1. Hebrew Bible, Deuteronomy, 6.8, 32.39 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heresy, definition of Found in books: Klawans (2019) 15; Schremer (2010) 25| 6.8. "וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ׃", 32.39. "רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי אֲנִי אָמִית וַאֲחַיֶּה מָחַצְתִּי וַאֲנִי אֶרְפָּא וְאֵין מִיָּדִי מַצִּיל׃", | 6.8. "And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes.", 32.39. "See now that I, even I, am He, And there is no god with Me; I kill, and I make alive; I have wounded, and I heal; And there is none that can deliver out of My hand.", |
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2. Hebrew Bible, Genesis, 1.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heresy, definition of Found in books: Klawans (2019) 15| 1.11. "וַיֹּאמֶר אֱלֹהִים תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע עֵץ פְּרִי עֹשֶׂה פְּרִי לְמִינוֹ אֲשֶׁר זַרְעוֹ־בוֹ עַל־הָאָרֶץ וַיְהִי־כֵן׃", | 1.11. "And God said: ‘Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth.’ And it was so.", |
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| 3. Tosefta, Hulin, 2.19 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •heresy, definition of Found in books: Klawans (2019) 15 |
4. Mishnah, Berachot, 9.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •heresy, definition of Found in books: Klawans (2019) 15| 9.5. "חַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁהוּא מְבָרֵךְ עַל הַטּוֹבָה, שֶׁנֶּאֱמַר (דברים ו) וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. בְּכָל לְבָבְךָ, בִּשְׁנֵי יְצָרֶיךָ, בְּיֵצֶר טוֹב וּבְיֵצֶר רָע. וּבְכָל נַפְשְׁךָ, אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ. וּבְכָל מְאֹדֶךָ, בְּכָל מָמוֹנֶךָ. דָּבָר אַחֵר בְּכָל מְאֹדֶךָ, בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ הֱוֵי מוֹדֶה לוֹ בִּמְאֹד מְאֹד. לֹא יָקֵל אָדָם אֶת רֹאשׁוֹ כְּנֶגֶד שַׁעַר הַמִּזְרָח, שֶׁהוּא מְכֻוָּן כְּנֶגֶד בֵּית קָדְשֵׁי הַקָּדָשִׁים. לֹא יִכָּנֵס לְהַר הַבַּיִת בְּמַקְלוֹ, וּבְמִנְעָלוֹ, וּבְפֻנְדָּתוֹ, וּבְאָבָק שֶׁעַל רַגְלָיו, וְלֹא יַעֲשֶׂנּוּ קַפַּנְדַּרְיָא, וּרְקִיקָה מִקַּל וָחֹמֶר. כָּל חוֹתְמֵי בְרָכוֹת שֶׁהָיוּ בַמִּקְדָּשׁ, הָיוּ אוֹמְרִים מִן הָעוֹלָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, וְאָמְרוּ, אֵין עוֹלָם אֶלָּא אֶחָד, הִתְקִינוּ שֶׁיְּהוּ אוֹמְרִים, מִן הָעוֹלָם וְעַד הָעוֹלָם. וְהִתְקִינוּ, שֶׁיְּהֵא אָדָם שׁוֹאֵל אֶת שְׁלוֹם חֲבֵרוֹ בַּשֵּׁם, שֶׁנֶּאֱמַר (רות ב) וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם, וַיֹּאמֶר לַקּוֹצְרִים יְיָ עִמָּכֶם, וַיֹּאמְרוּ לוֹ, יְבָרֶכְךָ יְיָ. וְאוֹמֵר (שופטים ו) יְיָ עִמְּךָ גִּבּוֹר הֶחָיִל. וְאוֹמֵר (משלי כג) אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ. וְאוֹמֵר (תהלים קיט) עֵת לַעֲשׂוֹת לַייָ הֵפֵרוּ תוֹרָתֶךָ. רַבִּי נָתָן אוֹמֵר, הֵפֵרוּ תוֹרָתֶךָ עֵת לַעֲשׂוֹת לַייָ: \n", | 9.5. "One must bless [God] for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul [life] away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting [is forbidden]. All the conclusions of blessings that were in the Temple they would say, “forever [lit. as long as the world is].” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever [lit. from the end of the world to the end of the world]. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: [this means] “They have violated your teaching It is time to act on behalf of the Lord.”", |
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5. Mishnah, Hulin, 2.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •heresy, definition of Found in books: Klawans (2019) 15| 2.9. "אֵין שׁוֹחֲטִין לֹא לְתוֹךְ יַמִּים, וְלֹא לְתוֹךְ נְהָרוֹת, וְלֹא לְתוֹךְ כֵּלִים. אֲבָל שׁוֹחֵט הוּא לְתוֹךְ עוּגָא שֶׁל מַיִם, וּבִסְפִינָה, עַל גַּבֵּי כֵלִים. אֵין שׁוֹחֲטִין לְגֻמָּא כָּל עִקָּר, אֲבָל עוֹשֶׂה גֻמָּא בְתוֹךְ בֵּיתוֹ בִּשְׁבִיל שֶׁיִּכָּנֵס הַדָּם לְתוֹכָהּ. וּבַשּׁוּק לֹא יַעֲשֶׂה כֵן, שֶׁלֹּא יְחַקֶּה אֶת הַמִּינִין: \n", | 2.9. "One may not slaughter [so that the blood runs] into the sea or into rivers, or into vessels, But one may slaughter into a pool (or vessel) of water. And when on board a ship on to vessels. One may not slaughter at all into a hole, but one may dig a hole in his own house for the blood to run into. In the street, however, he should not do so as not to follow the ways of the heretics.", |
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6. Mishnah, Megillah, 4.8-4.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •heresy, definition of Found in books: Klawans (2019) 15| 4.8. "הָאוֹמֵר אֵינִי עוֹבֵר לִפְנֵי הַתֵּבָה בִצְבוּעִין, אַף בִּלְבָנִים לֹא יַעֲבֹר. בְּסַנְדָּל אֵינִי עוֹבֵר, אַף יָחֵף לֹא יַעֲבֹר. הָעוֹשֶׂה תְפִלָּתוֹ עֲגֻלָּה, סַכָּנָה וְאֵין בָּהּ מִצְוָה. נְתָנָהּ עַל מִצְחוֹ אוֹ עַל פַּס יָדוֹ, הֲרֵי זוֹ דֶּרֶךְ הַמִּינוּת. צִפָּן זָהָב, וּנְתָנָהּ עַל בֵּית אֻנְקְלִי שֶׁלּוֹ, הֲרֵי זוֹ דֶּרֶךְ הַחִיצוֹנִים:", 4.9. "הָאוֹמֵר יְבָרְכוּךָ טוֹבִים, הֲרֵי זוֹ דֶּרֶךְ הַמִּינוּת. עַל קַן צִפּוֹר יַגִּיעוּ רַחֲמֶיךָ, וְעַל טוֹב יִזָּכֵר שְׁמֶךָ, מוֹדִים מוֹדִים, מְשַׁתְּקִין אוֹתוֹ. הַמְכַנֶּה בָעֲרָיוֹת, מְשַׁתְּקִין אוֹתוֹ. הָאוֹמֵר, וּמִזַּרְעֲךָ לֹא תִתֵּן לְהַעֲבִיר לַמֹּלֶךְ (ויקרא יח), וּמִזַרְעָךְ לֹא תִתֵּן לְאַעְבָּרָא בְּאַרְמָיוּתָא, מְשַׁתְּקִין אוֹתוֹ בִנְזִיפָה:", | 4.8. "If one says, “I will not pass before the ark in colored clothes,” even in white clothes he may not pass before it. [If one says], “I will not pass before it in shoes,” even barefoot he may not pass before it. One who makes his tefillin [for the head] round, it is dangerous and has no religious value. If he put them on his forehead or on the palm of his hand, behold this is the way of heresy. If he overlaid them with gold or put [the one for the hand] on his sleeve, behold this is the manner of the outsiders.", 4.9. "If one says “May the good bless you,” this is the way of heresy. [If one says], “May Your mercy reach the nest of a bird,” “May Your name be mentioned for the good,” “We give thanks, we give thanks,” they silence him. One who uses euphemisms in the portion dealing with forbidden marriages, he is silenced. If he says, [instead of] “And you shall not give any of your seed to be passed to Moloch,” (Leviticus 18:21) “You shall not give [your seed] to pass to a Gentile woman,” he silenced with a rebuke.", |
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7. Mishnah, Sanhedrin, 4.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •heresy, definition of Found in books: Klawans (2019) 15| 4.5. "כֵּיצַד מְאַיְּמִין אֶת הָעֵדִים עַל עֵדֵי נְפָשׁוֹת, הָיוּ מַכְנִיסִין אוֹתָן וּמְאַיְּמִין עֲלֵיהֶן. שֶׁמָּא תֹאמְרוּ מֵאֹמֶד, וּמִשְּׁמוּעָה, עֵד מִפִּי עֵד וּמִפִּי אָדָם נֶאֱמָן שָׁמַעְנוּ, אוֹ שֶׁמָּא אִי אַתֶּם יוֹדְעִין שֶׁסּוֹפֵנוּ לִבְדֹּק אֶתְכֶם בִּדְרִישָׁה וּבַחֲקִירָה. הֱווּ יוֹדְעִין שֶׁלֹּא כְדִינֵי מָמוֹנוֹת דִּינֵי נְפָשׁוֹת. דִּינֵי מָמוֹנוֹת, אָדָם נוֹתֵן מָמוֹן וּמִתְכַּפֵּר לוֹ. דִּינֵי נְפָשׁוֹת, דָּמוֹ וְדַם זַרְעִיּוֹתָיו תְּלוּיִין בּוֹ עַד סוֹף הָעוֹלָם, שֶׁכֵּן מָצִינוּ בְקַיִן שֶׁהָרַג אֶת אָחִיו, שֶׁנֶּאֱמַר (בראשית ד) דְּמֵי אָחִיךָ צֹעֲקִים, אֵינוֹ אוֹמֵר דַּם אָחִיךָ אֶלָּא דְּמֵי אָחִיךָ, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. דָּבָר אַחֵר, דְּמֵי אָחִיךָ, שֶׁהָיָה דָמוֹ מֻשְׁלָךְ עַל הָעֵצִים וְעַל הָאֲבָנִים. לְפִיכָךְ נִבְרָא אָדָם יְחִידִי, לְלַמֶּדְךָ, שֶׁכָּל הַמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ אִבֵּד עוֹלָם מָלֵא. וְכָל הַמְקַיֵּם נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ קִיֵּם עוֹלָם מָלֵא. וּמִפְּנֵי שְׁלוֹם הַבְּרִיּוֹת, שֶׁלֹּא יֹאמַר אָדָם לַחֲבֵרוֹ אַבָּא גָדוֹל מֵאָבִיךָ. וְשֶׁלֹּא יְהוּ מִינִין אוֹמְרִים, הַרְבֵּה רָשֻׁיּוֹת בַּשָּׁמָיִם. וּלְהַגִּיד גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁאָדָם טוֹבֵעַ כַּמָּה מַטְבְּעוֹת בְּחוֹתָם אֶחָד וְכֻלָּן דּוֹמִין זֶה לָזֶה, וּמֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא טָבַע כָּל אָדָם בְּחוֹתָמוֹ שֶׁל אָדָם הָרִאשׁוֹן וְאֵין אֶחָד מֵהֶן דּוֹמֶה לַחֲבֵרוֹ. לְפִיכָךְ כָּל אֶחָד וְאֶחָד חַיָּב לוֹמַר, בִּשְׁבִילִי נִבְרָא הָעוֹלָם. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ וְלַצָּרָה הַזֹּאת, וַהֲלֹא כְבָר נֶאֱמַר (ויקרא ה) וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם לוֹא יַגִּיד וְגוֹ'. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ לָחוּב בְּדָמוֹ שֶׁל זֶה, וַהֲלֹא כְבָר נֶאֱמַר (משלי יא) וּבַאֲבֹד רְשָׁעִים רִנָּה: \n", | 4.5. "How did they admonish witnesses in capital cases? They brought them in and admonished them, [saying], “Perhaps you will say something that is only a supposition or hearsay or secondhand, or even from a trustworthy man. Or perhaps you do not know that we shall check you with examination and inquiry? Know, moreover, that capital cases are not like non-capital cases: in non-capital cases a man may pay money and so make atonement, but in capital cases the witness is answerable for the blood of him [that is wrongfully condemned] and the blood of his descendants [that should have been born to him] to the end of the world.” For so have we found it with Cain that murdered his brother, for it says, “The bloods of your brother cry out” (Gen. 4:10). It doesn’t say, “The blood of your brother”, but rather “The bloods of your brother” meaning his blood and the blood of his descendants. Another saying is, “The bloods of your brother” that his blood was cast over trees and stones. Therefore but a single person was created in the world, to teach that if any man has caused a single life to perish from Israel, he is deemed by Scripture as if he had caused a whole world to perish; and anyone who saves a single soul from Israel, he is deemed by Scripture as if he had saved a whole world. Again [but a single person was created] for the sake of peace among humankind, that one should not say to another, “My father was greater than your father”. Again, [but a single person was created] against the heretics so they should not say, “There are many ruling powers in heaven”. Again [but a single person was created] to proclaim the greatness of the Holy Blessed One; for humans stamp many coins with one seal and they are all like one another; but the King of kings, the Holy Blessed One, has stamped every human with the seal of the first man, yet not one of them are like another. Therefore everyone must say, “For my sake was the world created.” And if perhaps you [witnesses] would say, “Why should we be involved with this trouble”, was it not said, “He, being a witness, whether he has seen or known, [if he does not speak it, then he shall bear his iniquity] (Lev. 5:1). And if perhaps you [witnesses] would say, “Why should we be guilty of the blood of this man?, was it not said, “When the wicked perish there is rejoicing” (Proverbs 11:10).]", |
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8. New Testament, Acts, 8.9-8.25 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •heresy, definition of Found in books: Klawans (2019) 10| 8.9. Ἀνὴρ δέ τις ὀνόματι Σίμων προυπῆρχεν ἐν τῇ πόλει μαγεύων καὶ ἐξιστάνων τὸ ἔθνος τῆς Σαμαρίας, λέγων εἶναί τινα ἑαυτὸν μέγαν, 8.10. ᾧ προσεῖχον πάντες ἀπὸ μικροῦ ἕως μεγάλου λέγοντες Οὗτός ἐστιν ἡ Δύναμις τοῦ θεοῦ ἡ καλουμένη Μεγάλη. 8.11. προσεῖχον δὲ αὐτῷ διὰ τὸ ἱκανῷ χρόνῳ ταῖς μαγίαις ἐξεστακέναι αὐτούς. 8.12. ὅτε δὲ ἐπίστευσαν τῷ Φιλίππῳ εὐαγγελιζομένῳ περὶ τῆς βασιλείας τοῦ θεοῦ καὶ τοῦ ὀνόματος Ἰησοῦ Χριστοῦ, ἐβαπτίζοντο ἄνδρες τε καὶ γυναῖκες. 8.13. ὁ δὲ Σίμων καὶ αὐτὸς ἐπίστευσεν, καὶ βαπτισθεὶς ἦν προσκαρτερῶν τῷ Φιλίππῳ, θεωρῶν τε σημεῖα καὶ δυνάμεις μεγάλας γινομένας ἐξίστατο. 8.14. Ἀκούσαντες δὲ οἱ ἐν Ἰεροσολύμοις ἀπόστολοι ὅτι δέδεκται ἡ Σαμαρία τὸν λόγον τοῦ θεοῦ ἀπέστειλαν πρὸς αὐτοὺς Πέτρον καὶ Ἰωάνην, 8.15. οἵτινες καταβάντες pb n="264"/ προσηύξμιλεστονε ν͂quot16quot υνιτ͂quotϝερσεquot́gtαντο περὶ αὐτῶν ὅπως λάβωσιν πνεῦμα ἅγιον· οὐδέπω 8.16. γὰρ ἦν ἐπʼ οὐδενὶ αὐτῶν ἐπιπεπτωκός, μόνον δὲ βεβαπτισμένοι ὑπῆρχον εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ. 8.17. τότε ἐπετίθεσαν τὰς χεῖρας ἐπʼ αὐτούς, καὶ ἐλάμβανον πνεῦμα ἅγιον. 8.18. Ἰδὼν δὲ ὁ Σίμων ὅτι διὰ τῆς ἐπιθέσεως τῶν χειρῶν τῶν ἀποστόλων δίδοται τὸ πνεῦμα προσήνεγκεν αὐτοῖς χρήματα λέγων Δότε κἀμοὶ τὴν ἐξουσίαν ταύτην ἵνα ᾧ ἐὰν ἐπιθῶ τὰς χεῖ 8.19. ρας λαμβάνῃ πνεῦμα ἅγιον. 8.20. Πέτρος δὲ εἶπεν πρὸς αὐτόν Τὸ ἀργύριόν σου σὺν σοὶ εἴη εἰς ἀπώλειαν, ὅτι τὴν δωρεὰν τοῦ θεοῦ ἐνόμισας διὰ χρημάτων κτᾶσθαι. 8.21. οὐκ ἔστιν σοι μερὶς οὐδὲ κλῆρος ἐν τῷ λόγῳ τούτῳ, ἡ γὰρκαρδία σου οὐκ ἔστιν εὐθεῖα ἔναντι τοῦ θεοῦ. 8.22. μετανόησον οὖν ἀπὸ τῆς κακίας σου ταύτης, καὶ δεήθητι τοῦ κυρίου εἰ ἄρα ἀφεθήσεταί σοι ἡ ἐπίνοια τῆς καρδίας σου· 8.23. εἰς γὰρ χολὴν πικρίας καὶσύνδεσμον ἀδικίας ὁρῶ σε ὄντα. 8.24. ἀποκριθεὶς δὲ ὁ Σίμων εἶπεν Δεήθητε ὑμεῖς ὑπὲρ ἐμοῦ πρὸς τὸν κύριον ὅπως μηδὲν ἐπέλθῃ ἐπʼ ἐμὲ ὧν εἰρήκατε. 8.25. Οἱ μὲν οὖν διαμαρτυράμενοι καὶ λαλήσαντες τὸν λόγον τοῦ κυρίου ὑπέστρεφον εἰς Ἰεροσόλυμα, πολλάς τε κώμας τῶν Σαμαρειτῶν εὐηγγελίζοντο. | 8.9. But there was a certain man, Simon by name, who had used sorcery in the city before, and amazed the people of Samaria, making himself out to be some great one, 8.10. to whom they all listened, from the least to the greatest, saying, "This man is that great power of God." 8.11. They listened to him, because for a long time he had amazed them with his sorceries. 8.12. But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 8.13. Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles done, he was amazed. 8.14. Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, 8.15. who, when they had come down, prayed for them, that they might receive the Holy Spirit; 8.16. for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. 8.17. Then they laid their hands on them, and they received the Holy Spirit. 8.18. Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money, 8.19. saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit." 8.20. But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! 8.21. You have neither part nor lot in this matter, for your heart isn't right before God. 8.22. Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. 8.23. For I see that you are in the gall of bitterness and in the bondage of iniquity." 8.24. Simon answered, "Pray for me to the Lord, that none of the things which you have spoken come on me." 8.25. They therefore, when they had testified and spoken the word of the Lord, returned to Jerusalem, and preached the gospel to many villages of the Samaritans. |
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| 9. Tertullian, Prescription Against Heretics, 1, 29, 31, 34, 30 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Klawans (2019) 11 |
| 10. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Klawans (2019) 10 |
| 11. Justin, Dialogue With Trypho, 96.2, 137.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •heresy, definition of Found in books: Klawans (2019) 15 |
12. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •heresy, definition of Found in books: Klawans (2019) 15| 28b. רב אויא חלש ולא אתא לפרקא דרב יוסף למחר כי אתא בעא אביי לאנוחי דעתיה דרב יוסף א"ל מ"ט לא אתא מר לפרקא א"ל דהוה חליש לבאי ולא מצינא א"ל אמאי לא טעמת מידי ואתית א"ל לא סבר לה מר להא דרב הונא דאמר רב הונא אסור לו לאדם שיטעום כלום קודם שיתפלל תפלת המוספין א"ל איבעי ליה למר לצלויי צלותא דמוספין ביחיד ולטעום מידי ולמיתי א"ל ולא סבר לה מר להא דא"ר יוחנן אסור לו לאדם שיקדים תפלתו לתפלת הצבור א"ל לאו אתמר עלה א"ר אבא בצבור שנו,ולית הלכתא לא כרב הונא ולא כריב"ל כרב הונא הא דאמרן כריב"ל דאריב"ל כיון שהגיע זמן תפלת המנחה אסור לו לאדם שיטעום כלום קודם שיתפלל תפלת המנחה:, big strongמתני׳ /strong /big ר' נחוניא בן הקנה היה מתפלל בכניסתו לבית המדרש וביציאתו תפלה קצרה אמרו לו מה מקום לתפלה זו אמר להם בכניסתי אני מתפלל שלא יארע דבר תקלה על ידי וביציאתי אני נותן הודאה על חלקי:, big strongגמ׳ /strong /big ת"ר בכניסתו מהו אומר יהי רצון מלפניך ה' אלהי שלא יארע דבר תקלה על ידי ולא אכשל בדבר הלכה וישמחו בי חברי ולא אומר על טמא טהור ולא על טהור טמא ולא יכשלו חברי בדבר הלכה ואשמח בהם,ביציאתו מהו אומר מודה אני לפניך ה' אלהי ששמת חלקי מיושבי בית המדרש ולא שמת חלקי מיושבי קרנות שאני משכים והם משכימים אני משכים לדברי תורה והם משכימים לדברים בטלים אני עמל והם עמלים אני עמל ומקבל שכר והם עמלים ואינם מקבלים שכר אני רץ והם רצים אני רץ לחיי העולם הבא והם רצים לבאר שחת:,ת"ר כשחלה ר' אליעזר נכנסו תלמידיו לבקרו אמרו לו רבינו למדנו אורחות חיים ונזכה בהן לחיי העולם הבא,אמר להם הזהרו בכבוד חבריכם ומנעו בניכם מן ההגיון והושיבום בין ברכי תלמידי חכמים וכשאתם מתפללים דעו לפני מי אתם עומדים ובשביל כך תזכו לחיי העולם הבא,וכשחלה רבי יוחנן בן זכאי נכנסו תלמידיו לבקרו כיון שראה אותם התחיל לבכות אמרו לו תלמידיו נר ישראל עמוד הימיני פטיש החזק מפני מה אתה בוכה,אמר להם אילו לפני מלך בשר ודם היו מוליכין אותי שהיום כאן ומחר בקבר שאם כועס עלי אין כעסו כעס עולם ואם אוסרני אין איסורו איסור עולם ואם ממיתני אין מיתתו מיתת עולם ואני יכול לפייסו בדברים ולשחדו בממון אעפ"כ הייתי בוכה ועכשיו שמוליכים אותי לפני ממ"ה הקב"ה שהוא חי וקיים לעולם ולעולמי עולמים שאם כועס עלי כעסו כעס עולם ואם אוסרני איסורו איסור עולם ואם ממיתני מיתתו מיתת עולם ואיני יכול לפייסו בדברים ולא לשחדו בממון ולא עוד אלא שיש לפני שני דרכים אחת של גן עדן ואחת של גיהנם ואיני יודע באיזו מוליכים אותי ולא אבכה,אמרו לו רבינו ברכנו אמר להם יהי רצון שתהא מורא שמים עליכם כמורא בשר ודם אמרו לו תלמידיו עד כאן אמר להם ולואי תדעו כשאדם עובר עבירה אומר שלא יראני אדם.,בשעת פטירתו אמר להם פנו כלים מפני הטומאה והכינו כסא לחזקיהו מלך יהודה שבא:, big strongמתני׳ /strong /big רבן גמליאל אומר בכל יום ויום מתפלל אדם שמנה עשרה רבי יהושע אומר מעין י"ח ר"ע אומר אם שגורה תפלתו בפיו מתפלל י"ח ואם לאו מעין י"ח,ר"א אומר העושה תפלתו קבע אין תפלתו תחנונים,ר' יהושע אומר ההולך במקום סכנה מתפלל תפלה קצרה ואומר הושע ה' את עמך את שארית ישראל בכל פרשת העבור יהיו צרכיהם לפניך ברוך אתה ה' שומע תפלה,היה רוכב על החמור ירד ויתפלל ואם אינו יכול לירד יחזיר את פניו ואם אינו יכול להחזיר את פניו יכוין את לבו כנגד בית קדשי הקדשים היה מהלך בספינה או באסדא יכוין את לבו כנגד בית קדשי הקדשים:, big strongגמ׳ /strong /big הני י"ח כנגד מי,א"ר הלל בריה דר' שמואל בר נחמני כנגד י"ח אזכרות שאמר דוד (תהלים כט, א) בהבו לה' בני אלים רב יוסף אמר כנגד י"ח אזכרות שבקריאת שמע א"ר תנחום אמר רבי יהושע בן לוי כנגד שמונה עשרה חוליות שבשדרה.,ואמר ר' תנחום אמר רבי יהושע בן לוי המתפלל צריך שיכרע עד שיתפקקו כל חוליות שבשדרה,עולא אמר עד כדי שיראה איסר כנגד לבו רבי חנינא אמר כיון שנענע ראשו שוב אינו צריך אמר רבא והוא דמצער נפשיה ומחזי כמאן דכרע,הני תמני סרי תשסרי הוויין,אמר רבי לוי ברכת הצדוקים ביבנה תקנוה כנגד מי תקנוה,א"ר לוי לרבי הלל בריה דרבי שמואל בר נחמני כנגד (תהלים כט, ג) אל הכבוד הרעים לרב יוסף כנגד אחד שבקריאת שמע לר' תנחום א"ר יהושע בן לוי כנגד חוליא קטנה שבשדרה:,ת"ר שמעון הפקולי הסדיר י"ח ברכות לפני רבן גמליאל על הסדר ביבנה אמר להם ר"ג לחכמים כלום יש אדם שיודע לתקן ברכת הצדוקים עמד שמואל הקטן ותקנה,לשנה אחרת שכחה | 28b. After mentioning until when the additional prayer may be recited, the Gemara relates: b Rav Avya was ill and did not come to Rav Yosef’s Shabbat lecture. When /b Rav Avya b came the following day, Abaye sought to placate Rav Yosef, /b and through a series of questions and answers sought to make clear to him that Rav Avya’s failure to attend the lecture was not a display of contempt for Rav Yosef. br To this end, he asked him: b Why did the Master not attend the Shabbat lecture? /b br Rav Avya b said to him: Because my heart was faint and I was unable /b to attend. br Abaye b said to him: Why did you not eat something and come? /b br Rav Avya b said to him: /b Does b the Master not hold /b in accordance with b that /b statement b of Rav Huna? As Rav Huna said: A person may not taste anything before he recites the additional prayer. /b br Abaye b said to him: My Master should have recited the additional prayer individually, eaten something, and /b then b come /b to the lecture. br Rav Avya b said to him: /b Does b my Master not hold /b in accordance with b that /b statement b of Rabbi Yoḥa: A person may not recite his /b individual b prayer prior to the communal prayer? /b br Abaye b said to him: /b Was b it not stated regarding this /b i halakha /i , b Rabbi Abba said: They taught /b this b in a communal /b setting? br In other words, only one who is part of a congregation is prohibited from praying alone prior to the prayer of the congregation. Even though Rav Avya was incorrect, the reason for his failure to attend the lecture was clarified through this discussion., b And /b the Gemara summarizes: b The i halakha /i is neither in accordance with /b the statement of b Rav Huna nor in accordance with /b the statement of b Rabbi Yehoshua ben Levi. /b The Gemara explains: It is not b in accordance with /b the statement of b Rav Huna, as we said /b above with regard to the prohibition to eat prior to the additional prayer. It is not b in accordance with /b the statement of b Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: Once the time /b to recite b the afternoon prayer has arrived, a person may not taste anything before he recites the afternoon prayer. /b , strong MISHNA: /strong In addition to the i halakhot /i relating to the fixed prayers, the Gemara relates: b Rabbi Neḥunya ben Hakana would recite a brief prayer upon his entrance into the study hall and upon his exit. They said to him: /b The study hall is not a dangerous place that would warrant a prayer when entering and exiting, so b what room is there for this prayer? He said to them: Upon my entrance, I pray that no mishap will transpire /b caused b by me /b in the study hall. b And upon my exit, I give thanks for my portion. /b , strong GEMARA: /strong b The Sages taught /b in a i baraita /i the complete formula of Rabbi Neḥunya ben Hakana’s prayer: b Upon his entrance, what does he say? May it be Your will, Lord my God, that no mishap /b in determining the i halakha /i b transpires /b caused b by me, and that I not fail in any matter of i halakha /i , and that my colleagues, /b who together with me engage in clarifying the i halakha, /i b will rejoice in me. /b He specified: b And that I will neither declare pure that which is impure, nor /b declare b impure that which is pure and that my colleagues will not fail in any matter of i halakha /i , and that I will rejoice in them. /b , b Upon his exit, what did he say? I give thanks before You, Lord my God, that You have placed my lot among those who sit in the study hall, and that you have not given me my portion among those who sit /b idly b on /b street b corners. I rise early, and they rise early. I rise early to /b pursue b matters of Torah, and they rise early to /b pursue b frivolous matters. I toil and they toil. I toil and receive a reward, and they toil and do not receive a reward. I run and they run. I run to the life of the World-to-Come and they run to the pit of destruction. /b ,On a similar note, the Gemara recounts related stories with different approaches. b The Sages taught: When Rabbi Eliezer fell ill, his students entered to visit him. They said to him: Teach us paths of life, /b guidelines by which to live, b and we will thereby merit the life of the World-to-Come. /b , b He said to them: Be vigilant in the honor of your counterparts, and prevent your children from logic /b when studying verses that tend toward heresy ( i ge /i ’ i onim /i ), b and place /b your children, while they are still young, b between the knees of Torah scholars, and when you pray, know before Whom you stand. For /b doing b that, you will merit the life of the World-to-Come. /b ,A similar story is told about Rabbi Eliezer’s mentor, Rabban Yoḥa ben Zakkai: When b Rabbi Yoḥa ben Zakkai fell ill his students entered to visit him. When he saw them, he began to cry. His students said to him: Lamp of Israel, the right pillar, the mighty hammer, /b the man whose life’s work is the foundation of the future of the Jewish people, b for what /b reason b are you crying? /b With a life as complete as yours, what is upsetting you?, b He said to them: /b I cry in fear of heavenly judgment, as the judgment of the heavenly court is unlike the judgment of man. b If they were leading me before a flesh and blood king /b whose life is temporal, b who is here today and /b dead b in the grave tomorrow; if he is angry with me, his anger is not eternal /b and, consequently, his punishment is not eternal; b if he incarcerates me, his incarceration is not an eternal incarceration, /b as I might maintain my hope that I would ultimately be freed. b If he kills me, his killing is not for eternity, /b as there is life after any death that he might decree. Moreover, b I am able to appease him with words and /b even b bribe him with money, /b and b even so I would cry /b when standing before royal judgment. b Now that they are leading me before the supreme King of Kings, the Holy One, Blessed be He, Who lives and endures forever and all time; if He is angry with me, His anger is eternal; if He incarcerates me, His incarceration is an eternal incarceration; and if He kills me, His killing is for eternity. I am unable to appease Him with words and bribe him with money. Moreover, but I have two paths before me, one of the Garden of Eden and one of Gehenna, and I do not know on which they are leading me; and will I not cry? /b ,His students b said to him: Our teacher, bless us. He said to them: May it be /b His b will that the fear of Heaven shall be upon you like the fear of flesh and blood. His students /b were puzzled b and said: To that point /b and not beyond? Shouldn’t one fear God more? b He said to them: Would that /b a person achieve that level of fear. b Know that when one commits a transgression, he says /b to himself: I hope b that no man will see me. /b If one is as concerned about avoiding shame before God as he is before man, he will never sin.,The Gemara relates that b at the time of his death, /b immediately beforehand, b he said to them: Remove the vessels /b from the house and take them outside b due to the ritual impurity /b that will be imparted by my corpse, which they would otherwise contract. b And prepare a chair for Hezekiah, the King of Judea, who is coming /b from the upper world to accompany me., strong MISHNA: /strong The mishna cites a dispute with regard to the obligation to recite the i Amida /i prayer, also known as i Shemoneh Esreh /i , the prayer of eighteen blessings, or simply as i tefilla /i , prayer. b Rabban Gamliel says: Each and every day a person recites the /b prayer of b eighteen blessings. Rabbi Yehoshua says: /b A short prayer is sufficient, and one only recites b an abridged /b version of the prayer of b eighteen blessings. Rabbi Akiva says /b an intermediate opinion: b If he is fluent in his prayer, he recites the /b prayer of b eighteen blessings, and if not, /b he need only recite b an abridged /b version of the prayer of b eighteen blessings. /b , b Rabbi Eliezer says: One whose prayer is fixed, his prayer is not supplication /b and is flawed. The Gemara will clarify the halakhic implications of this flaw., b Rabbi Yehoshua says: One who /b cannot recite a complete prayer because he b is walking in a place of danger, recites a brief prayer and says: Redeem, Lord, Your people, the remt of Israel, at every transition [ i parashat ha’ibur /i ], /b the meaning of which will be discussed in the Gemara. b May their needs be before You. Blessed are You, Lord, Who listens to prayer. /b ,While praying, one must face toward the direction of the Holy Temple. b One who was riding on a donkey should dismount and pray /b calmly. b If he is unable to dismount, he should turn his face /b toward the direction of the Temple. b If he is unable to turn his face, /b it is sufficient that b he focus his heart opposite the Holy of Holies. /b Similarly, b one who was traveling in a ship or on a raft [ i asda /i ] /b and is unable to turn and face in the direction of Jerusalem, b should focus his heart opposite the Holy of Holies. /b , strong GEMARA: /strong Since the mishna deals with the fundamental obligation to recite the i Amida /i prayer, the Gemara seeks to resolve fundamental problems pertaining to this prayer. b Corresponding to what were these eighteen /b blessings instituted? When the i Shemoneh Esreh /i was instituted by the Sages, on what did they base the number of blessings?, b Rabbi Hillel, son of Rabbi Shmuel bar Naḥmani, said: Corresponding to the eighteen mentions of God’s name /b that King b David said /b in the psalm: b “Give unto the Lord, O you sons of might” /b (Psalms 29). b Rav Yosef said: Corresponding to the eighteen mentions of God’s name in i Shema /i . Rabbi Tanḥum said /b that b Rabbi Yehoshua ben Levi said: Corresponding to the eighteen vertebrae in the spine /b beneath the ribs.,Since Rabbi Yehoshua ben Levi’s opinion based the i Amida /i prayer on the spinal vertebrae, the Gemara cites another statement of his that connects the two: b Rabbi Tanḥum said /b that b Rabbi Yehoshua ben Levi said: /b In those blessings where one is required to bow, b one who prays must bow until all the vertebrae in the spine protrude. /b ,Establishing a different indicator to determine when he has bowed sufficiently, b Ulla said: /b Until b he can see a small coin [ i issar /i ], /b on the ground before him b opposite his heart /b (Rav Hai Gaon). b Rabbi Ḥanina said: /b There is room for leniency; b once he moves his head /b forward, b he need not /b bow any further. b Rava said: But that /b applies only if b he is exerting himself /b when doing so, b and he appears like one who is bowing. /b However, if he is able, he should bow further.,Until now, the prayer of eighteen blessings has been discussed as if it was axiomatic. The Gemara wonders: Are b these eighteen /b blessings? b They are nineteen. /b , b Rabbi Levi said: The blessing of the heretics, /b which curses informers, b was instituted in Yavne /b and is not included in the original tally of blessings. Nevertheless, since the number of blessings corresponds to various allusions, the Gemara attempts to clarify: b Corresponding to what was /b this nineteenth blessing b instituted? /b , b Rabbi Levi said: According to Rabbi Hillel, son of Rabbi Shmuel bar Naḥmani, /b who said that the eighteen blessings correspond to the eighteen mentions of God’s name that King David said in the psalm, the nineteenth blessing b corresponds to /b a reference to God in that psalm, where a name other than the tetragrammaton was used: b “The God of glory thunders” ( /b Psalms 29:3). b According to Rav Yosef, /b who said that the eighteen blessings correspond to the eighteen mentions of God’s name in i Shema /i , the additional blessing b corresponds to /b the word b one that is in i Shema /i . /b Although it is not the tetragrammaton, it expresses the essence of faith in God. b According to /b what b Rabbi Tanḥum /b said that b Rabbi Yehoshua ben Levi said, /b that the eighteen blessings correspond to the eighteen vertebrae in the spine, the additional blessing b corresponds to the small vertebra that is /b at the bottom b of the spine. /b ,In light of the previous mention of the blessing of the heretics, the Gemara explains how this blessing was instituted: b The Sages taught: Shimon HaPakuli arranged /b the b eighteen blessings, /b already extant during the period of the Great Assembly, b before Rabban Gamliel, /b the i Nasi /i of the Sanhedrin, b in order in Yavne. /b Due to prevailing circumstances, there was a need to institute a new blessing directed against the heretics. b Rabban Gamliel said to the Sages: Is there any person who knows to institute the blessing of the heretics, /b a blessing directed against the Sadducees? b Shmuel HaKatan, /b who was one of the most pious men of that generation, b stood and instituted it. /b ,The Gemara relates: b The next year, /b when Shmuel HaKatan served as the prayer leader, b he forgot /b that blessing, |
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13. Eusebius of Caesarea, Ecclesiastical History, 2.13.6, 5.7 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •heresy, definition of Found in books: Klawans (2019) 9, 10 | 2.13.6. We have understood that Simon was the author of all heresy. From his time down to the present those who have followed his heresy have feigned the sober philosophy of the Christians, which is celebrated among all on account of its purity of life. But they nevertheless have embraced again the superstitions of idols, which they seemed to have renounced; and they fall down before pictures and images of Simon himself and of the above-mentioned Helena who was with him; and they venture to worship them with incense and sacrifices and libations. |
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| 14. Socrates Scholasticus, Ecclesiastical History, 7.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •heresy, definition of Found in books: Azar (2016) 155 |
| 15. Cyril of Alexandria, Commentary On John, 2.3 Tagged with subjects: •heresy, definition of Found in books: Azar (2016) 155 |
