i Aḥer /i b said to a child: Recite your verse to me. He recited to him: “For though you wash with niter, and take for you much soap, yet your iniquity is marked before Me” /b (Jeremiah 2:22). b He brought him to another study hall. /b i Aḥer /i b said to /b |
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| 44. Julian (Emperor), Helios, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •ascent, heavenly Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 411 |
| 45. Julian (Emperor), , None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 278 |
| 46. Sallustius, On The Gods, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 47. Anon., 2 Enoch, 18.18-18.22 Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 168 |
| 48. Anon., Aggadat Bereishit, 5.25 Tagged with subjects: •heavenly ascent, of enoch Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 236 |
| 49. Anon., Testament of Abraham, 8.1-8.12 Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 168 |
50. Anon., 4 Ezra, 4.7-4.12 Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 168 | 4.7. And he said to me, "If I had asked you, `How many dwellings are in the heart of the sea, or how many streams are at the source of the deep, or how many streams are above the firmament, or which are the exits of hell, or which are the entrances of paradise?' 4.8. Perhaps you would have said to me, `I never went down into the deep, nor as yet into hell, neither did I ever ascend into heaven.' 4.9. But now I have asked you only about fire and wind and the day, things through which you have passed and without which you cannot exist, and you have given me no answer about them!" 4.10. And he said to me, "You cannot understand the things with which you have grown up; 4.11. how then can your mind comprehend the way of the Most High? And how can one who is already worn out by the corrupt world understand incorruption?" When I heard this, I fell on my face 4.12. and said to him, "It would be better for us not to be here than to come here and live in ungodliness, and to suffer and not understand why." |
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| 51. Anon., Questions of Ezra, 20-21, 19 Tagged with subjects: •nan Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 168 |
| 56. Anon., 3 Enoch, 1, 10-16, 2, 23-29, 3, 30-39, 4, 40-42, 5-9, 43 Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 244 |
| 57. Epigraphy, Tit. Calymnii, 10.1 Tagged with subjects: •ascent, heavenly Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 277 |
| 59. Anon., Ascension of Isaiah, 4.6-4.9 Tagged with subjects: •heavenly ascent Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 168 |
62. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •heavenly ascent, of enoch Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 251| 3b. דמשכא להו תקופת תמוז עד חגא והוי להו צערא והאמר רבא מצטער פטור מן הסוכה נהי דפטור בעוטי מי מבעטי,מיד הקב"ה יושב ומשחק עליהן שנאמר (תהלים ב, ד) יושב בשמים ישחק וגו' א"ר יצחק אין שחוק לפני הקב"ה אלא אותו היום בלבד,איכא דמתני להא דרבי יצחק אהא דתניא רבי יוסי אומר לעתיד לבא באין עובדי כוכבים ומתגיירין ומי מקבלינן מינייהו והתניא אין מקבלין גרים לימות המשיח כיוצא בו לא קבלו גרים לא בימי דוד ולא בימי שלמה,אלא שנעשו גרים גרורים ומניחין תפילין בראשיהן תפילין בזרועותיהם ציצית בבגדיהם מזוזה בפתחיהם,כיון שרואין מלחמת גוג ומגוג אומר להן על מה באתם אומרים לו על ה' ועל משיחו שנאמר (תהלים ב, א) למה רגשו גוים ולאומים יהגו ריק [וגו'],וכל אחד מנתק מצותו והולך שנאמר (תהלים ב, ג) ננתקה את מוסרותימו [וגו] והקב"ה יושב ומשחק שנאמר יושב בשמים ישחק וגו' א"ר יצחק אין לו להקב"ה שחוק אלא אותו היום בלבד,איני והא אמר רב יהודה אמר רב שתים עשרה שעות הוי היום שלש הראשונות הקב"ה יושב ועוסק בתורה שניות יושב ודן את כל העולם כולו כיון שרואה שנתחייב עולם כלייה עומד מכסא הדין ויושב על כסא רחמים,שלישיות יושב וזן את כל העולם כולו מקרני ראמים עד ביצי כנים רביעיות יושב ומשחק עם לויתן שנאמר (תהלים קד, כו) לויתן זה יצרת לשחק בו אמר רב נחמן בר יצחק עם בריותיו משחק ועל בריותיו אינו משחק אלא אותו היום בלבד,א"ל רב אחא לרב נחמן בר יצחק מיום שחרב בית המקדש אין שחוק להקב"ה ומנלן דליכא שחוק אילימא מדכתיב (ישעיהו כב, יב) ויקרא ה' אלהים צבאות ביום ההוא לבכי ולמספד ולקרחה וגו' דלמא ההוא יומא ותו לא,אלא דכתיב (תהלים קלז, ה) אם אשכחך ירושלם תשכח ימיני תדבק לשוני לחכי אם לא אזכרכי דלמא שכחה הוא דליכא אבל שחוק מיהא איכא אלא מהא (ישעיהו מב, יד) החשיתי מעולם אחריש אתאפק וגו',ברביעיות מאי עביד יושב ומלמד תינוקות של בית רבן תורה שנאמר (ישעיהו כח, ט) את מי יורה דעה ואת מי יבין שמועה גמולי מחלב עתיקי משדים למי יורה דעה ולמי יבין שמועה לגמולי מחלב ולעתיקי משדים,ומעיקרא מאן הוה מיגמר להו איבעית אימא מיטטרון ואיבעית אימא הא והא עביד,ובליליא מאי עביד איבעית אימא מעין יממא ואיבעית אימא רוכב על כרוב קל שלו ושט בשמונה עשר אלף עולמות שנאמר (תהלים סח, יח) רכב אלהים רבותים אלפי שנאן אל תקרי שנאן אלא שאינן ואיבעית אימא יושב ושומע שירה מפי חיות שנאמר (תהלים מב, ט) יומם יצוה ה' חסדו ובלילה שירו עמי,אמר רבי לוי כל הפוסק מדברי תורה ועוסק בדברי שיחה מאכילין לו גחלי רתמים שנאמר (איוב ל, ד) הקוטפים מלוח עלי שיח ושורש רתמים לחמם אמר ריש לקיש כל העוסק בתורה בלילה הקב"ה מושך עליו חוט של חסד ביום שנאמר יומם יצוה ה' חסדו ובלילה שירו עמי מה טעם יומם יצוה ה' חסדו משום דבלילה שירו עמי,איכא דאמרי אמר ר"ל כל העוסק בתורה בעולם הזה הדומה ללילה הקב"ה מושך עליו חוט של חסד בעולם הבא הדומה ליום שנאמר יומם יצוה ה' חסדו וגו',אמר רב יהודה אמר שמואל מאי דכתיב (חבקוק א, יד) ותעשה אדם כדגי הים כרמש לא מושל בו למה נמשלו בני אדם כדגי הים לומר לך מה דגים שבים כיון שעולין ליבשה מיד מתים אף בני אדם כיון שפורשין מדברי תורה ומן המצות מיד מתים דבר אחר מה דגים שבים כיון שקדרה עליהם חמה מיד מתים כך בני אדם כיון שקדרה עליהם חמה מיד מתים,איבעית אימא בעולם הזה ואיבעית אימא לעולם הבא איבעית אימא בעולם הזה כדר' חנינא דא"ר חנינא הכל בידי שמים חוץ מצנים פחים שנאמר (משלי כב, ה) צנים פחים בדרך עקש שומר נפשו ירחק מהם,ואיבעית אימא לעולם הבא כדרשב"ל דאמר רבי שמעון בן לקיש אין גיהנם לעתיד לבא אלא הקדוש ברוך הוא מוציא חמה מנרתיקה ומקדיר רשעים נידונין בה וצדיקים מתרפאין בה רשעים נידונין | 3b. b when the season of Tammuz extends until the festival /b of i Sukkot /i , b and /b in such years sitting in the i sukka /i b causes them suffering. /b The Gemara asks: b But doesn’t Rava say /b that b one who suffers /b in the i sukka /i b is exempt from /b performing b the /b mitzva of b i sukka /i , /b and under these circumstances even a Jew is permitted to leave the i sukka /i ? If so, why are the gentiles criticized for leaving? The Gemara answers: b Granted that one is exempt /b from performing the mitzva and is permitted to leave his i sukka /i , but b should one kick /b it?,The Gemara resumes its narration: b Immediately, the Holy One, Blessed be He, sits and makes sport of /b those gentiles, i.e., He laughs at them, b as it is stated: “He that sits in heaven makes sport, /b the Lord has them in derision” (Psalms 2:4). With regard to this verse, b Rabbi Yitzḥak says: There is no making sport for the Holy One, Blessed be He, but on that day alone. /b , b There are /b those b who teach that which Rabbi Yitzḥak /b subsequently said b with regard to this /b matter, b as it is taught /b in a i baraita /i that b Rabbi Yosei says: In the future, the nations of the world /b will b come and convert. /b The Gemara asks: b And do we accept them /b as converts at that time? b But isn’t it taught /b in another i baraita /i : The court b does not accept converts in the days of the Messiah; similarly, they did not accept converts either in the days of David or in the days of Solomon, /b due to a concern that these people wanted to convert for ulterior motives, because the Jewish people were mighty and respected?, b Rather, /b Rabbi Yosei means b that they become converts /b who have b attached /b themselves to the Jewish people, b and they don phylacteries on their heads, phylacteries on their arms, /b place b ritual fringes on their garments, /b and b a i mezuza /i in their doorways. /b , b When /b these converts b see the war of Gog and Magog, /b every convert of this sort will b say to /b Gog and Magog: b For what /b purpose b did you come? They /b will b say to him: /b We came to fight b against the Lord and against His Messiah, as it is stated: “Why are the nations in an uproar? And why do the peoples mutter in vain. /b The kings of the earth stand up, and the rulers take counsel together, against the Lord, and against His Messiah” (Psalms 2:1–2)., b And /b then b every one /b of these converts will b tear loose his /b sign of performance of b a mitzva and leave, as it is stated: “Let us tear their bands asunder, /b and cast away their cords from us” (Psalms 2:3). b And the Holy One, Blessed be He, sits and makes sport, /b i.e., laughs or rejoices, b as it is stated: “He that sits in heaven makes sport, /b the Lord has them in derision” (Psalms 2:4). b Rabbi Yitzḥak says: There is no making sport for the Holy One, Blessed be He, but on that day alone. /b ,The Gemara asks: b Is that so? /b Is there is no other making sport for the Holy One, Blessed be He? b But doesn’t Rav Yehuda say /b that b Rav says: There are twelve hours /b in b the day. /b During b the first three, the Holy One, Blessed be He, sits and engages in Torah /b study. During the b second /b three hours, b He sits and judges the entire world. Once He sees that the world has rendered itself liable to destruction, He arises from the throne of judgment and sits on the throne of mercy, /b and the world is not destroyed.,During the b third /b set of three hours, the Holy One, Blessed be He, b sits and sustains the entire world, from the horns of wild oxen to the eggs of lice. /b During the b fourth /b three hours, b He sits and makes sport with the leviathan, as it is stated: “There is leviathan, whom You have formed to sport with” /b (Psalms 104:26). Evidently, God makes sport every day, not only on that one day. b Rav Naḥman bar Yitzḥak says /b in explanation: b He makes sport with His creations, /b just as He sports with the leviathan; b He does not make sport of His creations but on that day alone. /b , b Rav Aḥa said to Rav Naḥman bar Yitzḥak: From the day the Temple was destroyed, there is no /b longer any b making sport for the Holy One, Blessed be He. And from where do we /b derive b that there is no making sport? If we say /b that it is b from /b that b which is written: “And in that day did the Lord, the God of hosts, call to weeping, and to lamentation, and to baldness /b and to girding with sackcloth” (Isaiah 22:12), that is inconclusive: b Perhaps that day /b alone was called for weeping and lamentation, b and no additional /b days., b Rather, /b you might suggest that the source is b that it is written: “If I forget you, O Jerusalem, let my right hand forget her cunning. Let my tongue cleave to the roof of my mouth, if I do not remember you” /b (Psalms 137:5–6). This is also inconclusive, as b perhaps there is no forgetting /b of Jerusalem for God, b but in any event there is /b still b making sport. Rather, /b it is derived b from this /b verse: b “I have long time held My peace, I have been still, and refrained Myself; /b now will I cry like a travailing woman, gasping and panting at once” (Isaiah 42:14).,The Gemara asks: If God no longer makes sport, b what does He /b now b do during the fourth /b three-hour period of the day? The Gemara answers: b He sits and teaches Torah to schoolchildren, as it is stated: “Whom shall one teach knowledge? And whom shall one make to understand the message? Them that are weaned from the milk, them that are drawn from the breasts” /b (Isaiah 28:9). The verse is interpreted in the following manner: b To whom /b does God b teach knowledge, and to whom does He make to understand the message? To /b those b who are /b just b weaned from the milk and to /b those b who are drawn from the breasts, /b i.e., children only recently weaned from nursing.,The Gemara asks: b And initially, /b before the destruction of the Temple, b who would teach /b the schoolchildren? The Gemara answers: b If you wish, say /b that the angel b Metatron /b would teach them, b and if you wish, say /b instead that b He would do /b both b this, /b sport with the leviathan, b and that, /b teach the schoolchildren; whereas after the destruction of the Temple in the fourth period of the day He only teaches the schoolchildren.,The Gemara asks: b And during /b the twelve hours of b the night, what does /b God b do? /b The Gemara answers: b If you wish, say /b that the night is b similar to the day, /b i.e., God performs the same activities as in the day. b And if you wish, say /b instead that He b rides on his light cherub and flies in eighteen thousand worlds, as it is stated: “The chariots of God are twenty thousand, even [ i shi /i ] thousands” /b (Psalms 68:18). b Do not read /b it as b even [ i shi /i ], rather /b read it as: b That which are not [ i she’ei /i ]. /b Since the minimum of thousands is two thousand, the phrase: That which are not thousands, indicates that two thousand are not present, i.e., the chariots of God are twenty thousand minus two thousand, which means that God rides in eighteen thousand worlds. b And if you wish, say /b instead that God b sits and listens to the songs from the mouths of the /b angelic b creatures, as it is stated: “By day the Lord will command His loving-kindness, and in the night His song shall be with me” /b (Psalms 42:9).,§ b Rabbi Levi says: Anyone who interrupts /b his study b of words of Torah to occupy /b himself b with mundane matters /b will be b fed with the coals of the broom tree, as it is stated: “They pluck salt-wort from wormwood, and the roots of the broom are their food” /b (Job 30:4). b Reish Lakish says: /b With regard to b any-one who occupies /b himself b with Torah at night, the Holy One, Blessed be He, extends a thread of kindness over him by day, as it is stated: “By day, the Lord will command His kindness, and in the night His song shall be with me” /b (Psalms 42:9). The verse is understood as follows: b What is the reason /b that b by day, the Lord will command His kindness /b to extend over him? It is b due to /b the fact b that in the night His song is with me, /b i.e., he occupies himself at night with Torah, which is referred to as a song., b There are /b those b who say /b that this is what b Reish Lakish says: /b With regard to b anyone who occupies /b himself b with Torah in this world, which is comparable to night, the Holy One, Blessed be He, extends a thread of kindness over him in the World-to-Come, which is comparable to day, as it is stated: “By day, the Lord will command His kindness, /b and in the night His song shall be with me.”,The Gemara continues discussing the importance of Torah study. b Rav Yehuda says /b that b Shmuel says: What /b is the meaning of that b which is written: “And makes people as the fish of the sea, as the creeping things, that have no ruler over them” /b (Habakkuk 1:14)? b Why are people compared to the fish of the sea? /b This serves b to say to you: Just as /b with regard to b the fish of the sea, once they arise onto dry land they die immediately; so too, /b with regard to b people, once they separate /b themselves b from /b studying b words of Torah and /b performing b the mitzvot, they die immediately. Alternatively, just as /b with regard to the b fish of the sea, once the sun is heated over them they die immediately, so too /b with regard to b people, once the sun is heated over them they die immediately. /b ,The Gemara clarifies: b If you wish, say /b that this applies b in this world, and if you wish, say /b instead that it applies b to the World-to-Come. If you wish, say /b that it applies b in this world, in accordance with /b the opinion b of Rabbi Ḥanina. As Rabbi Ḥanina says: All /b occurrences that befall man b are in the hands of Heaven except for colds /b and b obstacles [ i paḥim /i ], /b from which one is able to protect himself, b as /b it b is stated: “Colds and snares are on the path of the crooked; he who guards his soul shall keep far from them” /b (Proverbs 22:5). This indicates that cold and, conversely, heat, are forms of harm from which one must protect himself, which teaches that being exposed to excessive heat can cause death., b And if you wish, say /b instead that this is referring b to the World-to-Come, in accordance with /b the statement b of Rabbi Shimon ben Lakish. As Rabbi Shimon ben Lakish says: There is no Gehenna in the World-to-Come. Rather, the Holy One, Blessed be He, /b will b remove the sun from its sheath [ i minnarteikah /i ], /b where it is situated during these times, b and heats [ i umakdir /i ] /b that world with it. b The wicked will be punished by it /b and consumed by the heat, b but the righteous will be healed by it. The wicked will be punished /b |
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| 63. Anon., Apocalypse of Abraham, 10-19, 9 Tagged with subjects: •nan Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 168 |
