| 1. Septuagint, 2 Esdras, 10.25-10.28 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple, third/new temple, ready to descend from heaven Found in books: Klawans (2009) 129 |
2. Hebrew Bible, Exodus, 25.9, 25.40, 26.30, 27.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple, third/new temple, ready to descend from heaven Found in books: Klawans (2009) 128, 129| 25.9. "כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אוֹתְךָ אֵת תַּבְנִית הַמִּשְׁכָּן וְאֵת תַּבְנִית כָּל־כֵּלָיו וְכֵן תַּעֲשׂוּ׃", 27.8. "נְבוּב לֻחֹת תַּעֲשֶׂה אֹתוֹ כַּאֲשֶׁר הֶרְאָה אֹתְךָ בָּהָר כֵּן יַעֲשׂוּ׃", | 25.9. "According to all that I show thee, the pattern of the tabernacle, and the pattern of all the furniture thereof, even so shall ye make it.", 25.40. "And see that thou make them after their pattern, which is being shown thee in the mount.", 26.30. "And thou shalt rear up the tabernacle according to the fashion thereof which hath been shown thee in the mount.", 27.8. "Hollow with planks shalt thou make it; as it hath been shown thee in the mount, so shall they make it.", |
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3. Hebrew Bible, Hosea, 11.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple, third/new temple, ready to descend from heaven Found in books: Klawans (2009) 139| 11.9. "לֹא אֶעֱשֶׂה חֲרוֹן אַפִּי לֹא אָשׁוּב לְשַׁחֵת אֶפְרָיִם כִּי אֵל אָנֹכִי וְלֹא־אִישׁ בְּקִרְבְּךָ קָדוֹשׁ וְלֹא אָבוֹא בְּעִיר׃", | 11.9. "I will not execute the fierceness of Mine anger, I will not return to destroy Ephraim; For I am God, and not man, The Holy One in the midst of thee; And I will not come in fury.", |
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4. Hebrew Bible, Psalms, 102.24-102.27 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heavens, new Found in books: Stuckenbruck (2007) 149| 102.24. "עִנָּה בַדֶּרֶךְ כחו [כֹּחִי] קִצַּר יָמָי׃", 102.25. "אֹמַר אֵלִי אַל־תַּעֲלֵנִי בַּחֲצִי יָמָי בְּדוֹר דּוֹרִים שְׁנוֹתֶיךָ׃", 102.26. "לְפָנִים הָאָרֶץ יָסַדְתָּ וּמַעֲשֵׂה יָדֶיךָ שָׁמָיִם׃", 102.27. "הֵמָּה יֹאבֵדוּ וְאַתָּה תַעֲמֹד וְכֻלָּם כַּבֶּגֶד יִבְלוּ כַּלְּבוּשׁ תַּחֲלִיפֵם וְיַחֲלֹפוּ׃", | 102.24. "He weakened my strength in the way; He shortened my days.", 102.25. "I say: 'O my God, take me not away in the midst of my days, Thou whose years endure throughout all generations.", 102.26. "of old Thou didst lay the foundation of the earth; And the heavens are the work of Thy hands.", 102.27. "They shall perish, but Thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt Thou change them, and they shall pass away;", |
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5. Hebrew Bible, Isaiah, 30.26, 43.19, 65.17, 66.22 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Stuckenbruck (2007) 149, 150| 30.26. "וְהָיָה אוֹר־הַלְּבָנָה כְּאוֹר הַחַמָּה וְאוֹר הַחַמָּה יִהְיֶה שִׁבְעָתַיִם כְּאוֹר שִׁבְעַת הַיָּמִים בְּיוֹם חֲבֹשׁ יְהוָה אֶת־שֶׁבֶר עַמּוֹ וּמַחַץ מַכָּתוֹ יִרְפָּא׃", 43.19. "הִנְנִי עֹשֶׂה חֲדָשָׁה עַתָּה תִצְמָח הֲלוֹא תֵדָעוּהָ אַף אָשִׂים בַּמִּדְבָּר דֶּרֶךְ בִּישִׁמוֹן נְהָרוֹת׃", 65.17. "כִּי־הִנְנִי בוֹרֵא שָׁמַיִם חֲדָשִׁים וָאָרֶץ חֲדָשָׁה וְלֹא תִזָּכַרְנָה הָרִאשֹׁנוֹת וְלֹא תַעֲלֶינָה עַל־לֵב׃", 66.22. "כִּי כַאֲשֶׁר הַשָּׁמַיִם הַחֳדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה אֲשֶׁר אֲנִי עֹשֶׂה עֹמְדִים לְפָנַי נְאֻם־יְהוָה כֵּן יַעֲמֹד זַרְעֲכֶם וְשִׁמְכֶם׃", | 30.26. "Moreover the light of the moon shall be as the light of the sun, And the light of the sun shall be sevenfold, as the light of the seven days, In the day that the LORD bindeth up the bruise of His people, And healeth the stroke of their wound.", 43.19. "Behold, I will do a new thing; Now shall it spring forth; shall ye not know it? I will even make a way in the wilderness, And rivers in the desert.", 65.17. "For, behold, I create new heavens And a new earth; And the former things shall not be remembered, Nor come into mind. .", 66.22. "For as the new heavens and the new earth, which I will make, shall remain before Me, saith the LORD, so shall your seed and your name remain.", |
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| 6. Hebrew Bible, Ezekiel, 99 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple, third/new temple, ready to descend from heaven Found in books: Klawans (2009) 128 |
7. Hebrew Bible, 1 Chronicles, 28.11 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple, third/new temple, ready to descend from heaven Found in books: Klawans (2009) 128| 28.11. "וַיִּתֵּן דָּוִיד לִשְׁלֹמֹה בְנוֹ אֶת־תַּבְנִית הָאוּלָם וְאֶת־בָּתָּיו וְגַנְזַכָּיו וַעֲלִיֹּתָיו וַחֲדָרָיו הַפְּנִימִים וּבֵית הַכַּפֹּרֶת׃", | 28.11. "Then David gave to Solomon his son the pattern of the porch [of the temple], and of the houses thereof, and of the treasuries thereof, and of the upper rooms thereof, and of the inner chambers thereof, and of the place of the ark-cover;", |
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| 8. Anon., 1 Enoch, 10.1, 10.2, 10.3, 45.1, 45.2, 45.3, 45.4, 45.5, 45.6, 72.1, 81.1, 81.2, 81.3, 81.4, 85.1-90.42, 90.28, 90.29, 90.30, 90.31, 90.32, 90.33, 90.34, 90.35, 90.36, 90.37, 91, 91.1, 91.2, 91.3, 91.4, 91.5, 91.6, 91.7, 91.8, 91.9, 91.10, 91.11, 91.12, 91.13, 91.14, 91.15, 91.16, 91.17, 91.18, 91.19, 92, 92.1, 92.3, 93, 93.1, 93.2, 93.3, 93.4, 93.5, 93.6, 93.7, 93.8, 93.9, 93.10, 94, 94.1, 94.2, 94.3, 94.4, 94.5, 94.9, 95, 96, 97, 98, 99, 100, 100.6, 101, 102, 103, 104, 104.2, 104.6, 104.7, 104.12-105.2, 105, 106, 106.19-107.1, 107, 108, 108.15 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Klawans (2009) 129 |
9. Anon., Jubilees, 1.29 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •heavens, new Found in books: Stuckenbruck (2007) 149, 150 | 1.29. and let not the spirit of Beliar rule over them to accuse them before Thee, and to ensnare them from all the paths of righteousness, so that they may perish from before Thy face. |
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10. Hebrew Bible, Daniel, 12.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •heavens, new Found in books: Stuckenbruck (2007) 150| 12.3. "וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד׃", | 12.3. "And they that are wise shall shine as the brightness of the firmament; and they that turn the many to righteousness as the stars for ever and ever.", |
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| 11. Dead Sea Scrolls, 11Qt, 29.9-29.10 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple, third/new temple, ready to descend from heaven Found in books: Klawans (2009) 129 |
| 12. Dead Sea Scrolls, Pesher On Habakkuk, 712 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •heavens, new Found in books: Stuckenbruck (2007) 2 |
13. Septuagint, Wisdom of Solomon, 9.8 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •temple, third/new temple, ready to descend from heaven Found in books: Klawans (2009) 128 | 9.8. Thou hast given command to build a temple on thy holy mountain,and an altar in the city of thy habitation,a copy of the holy tent which thou didst prepare from the beginning. |
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14. Philo of Alexandria, On The Life of Moses, 2.74-2.76 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •temple, third/new temple, ready to descend from heaven Found in books: Klawans (2009) 128, 129 | 2.74. Therefore Moses now determined to build a tabernacle, a most holy edifice, the furniture of which he was instructed how to supply by precise commands from God, given to him while he was on the mount, contemplating with his soul the incorporeal patterns of bodies which were about to be made perfect, in due similitude to which he was bound to make the furniture, that it might be an imitation perceptible by the outward senses of an archetypal sketch and pattern, appreciable only by the intellect; 2.75. for it was suitable and consistent for the task of preparing and furnishing the temple to be entrusted to the real high priest, that he might with all due perfection and propriety make all his ministrations in the performance of his sacred duties correspond to the works which he was now to make. 2.76. Therefore the general form of the model was stamped upon the mind of the prophet, being accurately painted and fashioned beforehand invisibly without any materials, in species which were not apparent to the eye; and the completion of the work was made in the similitude of the model, the maker giving an accurate representation of the impression in material substances corresponding to each part of the model, |
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| 15. Philo of Alexandria, Questions On Exodus, 2.52, 2.82, 2.90 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •temple, third/new temple, ready to descend from heaven Found in books: Klawans (2009) 129 |
16. New Testament, Hebrews, 8.1-8.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple, third/new temple, ready to descend from heaven Found in books: Klawans (2009) 129| 8.1. Κεφάλαιον δὲ ἐπὶ τοῖς λεγομένοις, τοιοῦτον ἔχομεν ἀρχιερέα, ὃςἐκάθισεν ἐν δεξιᾶτοῦ θρόνου τῆς μεγαλωσύνης ἐν τοῖς οὐρανοῖς, 8.2. τῶν ἁγίων λειτουργὸς καὶτῆς σκηνῆςτῆς ἀληθινῆς,ἣν ἔπηξεν ὁ κύριος,οὐκ ἄνθρωπος. 8.3. πᾶς γὰρ ἀρχιερεὺς εἰς τὸ προσφέρειν δῶρά τε καὶ θυσίας καθίσταται· ὅθεν ἀναγκαῖον ἔχειν τι καὶ τοῦτον ὃ προσενέγκῃ. 8.4. εἰ μὲν οὖν ἦν ἐπὶ γῆς, οὐδʼ ἂν ἦν ἱερεύς, ὄντων τῶν προσφερόντων κατὰ νόμον τὰ δῶρα· 8.5. ?̔οἵτινες ὑποδείγματι καὶ σκιᾷ λατρεύουσιν τῶν ἐπουρανίων, καθὼς κεχρημάτισται Μωυσῆς μέλλων ἐπιτελεῖν τὴν σκηνήν,Ὅραγάρ, φησίν,ποιήσεις πάντα gt κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει· | 8.1. Now in the things which we are saying, the main point is this. We have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens, 8.2. a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, not man. 8.3. For every high priest is appointed to offer both gifts and sacrifices. Therefore it is necessary that this high priest also have something to offer. 8.4. For if he were on earth, he would not be a priest at all, seeing there are priests who offer the gifts according to the law; 8.5. who serve a copy and shadow of the heavenly things, even as Moses was warned by God when he was about to make the tabernacle, for he said, "See, you shall make everything according to the pattern that was shown to you on the mountain." |
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17. New Testament, Acts, 7.48-7.50 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, third/new temple, ready to descend from heaven Found in books: Klawans (2009) 129| 7.48. ἀλλʼ οὐχ ὁ ὕψιστος ἐν χειροποιήτοις κατοικεῖ· καθὼς ὁ προφήτης λέγει 7.49. 7.50. | 7.48. However, the Most High doesn't dwell in temples made with hands, as the prophet says, 7.49. 'heaven is my throne, And the earth the footstool of my feet. What kind of house will you build me?' says the Lord; 'Or what is the place of my rest? 7.50. Didn't my hand make all these things?' |
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| 18. Ps.-Philo, Biblical Antiquities, 11.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, third/new temple, ready to descend from heaven Found in books: Klawans (2009) 128 |
| 19. Anon., 2 Baruch, 4.1-4.6, 32.1-32.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, third/new temple, ready to descend from heaven •heavens, new Found in books: Klawans (2009) 128, 129; Stuckenbruck (2007) 149 |
| 20. Anon., Sifre Deuteronomy, 352 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •temple, third/new temple, ready to descend from heaven Found in books: Klawans (2009) 139 |
21. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple, third/new temple, ready to descend from heaven Found in books: Klawans (2009) 139| 5a. רבא אמר כיון שהתחיל שוב אינו פוסק וכן אמר רב ששת כיון שהתחיל שוב אינו פוסק,ואף רב הדר ביה דאמר רב חננאל אמר רב מונה עשרים ואחד יום כדרך שמונה עשרה ימים מר"ה עד יוה"כ ומתחיל וכיון שהתחיל שוב אינו פוסק והלכתא כיון שהתחיל שוב אינו פוסק:, big strongמתני׳ /strong /big עד מתי שואלין את הגשמים ר' יהודה אומר עד שיעבור הפסח ר' מאיר אומר עד שיצא ניסן שנאמר (יואל ב, כג) ויורד לכם גשם יורה ומלקוש בראשון:, big strongגמ׳ /strong /big א"ל רב נחמן לר' יצחק יורה בניסן יורה במרחשון הוא (דתנן) יורה במרחשון ומלקוש בניסן א"ל הכי אמר רבי יוחנן בימי יואל בן פתואל נתקיים מקרא זה דכתיב ביה (יואל א, ד) יתר הגזם אכל הארבה וגו' אותה שנה יצא אדר ולא ירדו גשמים ירדה להם רביעה ראשונה באחד בניסן,אמר להם נביא לישראל צאו וזרעו אמרו לו מי שיש לו קב חטים או קבים שעורין יאכלנו ויחיה או יזרענו וימות אמר להם אעפ"כ צאו וזרעו נעשה להם נס ונתגלה להם מה שבכתלין ומה שבחורי נמלים,יצאו וזרעו שני ושלישי ורביעי וירדה להם רביעה שניה בחמשה בניסן הקריבו עומר בששה עשר בניסן נמצאת תבואה הגדילה בששה חדשים גדילה באחד עשר יום נמצא עומר הקרב מתבואה של ששה חדשים קרב מתבואה של אחד עשר יום,ועל אותו הדור הוא אומר (תהלים קכו, ה) הזורעים בדמעה ברנה יקצרו הלך ילך ובכה נושא משך הזרע וגו' מאי הלך ילך ובכה נושא משך וגו' א"ר יהודה שור כשהוא חורש הולך ובוכה ובחזירתו אוכל חזיז מן התלם וזהו בא יבא ברנה,מאי נושא אלומותיו א"ר חסדא ואמרי לה במתניתא תנא קנה זרת שיבולת זרתים,א"ל רב נחמן לר' יצחק מאי דכתיב (מלכים ב ח, א) כי קרא ה' לרעב וגם בא אל הארץ שבע שנים בהנך שבע שנים מאי אכול,א"ל הכי אמר רבי יוחנן שנה ראשונה אכלו מה שבבתים שניה אכלו מה שבשדות שלישית בשר בהמה טהורה רביעית בשר בהמה טמאה חמישית בשר שקצים ורמשים ששית בשר בניהם ובנותיהם שביעית בשר זרועותיהם לקיים מה שנאמר (ישעיהו ט, יט) איש בשר זרועו יאכלו,וא"ל רב נחמן לר' יצחק מאי דכתיב (הושע יא, ט) בקרבך קדוש ולא אבוא בעיר משום דבקרבך קדוש לא אבוא בעיר א"ל הכי א"ר יוחנן אמר הקב"ה לא אבוא בירושלים של מעלה עד שאבוא לירושלים של מטה,ומי איכא ירושלים למעלה אין דכתיב (תהלים קכב, ג) ירושלם הבנויה כעיר שחוברה לה יחדיו,וא"ל רב נחמן לר' יצחק מאי דכתיב (ירמיהו י, ח) ובאחת יבערו ויכסלו מוסר הבלים עץ הוא א"ל הכי א"ר יוחנן אחת היא שמבערת רשעים בגיהנם מאי היא ע"ז כתיב הכא מוסר הבלים עץ הוא וכתיב התם (ירמיהו י, טו) הבל המה מעשה תעתועים,וא"ל רב נחמן לר' יצחק מ"ד (ירמיהו ב, יג) כי שתים רעות עשה עמי תרתין הוא דהוו עשרין וארבע שביקא להו א"ל הכי א"ר יוחנן אחת שהיא | 5a. b Rava said /b an alternative suggestion: b Once one has started /b to mention rain, b he no longer stops, /b i.e., he continues the mention of rain consistently until the summer. b And, so too, Rav Sheshet said: Once one has started /b to mention rain, b he no longer stops. /b In other words, once one has begun to mention rain in his prayers in the additional prayer on the Eighth Day of Assembly, he continues to do so uninterrupted, even in the Diaspora.,The Gemara adds: b And even Rav retracted /b his previously stated opinion, b as Rav Ḥael said /b that b Rav said: One counts twenty-one days /b from Rosh HaShana, just b as one counts ten days from Rosh HaShana until Yom Kippur. And /b after the twenty-one days, b one starts /b to mention rain, b and once one has started, he no longer stops. /b The Gemara concludes: b And the i halakha /i is in accordance with /b the opinion that b once one has started /b to mention rain, b he no longer stops. /b , strong MISHNA: /strong b Until when does one request rain? Rabbi Yehuda says: /b We request rain b until Passover has passed. Rabbi Meir says: Until /b the month of b Nisan has ended, as it is stated: “And He causes to come down for you the rain, /b the b first rain and /b the b last rain, in the first /b month” (Joel 2:23). Since the verse states that it rains in Nisan, the first month, this indicates that the entire month is considered part of the rainy season., strong GEMARA: /strong b Rav Naḥman said to Rabbi Yitzḥak: /b Is the b first rain in Nisan? /b The b first rain is in Marḥeshvan, as we learned /b in a i baraita /i : b The first rain /b is b in Marḥeshvan and the last rain /b is b in Nisan. /b Rabbi Yitzḥak b said to /b Rav Naḥman that b Rabbi Yoḥa said as follows: This verse was fulfilled in the days of /b the prophet b Joel, son of Pethuel, /b in a year b concerning /b which b it is written: “That which the palmer-worm has left, the locust has eaten /b and that which the locust has left, the canker-worm has eaten; and that which the canker-worm has left, the caterpillar has eaten” (Joel 1:4), when no crops remained. In b that year, /b the month of b Adar ended and /b still b no rain had fallen. /b The rain of the b first rainy season fell for them on the first of Nisan. /b ,After the first rain fell, b the prophet said to the Jews: Go out and sow. They said to him: One who has /b one b i kav /i of wheat or two i kav /i of barley /b left, b should he eat them and live /b off them for a while b or sow them and die? /b Given the improbability of the crops’ growth under these circumstances, it appears wasteful to plant them rather than consume that which remains. The prophet b said to them: Nevertheless, go out and sow. A miracle occurred for them and they discovered /b wheat and barley seeds b that /b were hidden b in the walls and that /b were concealed b in ant holes. /b , b They went out and sowed on the second, third, and fourth /b days of Nisan, b and /b the rain of the b second rainy season fell for them on the fifth of Nisan. /b The crops grew so quickly that b they /b were able to b sacrifice /b the b i omer /i /b offering in its proper time, b on the sixteenth of Nisan. Consequently, grain that /b normally b grows in six months grew in eleven days, and consequently, /b the b i omer /i that is /b generally b sacrificed from grain /b that grows b in six months was sacrificed /b that year b from grain /b that grew b in eleven days. /b , b And with regard to that generation /b the verse b says: “They who sow in tears shall reap with /b songs of b joy. Though he goes on his way weeping, who bears the measure of seed, /b he shall come home with joy, bearing his sheaves” (Psalms 126:6). The Gemara asks: b What is /b the meaning of the expression: b “Though he goes on his way weeping, who bears /b the measure of seed”? b Rabbi Yehuda said: An ox, when it plowed /b at that time, b it went /b on its way b weeping /b and lamenting its labor; b and /b yet b upon its return, /b through the same furrow, b it /b was able to b eat the young shoots [ i ḥaziz /i ] /b of crops that had already sprouted b from the furrow. And this is /b the meaning of the phrase: b “He shall come home with /b songs of b joy.” /b ,The Gemara further asks: b What is /b the meaning of the expression: b “Bearing his sheaves”? Rav Ḥisda said, and some say this was taught in a i baraita /i : /b The b stalk /b of that crop was one b span, /b i.e., the distance between the thumb and the little finger, while the b ear /b itself was b two spans, /b i.e., the ears were twice as long as the stalk, whereas usually the stalk is three or four times longer than the ear.,§ Incidental to the interpretation of these verses, the Gemara cites a series of verses, starting with the topic of hunger, that also involve questions that Rav Naḥman posed to Rabbi Yitzḥak. b Rav Naḥman said to Rabbi Yitzḥak: What is /b the meaning of that b which is written: “For the Lord has called upon a famine and it shall also come upon the land seven years” /b (II Kings 8:1)? Specifically, b in those seven years, what /b did they b eat? /b ,Rabbi Yitzḥak b said to /b Rabbi Naḥman that b Rabbi Yoḥa said as follows: /b In b the first year they ate /b that b which was in their houses; /b in b the second /b year b they ate /b that b which was in their fields; /b in b the third /b year they ate the b meat of /b their remaining b kosher animals; /b in b the fourth /b year they ate the b meat of /b their remaining b non-kosher animals; /b in b the fifth /b year they ate the b meat of repugt creatures and creeping animals, /b i.e., any insects they found; in b the sixth /b year they ate the b flesh of their sons and their daughters; /b and in b the seventh /b year they ate the b flesh of their /b own b arms, to fulfill that which is stated: “Each man shall eat the flesh of his own arm” /b (Isaiah 9:19)., b And Rav Naḥman said to Rabbi Yitzḥak: What is /b the meaning of that b which is written: “It is sacred in your midst, and I will not enter the city” /b (Hosea 11:9)? This verse is puzzling: b Because it is sacred in your midst, will /b God b not enter the city? /b Rabbi Yitzḥak b said to /b Rav Naḥman that b Rabbi Yoḥa said /b the verse should be understood b as follows: The Holy One, Blessed be He, said: I shall not enter Jerusalem above, /b in heaven, b until I enter Jerusalem /b on earth down b below /b at the time of the redemption, when it will be sacred in your midst.,The Gemara asks: b And is there /b such a place as b Jerusalem above? /b The Gemara answers: b Yes, as it is written: “Jerusalem built up, a city unified together” /b (Psalms 122:3). The term unified indicates that there are two cities of Jerusalem, a heavenly one and an earthly one, which are bound together.,§ b And Rav Naḥman said to Rabbi Yitzḥak: What is /b the meaning of that b which is written: “And with one they are brutish and foolish, the teaching of their vanity is a stock” /b (Jeremiah 10:8)? Rabbi Yitzḥak b said to /b Rabbi Naḥman that b Rabbi Yoḥa said as follows: There is one /b transgression b that causes the wicked to burn in Gehenna. What is this /b transgression? b Idol worship. /b This can be proven by a verbal analogy. b It is written here: “The teaching of their vanity [ i hevel /i ] is a stock,” and it is written there, /b with regard to idols: b “They are vanity [ i hevel /i ], a work of delusion” /b (Jeremiah 10:15)., b And Rav Naḥman said to Rabbi Yitzḥak: What is /b the meaning of that b which is written: “For my people have committed two evils” /b (Jeremiah 2:13)? b Were there /b only b two /b evils they performed? Were, then, the b twenty-four /b violations listed in the book of Ezekiel b abandoned, /b i.e., pardoned? Rabbi Yitzḥak b said to /b Rav Naḥman that b Rabbi Yoḥa said as follows: /b They have violated b one /b transgression b that is /b |
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22. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple, third/new temple, ready to descend from heaven Found in books: Klawans (2009) 139 | 29a. b and /b the b eighteen of the /b six b branches; this /b equals b twenty-two /b goblets. Concerning the b knobs as well, /b it is clear how the number b eleven /b was reached. The Candelabrum contains the b two knobs of its /b main shaft, as the verse states: “Its knobs” (Exodus 25:34), with the plural “knobs” indicating that there were two, b and /b the b six of /b the six b branches, /b as it is written: “In one branch, a knob and a flower” (Exodus 25:33). In addition to these eight knobs, the verse states: b “And a knob /b under two branches of one piece with it, b and a knob /b under two branches of one piece with it, b and a knob /b under two branches of one piece with it” (Exodus 25:35); b this /b equals b eleven /b knobs., b But from where do we /b derive that the Candelabrum contained b nine flowers? /b According to the verse there are the b two flowers of its /b main shaft, as it is written: “And its flowers” (Exodus 25:34), b and the six of /b the six b branches, /b as it is written: “In one branch, a knob and a flower” (Exodus 25:33), meaning that b there are eight, /b not nine, flowers on the Candelabrum. b Rav Shalman said /b in response: b It is written: “It was a beaten work, from the base to the flower” /b (Numbers 8:4), which teaches that there was a ninth flower near the base., b Rav says: The height of /b the b Candelabrum /b is b nine handbreadths. Rav Shimi bar Ḥiyya raised an objection to /b the statement of b Rav: /b We learned in a mishna ( i Tamid /i 30b): b There was a stone before /b the b Candelabrum and it had three steps, upon which the priest /b would b stand and prepare the lamps /b for kindling. If the Candelabrum was only nine handbreadths high, why would it be necessary for the priest to stand on an elevated surface to reach the lamps?,Rav b said to him: Shimi, /b is it b you /b who is asking me such a question? b When I said /b that the height of the Candelabrum is nine handbreadths, I was referring not to the total height, which is eighteen handbreadths; rather, I meant that the Candelabrum is nine handbreadths b from the point /b at which the b branches /b extend from the main shaft b and above. /b ,§ b It is written: “And the flowers, and the lamps, and the tongs, of gold, and that perfect gold [ i mikhlot zahav /i ]” /b (II Chronicles 4:21). The Gemara asks: b What /b is meant by b i mikhlot zahav /i ? Rav Ami says: /b It is a reference to the fact b that /b the Candelabrum and its vessels b exhausted [ i kilattu /i ] all of Solomon’s pure [ i sagur /i ] gold [ i zahav /i ], /b which was used in its fashioning in such great quantities. b As Rav Yehuda says /b that b Rav said: Solomon made ten Candelabrums, and for each and every one he brought one thousand talents of gold, and they placed /b the gold b in the furnace /b to refine it b one thousand times, until they reduced /b the gold b to /b one b talent /b for each Candelabrum, as it is stated: “of a talent of pure gold shall it be made” (Exodus 25:39).,The Gemara asks: b Is that so /b that all of Solomon’s gold was exhausted for the fashioning of the Candelabrum and its vessels? b But isn’t it written: “And all King Solomon’s drinking vessels were of gold, and all the vessels of the house of the forest of Lebanon were of pure gold;silver was nothing accounted of in the days of Solomon” /b (II Chronicles 9:20)? The Gemara answers: b We are saying /b that Solomon’s b pure gold /b was exhausted for the fashioning of the Candelabrum, but not all of his gold.,The Gemara asks: b And would /b refining the gold b reduce /b it b to this extent, /b that one thousand talents of gold would be reduced to one talent? b But isn’t it taught /b in a i baraita /i : b Rabbi Yosei, son of Rabbi Yehuda, says: An incident /b occurred where the weight of b the Candelabrum of the Temple was /b found to be b greater than /b the weight of the Candelabrum b of Moses by /b one b i Kordikini /i gold dinar, and they placed it in the furnace eighty times until /b the weight of the Candelabrum b stood at /b precisely one b talent. /b Evidently, putting the Candelabrum into a furnace reduces its weight by very little. The Gemara answers: b Once it is standing, it is standing, /b i.e., since the gold was refined to such a degree in the time of Solomon, later when it was refined eighty times it was reduced by the weight of only one dinar.,§ b Rabbi Shmuel bar Naḥmani says /b that b Rabbi Yonatan says: What /b is the meaning of that b which is written: “Upon the pure Candelabrum” /b (Leviticus 24:4)? It teaches b that /b the procedure for b fashioning it descended, /b i.e., was shown to Moses, b from the place of purity, /b i.e., by God, who showed Moses a model of the Candelabrum. The Gemara asks: b If that is so, /b is that to say that phrase b “upon the pure Table” /b (Leviticus 24:6) also teaches b that /b the procedure for b fashioning it /b was shown to Moses b from the place of purity? Rather, /b the expression “the b pure /b Table” teaches, b by inference, that it is /b susceptible to becoming b ritually impure. Here too, /b the expression “the b pure /b Candelabrum” teaches, b by inference, that it is /b susceptible to becoming b ritually impure. /b ,The Gemara rejects this: b Granted, /b the inference drawn b there /b with regard to the Table is b in accordance with /b that b which Reish Lakish /b says; b as Reish Lakish says: What /b is the meaning of that b which is written: “Upon the pure Table” /b (Leviticus 24:6)? The expression “pure Table” teaches, b by inference, that it is /b susceptible to becoming b ritually impure, /b but why? Isn’t the Table b a wooden vessel designated to rest /b in a fixed place, b and any wooden vessel that is designated to rest /b in a fixed place b is not susceptible to /b becoming b ritually impure? Rather, /b this b teaches that /b the Table was not always left in a fixed place; the priests would b lift /b the Table with its shewbread b to display the shewbread to the pilgrims /b standing in the Temple courtyard, b and /b a priest would b say to them: See your affection before the Omnipresent. /b For this reason, the Table is susceptible to becoming ritually impure.,Parenthetically, the Gemara asks: b What /b is meant by: See b your affection /b before God? It is b in accordance with /b that b which Rabbi Yehoshua ben Levi /b says, b as Rabbi Yehoshua ben Levi says: A great miracle was performed with the shewbread: /b Its condition at the time of b its removal /b from the Table, after having been left there for a week, was b like /b its condition at the time of b its arrangement /b on the Table, b as it is stated: “To place hot bread on the day when it was taken away” /b (I Samuel 21:7), indicating that it was as hot on the day of its removal as it was on the day when it was placed on the Table.,The Gemara resumes stating its objection: b But here, /b with regard to the Candelabrum, there is no reason to explain that the expression “the b pure /b Candelabrum” teaches, b by inference, that it is /b susceptible to becoming b ritually impure; /b this is b obvious, /b as the Candelabrums b are metal vessels, and metal vessels are susceptible to /b becoming b ritually impure /b whether or not they remain in a fixed location. b Rather, /b it must be that the expression “the pure Candelabrum” teaches b that /b the procedure for b fashioning it descended, /b i.e., was shown to Moses, b from the place of purity. /b ,§ b It is taught /b in a i baraita /i : b Rabbi Yosei, son of Rabbi Yehuda, says: An Ark of fire and a Table of fire and a Candelabrum of fire descended from the Heavens, and Moses saw /b their format b and fashioned /b the vessels for the Tabernacle b in their likeness. As it is stated /b after the command to fashion these items: b “And see that you make them after their pattern, which is being shown to you in the mount” /b (Exodus 25:40).,The Gemara asks: b If that is so, /b is that to say that the verse: b “And you shall set up the Tabernacle according to its fashion which has been shown to you in the mount” /b (Exodus 26:30), b also /b indicates that God showed Moses a Tabernacle of fire? The Gemara answers: b Here, /b with regard to the Tabernacle, b it is written: “According to its fashion,” /b meaning that it should be built according to the instructions given to Moses, whereas b there, /b with regard to the Ark, Table, and Candelabrum, b it is written: “After their pattern,” /b indicating that an actual model of the items was shown to Moses.,Apropos this discussion the Gemara relates: b Rabbi Ḥiyya bar Abba says /b that b Rabbi Yoḥa says: /b The angel b Gabriel /b was b girded with a type of /b wide b belt [ i pesikiyya /i ] /b in the manner of artisans who tie up their clothes to prevent these clothes from hindering them in their work. b And he showed /b the precise b way to fashion the Candelabrum to Moses, as it is written: “And this is the work of the Candelabrum” /b (Numbers 8:4), and the term “this” indicates that an exact replica was shown to him., b The school of Rabbi Yishmael taught: Three matters were difficult for Moses /b to comprehend precisely, b until the Holy One, Blessed be He, showed /b them to b him with His finger, and these are /b the three matters: The form of the b Candelabrum, and /b the exact size of the b new moon, and /b the impure b creeping animals. /b The b Candelabrum /b was shown to him, b as it is written: “And this is the work of the Candelabrum” /b (Numbers 8:4). The b new moon /b was shown to him, b as it is written: “This month shall be for you the beginning of months” /b (Exodus 12:2). The b creeping animals /b were shown to him, b as it is written: “And these are they which are unclean for you /b among the swarming things” (Leviticus 11:29). b And there are /b those b who say /b that God b also /b showed Moses b the i halakhot /i of slaughtering, as it is stated: “Now this is that which you shall sacrifice upon the altar” /b (Exodus 29:38), and slaughtering is the first ritual of sacrifice.,§ The mishna teaches: With regard to the b two passages that are in the i mezuza /i , /b the absence of b each prevents fulfillment of the mitzva with the others. And /b furthermore, the absence of b even one letter prevents fulfillment of the mitzva with /b the rest of b them. /b The Gemara asks: Isn’t it b obvious /b that the absence of even one letter prevents fulfillment of the mitzva, since it is written: “And you shall write them [ i ukhtavtam /i ]” (Deuteronomy 6:9), which teaches that the writing [ i ketav /i ] must be complete [ i tam /i ]?, b Rav Yehuda says /b that b Rav says: /b It b was necessary /b to state that b only /b to teach that even the absence of b the thorn, /b i.e., the small stroke, b of /b a letter b i yod /i /b prevents fulfillment of the mitzva. The Gemara asks: b But /b isn’t b this also obvious, /b since the letter is not formed properly? b Rather, /b it is necessary b according to another /b statement b that Rav Yehuda says /b that b Rav /b says, b as Rav Yehuda says /b that b Rav says: Any letter that is not encircled with /b blank b parchment on /b all b four of its sides, /b i.e., where its ink connects to the letter above it, below it, preceding it, or succeeding it, is b unfit. /b When the mishna makes reference to one letter preventing fulfillment of the mitzva, it is referring to a letter that touches an adjacent letter., b Ashiyan bar Nadbakh says in the name of Rav Yehuda: /b If b the inner /b part b of /b the letter b i heh /i was perforated /b it is b fit, /b but if the perforation was in b the leg of /b the letter i heh /i it is b unfit. Rabbi Zeira says: /b This matter was b explained to me by Rav Huna, and Rabbi Ya’akov says: /b This matter was b explained to me by Rav Yehuda: /b If b the inner /b part b of /b the letter b i heh /i was perforated /b it is b fit. /b In a case where the perforation was in b the leg of /b the letter i heh /i , then b if there remained in /b the leg that is attached to the roof of the letter b the equivalent of the measure of a small letter, /b i.e., the letter i yod /i , then it is b fit. But if not, /b it is b unfit. /b ,The Gemara relates: b Agra, the father-in-law of Rabbi Abba, /b |
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23. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple, third/new temple, ready to descend from heaven Found in books: Klawans (2009) 139| 12b. את הארץ למה לי להקדים שמים לארץ והארץ היתה תהו ובהו מכדי בשמים אתחיל ברישא מאי שנא דקא חשיב מעשה ארץ תנא דבי ר' ישמעאל משל למלך בשר ודם שאמר לעבדיו השכימו לפתחי השכים ומצא נשים ואנשים למי משבח למי שאין דרכו להשכים והשכים,תניא ר' יוסי אומר אוי להם לבריות שרואות ואינן יודעות מה רואות עומדות ואין יודעות על מה הן עומדות הארץ על מה עומדת על העמודים שנאמר (איוב ט, ו) המרגיז ארץ ממקומה ועמודיה יתפלצון עמודים על המים שנאמר (תהלים קלו, ו) לרוקע הארץ על המים מים על ההרים שנאמר על הרים יעמדו מים הרים ברוח שנאמר (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח רוח בסערה שנאמר (תהלים קמח, ח) רוח סערה עושה דברו סערה תלויה בזרועו של הקב"ה שנאמר (דברים לג, כז) ומתחת זרועות עולם,וחכ"א על י"ב עמודים עומדת שנאמר (דברים לב, ח) יצב גבולות עמים למספר בני ישראל וי"א ז' עמודים שנאמר (משלי ט, א) חצבה עמודיה שבעה ר"א בן שמוע אומר על עמוד אחד וצדיק שמו שנאמר (משלי י, כה) וצדיק יסוד עולם,א"ר יהודה שני רקיעים הן שנאמר (דברים י, יד) הן לה' אלהיך השמים ושמי השמים,ר"ל אמר שבעה ואלו הן וילון רקיע שחקים זבול מעון מכון ערבות וילון אינו משמש כלום אלא נכנס שחרית ויוצא ערבית ומחדש בכל יום מעשה בראשית שנאמר (ישעיהו מ, כב) הנוטה כדוק שמים וימתחם כאהל לשבת רקיע שבו חמה ולבנה כוכבים ומזלות קבועין שנאמר (בראשית א, יז) ויתן אותם אלהים ברקיע השמים שחקים שבו רחיים עומדות וטוחנות מן לצדיקים שנאמר (תהלים עח, כג) ויצו שחקים ממעל ודלתי שמים פתח וימטר עליהם מן לאכול וגו',זבול שבו ירושלים ובית המקדש ומזבח בנוי ומיכאל השר הגדול עומד ומקריב עליו קרבן שנאמר (מלכים א ח, יג) בנה בניתי בית זבול לך מכון לשבתך עולמים ומנלן דאיקרי שמים דכתיב (ישעיהו סג, טו) הבט משמים וראה מזבול קדשך ותפארתך,מעון שבו כיתות של מלאכי השרת שאומרות שירה בלילה וחשות ביום מפני כבודן של ישראל שנאמר (תהלים מב, ט) יומם יצוה ה' חסדו ובלילה שירה עמי,אמר ר"ל כל העוסק בתורה בלילה הקב"ה מושך עליו חוט של חסד ביום שנאמר יומם יצוה ה' חסדו ומה טעם יומם יצוה ה' חסדו משום ובלילה שירה עמי ואיכא דאמרי אמר ר"ל כל העוסק בתורה בעוה"ז שהוא דומה ללילה הקב"ה מושך עליו חוט של חסד לעוה"ב שהוא דומה ליום שנאמר יומם יצוה ה' חסדו ובלילה שירה עמי,א"ר לוי כל הפוסק מדברי תורה ועוסק בדברי שיחה מאכילין אותו גחלי רתמים שנאמר (איוב ל, ד) הקוטפים מלוח עלי שיח ושרש רתמים לחמם ומנלן דאיקרי שמים שנאמר (דברים כו, טו) השקיפה ממעון קדשך מן השמים,מכון שבו אוצרות שלג ואוצרות ברד ועליית טללים רעים ועליית אגלים וחדרה של סופה [וסערה] ומערה של קיטור ודלתותיהן אש שנאמר (דברים כח, יב) יפתח ה' לך את אוצרו הטוב,הני ברקיעא איתנהו הני בארעא איתנהו דכתיב (תהלים קמח, ז) הללו את ה' מן הארץ תנינים וכל תהומות אש וברד שלג וקיטור רוח סערה עושה דברו אמר רב יהודה אמר רב דוד ביקש עליהם רחמים והורידן לארץ אמר לפניו רבש"ע (תהלים ה, ה) לא אל חפץ רשע אתה לא יגורך (במגורך) רע צדיק אתה ה' לא יגור במגורך רע ומנלן דאיקרי שמים דכתיב (מלכים א ח, לט) ואתה תשמע השמים מכון שבתך,ערבות שבו צדק משפט וצדקה גנזי חיים וגנזי שלום וגנזי ברכה ונשמתן של צדיקים ורוחות ונשמות שעתיד להיבראות וטל שעתיד הקב"ה להחיות בו מתים צדק ומשפט דכתיב (תהלים פט, טו) צדק ומשפט מכון כסאך צדקה דכתיב (ישעיהו נט, יז) וילבש צדקה כשרין גנזי חיים דכתיב (תהלים לו, י) כי עמך מקור חיים וגנזי שלום דכתיב (שופטים ו, כד) ויקרא לו ה' שלום וגנזי ברכה דכתיב (תהלים כד, ה) ישא ברכה מאת ה',נשמתן של צדיקים דכתיב (שמואל א כה, כט) והיתה נפש אדוני צרורה בצרור החיים את ה' אלהיך רוחות ונשמות שעתיד להיבראות דכתיב (ישעיהו נז, טז) כי רוח מלפני יעטוף ונשמות אני עשיתי וטל שעתיד הקב"ה להחיות בו מתים דכתיב (תהלים סח, י) גשם נדבות תניף אלהים נחלתך ונלאה אתה כוננתה,שם אופנים ושרפים וחיות הקדש ומלאכי השרת וכסא הכבוד מלך אל חי רם ונשא שוכן עליהם בערבות שנאמר (תהלים סח, ה) סולו לרוכב בערבות ביה שמו ומנלן דאיקרי שמים אתיא רכיבה רכיבה כתיב הכא סולו לרוכב בערבות וכתיב התם (דברים לג, כו) רוכב שמים בעזרך,וחשך וענן וערפל מקיפין אותו שנאמר (תהלים יח, יב) ישת חשך סתרו סביבותיו סוכתו חשכת מים עבי שחקים ומי איכא חשוכא קמי שמיא והכתיב [דניאל ב, כב] הוא (גלי) עמיקתא ומסתרתא ידע מה בחשוכא ונהורא עמיה שרי לא קשיא הא | 12b. b Why do I /b need b “and the earth” [ i et ha’aretz /i ]? To /b teach that b heaven preceded earth /b in the order of Creation. The next verse states: b “And the earth was unformed and void” /b (Genesis 1:2). The Gemara asks: b After all, /b the Bible b began with heaven first; what is different /b about the second verse? Why does the Bible b recount the creation of earth /b first in the second verse? b The Sage of the school of Rabbi Yishmael taught: /b This can be explained by b a parable of a flesh-and-blood king who said to his servants: Rise early /b and come b to my entrance. He arose and found women and men /b waiting for him. b Whom does he praise? Those who are unaccustomed to rising early but /b yet b rose early, /b the women. The same applies to the earth: Since it is a lowly, physical sphere, we would not have expected it to be created together with heaven. Therefore, it is fitting to discuss it at greater length.,§ b It is taught /b in a i baraita /i : b Rabbi Yosei says: Woe to them, the creations, who see and know not what they see; /b who b stand and know not upon what they stand. /b He clarifies: b Upon what does the earth stand? Upon pillars, as it is stated: “Who shakes the earth out of its place, and its pillars tremble” /b (Job 9:6). These b pillars /b are positioned b upon water, as it is stated: “To Him Who spread forth the earth over the waters” /b (Psalms 136:6). These b waters /b stand b upon mountains, as it is stated: “The waters stood above the mountains” /b (Psalms 104:6). The b mountains /b are upon the b wind, as it is stated: “For behold He forms the mountains and creates the wind” /b (Amos 4:13). The b wind /b is b upon a storm, as it is stated: “Stormy wind, fulfilling His word” /b (Psalms 148:8). The b storm hangs upon the arm of the Holy One, Blessed be He, as it is stated: “And underneath are the everlasting arms” /b (Deuteronomy 33:27), which demonstrates that the entire world rests upon the arms of the Holy One, Blessed be He.,And the Rabbis say: The earth b stands on twelve pillars, as it is stated: “He set the borders of the nations according to the number of the children of Israel” /b (Deuteronomy 32:8). Just as the children of Israel, i.e., the sons of Jacob, are twelve in number, so does the world rest on twelve pillars. b And some say: /b There are b seven pillars, as it is stated: “She has hewn out her seven pillars” /b (Proverbs 9:1). b Rabbi Elazar ben Shammua says: /b The earth rests b on one pillar and a righteous person is its name, as it is stated: “But a righteous person is the foundation of the world” /b (Proverbs 10:25).,§ b Rabbi Yehuda said: There are two firmaments, as it is stated: “Behold, to the Lord your God belongs the heaven and the heaven of heavens” /b (Deuteronomy 10:14), indicating that there is a heaven above our heaven., b Reish Lakish said: /b There are b seven /b firmaments, b and they are as follows: i Vilon /i , i Rakia /i , i Sheḥakim /i , i Zevul /i , i Ma’on /i , i Makhon /i , /b and b i Aravot /i . /b The Gemara proceeds to explain the role of each firmament: b i Vilon /i , /b curtain, is the firmament that b does not contain anything, but enters at morning and departs /b in the b evening, and renews the act of Creation daily, as it is stated: “Who stretches out the heavens as a curtain [ i Vilon /i ], and spreads them out as a tent to dwell in” /b (Isaiah 40:22). b i Rakia /i , /b firmament, is the one b in which /b the b sun, moon, stars, and zodiac signs are fixed, as it is stated: “And God set them in the firmament [ i Rakia /i ] of the heaven” /b (Genesis 1:17). b i Sheḥakim /i , /b heights, is the one b in which mills stand and grind manna for the righteous, as it is stated: “And He commanded the heights [ i Shehakim /i ] above, and opened the doors of heaven; and He caused manna to rain upon them for food, /b and gave them of the corn of heaven” (Psalms 78:23–24)., b i Zevul /i , /b abode, b is /b the location b of /b the heavenly b Jerusalem and /b the heavenly b Temple, and /b there the heavenly b altar is built, and /b the angel b Michael, the great minister, stands and sacrifices an offering upon it, as it is stated: “I have surely built a house of i Zevul /i for You, a place for You to dwell forever” /b (I Kings 8:13). b And from where do we /b derive b that /b i Zevul /i b is called heaven? As it is written: “Look down from heaven and see, from Your holy and glorious abode [ i Zevul /i ]” /b (Isaiah 63:15)., b i Ma’on /i , /b habitation, b is where /b there are b groups of ministering angels who recite song at night and are silent during the day out of respect for Israel, /b in order not to compete with their songs, b as it is stated: “By day the Lord will command His kindness, and in the night His song is with me” /b (Psalms 42:9), indicating that the song of the angels is with God only at night.,With regard to the aforementioned verse, b Reish Lakish said: Whoever 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 what is the reason /b that b “by day, the Lord will command His kindness”? Because “and in the night His song,” /b i.e., the song of Torah, b “is with me.” And some say /b that b Reish Lakish said: Whoever occupies himself 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, and in the night His song is with me.” /b ,With regard to the same matter, b Rabbi Levi said: Anyone who pauses from words of Torah to occupy himself with mundane conversation will be fed with the coals of the broom tree, as it is stated: “They pluck saltwort [ i maluaḥ /i ] with wormwood [ i alei siaḥ /i ], and the roots of the broom tree [ i retamim /i ] are their food” /b (Job 30:4). The exposition is as follows: Those who pluck, i.e., pause, from learning Torah, which was given upon two tablets, i luḥot /i , which sounds similar to i maluaḥ /i , for the purpose of i siaḥ /i , idle chatter, are punished by having to eat coals made from “the roots of the broom tree.” b And from where do we /b derive b that /b i Ma’on /i b is called heaven? As it is stated: “Look forth from Your holy i Ma’on /i , from heaven” /b (Deuteronomy 26:15)., b i Makhon /i , /b dwelling place, b is where there are storehouses of snow and storehouses of hail, and the upper chamber of harmful dews, and the upper chamber of drops, and the room of tempests and storms, and the cave of mist. And the doors /b of all these are made of b fire. /b How do we know that there are storehouses for evil things? b For it is stated: “The Lord will open for you His good storehouse, /b the heavens” (Deuteronomy 28:12), which indicates the existence of a storehouse that contains the opposite of good.,The Gemara asks a question: With regard to b these /b things listed above, are they b located in heaven? /b It is obvious that b they /b are b located on the earth. As it is written: “Praise the Lord from the earth, sea monsters and all depths, fire and hail, snow and mist, stormy wind, fulfilling His word” /b (Psalms 148:7–8). The verse seems to indicate that all these things are found on the earth. b Rav Yehuda said /b that b Rav said: David requested mercy with regard to them, /b that they should not remain in heaven, b and He brought them down to earth. He said before Him: Master of the Universe, “You are not a God that has pleasure in wickedness, evil shall not sojourn with You” /b (Psalms 5:5). In other words, b You are righteous, O Lord. /b Nothing b evil should sojourn in Your vicinity. /b Rather, it is better that they remain close to us. b And from where do we /b derive b that /b this place b is called “heaven”? As it is written: “And You shall hear /b in b heaven, the i Makhon /i of Your dwelling” /b (I Kings 8:39)., b i Aravot /i , /b skies, is the firmament b that contains righteousness; justice; righteousness, /b i.e., charity; b the treasuries of life; the treasuries of peace; the treasuries of blessing; the souls of the righteous; the spirits and souls that are to be created; and the dew that the Holy One, Blessed be He, will use to revive the dead. /b The Gemara proves this statement: b Righteousness and justice /b are found in heaven, b as it is written: “Righteousness and justice are the foundation of Your throne” /b (Psalms 89:15); b righteousness, as it is written: “And He donned righteousness as armor” /b (Isaiah 59:17); b the treasuries of life, as it is written: “For with You is the source of life” /b (Psalms 36:10). b And the treasuries of peace /b are found in heaven, b as it is written: “And he called Him the Lord of peace” /b (Judges 6:24), implying that peace is God’s name and is therefore found close to Him. b And the treasuries of blessing, as it is written: “He shall receive a blessing from the Lord” /b (Psalms 24:5)., b The souls of the righteous /b are found in heaven, b as it is written: “And the soul of my master shall be bound in the bundle of life with the Lord, your God” /b (I Samuel 25:29). b Spirits and souls that are to be created /b are found there, b as it is written: “For the spirit that enwraps itself is from Me, and the souls that I have made” /b (Isaiah 57:16), which indicates that the spirit to be released into the world, wrapped around a body, is located close to God. b The dew that the Holy One, Blessed be He, will use to revive the dead /b is found in heaven, b as it is written: “A bountiful rain You will pour down, God; when Your inheritance was weary, You confirmed it” /b (Psalms 68:10)., b There, /b in the firmaments, are the b i ofanim /i , /b the b seraphim, /b the b holy divine creatures, and the ministering angels, and the Throne of Glory. The King, God, /b the b living, lofty, exalted One dwells above them in i Aravot /i , as it is stated: “Extol Him Who rides upon the skies [ i Aravot /i ], Whose name is God” /b (Psalms 68:5). b And from where do we /b derive b that /b i Aravot /i b is called “heaven”? /b This is b learned /b by using a verbal analogy between two instances of b “rides” /b and b “rides”: Here, it is written: “Extol Him Who rides upon the skies [ i Aravot /i ],” and there, it is written: “Who rides upon the heaven as your help” /b (Deuteronomy 33:26)., b And darkness and clouds and fog surround Him, as it is stated: “He made darkness His hiding place, His pavilion round about Him; darkness of waters, thick clouds of the skies” /b (Psalms 18:12). The Gemara asks: b And is there darkness before Heaven, /b i.e., before God? b But isn’t it written: “He reveals deep and secret things, He knows what is in the darkness, and the light dwells with Him” /b (Daniel 2:22), demonstrating that only light, not darkness, is found with God? The Gemara answers: This is b not difficult. This /b verse, which states that only light dwells with Him, is referring |
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24. Anon., Numbers Rabba, 12.12 (4th cent. CE - 9th cent. CE) Tagged with subjects: •temple, third/new temple, ready to descend from heaven Found in books: Klawans (2009) 139| 12.12. לְהָקִים אֶת הַמִּשְׁכָּן, הֲדָא הוּא דִכְתִיב (שמות טו, יג): נָחִיתָ בְחַסְדְּךָ וגו'. תַּמָּן תְּנֵינַן עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה, וְעַל הָעֲבוֹדָה, וְעַל גְּמִילוּת חֲסָדִים, וּשְׁלָשְׁתָּן זְכָרָן משֶׁה בְּפָסוּק אֶחָד, נָחִיתָ בְחַסְדְּךָ עַם זוּ גָאָלְתָּ זֶה הַחֶסֶד, נֵהַלְתָּ בְעָזְךָ זוֹ תּוֹרָה, כְּמָה דְתֵימָא (תהלים כט, יא): ה' עֹז לְעַמּוֹ יִתֵּן. אֶל נְוֵה קָדְשֶׁךָ זוֹ עֲבוֹדַת הַמִּשְׁכָּן וְהַמִּקְדָשׁ. נָחִיתָ בְחַסְדְּךָ, אֵלּוּ הַדּוֹרוֹת שֶׁעָמְדוּ מִשֶּׁנִּבְרָא הָעוֹלָם עַד שֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם שֶׁקִּבְּלוּ הַתּוֹרָה, שֶׁהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְנַהֵג אוֹתָם בְּחַסְדּוֹ שֶׁלֹא הָיוּ מַעֲשִׂים טוֹבִים שֶׁיִּחְיוּ בָּהֶם וְזָנָם הַקָּדוֹשׁ בָּרוּךְ הוּא בְּחַסְדּוֹ, וּכְנֶגְדָן אָמַר דָּוִד עֶשְׂרִים וְשֵׁשׁ פְּעָמִים כִּי לְעוֹלָם חַסְדּוֹ, וּבְאוֹתוֹ חֶסֶד יָצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם, לְכָךְ אָמַר נָחִיתָ בְחַסְדְּךָ עַם זוּ גָאָלְתָּ, שֶׁבְּחֶסֶד גְּאָלָם. נֵהַלְתָּ בְעָזְךָ, נִהֲלָם בִּזְכוּת הַתּוֹרָה שֶׁקִּבְּלוּ עַד הֲקָמַת הַמִּשְׁכָּן. לְמָה הָיָה הָעוֹלָם דּוֹמֶה בְּאוֹתָהּ שָׁעָה לִטְרַסְקָל עַל שְׁתֵּי רַגְלַיִם שֶׁאֵינוֹ יָכוֹל לַעֲמֹד וְהוּא רוֹתֵת, כֵּיוָן שֶׁעָשׂוּ לוֹ רֶגֶל שְׁלִישִׁי נִתְבַּסֵּס וְעָמַד, כָּךְ כֵּיוָן שֶׁנַּעֲשָׂה הַמִּשְׁכָּן, כְּמָה דְתֵימָא אֶל נְוֵה קָדְשֶׁךָ, מִיָּד נִתְבַּסֵּס וְעָמַד. שֶׁמִּתְּחִלָּה לֹא הָיָה לָעוֹלָם אֶלָּא שְׁתֵּי רַגְלַיִם, חֶסֶד וְתוֹרָה, וְהָיָה רוֹתֵת, נַעֲשָׂה לוֹ רֶגֶל שְׁלִישִׁי, זֶה מִשְׁכָּן, מִיָּד עָמַד. וּלְכָךְ כְּתִיב: לְהָקִים אֶת הַמִּשְׁכָּן, מַהוּ אֶת, הָעוֹלָם שֶׁנִּקְרָא אֹהֶל, הוּקַם עִמּוֹ, הֱוֵי לְהָקִים אֶת הַמִּשְׁכָּן. דָּבָר אַחֵר, לְהָקִים אֶת הַמִּשְׁכָּן, אָמַר רַבִּי סִימוֹן בְּשָׁעָה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל לְהָקִים אֶת הַמִּשְׁכָּן, רָמַז לְמַלְאֲכֵי הַשָּׁרֵת שֶׁיַּעֲשׂוּ אַף הֵם מִשְׁכָּן, וּבְעֵת שֶׁהוּקַם לְמַטָּן הוּקַם לְמַעְלָן, וְהוּא מִשְׁכַּן הַנַּעַר שֶׁשְּׁמוֹ מַטטרו"ן, שֶׁבּוֹ מַקְרִיב נַפְשׁוֹתֵיהֶם שֶׁל צַדִּיקִים לְכַפֵּר עַל יִשְׂרָאֵל בִּימֵי גָּלוּתָם, וּלְכָךְ כְּתִיב: אֶת הַמִּשְׁכָּן, שֶׁמִּשְׁכָּן אַחֵר הוּקַם עִמּוֹ, וְכֵן הוּא אוֹמֵר (שמות טו, יז): מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה' מִקְדָּשׁ ה' כּוֹנְנוּ יָדֶיךָ. | |
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| 25. Dead Sea Scrolls, 4Q532, 367, 346 Tagged with subjects: •nan Found in books: nan nan |
| 26. Dead Sea Scrolls, 4Q247, 109 Tagged with subjects: •heavens, new Found in books: Stuckenbruck (2007) 2 |
| 27. Dead Sea Scrolls, 4Q225, a b c d\n0 8 8 8 None\n1 None\n2 2 2 2 None\n3 . . \n4 6 6 6 None\n5 - None\n6 7 7 7 None Tagged with subjects: •nan Found in books: Stuckenbruck (2007) 2 |
| 28. Dead Sea Scrolls, 7Q4 8, 7 Tagged with subjects: •heavens, new Found in books: Stuckenbruck (2007) 2 |
| 29. Dead Sea Scrolls, 6Q8, 148, 609, 635, 670, 94 Tagged with subjects: •nan Found in books: nan nan nan nan nan |
| 30. Dead Sea Scrolls, 4Q531, 175 Tagged with subjects: •heavens, new Found in books: Stuckenbruck (2007) 2 |
