1. Hebrew Bible, Psalms, 3.4, 9.13, 16.8, 52.8, 74.16, 76.3, 84.12, 98.6, 102.19, 104.2, 104.19, 109.29, 113.3, 115.16, 118.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 442, 449, 451, 469, 470, 477, 480, 484, 485, 487, 491, 520, 524| 3.4. "וְאַתָּה יְהוָה מָגֵן בַּעֲדִי כְּבוֹדִי וּמֵרִים רֹאשִׁי׃", 9.13. "כִּי־דֹרֵשׁ דָּמִים אוֹתָם זָכָר לֹא־שָׁכַח צַעֲקַת עניים [עֲנָוִים׃]", 16.8. "שִׁוִּיתִי יְהוָה לְנֶגְדִּי תָמִיד כִּי מִימִינִי בַּל־אֶמּוֹט׃", 52.8. "וְיִרְאוּ צַדִּיקִים וְיִירָאוּ וְעָלָיו יִשְׂחָקוּ׃", 74.16. "לְךָ יוֹם אַף־לְךָ לָיְלָה אַתָּה הֲכִינוֹתָ מָאוֹר וָשָׁמֶשׁ׃", 76.3. "וַיְהִי בְשָׁלֵם סֻכּוֹ וּמְעוֹנָתוֹ בְצִיּוֹן׃", 84.12. "כִּי שֶׁמֶשׁ וּמָגֵן יְהוָה אֱלֹהִים חֵן וְכָבוֹד יִתֵּן יְהוָה לֹא יִמְנַע־טוֹב לַהֹלְכִים בְּתָמִים׃", 98.6. "בַּחֲצֹצְרוֹת וְקוֹל שׁוֹפָר הָרִיעוּ לִפְנֵי הַמֶּלֶךְ יְהוָה׃", 102.19. "תִּכָּתֶב זֹאת לְדוֹר אַחֲרוֹן וְעַם נִבְרָא יְהַלֶּל־יָהּ׃", 104.2. "תָּשֶׁת־חֹשֶׁךְ וִיהִי לָיְלָה בּוֹ־תִרְמֹשׂ כָּל־חַיְתוֹ־יָעַר׃", 104.2. "עֹטֶה־אוֹר כַּשַּׂלְמָה נוֹטֶה שָׁמַיִם כַּיְרִיעָה׃", 104.19. "עָשָׂה יָרֵחַ לְמוֹעֲדִים שֶׁמֶשׁ יָדַע מְבוֹאוֹ׃", 109.29. "יִלְבְּשׁוּ שׂוֹטְנַי כְּלִמָּה וְיַעֲטוּ כַמְעִיל בָּשְׁתָּם׃", 113.3. "מִמִּזְרַח־שֶׁמֶשׁ עַד־מְבוֹאוֹ מְהֻלָּל שֵׁם יְהוָה׃", 115.16. "הַשָּׁמַיִם שָׁמַיִם לַיהוָה וְהָאָרֶץ נָתַן לִבְנֵי־אָדָם׃", | 3.4. "But thou, O LORD, art a shield about me; My glory, and the lifter up of my head.", 9.13. "For He that avengeth blood hath remembered them; He hath not forgotten the cry of the humble.", 16.8. "I have set the LORD always before me; Surely He is at my right hand, I shall not be moved.", 52.8. "The righteous also shall see, and fear, And shall laugh at him:", 74.16. "Thine is the day, Thine also the night; Thou hast established luminary and sun.", 76.3. "In Salem also is set His tabernacle, And His dwelling-place in Zion.", 84.12. "For the LORD God is a sun and a shield; the LORD giveth grace and glory; No good thing will He withhold from them that walk uprightly.", 98.6. "With trumpets and sound of the horn Shout ye before the King, the LORD.", 102.19. "This shall be written for the generation to come; And a people which shall be created shall praise the LORD.", 104.2. "Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain;", 104.19. "Who appointedst the moon for seasons; The sun knoweth his going down.", 109.29. "Mine adversaries shall be clothed with confusion, And shall put on their own shame as a robe.", 113.3. "From the rising of the sun unto the going down thereof The LORD'S name is to be praised.", 115.16. "The heavens are the heavens of the LORD; But the earth hath He given to the children of men.", 118.20. "This is the gate of the LORD; The righteous shall enter into it.", |
|
2. Hebrew Bible, Numbers, 17.25-17.26, 18.15-18.17, 20.7-20.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 437, 463, 468, 500| 17.25. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הָשֵׁב אֶת־מַטֵּה אַהֲרֹן לִפְנֵי הָעֵדוּת לְמִשְׁמֶרֶת לְאוֹת לִבְנֵי־מֶרִי וּתְכַל תְּלוּנֹּתָם מֵעָלַי וְלֹא יָמֻתוּ׃", 17.26. "וַיַּעַשׂ מֹשֶׁה כַּאֲשֶׁר צִוָּה יְהוָה אֹתוֹ כֵּן עָשָׂה׃", 18.15. "כָּל־פֶּטֶר רֶחֶם לְכָל־בָּשָׂר אֲשֶׁר־יַקְרִיבוּ לַיהוָה בָּאָדָם וּבַבְּהֵמָה יִהְיֶה־לָּךְ אַךְ פָּדֹה תִפְדֶּה אֵת בְּכוֹר הָאָדָם וְאֵת בְּכוֹר־הַבְּהֵמָה הַטְּמֵאָה תִּפְדֶּה׃", 18.16. "וּפְדוּיָו מִבֶּן־חֹדֶשׁ תִּפְדֶּה בְּעֶרְכְּךָ כֶּסֶף חֲמֵשֶׁת שְׁקָלִים בְּשֶׁקֶל הַקֹּדֶשׁ עֶשְׂרִים גֵּרָה הוּא׃", 18.17. "אַךְ בְּכוֹר־שׁוֹר אוֹ־בְכוֹר כֶּשֶׂב אוֹ־בְכוֹר עֵז לֹא תִפְדֶּה קֹדֶשׁ הֵם אֶת־דָּמָם תִּזְרֹק עַל־הַמִּזְבֵּחַ וְאֶת־חֶלְבָּם תַּקְטִיר אִשֶּׁה לְרֵיחַ נִיחֹחַ לַיהוָה׃", 20.7. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 20.8. "קַח אֶת־הַמַּטֶּה וְהַקְהֵל אֶת־הָעֵדָה אַתָּה וְאַהֲרֹן אָחִיךָ וְדִבַּרְתֶּם אֶל־הַסֶּלַע לְעֵינֵיהֶם וְנָתַן מֵימָיו וְהוֹצֵאתָ לָהֶם מַיִם מִן־הַסֶּלַע וְהִשְׁקִיתָ אֶת־הָעֵדָה וְאֶת־בְּעִירָם׃", 20.9. "וַיִּקַּח מֹשֶׁה אֶת־הַמַּטֶּה מִלִּפְנֵי יְהוָה כַּאֲשֶׁר צִוָּהוּ׃", 20.11. "וַיָּרֶם מֹשֶׁה אֶת־יָדוֹ וַיַּךְ אֶת־הַסֶּלַע בְּמַטֵּהוּ פַּעֲמָיִם וַיֵּצְאוּ מַיִם רַבִּים וַתֵּשְׁתְּ הָעֵדָה וּבְעִירָם׃", | 17.25. "and the LORD said unto Moses: ‘Put back the rod of Aaron before the testimony, to be kept there, for a token against the rebellious children; that there may be made an end of their murmurings against Me, that they die not.’", 17.26. "Thus did Moses; as the LORD commanded him, so did he.", 18.15. "Every thing that openeth the womb, of all flesh which they offer unto the LORD, both of man and beast, shall be thine; howbeit the first-born of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem.", 18.16. "And their redemption-money—from a month old shalt thou redeem them—shall be, according to thy valuation, five shekels of silver, after the shekel of the sanctuary—the same is twenty gerahs.", 18.17. "But the firstling of an ox, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem; they are holy: thou shalt dash their blood against the altar, and shalt make their fat smoke for an offering made by fire, for a sweet savour unto the LORD.", 20.7. "And the LORD spoke unto Moses, saying:", 20.8. "’Take the rod, and assemble the congregation, thou, and Aaron thy brother, and speak ye unto the rock before their eyes, that it give forth its water; and thou shalt bring forth to them water out of the rock; so thou shalt give the congregation and their cattle drink.’", 20.9. "And Moses took the rod from before the LORD, as He commanded him.", 20.10. "And Moses and Aaron gathered the assembly together before the rock, and he said unto them: ‘Hear now, ye rebels; are we to bring you forth water out of this rock?’", 20.11. "And Moses lifted up his hand, and smote the rock with his rod twice; and water came forth abundantly, and the congregation drank, and their cattle.", |
|
| 3. Hebrew Bible, Malachi, 4.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 489, 492 |
| 4. Hebrew Bible, Leviticus, 16-17, 12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Poorthuis Schwartz and Turner (2009) 500 |
5. Hebrew Bible, Genesis, 28.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 486| 28.17. "וַיִּירָא וַיֹּאמַר מַה־נּוֹרָא הַמָּקוֹם הַזֶּה אֵין זֶה כִּי אִם־בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם׃", | 28.17. "And he was afraid, and said: ‘How full of awe is this place! this is none other than the house of God, and this is the gate of heaven.’", |
|
6. Hebrew Bible, Exodus, 20.4, 25.11, 25.24-25.25, 30.3, 37.2, 37.11-37.12, 37.26, 39.30 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 462, 465, 466, 479| 20.4. "לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ", 25.11. "וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר מִבַּיִת וּמִחוּץ תְּצַפֶּנּוּ וְעָשִׂיתָ עָלָיו זֵר זָהָב סָבִיב׃", 25.24. "וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר וְעָשִׂיתָ לּוֹ זֵר זָהָב סָבִיב׃", 25.25. "וְעָשִׂיתָ לּוֹ מִסְגֶּרֶת טֹפַח סָבִיב וְעָשִׂיתָ זֵר־זָהָב לְמִסְגַּרְתּוֹ סָבִיב׃", 30.3. "וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר אֶת־גַּגּוֹ וְאֶת־קִירֹתָיו סָבִיב וְאֶת־קַרְנֹתָיו וְעָשִׂיתָ לּוֹ זֵר זָהָב סָבִיב׃", 30.3. "וְאֶת־אַהֲרֹן וְאֶת־בָּנָיו תִּמְשָׁח וְקִדַּשְׁתָּ אֹתָם לְכַהֵן לִי׃", 37.2. "וּבַמְּנֹרָה אַרְבָּעָה גְבִעִים מְשֻׁקָּדִים כַּפְתֹּרֶיהָ וּפְרָחֶיהָ׃", 37.2. "וַיְצַפֵּהוּ זָהָב טָהוֹר מִבַּיִת וּמִחוּץ וַיַּעַשׂ לוֹ זֵר זָהָב סָבִיב׃", 37.11. "וַיְצַף אֹתוֹ זָהָב טָהוֹר וַיַּעַשׂ לוֹ זֵר זָהָב סָבִיב׃", 37.12. "וַיַּעַשׂ לוֹ מִסְגֶּרֶת טֹפַח סָבִיב וַיַּעַשׂ זֵר־זָהָב לְמִסְגַּרְתּוֹ סָבִיב׃", 37.26. "וַיְצַף אֹתוֹ זָהָב טָהוֹר אֶת־גַּגּוֹ וְאֶת־קִירֹתָיו סָבִיב וְאֶת־קַרְנֹתָיו וַיַּעַשׂ לוֹ זֵר זָהָב סָבִיב׃", | 20.4. "Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;", 25.11. "And thou shalt overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown of gold round about.", 25.24. "And thou shalt overlay it with pure gold, and make thereto a crown of gold round about.", 25.25. "And thou shalt make unto it a border of a handbreadth round about, and thou shalt make a golden crown to the border thereof round about.", 30.3. "And thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about.", 37.2. "And he overlaid it with pure gold within and without, and made a crown of gold to it round about.", 37.11. "And he overlaid it with pure gold, and made thereto a crown of gold round about.", 37.12. "And he made unto it a border of a hand-breadth round about, and made a golden crown to the border thereof round about.", 37.26. "And he overlaid it with pure gold, the top thereof, and the sides thereof round about, and the horns of it; and he made unto it a crown of gold round about.", 39.30. "And they made the plate of the holy crown of pure gold, and wrote upon it a writing, like the engravings of a signet: HOLY TO THE LORD.", |
|
7. Hebrew Bible, Deuteronomy, 4.19, 32.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 479, 484, 487| 4.19. "וּפֶן־תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת־הַשֶּׁמֶשׁ וְאֶת־הַיָּרֵחַ וְאֶת־הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק יְהוָה אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם׃", 32.11. "כְּנֶשֶׁר יָעִיר קִנּוֹ עַל־גּוֹזָלָיו יְרַחֵף יִפְרֹשׂ כְּנָפָיו יִקָּחֵהוּ יִשָּׂאֵהוּ עַל־אֶבְרָתוֹ׃", | 4.19. "and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven.", 32.11. "As an eagle that stirreth up her nest, Hovereth over her young, Spreadeth abroad her wings, taketh them, Beareth them on her pinions—", |
|
8. Hebrew Bible, Proverbs, 2.7, 3.18, 8.12, 8.15-8.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 467, 468, 469, 471, 473| 2.7. "וצפן [יִצְפֹּן] לַיְשָׁרִים תּוּשִׁיָּה מָגֵן לְהֹלְכֵי תֹם׃", 3.18. "עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר׃", 8.12. "אֲנִי־חָכְמָה שָׁכַנְתִּי עָרְמָה וְדַעַת מְזִמּוֹת אֶמְצָא׃", 8.15. "בִּי מְלָכִים יִמְלֹכוּ וְרוֹזְנִים יְחֹקְקוּ צֶדֶק׃", 8.16. "בִּי שָׂרִים יָשֹׂרוּ וּנְדִיבִים כָּל־שֹׁפְטֵי צֶדֶק׃", | 2.7. "He layeth up sound wisdom for the upright, He is a shield to them that walk in integrity;", 3.18. "She is a tree of life to them that lay hold upon her, And happy is every one that holdest her fast.", 8.12. "I wisdom dwell with prudence, And find out knowledge of devices.", 8.15. "By me kings reign, And princes decree justice.", 8.16. "By me princes rule, And nobles, even all the judges of the earth.", |
|
9. Hebrew Bible, Zephaniah, 1.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 479| 1.5. "וְאֶת־הַמִּשְׁתַּחֲוִים עַל־הַגַּגּוֹת לִצְבָא הַשָּׁמָיִם וְאֶת־הַמִּשְׁתַּחֲוִים הַנִּשְׁבָּעִים לַיהוָה וְהַנִּשְׁבָּעִים בְּמַלְכָּם׃", | 1.5. "And them that worship the host of heaven upon the housetops; And them that worship, that swear to the LORD And swear by Malcam;", |
|
10. Hebrew Bible, Isaiah, 4.2, 32.17, 60.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Poorthuis Schwartz and Turner (2009) 451, 468, 516| 4.2. "בַּיּוֹם הַהוּא יִהְיֶה צֶמַח יְהוָה לִצְבִי וּלְכָבוֹד וּפְרִי הָאָרֶץ לְגָאוֹן וּלְתִפְאֶרֶת לִפְלֵיטַת יִשְׂרָאֵל׃", 32.17. "וְהָיָה מַעֲשֵׂה הַצְּדָקָה שָׁלוֹם וַעֲבֹדַת הַצְּדָקָה הַשְׁקֵט וָבֶטַח עַד־עוֹלָם׃", 60.3. "וְהָלְכוּ גוֹיִם לְאוֹרֵךְ וּמְלָכִים לְנֹגַהּ זַרְחֵךְ׃", | 4.2. "In that day shall the growth of the LORD be beautiful and glorious, And the fruit of the land excellent and comely For them that are escaped of Israel.", 32.17. "And the work of righteousness shall be peace; And the effect of righteousness quietness and confidence for ever.", 60.3. "And nations shall walk at thy light, And kings at the brightness of thy rising.", |
|
11. Hebrew Bible, Habakkuk, 1.14 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 519| 1.14. "וַתַּעֲשֶׂה אָדָם כִּדְגֵי הַיָּם כְּרֶמֶשׂ לֹא־מֹשֵׁל בּוֹ׃", | 1.14. "And makest men as the fishes of the sea, As the creeping things, that have no ruler over them?", |
|
12. Hebrew Bible, 2 Kings, 17.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 479| 17.16. "וַיַּעַזְבוּ אֶת־כָּל־מִצְוֺת יְהוָה אֱלֹהֵיהֶם וַיַּעֲשׂוּ לָהֶם מַסֵּכָה שנים [שְׁנֵי] עֲגָלִים וַיַּעֲשׂוּ אֲשֵׁירָה וַיִּשְׁתַּחֲווּ לְכָל־צְבָא הַשָּׁמַיִם וַיַּעַבְדוּ אֶת־הַבָּעַל׃", | 17.16. "and they forsook all the commandments of the LORD their God, and made them molten images, even two calves, and made an Asherah, and worshipped all the host of heaven, and served Baal;", |
|
13. Hebrew Bible, 1 Kings, 7.21 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 450| 7.21. "וַיָּקֶם אֶת־הָעַמֻּדִים לְאֻלָם הַהֵיכָל וַיָּקֶם אֶת־הָעַמּוּד הַיְמָנִי וַיִּקְרָא אֶת־שְׁמוֹ יָכִין וַיָּקֶם אֶת־הָעַמּוּד הַשְּׂמָאלִי וַיִּקְרָא אֶת־שְׁמוֹ בֹּעַז׃", | 7.21. "And he set up the pillars at the porch of the temple; and he set up the right pillar, and called the name thereof Jachin; and he set up the left pillar, and called the name thereof Boaz.", |
|
| 14. Hebrew Bible, Jeremiah, 119.114 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 469 |
15. Hebrew Bible, 1 Samuel, 3.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 516| 3.3. "וְנֵר אֱלֹהִים טֶרֶם יִכְבֶּה וּשְׁמוּאֵל שֹׁכֵב בְּהֵיכַל יְהוָה אֲשֶׁר־שָׁם אֲרוֹן אֱלֹהִים׃", | 3.3. "and the lamp of God had not yet gone out in the temple of the Lord, where the ark of God was, and Shemu᾽el was laid down to sleep;", |
|
16. Hebrew Bible, Ezekiel, 11.16, 11.23, 43.2 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 442, 485| 11.16. "לָכֵן אֱמֹר כֹּה־אָמַר אֲדֹנָי יְהוִה כִּי הִרְחַקְתִּים בַּגּוֹיִם וְכִי הֲפִיצוֹתִים בָּאֲרָצוֹת וָאֱהִי לָהֶם לְמִקְדָּשׁ מְעַט בָּאֲרָצוֹת אֲשֶׁר־בָּאוּ שָׁם׃", 11.23. "וַיַּעַל כְּבוֹד יְהוָה מֵעַל תּוֹךְ הָעִיר וַיַּעֲמֹד עַל־הָהָר אֲשֶׁר מִקֶּדֶם לָעִיר׃", 43.2. "וְהִנֵּה כְּבוֹד אֱלֹהֵי יִשְׂרָאֵל בָּא מִדֶּרֶךְ הַקָּדִים וְקוֹלוֹ כְּקוֹל מַיִם רַבִּים וְהָאָרֶץ הֵאִירָה מִכְּבֹדוֹ׃", 43.2. "וְלָקַחְתָּ מִדָּמוֹ וְנָתַתָּה עַל־אַרְבַּע קַרְנֹתָיו וְאֶל־אַרְבַּע פִּנּוֹת הָעֲזָרָה וְאֶל־הַגְּבוּל סָבִיב וְחִטֵּאתָ אוֹתוֹ וְכִפַּרְתָּהוּ׃", | 11.16. "therefore say: Thus saith the Lord GOD: Although I have removed them far off among the nations, and although I have scattered them among the countries, yet have I been to them as a little sanctuary in the countries where they are come;", 11.23. "And the glory of the LORD went up from the midst of the city, and stood upon the mountain which is on the east side of the city.", 43.2. "and, behold, the glory of the God of Israel came from the way of the east; and His voice was like the sound of many waters; and the earth did shine with His glory.", |
|
17. Hebrew Bible, Nehemiah, 9.6 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 480| 9.6. "אַתָּה־הוּא יְהוָה לְבַדֶּךָ את [אַתָּה] עָשִׂיתָ אֶת־הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכָל־צְבָאָם הָאָרֶץ וְכָל־אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכָל־אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת־כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים׃", | 9.6. "Thou art the LORD, even Thou alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas and all that is in them, and Thou preservest them all; and the host of heaven worshippeth Thee.", |
|
18. Hebrew Bible, 2 Chronicles, 8.2, 17.12, 18.18, 19.13, 23.5, 31.34, 33.15 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 468, 479, 480, 485| 8.2. "וְהֶעָרִים אֲשֶׁר נָתַן חוּרָם לִשְׁלֹמֹה בָּנָה שְׁלֹמֹה אֹתָם וַיּוֹשֶׁב שָׁם אֶת־בְּנֵי יִשְׂרָאֵל׃", 17.12. "וַיְהִי יְהוֹשָׁפָט הֹלֵךְ וְגָדֵל עַד־לְמָעְלָה וַיִּבֶן בִּיהוּדָה בִּירָנִיּוֹת וְעָרֵי מִסְכְּנוֹת׃", 18.18. "וַיֹּאמֶר לָכֵן שִׁמְעוּ דְבַר־יְהוָה רָאִיתִי אֶת־יְהוָה יוֹשֵׁב עַל־כִּסְאוֹ וְכָל־צְבָא הַשָּׁמַיִם עֹמְדִים עַל־יְמִינוֹ וּשְׂמֹאלוֹ׃", 23.5. "וְהַשְּׁלִשִׁית בְּבֵית הַמֶּלֶךְ וְהַשְּׁלִשִׁית בְּשַׁעַר הַיְסוֹד וְכָל־הָעָם בְּחַצְרוֹת בֵּית יְהוָה׃", 33.15. "וַיָּסַר אֶת־אֱלֹהֵי הַנֵּכָר וְאֶת־הַסֶּמֶל מִבֵּית יְהוָה וְכָל־הַמִּזְבְּחוֹת אֲשֶׁר בָּנָה בְּהַר בֵּית־יְהוָה וּבִירוּשָׁלִָם וַיַּשְׁלֵךְ חוּצָה לָעִיר׃", | 8.2. "that the cities which Huram had given to Solomon, Solomon built them, and caused the children of Israel to dwell there.", 17.12. "And Jehoshaphat waxed great exceedingly; and he built in Judah castles and cities of store.", 18.18. "And he said: ‘Therefore hear ye the word of the LORD: I saw the LORD sitting upon His throne, and all the host of heaven standing on His right hand and on His left.", 23.5. "and a third part shall be at the king’s house; and a third part at the gate of the foundation; and all the people shall be in the courts of the house of the LORD.", 33.15. "And he took away the strange gods, and the idol out of the house of the LORD, and all the altars that he had built in the mount of the house of the LORD, and in Jerusalem, and cast them out of the city.", |
|
19. Hebrew Bible, Zechariah, 3.8, 6.12, 14.4, 14.16 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 442, 468, 485| 3.8. "שְׁמַע־נָא יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל אַתָּה וְרֵעֶיךָ הַיֹּשְׁבִים לְפָנֶיךָ כִּי־אַנְשֵׁי מוֹפֵת הֵמָּה כִּי־הִנְנִי מֵבִיא אֶת־עַבְדִּי צֶמַח׃", 6.12. "וְאָמַרְתָּ אֵלָיו לֵאמֹר כֹּה אָמַר יְהוָה צְבָאוֹת לֵאמֹר הִנֵּה־אִישׁ צֶמַח שְׁמוֹ וּמִתַּחְתָּיו יִצְמָח וּבָנָה אֶת־הֵיכַל יְהוָהּ׃", 14.4. "וְעָמְדוּ רַגְלָיו בַּיּוֹם־הַהוּא עַל־הַר הַזֵּתִים אֲשֶׁר עַל־פְּנֵי יְרוּשָׁלִַם מִקֶּדֶם וְנִבְקַע הַר הַזֵּיתִים מֵחֶצְיוֹ מִזְרָחָה וָיָמָּה גֵּיא גְּדוֹלָה מְאֹד וּמָשׁ חֲצִי הָהָר צָפוֹנָה וְחֶצְיוֹ־נֶגְבָּה׃", 14.16. "וְהָיָה כָּל־הַנּוֹתָר מִכָּל־הַגּוֹיִם הַבָּאִים עַל־יְרוּשָׁלִָם וְעָלוּ מִדֵּי שָׁנָה בְשָׁנָה לְהִשְׁתַּחֲוֺת לְמֶלֶךְ יְהוָה צְבָאוֹת וְלָחֹג אֶת־חַג הַסֻּכּוֹת׃", | 3.8. "Hear now, O Joshua the high priest, thou and thy fellows that sit before thee; for they are men that are a sign; for, behold, I will bring forth My servant the Shoot.", 6.12. "and speak unto him, saying: Thus speaketh the LORD of hosts, saying: Behold, a man whose name is the Shoot, and who shall shoot up out of his place, and build the temple of the LORD;", 14.4. "And His feet shall stand in that day upon the mount of Olives, Which is before Jerusalem on the east, And the mount of Olives shall cleft in the midst thereof Toward the east and toward the west, So that there shall be a very great valley; And half of the mountain shall remove toward the north, And half of it toward the south.", 14.16. "And it shall come to pass, that every one that is left of all the nations that came against Jerusalem shall go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles.", |
|
20. Hebrew Bible, Daniel, 9.26 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 390| 9.26. "וְאַחֲרֵי הַשָּׁבֻעִים שִׁשִּׁים וּשְׁנַיִם יִכָּרֵת מָשִׁיחַ וְאֵין לוֹ וְהָעִיר וְהַקֹּדֶשׁ יַשְׁחִית עַם נָגִיד הַבָּא וְקִצּוֹ בַשֶּׁטֶף וְעַד קֵץ מִלְחָמָה נֶחֱרֶצֶת שֹׁמֵמוֹת׃", | 9.26. "And after the threescore and two weeks shall an anointed one be cut off, and be no more; and the people of a prince that shall come shall destroy the city and the sanctuary; but his end shall be with a flood; and unto the end of the war desolations are determined.", |
|
| 21. Anon., Jubilees, 13.51 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 448 |
22. New Testament, Matthew, 16.19, 27.46 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 344, 458| 16.19. δώσω σοι τὰς κλεῖδας τῆς βασιλείας τῶν οὐρανῶν, καὶ ὃ ἐὰν δήσῃς ἐπὶ τῆς γῆς ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς, καὶ ὃ ἐὰν λύσῃς ἐπὶ τῆς γῆς ἔσται λελυμένον ἐν τοῖς οὐρανοῖς. 27.46. περὶ δὲ τὴν ἐνάτην ὥραν ἐβόησεν ὁ Ἰησοῦς φωνῇ μεγάλῃ λέγων Ἐλωί ἐλωί λεμὰ σαβαχθανεί; τοῦτʼ ἔστιν Θεέ μου θεέ μου, ἵνα τί με ἐγκατέλιπες; | 16.19. I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven." 27.46. About the ninth hour Jesus cried with a loud voice, saying, "Eli, Eli, lama sabachthani?" That is, "My God, my God, why have you forsaken me?" |
|
23. New Testament, Mark, 13.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 439| 13.2. καὶ ὁ Ἰησοῦς εἶπεν αὐτῷ Βλέπεις ταύτας τὰς μεγάλας οἰκοδομάς; οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον ὃς οὐ μὴ καταλυθῇ . | 13.2. Jesus said to him, "Do you see these great buildings? There will not be left here one stone on another, which will not be thrown down." |
|
24. New Testament, Luke, 2.32, 19.28-19.38, 24.50 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 443, 500| 2.32. Φῶς εἰς ἀποκάλυψιν ἐθνῶν καὶ δόξαν λαοῦ σου Ἰσραήλ. 19.28. Καὶ εἰπὼν ταῦτα ἐπορεύετο ἔμπροσθεν ἀναβαίνων εἰς Ἰεροσόλυμα. 19.29. Καὶ ἐγένετο ὡς ἤγγισεν εἰς Βηθφαγὴ καὶ Βηθανιὰ πρὸς τὸ ὄρος τὸ καλούμενον Ἐλαιῶν, ἀπέστειλεν δύο τῶν μαθητῶν 19.30. λέγων Ὑπάγετε εἰς τὴν κατέναντι κώμην, ἐν ᾗ εἰσπορευόμενοι εὑρήσετε πῶλον δεδεμένον, ἐφʼ ὃν οὐδεὶς πώποτε ἀνθρώπων ἐκάθισεν, καὶ λύσαντες αὐτὸν ἀγάγετε. 19.31. καὶ ἐάν τις ὑμᾶς ἐρωτᾷ Διὰ τί λύετε; οὕτως ἐρεῖτε ὅτι Ὁ κύριος αὐτοῦ χρείαν ἔχει. 19.32. ἀπελθόντες δὲ οἱ ἀπεσταλμένοι εὗρον καθὼς εἶπεν αὐτοῖς. 19.33. λυόντων δὲ αὐτῶν τὸν πῶλον εἶπαν οἱ κύριοι αὐτοῦ πρὸς αὐτούς Τί λύετε τὸν πῶλον; 19.34. οἱ δὲ εἶπαν ὅτι Ὁ κύριος αὐτοῦ χρείαν ἔχει. 19.35. καὶ ἤγαγον αὐτὸν πρὸς τὸν Ἰησοῦν, καὶ ἐπιρίψαντες αὐτῶν τὰ ἱμάτια ἐπὶ τὸν πῶλον ἐπεβίβασαν τὸν Ἰησοῦν· 19.36. πορευομένου δὲ αὐτοῦ ὑπεστρώννυον τὰ ἱμάτια ἑαυτῶν ἐν τῇ ὁδῷ. 19.37. ἐγγίζοντος δὲ αὐτοῦ ἤδη πρὸς τῇ καταβάσει τοῦ Ὄρους τῶν Ἐλαιῶν ἤρξαντο ἅπαν τὸ πλῆθος τῶν μαθητῶν χαίροντες αἰνεῖν τὸν θεὸν φωνῇ μεγάλῃ περὶ πασῶν ὧν εἶδον δυνάμεων, 19.38. λέγοντες Εὐλογημένος ὁ ἐρχόμενος, ὁ βασιλεύς, ἐν ὀνόματι Κυρίου· ἐν οὐρανῷ εἰρήνη καὶ δόξα ἐν ὑψίστοις. 24.50. Ἐξήγαγεν δὲ αὐτοὺς ἕως πρὸς Βηθανίαν, καὶ ἐπάρας τὰς χεῖρας αὐτοῦ εὐλόγησεν αὐτούς. | 2.32. A light for revelation to the Gentiles, And the glory of your people Israel." 19.28. Having said these things, he went on ahead, going up to Jerusalem. 19.29. It happened, when he drew near to Bethsphage and Bethany, at the mountain that is called Olivet, he sent two of his disciples, 19.30. saying, "Go your way into the village on the other side, in which, as you enter, you will find a colt tied, whereon no man ever yet sat. Untie it, and bring it. 19.31. If anyone asks you, 'Why are you untying it?' say to him: 'The Lord needs it.'" 19.32. Those who were sent went away, and found things just as he had told them. 19.33. As they were untying the colt, the owners of it said to them, 'Why are you untying the colt?' 19.34. They said, 'The Lord needs it.' 19.35. They brought it to Jesus. They threw their cloaks on the colt, and set Jesus on them. 19.36. As he went, they spread their cloaks in the way. 19.37. As he was now getting near, at the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works which they had seen, 19.38. saying, "Blessed is the King who comes in the name of the Lord! Peace in heaven, and glory in the highest!" 24.50. He led them out as far as Bethany, and he lifted up his hands, and blessed them. |
|
25. New Testament, John, 11.38-11.46, 11.54, 12.9-12.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 436, 439, 444| 11.38. Ἰησοῦς οὖν πάλιν ἐμβριμώμενος ἐν ἑαυτῷ ἔρχεται εἰς τὸ μνημεῖον· ἦν δὲ σπήλαιον, καὶ λίθος ἐπέκειτο ἐπʼ αὐτῷ. 11.39. λέγει ὁ Ἰησοῦς Ἄρατε τὸν λίθον. λέγει αὐτῷ ἡ ἀδελφὴ τοῦ τετελευτηκότος Μάρθα Κύριε, ἤδη ὄζει, τεταρταῖος γάρ ἐστιν. 11.40. λέγει αὐτῇ ὁ Ἰησοῦς Οὐκ εἶπόν σοι ὅτι ἐὰν πιστεύσῃς ὄψῃ τὴν δόξαν τοῦ θεοῦ; 11.41. ἦραν οὖν τὸν λίθον. ὁ δὲ Ἰησοῦς ἦρεν τοὺς ὀφθαλμοὺς ἄνω καὶ εἶπεν Πάτερ, εὐχαριστῶ σοι ὅτι ἤκουσάς μου, 11.42. ἐγὼ δὲ ᾔδειν ὅτι πάντοτέ μου ἀκούεις· ἀλλὰ διὰ τὸν ὄχλον τὸν περιεστῶτα εἶπον ἵνα πιστεύσωσιν ὅτι σύ με ἀπέστειλας. 11.43. καὶ ταῦτα εἰπὼν φωνῇ μεγάλῃ ἐκραύγασεν Λάζαρε, δεῦρο ἔξω. 11.44. ἐξῆλθεν ὁ τεθνηκὼς δεδεμένος τοὺς πόδας καὶ τὰς χεῖρας κειρίαις, καὶ ἡ ὄψις αὐτοῦ σουδαρίῳ περιεδέδετο. λέγει [ὁ] Ἰησοῦς αὐτοῖς Λύσατε αὐτὸν καὶ ἄφετε αὐτὸν ὑπάγειν. 11.45. Πολλοὶ οὖν ἐκ τῶν Ἰουδαίων, οἱ ἐλθόντες πρὸς τὴν Μαριὰμ καὶ θεασάμενοι ὃ ἐποίησεν, 11.46. ἐπίστευσαν εἰς αὐτόν· τινὲς δὲ ἐξ αὐτῶν ἀπῆλθον πρὸς τοὺς Φαρισαίους καὶ εἶπαν αὐτοῖς ἃ ἐποίησεν Ἰησοῦς. 11.54. Ὁ οὖν Ἰησοῦς οὐκέτι παρρησίᾳ περιεπάτει ἐν τοῖς Ἰουδαίοις, ἀλλὰ ἀπῆλθεν ἐκεῖθεν εἰς τὴν χώραν ἐγγὺς τῆς ἐρήμου, εἰς Ἐφραὶμ λεγομένην πόλιν, κἀκεῖ ἔμεινεν μετὰ τῶν μαθητῶν. 12.9. Ἔγνω οὖν ὁ ὄχλος πολὺς ἐκ τῶν Ἰουδαίων ὅτι ἐκεῖ ἐστίν, καὶ ἦλθαν οὐ διὰ τὸν Ἰησοῦν μόνον ἀλλʼ ἵνα καὶ τὸν Λάζαρον ἴδωσιν ὃν ἤγειρεν ἐκ νεκρῶν. 12.10. ἐβουλεύσαντο δὲ οἱ ἀρχιερεῖς ἵνα καὶ τὸν Λάζαρον ἀποκτείνωσιν, 12.11. ὅτι πολλοὶ διʼ αὐτὸν ὑπῆγον τῶν Ἰουδαίων καὶ ἐπίστευον εἰς τὸν Ἰησοῦν. | 11.38. Jesus therefore, again groaning in himself, came to the tomb. Now it was a cave, and a stone lay against it. 11.39. Jesus said, "Take away the stone."Martha, the sister of him who was dead, said to him, "Lord, by this time there is a stench, for he has been dead four days." 11.40. Jesus said to her, "Didn't I tell you that if you believed, you would see God's glory?" 11.41. So they took away the stone from the place where the dead man was lying. Jesus lifted up his eyes, and said, "Father, I thank you that you listened to me. 11.42. I know that you always listen to me, but because of the multitude that stands around I said this, that they may believe that you sent me." 11.43. When he had said this, he cried with a loud voice, "Lazarus, come out!" 11.44. He who was dead came out, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, "Free him, and let him go." 11.45. Therefore many of the Jews, who came to Mary and saw what Jesus did, believed in him. 11.46. But some of them went away to the Pharisees, and told them the things which Jesus had done. 11.54. Jesus therefore walked no more openly among the Jews, but departed from there into the country near the wilderness, to a city called Ephraim. He stayed there with his disciples. 12.9. A large crowd therefore of the Jews learned that he was there, and they came, not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead. 12.10. But the chief priests conspired to put Lazarus to death also, 12.11. because on account of him many of the Jews went away and believed in Jesus. |
|
26. New Testament, 1 Corinthians, 9.24-9.25, 15.3-15.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 390, 462| 9.24. Οὐκ οἴδατε ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; οὕτως τρέχετε ἵνα καταλάβητε. 9.25. πᾶς δὲ ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται, ἐκεῖνοι μὲν οὖν ἵνα φθαρτὸν στέφανον λάβωσιν, ἡμεῖς δὲ ἄφθαρτον. 15.3. παρέδωκα γὰρ ὑμῖν ἐν πρώτοις, ὃ καὶ παρέλαβον, ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς, 15.4. καὶ ὅτι ἐτάφη, καὶ ὅτι ἐγήγερται τῇ ἡμέρᾳ τῇ τρίτῃ κατὰ τὰς γραφάς, 15.5. καὶ ὅτι ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκα· | 9.24. Don't youknow that those who run in a race all run, but one receives the prize?Run like that, that you may win. 9.25. Every man who strives in thegames exercises self-control in all things. Now they do it to receive acorruptible crown, but we an incorruptible. 15.3. For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures, 15.4. that he was buried, that he wasraised on the third day according to the Scriptures, 15.5. and that heappeared to Cephas, then to the twelve. |
|
27. Mishnah, Yadayim, 2.4, 4.13 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 352, 463, 465, 484| 2.4. "סָפֵק נַעֲשָׂה בָהֶם מְלָאכָה סָפֵק לֹא נַעֲשָׂה בָהֶם מְלָאכָה, סָפֵק יֵשׁ בָּהֶם כַּשִּׁעוּר סָפֵק שֶׁאֵין בָּהֶם כַּשִּׁעוּר, סָפֵק טְמֵאִים סָפֵק טְהוֹרִין, סְפֵקָן טָהוֹר, מִפְּנֵי שֶׁאָמְרוּ, סְפֵק הַיָּדַיִם לִטָּמֵא וּלְטַמֵּא וְלִטָּהֵר, טָהוֹר. רַבִּי יוֹסֵי אוֹמֵר, לִטָּהֵר, טָמֵא. כֵּיצַד. הָיוּ יָדָיו טְהוֹרוֹת וּלְפָנָיו שְׁנֵי כִכָּרִים טְמֵאִים, סָפֵק נָגַע סָפֵק לֹא נָגַע, הָיוּ יָדָיו טְמֵאוֹת וּלְפָנָיו שְׁנֵי כִכָּרִים טְהוֹרִים, סָפֵק נָגַע סָפֵק לֹא נָגַע. הָיוּ יָדָיו אַחַת טְמֵאָה וְאַחַת טְהוֹרָה וּלְפָנָיו שְׁנֵי כִכָּרִים טְהוֹרִים, נָגַע בְּאַחַד מֵהֶם, סָפֵק בַּטְּמֵאָה נָגַע סָפֵק בַּטְּהוֹרָה נָגַע. הָיוּ יָדָיו טְהוֹרוֹת וּלְפָנָיו שְׁנֵי כִכָּרִים, אֶחָד טָמֵא וְאֶחָד טָהוֹר, נָגַע בְּאַחַד מֵהֶן, סָפֵק בַּטָּמֵא נָגַע סָפֵק בַּטָּהוֹר נָגַע. הָיוּ יָדָיו אַחַת טְמֵאָה וְאַחַת טְהוֹרָה וּלְפָנָיו שְׁנֵי כִכָּרִים אֶחָד טָמֵא וְאֶחָד טָהוֹר, נָגַע בִּשְׁתֵּיהֶן, סָפֵק טְמֵאָה בַטָּמֵא וּטְהוֹרָה בַטָּהוֹר, אוֹ טְהוֹרָה בַטָּמֵא וּטְמֵאָה בַטָּהוֹר, הַיָּדַיִם כְּמוֹ שֶׁהָיוּ וְהַכִּכָּרִים כְּמוֹת שֶׁהָיוּ: \n" | 2.4. "If there was a doubt whether any work has been done with the water or not, A doubt whether the water contains the requisite quantity or not, A doubt whether it is unclean or clean, In these cases the doubt is considered to be clean because they have said in a case of doubt concerning hands as to whether they have become unclean or have conveyed uncleanness or have become clean, they are considered to be clean. Rabbi Yose says: in a case [of doubt as to] whether they have become clean they are considered to be unclean. How so? If his hands were clean and there were two unclean loaves before him and there was a doubt whether he touched them or not; Or if his hands were unclean and there were two clean loaves before him and there was a doubt whether he touched them or not; Or if one of his hands was unclean and the other clean and there were two clean loaves before him and he touched one of them and there was a doubt whether he touched it with the unclean hand or with the clean hand; Or if his hands were clean and there were two loaves before him one of which was unclean and the other clean and he touched one of them and there was a doubt whether he touched the unclean one or the clean one; Or if one of his hands was unclean and the other clean and there were two loaves before him one of which was unclean and the other clean, and he touched both of them, and there is a doubt whether the unclean hand touched the unclean loaf or whether the clean hand touched the clean loaf or whether the clean hand touched the unclean loaf or whether the unclean hand touched the clean loaf The hands remain in the same state as they were before and the loaves remain in the same state as they were before." |
|
28. Mishnah, Sukkah, 5.1-5.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 450| 5.1. "הֶחָלִיל חֲמִשָּׁה וְשִׁשָּׁה. זֶהוּ הֶחָלִיל שֶׁל בֵּית הַשּׁוֹאֵבָה, שֶׁאֵינָה דּוֹחָה לֹא אֶת הַשַּׁבָּת וְלֹא אֶת יוֹם טוֹב. אָמְרוּ, כָּל מִי שֶׁלֹּא רָאָה שִׂמְחַת בֵּית הַשּׁוֹאֵבָה, לֹא רָאָה שִׂמְחָה מִיָּמָיו: \n", 5.2. "בְּמוֹצָאֵי יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג, יָרְדוּ לְעֶזְרַת נָשִׁים, וּמְתַקְּנִין שָׁם תִּקּוּן גָּדוֹל. וּמְנוֹרוֹת שֶׁל זָהָב הָיוּ שָׁם, וְאַרְבָּעָה סְפָלִים שֶׁל זָהָב בְּרָאשֵׁיהֶן, וְאַרְבָּעָה סֻלָּמוֹת לְכָל אֶחָד וְאֶחָד, וְאַרְבָּעָה יְלָדִים מִפִּרְחֵי כְהֻנָּה וּבִידֵיהֶם כַּדִּים שֶׁל שֶׁמֶן שֶׁל מֵאָה וְעֶשְׂרִים לֹג, שֶׁהֵן מַטִּילִין לְכָל סֵפֶל וָסֵפֶל: \n", 5.3. "מִבְּלָאֵי מִכְנְסֵי כֹהֲנִים וּמֵהֶמְיָנֵיהֶן מֵהֶן הָיוּ מַפְקִיעִין, וּבָהֶן הָיוּ מַדְלִיקִין, וְלֹא הָיְתָה חָצֵר בִּירוּשָׁלַיִם שֶׁאֵינָהּ מְאִירָה מֵאוֹר בֵּית הַשּׁוֹאֵבָה: \n", | 5.1. "The flute was for five or six days. This refers to the flute at the Bet Hashoevah [the place of the water-drawing] which does not override Shabbat or the festival day. They said: he who has not seen the Simchat Bet Hashoevah has never seen rejoicing in his life.", 5.2. "At the conclusion of the first festival day of Sukkot they descended to the Women’s Court (Ezrat Nashim) and they would make there a great enactment. And golden candlesticks were there, and four golden bowls on the top of each of them and four ladders to each, and four youths drawn from the young priests, and in their hands there were jars of oil containing one hundred and twenty logs which they poured into the bowls.", 5.3. "From the worn-out pants and belts of the priests they made wicks and with them they kindled the lamps. And there was not a courtyard in Jerusalem that was not illuminated by the light of the Bet Hashoevah.", |
|
29. Mishnah, Avot, 1.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 464| 1.1. "משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה: \n", | 1.1. "Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah.", |
|
30. Mishnah, Avodah Zarah, 3.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 452| 3.1. "כָּל הַצְּלָמִים אֲסוּרִים, מִפְּנֵי שֶׁהֵן נֶעֱבָדִין פַּעַם אַחַת בַּשָּׁנָה, דִבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵינוֹ אָסוּר אֶלָּא כָל שֶׁיֵּשׁ בְּיָדוֹ מַקֵּל אוֹ צִפּוֹר אוֹ כַדּוּר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, כֹּל שֶׁיֵּשׁ בְּיָדוֹ כָל דָּבָר:", | 3.1. "All images are prohibited because they are worshipped once a year, according to the opinion of Rabbi Meir; But the Sages say: [an image] is not prohibited except one that has a staff or bird or orb in its hand. Rabban Shimon b. Gamaliel says: any [image] which has anything in its hand [is prohibited].", |
|
31. New Testament, Acts, 1.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 443| 1.12. Τότε ὑπέστρεψαν εἰς Ἰερουσαλὴμ ἀπὸ ὄρους τοῦ καλουμένου Ἐλαιῶνος, ὅ ἐστιν ἐγγὺς Ἰερουσαλὴμ σαββάτου ἔχον ὁδόν. | 1.12. Then they returned to Jerusalem from the mountain called Olivet, which is near Jerusalem, a Sabbath day's journey away. |
|
| 32. Anon., Sifre Numbers, 119 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 467 |
33. Anon., Leviticus Rabba, 30.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 449| 30.5. דָּבָר אַחֵר, וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן, הֲדָא הוּא דִכְתִיב (תהלים כו, ו): אֶרְחַץ בְּנִקָּיוֹן כַּפָּי, בְּמִקָּח וְלֹא בְגָזֵל, דִּתְנִינַן תַּמָּן לוּלָב הַגָּזוּל וְהַיָּבֵשׁ פָּסוּל, שֶׁל אֲשֵׁרָה וְשֶׁל עִיר הַנִּדַּחַת פָּסוּל. (תהלים כו, ו): וַאֲסֹבְבָה אֶת מִזְבַּחֲךָ ה', כְּהַהִיא דִּתְנִינַן תַּמָּן, בְּכָל יוֹם וָיוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ פַּעַם אַחַת וְאוֹמֵר אָנָא ה' הוֹשִׁיעָה נָא, אָנָא ה' הוֹשִׁיעָה נָא, רַבִּי יְהוּדָה אוֹמֵר אֲנִי וָהוֹ הוֹשִׁיעָה נָא, אוֹתוֹ הַיּוֹם מַקִּיפִין הַמִּזְבֵּחַ שִׁבְעָה פְּעָמִים, (תהלים כו, ז): לַשְׁמִעַ בְּקוֹל תּוֹדָה, אֵלּוּ הַקָּרְבָּנוֹת, (תהלים כו, ז): וּלְסַפֵּר כָּל נִפְלְאוֹתֶיךָ, אָמַר רַבִּי אָבִין זֶה הַלֵּל, שֶׁיֵּשׁ בּוֹ לְשֶׁעָבַר וְיֵשׁ בּוֹ לֶעָתִיד לָבוֹא וְיֵשׁ בּוֹ לַדּוֹרוֹת הַלָּלוּ וְיֵשׁ בּוֹ לִימוֹת הַמָּשִׁיחַ וְיֵשׁ בּוֹ לִימוֹת גּוֹג וּמָגוֹג, (תהלים קיד, א): בְּצֵאת יִשְׂרָאֵל מִמִּצְרָיִם, לְשֶׁעָבַר, (תהלים קטו, א): לֹא לָנוּ ה', לַדּוֹרוֹת הַלָּלוּ. (תהלים קטז, א): אָהַבְתִּי כִּי יִשְׁמַע ה', לִימוֹת הַמָּשִׁיחַ. (תהלים קיח, י): כָּל גּוֹיִם סְבָבוּנִי, לִימוֹת גּוֹג וּמָגוֹג. (תהלים קיח, כח): אֵלִי אַתָּה וְאוֹדֶךָּ אֱלֹהַי אֲרוֹמְמֶךָּ, לֶעָתִיד לָבוֹא. | |
|
| 34. Palestinian Talmud, Peah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 467 |
35. Anon., Genesis Rabba, a b c d\n0 3.2 3.2 3 2 \n1 9.1[31] 9.1[31] 9 1[31] (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Poorthuis Schwartz and Turner (2009) 485| 3.2. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יְהוּדָה בַּר סִימוֹן פָּתַח (תהלים לג, ו): בִּדְבַר ה' שָׁמַיִם נַעֲשׂוּ וגו', רַבִּי יְהוּדָה בַּר סִימוֹן אָמַר, לֹא בֶעָמָל לֹא בִיגִיעָה בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ, אֶלָּא בִּדְבַר ה', וּכְבָר שָׁמַיִם נַעֲשׂוּ, אַף הָכָא וְהָיָה אוֹר אֵין כְּתִיב כָּאן אֶלָּא וַיְהִי אוֹר, כְּבָר הָיָה. | 3.2. "Rabbi Berchya said in the name of Rabbi Yehudah bar Simon: \"The Heavens were made at the word of the Lord (Psalm 33:6)\". Rabbi Yehudah bar Simon said: \"not in toil, not in onerous labor did the Holy One, blessed be He, create His universe; rather by the word of Hashem, and immediately the heavens were made. So in this case \"and light came into being\" is not written, but rather \"and the light was\", [this means] it existed instantaneously\".", |
|
| 36. Anon., Qohelet Rabba, 7.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 465 |
| 37. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 451 |
| 38. Origen, Commentary On Matthew, 16.26 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 444 |
| 39. Origen, Commentary On John, 13.83 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 440 |
40. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 517| 17b. אין פרץ שלא תהא סיעתנו כסיעתו של דוד שיצא ממנו אחיתופל ואין יוצאת שלא תהא סיעתנו כסיעתו של שאול שיצא ממנו דואג האדומי ואין צוחה שלא תהא סיעתנו כסיעתו של אלישע שיצא ממנו גחזי ברחובותינו שלא יהא לנו בן או תלמיד שמקדיח תבשילו ברבים: (ישעיהו מו, יב),שמעו אלי אבירי לב הרחוקים מצדקה רב ושמואל ואמרי לה רבי יוחנן ורבי אלעזר חד אמר כל העולם כולו נזונין בצדקה והם נזונין בזרוע וחד אמר כל העולם כולו נזונין בזכותם והם אפילו בזכות עצמן אין נזונין כדרב יהודה אמר רב,דאמר רב יהודה אמר רב בכל יום ויום בת קול יוצאת מהר חורב ואומרת כל העולם כולו נזונין בשביל חנינא בני וחנינא בני די לו בקב חרובין מערב שבת לערב שבת,ופליגא דרב יהודה דאמר רב יהודה מאן אבירי לב גובאי טפשאי אמר רב יוסף תדע דהא לא איגייר גיורא מינייהו,אמר רב אשי בני מתא מחסיא אבירי לב נינהו דקא חזו יקרא דאורייתא תרי זמני בשתא ולא קמגייר גיורא מינייהו:,חתן אם רוצה לקרות וכו':,למימרא דרבן שמעון בן גמליאל חייש ליוהרא ורבנן לא חיישי ליוהרא והא איפכא שמעינן להו דתנן מקום שנהגו לעשות מלאכה בתשעה באב עושין מקום שנהגו שלא לעשות אין עושין וכל מקום תלמידי חכמים בטלים רבן שמעון בן גמליאל אומר לעולם יעשה כל אדם את עצמו כתלמיד חכם,קשיא דרבנן אדרבנן קשיא דרבן שמעון בן גמליאל אדרבן שמעון בן גמליאל,אמר רבי יוחנן מוחלפת השיטה רב שישא בריה דרב אידי אמר לעולם לא תחליף דרבנן אדרבנן לא קשיא ק"ש כיון דכ"ע קא קרו ואיהו נמי קרי לא מיחזי כיוהרא הכא כיון דכולי עלמא עבדי מלאכה ואיהו לא קא עביד מיחזי כיוהרא,דרבן שמעון בן גמליאל אדרבן שמעון בן גמליאל לא קשיא התם בכונה תליא מילתא ואנן סהדי דלא מצי לכווני דעתיה אבל הכא הרואה אומר מלאכה הוא דאין לו פוק חזי כמה בטלני איכא בשוקא:, br br big strongהדרן עלך היה קורא /strong /big br br,מתני׳ big strongמי /strong /big שמתו מוטל לפניו פטור מק"ש ומן התפלה ומן התפילין ומכל מצות האמורות בתורה,נושאי המטה וחלופיהן וחלופי חלופיהן את שלפני המטה ואת שלאחר המטה את שלפני המטה צורך בהם פטורים ואת שלאחר המטה צורך בהם חייבין ואלו ואלו פטורים מן התפלה,קברו את המת וחזרו אם יכולין להתחיל ולגמור עד שלא יגיעו לשורה יתחילו ואם לאו לא יתחילו,העומדים בשורה הפנימיים פטורים והחיצונים חייבים (נשים ועבדים וקטנים פטורים מק"ש ומן התפילין וחייבין בתפלה ובמזוזה ובברכת המזון):, big strongגמ׳ /strong /big מוטל לפניו אין ושאינו מוטל לפניו לא,ורמינהי מי שמתו מוטל לפניו אוכל בבית אחר ואם אין לו בית אחר אוכל בבית חבירו ואם אין לו בית חבירו עושה מחיצה ואוכל ואם אין לו דבר לעשות מחיצה מחזיר פניו ואוכל ואינו מיסב ואוכל ואינו אוכל בשר ואינו שותה יין ואינו מברך ואינו מזמן | 17b. b “There is no breach”; that our faction /b of Sages b should not be like the faction of David, from which Ahitophel emerged, /b who caused a breach in the kingdom of David. br b “And no going forth”; that our faction should not be like the faction of Saul, from which Doeg the Edomite emerged, /b who set forth on an evil path. br b “And no outcry”; that our faction should not be like the faction of Elisha, from which Geihazi emerged. /b br b “In our open places”; that we should not have a child or student who overcooks his food in public, /b i.e., who sins in public and causes others to sin, b as /b in the well-known case of b Jesus the Nazarene. /b ,Having cited a dispute with regard to the interpretation of a verse where we are uncertain whether the dispute is between Rav and Shmuel or Rabbi Yoḥa and Rabbi Elazar, the Gemara cites another verse with regard to which there is a similar dispute. It is said: b “Hear Me, stubborn-hearted who are far from charity” /b (Isaiah 46:12). While both agree that the verse refers to the righteous, b Rav and Shmuel, and some say Rabbi Yoḥa and Rabbi Elazar, /b disagreed as to how to interpret the verse. b One said: The entire world is sustained by /b God’s b charity, /b not because it deserves to exist, b while /b the righteous who are far from God’s charity b are sustained by force, /b as due to their own good deeds they have the right to demand their sustece. b And one said: The entire world is sustained by the merit /b of b their /b righteousness, b while they are not sustained /b at all, b not even by their own merit, in accordance with /b the statement that b Rav Yehuda /b said that b Rav said. /b , b As Rav Yehuda said /b that b Rav said: Every day a Divine Voice emerges from Mount Horeb and says: The entire world is sustained by /b the merit of b Ḥanina /b ben Dosa, b my son, and /b for b Ḥanina, my son, a i kav /i of carobs is sufficient /b to sustain him for an entire week, b from /b one b Shabbat eve to /b the next b Shabbat eve. /b , b And /b this exegesis b disagrees with /b the opinion of b Rav Yehuda, as Rav Yehuda said, who are the stubborn-hearted? /b They are the b foolish /b heathens b of Gova’ei. Rav Yosef said: Know /b that this is so, b as no convert has ever converted from their /b ranks.,Similarly, b Rav Ashi said: /b The heathen residents b of /b the city b Mata Meḥasya are the stubborn-hearted, as they witness the glory of the Torah twice a year /b at the i kalla /i gatherings in Adar and Elul, when thousands of people congregate and study Torah i en masse /i , b yet no convert has ever converted from their /b ranks.,We learned in our mishna that b if a groom wishes to recite /b i Shema /i on the first night of his marriage, he may do so, and Rabban Shimon ben Gamliel prohibited doing so because of the appearance of presumptuousness.,The Gemara asks: b Is that to say that Rabban Shimon ben Gamliel is concerned about presumptuousness and the Rabbis are not concerned about presumptuousness? Didn’t we learn /b that b they /b say b the opposite? As we learned /b in a mishna: b A place where they were accustomed to perform labor on Ninth of Av, one /b may b perform /b labor. b A place where they were accustomed not to perform /b labor on Ninth of Av, b one /b may b not perform /b labor. b And everywhere, Torah scholars are idle /b and do not perform labor. b Rabban Shimon ben Gamliel says: /b With regard to performing labor on the Ninth of Av, b one should always conduct himself as a Torah scholar. /b ,If so, b there is a contradiction between /b the statement of b the Rabbis /b here b and /b the statement of b the Rabbis /b there. And, b there is a contradiction between /b the statement of b Rabban Shimon ben Gamliel /b here b and /b the statement of b Rabban Shimon ben Gamliel /b there., b Rabbi Yoḥa said: The attribution /b of the opinions b is reversed /b in one of the sources in the interest of avoiding contradiction. b Rav Sheisha, son of Rav Idi, said: Actually, /b you need b not reverse /b the opinions, as the contradiction between the statement of b the Rabbis /b here b and /b the statement of b the Rabbis /b there b is not difficult. /b In the case of b the recitation of i Shema /i /b on his wedding night, b since everyone is reciting /b i Shema /i b and he is also reciting /b i Shema /i , he is not conspicuous and b it does not appear as presumptuousness. Here, /b in the case of the Ninth of Av, however, b since everyone is performing labor and he is not performing labor, /b his idleness is conspicuous and b appears as presumptuousness. /b ,So too, the contradiction b between /b the statement of b Rabban Shimon ben Gamliel /b here b and /b the statement of b Rabban Shimon ben Gamliel /b there b is not difficult. There, /b in the case of the recitation of i Shema /i on his wedding night, b the matter is dependent upon his /b capacity to b concentrate, /b and b it is clear to all /b that b he is unable to concentrate. /b Reciting i Shema /i under those circumstances is a display of presumptuousness. b But here, /b in the case of the Ninth of Av, b one who sees /b him idle b says: It is /b because b he has no labor /b to perform. b Go out and see how many idle people there are in the marketplace, /b even on days when one is permitted to work. Consequently, his idleness is not conspicuous.,, strong MISHNA: /strong b One whose deceased /b relative b is laid out /b unburied b before him is exempt from the recitation of i Shema /i , from /b the i Amida /i b prayer, and from /b the mitzva to don b phylacteries, as well as all /b positive b mitzvot mentioned in the Torah, /b until the deceased has been buried.,With regard to b the pallbearers and their replacements and the replacements of their replacements, those /b located b before the bier /b who have not yet carried the deceased b and those /b located b after the bier. Those before the bier who are needed /b to carry the bier b are exempt /b from reciting i Shema /i ; b while those after the bier, /b even if b they are /b still b needed /b to carry it, since they have already carried the deceased, they are b obligated /b to recite i Shema /i . However, both b these and those are exempt from /b reciting the i Amida /i b prayer, /b since they are preoccupied and are unable to focus and pray with the appropriate intent.,After b they buried the deceased and returned, if they /b have sufficient time to b begin /b to recite i Shema /i b and conclude before they arrive at the row, /b formed by those who attended the burial, through which the bereaved family will pass in order to receive consolation, b they should begin. If /b they do b not /b have sufficient time to conclude reciting the entire i Shema /i , then b they should not begin. /b ,And b those standing in the row, those /b in the b interior /b row, directly before whom the mourners will pass and who will console them, b are exempt /b from reciting i Shema /i , while b those /b in the b exterior /b row, who stand there only to show their respect, b are obligated /b to recite i Shema /i . b Women, slaves and minors are exempt from the recitation of i Shema /i and from phylacteries, but are obligated in prayer, i mezuza /i and Grace after Meals. /b , strong GEMARA: /strong We learned in the mishna that one whose deceased relative is laid out before him is exempt from the recitation of i Shema /i and other positive mitzvot. The Gemara deduces: When the corpse is b laid out before him, yes, /b he is exempt, but when the corpse is b not /b physically b laid out before him, no, /b he is not exempt from these mitzvot.,The Gemara b raises a contradiction /b from a i baraita /i : b One whose deceased /b relative b is laid out before him eats in another room. If he does not have another room, he eats in the house of a friend. If he does not have a friend’s house /b available, b he makes a partition /b between him and the deceased b and eats. If he does not have material /b with which b to make a partition, he averts his face /b from the dead and b eats. And /b in any case, b he does not recline while he eats, /b as reclining is characteristic of a festive meal. b Furthermore, he neither eats meat nor drinks wine, and does not recite /b a b blessing /b before eating, b and does not /b recite the formula to b invite /b the participants in the meal to join together in the Grace after Meals [ i zimmun /i ], i.e., he is exempt from the obligation of Grace after Meals. |
|
41. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 479| 24b. של חמשה ושל ששה ושל שמונה ושל שבעה לא יעשה אפי' של שאר מיני מתכות רבי יוסי בר יהודה אומר אף של עץ לא יעשה כדרך שעשו מלכי בית חשמונאי,אמרו לו משם ראייה שפודין של ברזל היו וחיפום בבעץ העשירו עשאום של כסף חזרו העשירו עשאום של זהב,ושמשין שאי אפשר לעשות כמותן מי שרי והתניא (שמות כ, יט) לא תעשון אתי לא תעשון כדמות שמשיי המשמשין לפני במרום אמר אביי לא אסרה תורה אלא דמות ארבעה פנים בהדי הדדי,אלא מעתה פרצוף אדם לחודיה תשתרי אלמה תניא כל הפרצופות מותרין חוץ מפרצוף אדם א"ר הונא בריה דרב אידי מפרקיה דאביי שמיעא לי לא תעשון אתי לא תעשון אותי,ושאר שמשין מי שרי והא תניא לא תעשון אתי לא תעשון כדמות שמשיי המשמשין לפני במרום כגון אופנים ושרפים וחיות הקודש ומלאכי השרת אמר אביי לא אסרה תורה אלא שמשין שבמדור העליון,ושבמדור התחתון מי שרי והתניא (שמות כ, ג) אשר בשמים לרבות חמה ולבנה כוכבים ומזלות ממעל לרבות מלאכי השרת כי תניא ההיא לעבדם,אי לעבדם אפילו שלשול קטן נמי אין ה"נ דתניא (שמות כ, ג) אשר בארץ לרבות הרים וגבעות ימים ונהרות אפיקים וגאיות מתחת לרבות שלשול קטן,ועשייה גרידתא מי שרי והתניא לא תעשון אתי לא תעשון כדמות שמשיי המשמשין לפני כגון חמה ולבנה כוכבים ומזלות,שאני ר"ג דאחרים עשו לו והא רב יהודה דאחרים עשו לו וא"ל שמואל לרב יהודה שיננא סמי עיניה דדין,התם חותמו בולט הוה ומשום חשדא כדתניא טבעת חותמו בולט אסור להניחה ומותר לחתום בה חותמו שוקע מותר להניחה ואסור לחתום בה,ומי חיישינן לחשדא והא ההיא בי כנישתא דשף ויתיב בנהרדעא דהוה ביה אנדרטא והוו עיילי רב ושמואל ואבוה דשמואל ולוי ומצלו התם ולא חיישי לחשדא רבים שאני,והא ר"ג יחיד הוא כיון דנשיא הוא שכיחי רבים גביה איבעית אימא דפרקים הוה,ואיבעית אימא להתלמד עבד וכתיב (דברים יח, ט) לא תלמד לעשות אבל אתה למד להבין ולהורות:, big strongמתני׳ /strong /big מעשה שבאו שנים ואמרו ראינוהו שחרית במזרח | 24b. a candelabrum b of five or of six or of eight /b lamps. b But one may not fashion /b a candelabrum with b seven /b lamps b even /b if he constructs it b from other kinds of metal /b rather than gold, as in exigent circumstances the candelabrum in the Temple may be fashioned from other metals. b Rabbi Yosei bar Yehuda says: Also, one may not fashion /b a candelabrum b of wood, in the manner that the kings of the Hasmonean monarchy fashioned /b it. When they first purified the Temple they had to prepare the candelabrum out of wood, as no other material was available. Since this candelabrum is fit for the Temple, it is prohibited to fashion one of this kind for oneself.,The other Sages b said to /b Rabbi Yosei bar Yehuda: b From there /b you seek to bring b a proof? /b There the branches of the candelabrum b were /b comprised of b spits [ i shippudin /i ] of iron and they covered them with tin. /b Later, when b they grew richer /b and could afford a candelabrum of higher-quality material, b they fashioned them from silver. /b When b they grew even richer, they fashioned them from gold. /b Still, Abaye proves from this i baraita /i that the prohibition against forming an image applies only to items that can be reconstructed in an accurate manner. Since this is not possible in the case of the moon, Rabban Gamliel’s forms were permitted.,The Gemara asks: b And is it /b really b permitted /b to form images of b those attendants /b concerning b which it is impossible to reproduce their likeness? Isn’t it taught /b in a i baraita /i that the verse: b “You shall not make with Me /b gods of silver” (Exodus 20:19), comes to teach: b You shall not make images of My attendants that serve before Me on high. /b Apparently, this includes the sun and the moon. b Abaye said: /b This does not include the sun and the moon, as b the Torah prohibited only /b the fashioning of b an image of /b all b four faces /b of the creatures of the Heavenly Chariot b together /b (see Ezekiel, chapter 1). However, all other images, which are not the likeness of the ministering angels, are permitted.,The Gemara raises a difficulty: b However, if /b that is b so, let /b the fashioning of an image of b a human face [ i partzuf /i ] alone be permitted. Why, /b then, b is it taught /b in a i baraita /i : b All faces are permitted /b for ornamental purposes, b except for the face of a person? Rav Huna, son of Rav Idi, said: From a lecture of Abaye I heard /b that there is a different reason why one may not form an image of a human face, as the verse states: b “You shall not make with Me [ i iti /i ]” /b (Exodus 20:19). This can be read as: b You shall not make Me [ i oti /i ]. /b Since man is created in the image of God, it is prohibited to form an image of a human being.,The Gemara asks: b And is it permitted /b to form images of b other attendants? Isn’t it taught /b in another i baraita /i that the verse: b “You shall not make with Me /b gods of silver” (Exodus 20:19), teaches that b you shall not make images of My attendants that serve before Me on high, for example, i ofanim /i and seraphim and the sacred i ḥayyot /i and the ministering angels. Abaye said: The Torah prohibited only /b those b attendants that are /b found b in the upper Heaven, /b i.e., the supreme angels in the highest firmament, but not the celestial bodies, e.g., the sun and the moon, despite the fact that they too are located in heaven.,The Gemara raises another difficulty: b And is it permitted /b to form images of b those /b bodies found b in the lower heaven? Isn’t it taught /b in a i baraita /i : “You shall not make for yourself any graven image, nor any manner of likeness, of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth” (Exodus 20:3). The phrase b “that is in heaven” /b comes b to include /b the b sun, /b the b moon, /b the b stars, and /b the b constellations. /b The term b “above” /b serves b to include the ministering angels. /b Apparently, it is prohibited to form an image even of the celestial bodies found in the lower Heaven. The Gemara answers: b When that /b i baraita /i b is taught, /b it is in reference to the prohibition b against worshipping them. /b However, there is no prohibition against forming an image in their likeness.,The Gemara asks: b If /b that i baraita /i is referring to b the prohibition against worshipping them, /b then b even a tiny worm /b should b also /b be prohibited. The Gemara answers: b Yes, it is indeed so, as it is taught /b in the same i baraita /i with regard to the continuation of the verse, b “in the earth” /b comes b to include mountains and hills, seas and rivers, streams and valleys; “beneath” /b comes b to include a tiny worm. /b If so, it is indeed possible to explain that the entire i baraita /i is referring to the prohibition against idol worship.,The Gemara raises yet another objection: b And is the mere fashioning /b of images of the celestial bodies b permitted? Isn’t it taught /b in another i baraita /i : b “You shall not make with Me /b gods of silver” (Exodus 20:19). This verse teaches that b you shall not make images of My attendants that serve before Me, for example /b the b sun, /b the b moon, /b the b stars and /b the b constellations. /b This is explicit proof that it is prohibited to form images of the sun and the moon; consequently, the solution proposed by Abaye is rejected, leaving the difficulty with Rabban Gamliel’s diagram unresolved.,The Gemara proposes an alternative resolution: The case of b Rabban Gamliel is different, as others, /b i.e., gentiles, b fashioned /b those images b for him, /b and it is prohibited only for a Jew to fashion such images; there is no prohibition against having them in one’s possession. The Gemara raises a difficulty: b But /b there is the case of b Rav Yehuda, as others fashioned for him /b a seal in the form of a human being, b and Shmuel said to Rav Yehuda, /b who was his student: b Sharp-witted one, blind this one’s eyes, /b i.e., disfigure the image, as it is prohibited even to have the image of a human being in one’s possession.,The Gemara answers: b There, /b in the case of Rav Yehuda, b his was a protruding seal, /b i.e., the image projected from the ring, and Shmuel prohibited it b due to /b the potential b suspicion /b that he had an object of idol worship in his hand. b As it is taught /b in a i baraita /i : With regard to b a ring, /b if b its seal protrudes it is prohibited to place it /b on one’s finger, due to the suspicion of idol worship, b but it is permitted to seal /b objects b with it. /b In this case, the act of sealing creates an image that is sunken below the surface, which is not prohibited. However, if b its seal is sunken, it is permitted to place it /b on one’s finger, b but it is prohibited to seal /b objects b with it, /b as that creates a protruding image.,The Gemara asks: b And are we concerned about /b arousing b suspicion /b in a case of this kind? b But /b what about that b certain synagogue that had been /b destroyed in Eretz Yisrael and its stones were b relocated and /b it was rebuilt so that it b sat in Neharde’a, /b and b there was a statue [ i andarta /i ] /b of the king b in it. And /b nevertheless b Rav and Shmuel and Shmuel’s father and Levi would /b all b enter and pray there and they were not concerned about /b arousing b suspicion. /b The Gemara answers: When b many /b Jews are present it b is different, /b as a large group is not suspected of having idolatrous intentions. Rather, it is assumed that the statue is there exclusively for purposes of ornamentation.,The Gemara asks: b But isn’t Rabban Gamliel an individual? /b According to this reasoning, his images of the moon should have been prohibited, as they would have aroused suspicion. The Gemara answers: b Since he is the i Nasi /i , /b the head of the Great Sanhedrin, b many /b people b were /b always b found with him, /b and therefore there was no room for suspicion. The Gemara suggests an alternative answer: b If you wish, say /b that these images were not whole; rather, they b were /b formed b from pieces /b of images that had to be put together. Only complete images are prohibited.,The Gemara suggests yet another answer: b If you wish, say: /b Rabban Gamliel b did /b this b to teach himself, /b which is not prohibited, as b it is written: “You shall not learn to do /b after the abominations of those nations” (Deuteronomy 18:9), which indicates: b However, you may learn to understand and to teach. /b In other words, it is permitted to do certain things for the sake of Torah study which would otherwise be prohibited., strong MISHNA: /strong There was b an incident /b in b which two /b witnesses b came /b to testify about the new moon, b and they said: We saw /b the waning moon b in the morning in the east, /b |
|
42. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 470| 91b. בכורות נאות והושיב בו שני שומרים אחד חיגר ואחד סומא אמר לו חיגר לסומא בכורות נאות אני רואה בפרדס בא והרכיבני ונביאם לאכלם רכב חיגר על גבי סומא והביאום ואכלום,לימים בא בעל פרדס אמר להן בכורות נאות היכן הן אמר לו חיגר כלום יש לי רגלים להלך בהן אמר לו סומא כלום יש לי עינים לראות מה עשה הרכיב חיגר על גבי סומא ודן אותם כאחד,אף הקב"ה מביא נשמה וזורקה בגוף ודן אותם כאחד שנאמר (תהלים נ, ד) יקרא אל השמים מעל ואל הארץ לדין עמו יקרא אל השמים מעל זו נשמה ואל הארץ לדין עמו זה הגוף:,א"ל אנטונינוס לרבי מפני מה חמה יוצאה במזרח ושוקעת במערב א"ל אי הוה איפכא נמי הכי הוה אמרת לי א"ל הכי קאמינא לך מפני מה שוקעת במערב,א"ל כדי ליתן שלום לקונה שנאמר (נחמיה ט, ו) וצבא השמים לך משתחוים א"ל ותיתי עד פלגא דרקיע ותתן שלמא ותיעול משום פועלים ומשום עוברי דרכים,וא"ל אנטונינוס לרבי נשמה מאימתי ניתנה באדם משעת פקידה או משעת יצירה א"ל משעת יצירה א"ל אפשר חתיכה של בשר עומדת שלשה ימים בלא מלח ואינה מסרחת אלא משעת פקידה אמר רבי דבר זה למדני אנטונינוס ומקרא מסייעו שנאמר (איוב י, יב) ופקודתך שמרה רוחי,ואמר ליה אנטונינוס לרבי מאימתי יצה"ר שולט באדם משעת יצירה או משעת יציאה א"ל משעת יצירה א"ל א"כ בועט במעי אמו ויוצא אלא משעת יציאה אמר רבי דבר זה למדני אנטונינוס ומקרא מסייעו שנאמר (בראשית ד, ז) לפתח חטאת רובץ,ר"ל רמי כתיב (ירמיהו לא, ח) בם עור ופסח הרה ויולדת יחדו וכתיב (ישעיהו לה, ו) אז ידלג כאיל פסח ותרון לשון אלם כי נבקעו במדבר מים ונחלים בערבה הא כיצד עומדין במומן ומתרפאין,עולא רמי כתיב (ישעיהו כה, ח) בלע המות לנצח ומחה ה' דמעה מעל כל פנים וכתיב (ישעיהו סה, כ) כי הנער בן מאה שנה ימות לא יהיה משם עוד עול ימים לא קשיא כאן בישראל כאן בעובדי כוכבים ועובדי כוכבים מאי בעו התם הנך דכתיב בהו (ישעיהו סא, ה) ועמדו זרים ורעו צאנכם ובני נכר אכריכם וכורמיכם,רב חסדא רמי כתיב (ישעיהו כד, כג) וחפרה הלבנה ובושה החמה כי מלך ה' צבאות וכתיב (ישעיהו ל, כו) והיה אור הלבנה כאור החמה ואור החמה יהיה שבעתים כאור שבעת הימים לא קשיא כאן לימות המשיח כאן לעוה"ב,ולשמואל דאמר אין בין העוה"ז לימות המשיח אלא שיעבוד גליות בלבד לא קשיא כאן במחנה צדיקים כאן במחנה שכינה,רבא רמי כתיב (דברים לב, לט) אני אמית ואחיה וכתיב (דברים לב, לט) מחצתי ואני ארפא אמר הקב"ה מה שאני ממית אני מחיה והדר מה שמחצתי ואני ארפא,ת"ר אני אמית ואחיה יכול שתהא מיתה באחד וחיים באחד כדרך שהעולם נוהג ת"ל מחצתי ואני ארפא מה מחיצה ורפואה באחד אף מיתה וחיים באחד מיכן תשובה לאומרין אין תחיית המתים מן התורה,תניא אמר רבי מאיר מניין לתחיית המתים מן התורה שנאמר (שמות טו, א) אז ישיר משה ובני ישראל את השירה הזאת לה' שר לא נאמר אלא ישיר מכאן לתחיית המתים מן התורה כיוצא בדבר אתה אומר (יהושע ח, ל) אז יבנה יהושע מזבח לה' בנה לא נאמר אלא יבנה מכאן לתחיית המתים מן התורה,אלא מעתה (מלכים א יא, ז) אז יבנה שלמה במה לכמוש שקוץ מואב הכי נמי דיבנה אלא מעלה עליו הכתוב כאילו בנה,א"ר יהושע בן לוי מניין לתחיית המתים מן התורה שנאמר (תהלים פד, ה) אשרי יושבי ביתך עוד יהללוך סלה היללוך לא נאמר אלא יהללוך מכאן לתחיית המתים מן התורה וא"ר יהושע בן לוי כל האומר שירה בעוה"ז זוכה ואומרה לעולם הבא שנאמר אשרי יושבי ביתך עוד יהללוך סלה,א"ר חייא בר אבא א"ר יוחנן מניין לתחיית המתים מן התורה שנאמר (ישעיהו נב, ח) קול צופיך נשאו קול יחדו ירננו וגו' ריננו לא נאמר אלא ירננו מכאן לתחיית המתים מן התורה וא"ר חייא בר אבא א"ר יוחנן עתידין כל הנביאים כולן אומרים שירה בקול אחד שנאמר קול צופיך נשאו קול יחדו ירננו,אמר רב יהודה אמר רב כל המונע הלכה מפי תלמיד כאילו גוזלו מנחלת אבותיו שנאמר (דברים לג, ד) תורה צוה לנו משה מורשה קהילת יעקב מורשה היא לכל ישראל מששת ימי בראשית אמר רב חנא בר ביזנא אמר רבי שמעון חסידא כל המונע הלכה מפי תלמיד אפילו עוברין שבמעי אמו מקללין אותו שנאמר (משלי יא, כו) מונע בר | 91b. b fine first fruits /b of a fig tree, b and he stationed two guards in /b the orchard, b one lame, /b who was unable to walk, b and one blind. /b Neither was capable of reaching the fruit on the trees in the orchard without the assistance of the other. b The lame /b person b said to the blind /b person: b I see fine first fruits /b of a fig tree b in the orchard; come and place me /b upon your shoulders. I will guide you to the tree, b and we will bring /b the figs b to eat them. The lame /b person b rode upon /b the shoulders of b the blind /b person b and they brought /b the figs b and ate them. /b , b Sometime /b later b the owner of the orchard came /b to the orchard. b He said to /b the guards: b The fine first fruits /b of a fig tree that were in the orchard, b where are they? The lame /b person b said: Do I have any legs with which /b I would be able b to walk /b and take the figs? b The blind /b person b said: Do I have any eyes /b with which I would be able b to see /b the way to the figs? b What did /b the owner of the orchard b do? He placed the lame /b person b upon /b the shoulders of b the blind /b person just as they did when they stole the figs, b and he judged them as one. /b , b So too, the Holy One, Blessed be He, brings the soul /b on the day of judgment b and casts it /b back b into the body, /b as they were when they sinned, b and He judges them as one, as it is stated: “He calls to the heavens above and to the earth that He may judge His people” /b (Psalms 50:4). b “He calls to the heavens above”; this is the soul, /b which is heavenly. b “And to the earth that He may judge His people”; this is the body, /b which is earthly.,The Gemara relates another exchange. b Antoninos said to Rabbi /b Yehuda HaNasi: b For what /b reason b does the sun emerge in the east and set in the west? /b Rabbi Yehuda HaNasi b said to him: If it were the reverse, you would have also said that to me, /b as the sun must emerge from one direction and set in the other. Antoninos b said to him: This is what I am saying to you: For what /b reason b does /b the sun b set in the west /b and not occasionally deviate and set elsewhere?,Rabbi Yehuda HaNasi b said to him: /b The sun always sets in the west b in order to greet its Creator, as it is stated: “And the hosts of heaven worship You” /b (Nehemiah 9:6). Setting is a form of worship; it is as though the sun is bowing to God. The Divine Presence rests in the west, as is evident from the fact that the Holy of Holies in the Temple, in which the Ark, the resting place of the Divine Presence, is located in the west. Antoninos b said to him: /b If so, b let /b the sun b come until the midpoint of the sky, /b set slightly b and greet /b its Creator, and return b and enter /b its place of origin in the east and set there. Rabbi Yehuda HaNasi answered him: The sun sets in the west b due to workers and due to travelers, /b as, if the sun did not proceed from east to west with the light of day gradually waning, they would not know that it is time to return home or to find an inn., b And Antoninos said to Rabbi /b Yehuda HaNasi: b From when is /b the b soul placed in a person? /b Is it b from the moment of conception or from the moment of /b the b formation /b of the embryo, forty days after conception? Rabbi Yehuda HaNasi b said to him: /b It is b from the moment of /b the b formation /b of the embryo. Antoninos b said to him: /b That is inconceivable. Is it b possible /b that b a piece of meat /b could b stand /b for even b three days without salt /b as a preservative b and /b would b not rot? /b The embryo could not exist for forty days without a soul. b Rather, /b the soul is placed in man b from the moment of conception. Rabbi /b Yehuda HaNasi b said: Antoninos taught me this matter, and /b there is b a verse /b that b supports him, as it is stated: “And Your Providence [ i pekudatekha /i ] has preserved my spirit” /b (Job 10:12) indicating that it is from the moment of conception [ i pekida /i ] that the soul is preserved within a person., b And Antoninos said to Rabbi /b Yehuda HaNasi: b From when does the evil inclination dominate a person? /b Is it b from the moment of /b the b formation /b of the embryo b or from the moment of emergence /b from the womb? Rabbi Yehuda HaNasi b said to him: /b It is b from the moment of /b the b formation /b of the embryo. Antoninos b said to him: If so, /b the evil inclination would cause the fetus to b kick his mother’s innards and emerge /b from the womb. b Rather, the evil inclination dominates a person from the moment of emergence /b from the womb. b Rabbi /b Yehuda HaNasi b said: Antoninos taught me this matter, and /b there is b a verse /b that b supports him, as it is stated: “Sin crouches at the entrance” /b (Genesis 4:7), indicating that it is from the moment of birth, when the newborn emerges from the entrance of his mother’s womb, that the evil inclination lurks.,§ b Reish Lakish raises a contradiction /b between two verses written with regard to the resurrection of the dead. b It is written: /b “I will bring them from the north country and gather them from the ends of the earth, b and with them the blind and the lame, the woman with child and the woman giving birth together” /b (Jeremiah 31:7), indicating that at the end of days there will still be people with physical defects. b And it is written: “Then shall the lame man leap as a deer and the tongue of the mute sing; for in the wilderness shall waters break out, and streams in the desert” /b (Isaiah 35:6), indicating that at the end of days there will be no people with physical defects. b How so? /b When resurrected, the dead b will arise /b still afflicted b with their defects, and /b they b will /b then b be healed. /b , b Ulla raises a contradiction. It is written: “He will swallow death forever; and the Lord /b God b will wipe tears from all faces” /b (Isaiah 25:8), indicating that death will no longer exist at the end of days. b And it is written: “There shall be no more an infant a few days old then…for the youngest shall die one hundred years old” /b (Isaiah 65:20). The Gemara answers that this contradiction is b not difficult. /b The verse b here, /b in Isaiah chapter 25, is written b with regard to the Jewish people, /b who will live forever after resurrection; the verse b there, /b in Isaiah chapter 65, is written b with regard to gentiles, /b who will ultimately die after an extremely long life. The Gemara asks: b And what do gentiles seek, /b i.e., why will they merit to live, in b that /b era? The Gemara answers that the verse is referring to b those /b gentiles b about whom it is written: “And strangers shall stand and feed your flocks, and aliens shall be your plowmen and vinedressers” /b (Isaiah 61:5)., b Rav Ḥisda raises a contradiction. It is written: “Then the moon shall be confounded and the sun ashamed, when the Lord of hosts will reign /b in Mount Zion and in Jerusalem, and before His elders shall be His glory” (Isaiah 24:23), indicating that the sun and the moon will no longer shine at the end of days. b And it is written: “And 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 seven days” /b (Isaiah 30:26), indicating that the sun and the moon will exist then and they will shine more brightly. The Gemara answers that this is b not difficult. /b The verse b here, /b in Isaiah chapter 30, is written with regard b to the days of the Messiah, /b when the sun and moon will shine more brightly; the verse b there, /b in Isaiah chapter 24, is written with regard b to the World-to-Come, /b when the only light will be the light of God.,The Gemara asks: b And according to Shmuel, who says: The difference between this world and the messianic era is only subjugation of the exiles, /b as during that era the Jewish people will be freed from that subjugation, how is the contradiction resolved? The Gemara answers that even according to Shmuel this contradiction is b not difficult. /b The verse b here, /b in Isaiah chapter 30, is written with regard to the light b in the camp of the righteous; /b the verse b there, /b in Isaiah chapter 24, the verse is written with regard b to the camp of the Divine Presence, /b when the only light will be the light of God., b Rava raises a contradiction. It is written: “I will kill and I will bring to life” /b (Deuteronomy 32:39), indicating that God is capable of reviving the dead. b And it is written /b immediately afterward: b “I wounded and I will heal,” /b which indicates that God will only heal the wounded. Rather, it should be understood: b The Holy One, Blessed be He, is saying: What I kill, I bring to life, /b indicating that God revives the dead. b And then what I wounded, I will heal. /b ,§ b The Sages taught /b in a i baraita /i with regard to the verse: b “I will kill and I will bring to life.” /b One b might /b have thought that it means b that there will be death /b for b one /b person b and life /b for b one /b other b person, in the /b typical b manner that the world operates. /b Therefore, b the verse states: “I wounded and I will heal.” Just as wounding and healing /b take place b in one /b person, b so too, death and /b bringing back to b life /b take place b in one /b person. b From here /b there is b a response to /b those who b say /b that b there is no resurrection of the dead /b derived b from the Torah. /b , b It is taught /b in a i baraita /i that b Rabbi Meir said: From where /b is b resurrection of the dead /b derived b from the Torah? /b It is derived from a verse, b as it is stated: “Then Moses and the children of Israel will sing this song to the Lord” /b (Exodus 15:1). It b is not stated: Sang, /b in the verse; b rather, /b the term b “they will sing” /b is stated, indicating that Moses will come back to life and sing the song in the future. b From here /b it is proved that b resurrection of the dead /b is derived b from the Torah. On a similar note, you /b can b say: “Then Joshua will build an altar to the Lord /b God of Israel on Mount Ebal” (Joshua 8:30). It b is not stated: Built, /b in the verse; b rather, /b the term b “will build” /b is stated. b From here, resurrection of the dead /b is derived b from the Torah. /b ,The Gemara challenges: b If that is so, /b then in the verse: b “Then Solomon will build an altar for Chemosh the abomination of Moab” /b (I Kings 11:7), does this b also /b mean that Solomon b will build /b in the future? Rather, the use of the future tense here should be understood differently. Solomon did not build an altar to the idol; b rather, /b the use of the future tense teaches that b the verse ascribes him /b blame b as though he built it, /b since he did not prevent his wives from doing so. Therefore, no proof for the resurrection of the dead may be cited from this verse., b Rabbi Yehoshua ben Levi says: From where /b is b resurrection of the dead /b derived b from the Torah? /b It is derived from a verse, b as it is stated: “Happy are they who dwell in Your house; they will yet praise You, Selah” /b (Psalms 84:5). It b is not stated: They praised you, /b in the verse; b rather, /b the term b “they will praise you” /b is stated. b From here, resurrection of the dead /b is derived b from the Torah. And Rabbi Yehoshua ben Levi says: Anyone who recites song /b to God b in this world is privileged and recites it in the World-to-Come, as it is stated: “Happy are they who dwell in Your house; they will yet praise You, Selah.” /b , b Rabbi Ḥiyya bar Abba says /b that b Rabbi Yoḥa says: From where /b is b resurrection of the dead /b derived b from the Torah? /b It is derived from a verse, b as it is stated: “Your watchmen, they raise the voice; together shall they sing, /b for they shall see eye to eye the Lord returning to Zion” (Isaiah 52:8). It b is not stated: They sang, /b in the verse; b rather, /b the term “together b shall they sing” /b is stated. b From here resurrection of the dead /b is derived b from the Torah. And Rabbi Ḥiyya bar Abba says /b that b Rabbi Yoḥa says: All the prophets are all destined to recite song in one voice, as it is stated: “Your watchmen, they raise the voice; together shall they sing.” /b , b Rav Yehuda says /b that b Rav says: /b With regard to b anyone who withholds i halakha /i from /b being studied by b the mouth of a student /b who seeks to study Torah, b it is as though he robs him of the inheritance of his ancestors, as it is stated: “Moses commanded us the Torah, an inheritance of the congregation of Jacob” /b (Deuteronomy 33:4), indicating that the Torah b is an inheritance for all of the Jewish people from the six days of Creation. Rav Ḥana bar Bizna says /b that b Rabbi Shimon Ḥasida says: /b With regard to b anyone who withholds i halakha /i from /b being studied by b the mouth of a student /b who seeks to study Torah, b even fetuses in their mother’s womb curse him, as it is stated: “He who withholds i bar /i , /b |
|
| 43. Eusebius of Caesarea, Life of Constantine, 3.33.2-3.33.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 441 |
| 44. Eusebius of Caesarea, Onomasticon, 289 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 444 |
45. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 462, 466| 72b. אלמלא בגדי כהונה לא נשתייר משונאיהן של ישראל שריד ופליט,רבי שמואל בר נחמני אמר דבי ר"ש תנא בגדים שגורדין אותן כברייתן מכליהן ומשרדין מהן כלום מאי היא ריש לקיש אמר אלו מעשה מחט,מיתיבי בגדי כהונה אין עושין אותן מעשה מחט אלא מעשה אורג שנאמר (שמות כח, לב) מעשה אורג אמר אביי לא נצרכה אלא לבית יד שלהם כדתניא בית יד של בגדי כהונה נארגת בפני עצמה ונדבקת עם הבגד ומגעת עד פיסת היד,אמר רחבה אמר רב יהודה שלש ארונות עשה בצלאל אמצעי של עץ תשעה פנימי של זהב שמונה חיצון עשרה ומשהו,והתניא אחד עשר ומשהו לא קשיא הא כמ"ד יש בעביו טפח הא כמ"ד אין בעביו טפח ומאי משהו זיר,א"ר יוחנן שלשה זירים הן של מזבח ושל ארון ושל שלחן של מזבח זכה אהרן ונטלו של שלחן זכה דוד ונטלו של ארון עדיין מונח הוא כל הרוצה ליקח יבא ויקח שמא תאמר פחות הוא ת"ל (משלי ח, טו) בי מלכים ימלוכו,רבי יוחנן רמי כתיב זר וקרינן זיר זכה נעשית לו זיר לא זכה זרה הימנו,ר' יוחנן רמי כתיב (דברים י, א) ועשית לך ארון עץ וכתיב (שמות כה, י) ועשו ארון עצי שטים מכאן לתלמיד חכם שבני עירו מצווין לעשות לו מלאכתו,(שמות כה, יא) מבית ומחוץ תצפנו אמר רבא כל תלמיד חכם שאין תוכו כברו אינו תלמיד חכם,(אמר) אביי ואיתימא רבה בר עולא נקרא נתעב שנאמר (איוב טו, טז) אף כי נתעב ונאלח איש שותה כמים עולה,אמר רבי שמואל בר נחמני אמר ר' יונתן מאי דכתיב (משלי יז, טז) למה זה מחיר ביד כסיל לקנות חכמה ולב אין אוי להם לשונאיהן של תלמידי חכמים שעוסקין בתורה ואין בהן יראת שמים,מכריז ר' ינאי חבל על דלית ליה דרתא ותרעא לדרתיה עביד,אמר להו רבא לרבנן במטותא מינייכו לא תירתון תרתי גיהנם,אמר רבי יהושע בן לוי מאי דכתיב (דברים ד, מד) וזאת התורה אשר שם משה זכה נעשית לו סם חיים לא זכה נעשית לו סם מיתה והיינו דאמר רבא דאומן לה סמא דחייא דלא אומן לה סמא דמותא,אמר רבי שמואל בר נחמני רבי יונתן רמי כתיב (תהלים יט, ט) פקודי ה' ישרים משמחי לב וכתיב (תהלים יח, לא) אמרת ה' צרופה זכה משמחתו לא זכה צורפתו ריש לקיש אמר מגופיה דקרא נפקא זכה צורפתו לחיים לא זכה צורפתו למיתה,(תהלים יט, י) יראת ה' טהורה עומדת לעד אמר רבי חנינא זה הלומד תורה בטהרה מאי היא נושא אשה ואחר כך לומד תורה,עדות ה' נאמנה אמר רבי חייא בר אבא נאמנה היא להעיד בלומדיה,(שמות כו, לו) מעשה רוקם (שמות כו, א) מעשה חושב אמר רבי אלעזר שרוקמין במקום שחושבין,תנא משמיה דרבי נחמיה רוקם מעשה מחט לפיכך פרצוף אחד חושב מעשה אורג לפיכך שני פרצופות,באלו נשאלין באורים ותומים כי אתא רב דימי אמר בגדים שכהן גדול משמש בהן משוח מלחמה משמש בהן שנאמר (שמות כט, כט) ובגדי הקודש אשר לאהרן יהיו לבניו אחריו למי שבא בגדולה אחריו,מתיב רב אדא בר אהבה ואמרי לה כדי יכול יהא בנו של משוח מלחמה משמש תחתיו כדרך שבנו של כהן גדול משמש תחתיו | 72b. He offers a homiletic interpretation: b Were it not for the priestly vestments, /b which provide atonement for the Jewish people, b there would not remain a remt /b [ b i sarid /i /b ] b or survivor from the haters of the Jewish people, /b a euphemism used to refer to the Jewish people themselves. Due to the atonement provided by the priestly vestments, a remt [ i sarid /i ] of the Jewish people does survive.,Another interpretation: b Rabbi Shmuel bar Naḥmani said /b that b the school /b of b Rabbi Shimon taught: /b The priestly vestments are referred to as “ i serad /i garments” because they are b garments that are woven in their completed form upon the loom, /b as opposed to weaving the material and then cutting and sewing pieces of the material together to create the required form, b and /b then just b a small part of them remains /b [ b i masridin /i /b ] which is not completed upon the loom. b What is /b the remt, the part that was not woven? b Reish Lakish said: This is the needle-work /b required to complete the garment.,The Gemara b raises an objection to this /b from a i baraita /i : b Priestly vestments /b should b not be made through needle-work but /b though b woven work, as it is stated: “Woven work” /b (Exodus 28:32). The Gemara answers that b Abaye said: /b Reish Lakish’s statement b is necessary only for, /b i.e., refers only to, b the sleeves. As it was taught /b in a i baraita /i : b A sleeve /b made for the b priestly vestments is woven separately and /b then b attached to the garment /b by sewing, b and /b the sleeve is made to b reach as far as the palm of the hand. /b However, the main body of the garment must indeed be made exclusively though weaving.,§ The Gemara cites statements concerning other Temple vessels: b Raḥava said /b that b Rav Yehuda said: /b The Torah states that the Ark should be made of wood with gold plating inside and out (Exodus 25:10–11). In order to achieve this b Bezalel made three arks: A middle one /b made b of wood, /b whose height was b nine /b handbreadths; b an inner one /b made b of gold, /b whose height was b eight /b handbreadths; and an b outer one /b of gold, whose height was b ten /b handbreadths b and a bit. /b These arks were nested.,The Gemara asks: b But wasn’t it taught /b in a i baraita /i that the outer ark was b eleven /b handbreadths b and a bit? /b The Gemara explains: b This is not difficult: This /b statement in the i baraita /i b is in accordance with the one who said /b that b the thickness /b of the gold plating b was one handbreadth. /b According to this opinion, the outer ark’s base took up one handbreadth of its height, ten handbreadths were then needed to contain the middle ark within it, and then a bit more was needed so it could also contain the Ark’s cover. b That /b statement of Rav Yehuda b is in accordance with the one who said /b that b the thickness /b of the gold plating b was not one handbreadth /b but was a plate of gold of negligible thickness. According to this opinion, the outer ark needed to be only ten handbreadths and a bit and could still contain the outer ark and have room for the cover. b And what is /b this additional b bit? /b It is the ornamental b crown /b on the edge of the outer ark., b Rabbi Yoḥa said: There /b were b three crowns /b on the sacred vessels in the Temple: The crown b of the altar, and of the Ark, and of the table. /b The regal appearance they provided symbolized power and authority: The crown b of the altar /b symbolized the crown of priesthood; b Aaron was deserving and took it, /b and the priesthood continues exclusively through his descendants. The crown b of the table /b symbolized the abundance and blessing associated with the crown of kingship; b David was deserving and took it /b for himself and his descendants after him. The crown b of the Ark /b symbolized the crown of Torah; b it is still sitting /b and waiting to be acquired, b and anyone who wishes to take /b it may b come and take /b it and be crowned with the crown of Torah. b Perhaps you will say it is inferior /b to the other two crowns and that is why nobody has taken it; therefore, b the verse states /b about the wisdom of Torah: b “Through me kings will reign” /b (Proverbs 8:15), indicating that the strength of the other crowns is derived from the crown of Torah, which is greater than them all.,§ The Gemara presents a number of statements based on the idea that the Ark symbolizes the Torah: b Rabbi Yoḥa raised a contradiction: /b According to the way the word crown b is written /b in the Torah (Exodus 25:11), without vowels, it should be pronounced b i zar /i , /b meaning strange, b but /b according to the traditional vocalization b we read /b it as b i zeir /i , /b meaning crown. These two ways of understanding the word appear to contradict each other. Rabbi Yoḥa explains: The two understandings apply to two different situations: If one b is deserving /b by performing mitzvot, b it becomes a crown [ i zeir /i ] for him; /b but if one b is not deserving, /b the Torah b will be a stranger [ i zara /i ] to him /b and he will forget his studies., b Rabbi Yoḥa raised a contradiction: It is written: “And you shall make for yourself a wooden Ark” /b (Deuteronomy 10:1), implying that Moses alone was commanded to construct the Ark; b and it is written: “And they shall make an Ark of acacia wood” /b (Exodus 25:10), implying that the Jewish people were all commanded to be involved in its construction. The apparent resolution to this contradiction is that although only Moses actually constructed the Ark, everyone was required to support the endeavor. So too, b from here /b it is derived with regard b to a Torah scholar that the members of his town should perform his work for him /b to support him and allow him to focus on his studies, since it is also the town’s responsibility to enable him to study.,The verse states concerning the Ark: b “From within and from without you shall cover it” /b (Exodus 25:11). b Rava said: /b This alludes to the idea that b any Torah scholar whose inside is not like his outside, /b i.e., whose outward expression of righteousness is insincere, b is not /b to be considered b a Torah scholar. /b , b Abaye said, and some say /b it was b Rabba bar Ulla /b who said: Not only is such a person not to be considered a Torah scholar, but he is b called loathsome, as it is stated: “What then of one loathsome and foul, man who drinks iniquity like water” /b (Job 15:16). Although he drinks the Torah like water, since he sins, his Torah is considered iniquitous and this makes him loathsome and foul., b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: What is /b the meaning of that b which is written: “Why is there a price in the hand of a fool to buy wisdom, as he has no heart?” /b (Proverbs 17:16)? This expresses the following sentiment: b Woe to them, haters of Torah scholars, /b a euphemism for the Torah scholars themselves, b who immerse themselves in Torah and have no fear of Heaven. /b They are fools; they try to acquire the wisdom of Torah, but since they have no fear of Heaven in their hearts they lack the ability to do so., b Rabbi Yannai declared /b that the situation may be expressed by the following sentiment: b Pity /b him b who has no courtyard but /b senselessly b makes a gate for his courtyard. /b Fear of Heaven is like the courtyard, and the study of Torah is the gate that provides entrance to the courtyard. The study of Torah is purposeful only if it leads to fear of Heaven., b Rava said to the Sages /b in the study hall: b I beg of you, do not inherit Gehenna twice. /b By studying Torah without the accompanying fear of Heaven, not only are you undeserving of the World-to-Come, but even in this world you experience Gehenna, as you spend all your time in study and fail to benefit from worldly pleasure., b Rabbi Yehoshua ben Levi said: What is /b the meaning of that b which is written: “And this is the Torah which Moses put /b [ b i sam /i /b ] before the children of Israel” (Deuteronomy 4:44)? The word i sam /i is written with the letter i sin /i and means put; it is phonetically similar to the word i sam /i written with the letter i samekh /i , meaning a drug. This use of this word therefore alludes to the following: If one b is deserving, /b the Torah b becomes a potion [ i sam /i ] of life for him. /b If one b is not deserving, /b the Torah b becomes a potion of death for him. And this /b idea b is what Rava said: For one who is skillful /b in his study of Torah and immerses himself in it with love, it is b a potion of life; /b but b for one who is not skillful /b in his studies, b it is a potion of death. /b , b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan raised a contradiction: It was written: “The precepts of the Lord are upright, gladdening the heart” /b (Psalms 19:9), but it is also written: b “The word of the Lord is refining” /b (Psalms 18:31), which implies that the study of Torah can be a distressing process by which a person is refined like metal smelted in a smith’s fire. He reconciles these verses as follows: For one who b is deserving, /b the Torah b gladdens him; /b for one who b is not deserving, /b it b refines him. Reish Lakish said: /b This lesson b emerges from that /b second b verse itself: /b For one who b is deserving, /b the Torah b refines him for life; /b for one who b is not deserving, it refines him for death. /b ,The verse states: b “Fear of the Lord is pure, it stands forever” /b (Psalms 19:10). b Rabbi Ḥanina said: This /b is referring to b one who studies Torah in purity; /b for such a person the Torah will remain with him forever. b What is this; /b what does it mean to study in purity? b One /b first b marries a woman and afterward studies Torah. /b Since he is married, his heart will not be occupied with thoughts of sin, which could lead him to become impure.,In the same Psalm the verse states: b “The testimony of God is faithful” /b (Psalms 19:8). b Rabbi Ḥiyya bar Abba said: /b This alludes to the fact that the Torah b is faithful to testify about those who study it /b and those who do not.,The Gemara returns to its discussion concerning the sacred vessels: The verse states with regard to the covers for the Tabernacle that they are b “work of an embroiderer” /b (Exodus 26:36), and it also states they are b “work of a designer” /b (Exodus 26:31). How can both descriptions be reconciled? b Rabbi Elazar said: They embroidered the place where they had designed. /b They first marked a design on the material in paint, and then they embroidered it.,A Sage b taught in the name of Rabbi Neḥemya: /b “Work of b an embroiderer” /b refers to b needlework, /b which b therefore /b produces only b one face. /b The design is made with a needle passing back and forth from both sides of the curtain, and consequently an identical parallel image, or one face, is formed on both sides. “Work of b a designer” /b refers to b woven work, /b which b therefore /b produces b two faces. /b Although formed together, the two sides of the material were not identical; for example, sometimes an eagle appeared on one side while a lion was on the other side.,§ It was taught in the mishna: When dressed b in these /b eight garments, the High Priest may b be consulted for /b the decision of the b i Urim VeTummim /i . When Rav Dimi came /b from Eretz Yisrael to Babylonia, he b said: /b The b garments in which the High Priest serves /b are also worn when the b priest anointed for war serves. /b This priest is appointed to recite words of encouragement to the nation before it goes out to war (see Deuteronomy 20:2). b As it is stated: “And the sacred garments of Aaron shall be for his sons after him” /b (Exodus 29:29), which is taken to refer b to the one who comes after him in greatness, /b meaning the priest whose rank is one lower than the High Priest, i.e., the priest anointed for war., b Rav Adda bar Ahava raised an objection, and some say it unattributed: /b It is taught in a i baraita /i : One b might /b have thought that b the son of the priest anointed for war serves in his place, /b i.e., he inherits the position, b in the same way that the son of a High Priest serves in his place /b if he is fit for the job; |
|
46. Anon., Numbers Rabba, 4.13, 12.9, 14.10 (4th cent. CE - 9th cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 465, 467| 4.13. וּבָא אַהֲרֹן וּבָנָיו בִּנְסֹעַ הַמַּחֲנֶה וגו', אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה בְּשָׁעָה שֶׁיִּהְיוּ מְפָרְקִין אֶת הַמִּשְׁכָּן לֹא יִהְיוּ בְּנֵי קְהָת מְפָרְקִין אֶת הַפָּרֹכֶת מִפְּנֵי הָאָרֹן אֶלָּא יִהְיוּ בְּנֵי אַהֲרֹן נִכְנָסִין וְהֵן מְפָרְקִין אוֹתָם מִפְּנֵי שֶׁהֵם כֹּהֲנִים. וְשָׁנוּ רַבּוֹתֵינוּ (משנה מדות א-א): הַכֹּהֲנִים שׁוֹמְרִים מִבִּפְנִים וְהַלְוִיִּם מִבַּחוּץ, מְחִצַּת הַכֹּהֲנִים גְּדוֹלָה מִמְּחִצַּת הַלְוִיִּם, וּמָה הָיוּ בְּנֵי אַהֲרֹן עוֹשִׂין כְּשֶׁהָיוּ מוֹרִידִים אֶת הַפָּרֹכֶת, אָמַר רַבִּי חָמָא בַּר רַבִּי חֲנִינָא כָּךְ הָיוּ קוֹנְטָסִין גְּדוֹלִים וְצִינוֹרוֹת שֶׁל זָהָב בְּרָאשֵׁיהֶן, וְיֵשׁ אוֹמְרִים שֶׁל בַּרְזֶל, וְהָיוּ מַגְבִּיהִין אֶת הַפָּרוֹכֶת בַּקּוֹנְטָסִין וּפוֹרְקִין אֶת הַקּוֹרְקָסִין, וְאַף עַל פִּי כֵן לֹא הָיוּ מַשְׁפִּילִין אוֹתָה בְּבַת אַחַת, כְּדֵי שֶׁלֹא יִרְאוּ הָאָרוֹן, אֶלָּא מַשְׁפִּילִין קִמְעָה קִמְעָה עַד שֶׁיּוֹרִידוּהָ וְכִסּוּ אֶת הָאָרוֹן, מִנַּיִן שֶׁכֵּן הָאֱלֹהִים אוֹמֵר לְמשֶׁה, שֶׁנֶּאֱמַר: וּבָא אַהֲרֹן וּבָנָיו וגו'. אָמְרוּ הַפָּרֹכֶת הָיְתָה דוֹמָה לְוִילוֹן וְעָבְיָהּ טֶפַח, וְעַל שִׁבְעִים וּשְׁנַיִם נִימִין נֶאֱרֶגֶת וְעַל כָּל נִימָא וְנִימָא עֶשְׂרִים וְאַרְבָּעָה חוּטִין, וּשְׁלשׁ מֵאוֹת כֹּהֲנִים מַטְבִּילִין אוֹתָהּ, וּשְׁנֵי כֹּהֲנִים גְּדוֹלִים נוֹשְׂאִים אוֹתָהּ בְּקוֹנְטָסִין מִפְּנֵי הָאָרוֹן, וְאַחַר כָּךְ נוֹתְנִין עָלָיו כְּסוּי עוֹר תַּחַשׁ, שֶׁלֹא יֵרָאֶה בָּאָרוֹן כְּלוּם, הֲדָא הוּא דִכְתִיב (במדבר ד, ו): וְנָתְנוּ עָלָיו כְּסוּי עוֹר תַּחַשׁ וגו'. רַבִּי נָתָן אוֹמֵר חָבִיב מַעֲשֶׂה הָאָרוֹן כְּכִסֵּא הַכָּבוֹד שֶׁל מַעְלָה, שֶׁנֶּאֱמַר (שמות טו, יז): מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ, שֶׁהַמִּקְדָּשׁ מְכֻוָּן כְּנֶגֶד בֵּית הַמִּקְדָּשׁ, וְהָאָרוֹן כְּנֶגֶד הַכִּסֵּא, עָשָׂה לְמַעְלָה הֵימֶנּוּ כַּפֹּרֶת, כַּשְֹּׂרָפִים שֶׁהֵם עוֹמְדִים מִמַּעַל לוֹ. עָשָׂה בוֹ שְׁנֵי כְּרוּבִים שֶׁהֵם חֲבִיבִים כְּנֶגֶד שָׁמַיִם וָאָרֶץ, שֶׁהָיָה בָּהֶם מוֹשָׁבוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (שמות כה, יט): כְּרוּב אֶחָד מִקָּצָה מִזֶּה וגו', וּכְשֵׁם שֶׁהַשָּׁמַיִם פּוֹתֵחַ אֶת אוֹצָרוֹ לָאָרֶץ, שֶׁנֶּאֱמַר (דברים כח, יב): יִפְתַּח ה' לְךָ אֶת אוֹצָרוֹ הַטּוֹב אֶת הַשָּׁמַיִם, כָּךְ הַשְּׁכִינָה נְתוּנָה לְמַעְלָה מִשְּׁנֵי כְּרוּבִים, שֶׁנְּתוּנִין מִזֶּה וּמִזֶּה הֵם מְכֻוָּנִים זֶה לָזֶה, שֶׁנֶּאֱמַר (שמות כה, כ): וּפְנֵיהֶם אִישׁ אֶל אָחִיו, כְּנֶגֶד כִּסֵּא הַכָּבוֹד שֶׁמְּכֻוָּן כְּנֶגֶד הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים נ, ב): מִצִּיּוֹן מִכְלַל יֹפִי אֱלֹהִים הוֹפִיעַ. וְאַף בְּשָׁעָה שֶׁהָיוּ נוֹסְעִים לֹא הָיוּ פּוֹרְסִין עָלָיו לֹא בֶּגֶד אַרְגָּמָן וְלֹא תּוֹלַעַת שָׁנִי אֶלָּא בֶגֶד כְּלִיל תְּכֵלֶת, לָמָּה, שֶׁהַתְּכֵלֶת דּוֹמָה לַיָּם, וְיָם דּוֹמֶה לָרָקִיעַ, וְרָקִיעַ דּוֹמֶה לְכִסֵּא הַכָּבוֹד, שֶׁנֶּאֱמַר (יחזקאל א, כו): וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל רֹאשָׁם כְּמַרְאֵה אֶבֶן סַפִּיר וגו', לְלַמֶּדְךָ שֶׁהָאָרוֹן הָיָה דּוֹמֶה לְכִסֵּא הַכָּבוֹד, וּלְכָךְ נֶאֱמַר בּוֹ: כְּלִיל תְּכֵלֶת, שֶׁכֻּלּוֹ הָיָה דוֹמֶה לוֹ, וּלְפִי שֶׁהָאָרוֹן דּוֹמֶה לוֹ לְכָךְ הָיָה הַבֶּגֶד תְּכֵלֶת מִלְּמַעְלָה, פָּנָיו כְּנֶגֶד הָרָקִיעַ הַדּוֹמֶה לוֹ, מַה שֶּׁאֵין אַתְּ מוֹצֵא בִּשְׁאָר כֵּלִים שֶׁיִּהְיוּ בֶּגֶד תְּכֵלֶת מִלְּמַעְלָה, אֶלָּא בֶּגֶד תְּכֵלֶת מִלְּמַטָּה וּכְסוּי עוֹר תַּחַשׁ מִלְּמַעְלָה, אֲבָל בָּאָרוֹן כְּסוּי עוֹר תַּחַשׁ מִלְּמַטָּה וּבֶגֶד תְּכֵלֶת מִלְּמַעְלָה. וְעוֹד בָּאָרוֹן נֶאֱמַר בּוֹ: כְּלִיל תְּכֵלֶת, מַה שֶׁלֹא נֶאֱמַר בְּכֻלָּם כְּלִיל תְּכֵלֶת, לָמָּה, שֶׁהוּא חָשׁוּב מִכָּל כְּלֵי הַמִּשְׁכָּן. רַבִּי שִׁמְעוֹן אוֹמֵר (משנה אבות ד-יג): שְׁלשָׁה כְּתָרִים הֵם, כֶּתֶר תּוֹרָה, וְכֶתֶר כְּהֻנָּה, וְכֶתֶר מַלְכוּת, וְכֶתֶר שֵׁם טוֹב עוֹלֶה עַל גַּבֵּיהֶן. מַעֲשֵׂה הָאָרוֹן כְּנֶגֶד בַּעֲלֵי תּוֹרָה, שֶׁהֵם סְפוּנִים, שֶׁלְּכָךְ כָּתַב: מִלְּמַעְלָה, שֶׁכָּל הַזּוֹכֶה לְתוֹרָה כְּאִלּוּ זוֹכֶה לְמַלְכוּת וּכְהֻנָּה, וְכֵן הוּא אוֹמֵר (משלי ח, טו): בִּי מְלָכִים יִמְלֹכוּ וגו'. 12.9. דָּבָר אַחֵר, בְּיוֹם כַּלּוֹת, בְּיוֹם הָקִים אֵין כְּתִיב כָּאן אֶלָּא בְּיוֹם כַּלּוֹת, בַּיּוֹם שֶׁכָּלוּ הַמַּזִּיקִין מִן הָעוֹלָם. וַיְהִי בְּיוֹם כַּלּוֹת משֶׁה וגו', הֲדָא הוּא דִכְתִיב (משלי כז, יח): נֹצֵר תְּאֵנָה יֹאכַל פִּרְיָהּ וגו', מְדַבֵּר בִּיהוֹשֻׁעַ שֶׁהוּא שִׁמֵּשׁ אֶת משֶׁה, כְּמָה דְתֵימָא (שמות לג, יא): וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל, לָמָּה נִמְשְׁלָה תּוֹרָה כַּתְּאֵנָה, שֶׁרֹב הָאִילָנוֹת: הַזַּיִת, הַגֶּפֶן, הַתְּמָרָה, נִלְקָטִים כְּאֶחָת, וְהַתְּאֵנָה נִלְקֶטֶת מְעַט מְעָט. וְכָךְ הַתּוֹרָה, הַיּוֹם לוֹמֵד מְעַט וּלְמָחָר הַרְבֵּה, לְפִי שֶׁאֵינָהּ מִתְלַמֶּדֶת לֹא בְּשָׁנָה וְלֹא בִּשְׁתַּיִם. עָלָיו נֶאֱמַר: נֹצֵר תְּאֵנָה. מַהוּ יֹאכַל פִּרְיָהּ, פְּרִי שֶׁל תּוֹרָה, מַלְכוּת וְשָׂרוּת, שֶׁנֶּאֱמַר (משלי ח, טו טז): בִּי מְלָכִים יִמְלֹכוּ] וגו' בִּי שָׂרִים יָשׂרוּ. וְכֵן אֵרַע לִיהוֹשֻׁעַ, שֶׁלֹא יָרְשׁוּ בָנָיו שֶׁל משֶׁה מְקוֹמוֹ אֶלָּא יְהוֹשֻׁעַ יָרַשׁ מְקוֹמוֹ, כְּמָה דְתֵימָא (במדבר כז, יח): קַח לְךָ אֶת יְהוֹשֻׁעַ בִּן נוּן וגו'. (משלי כז, יח): וְשֹׁמֵר אֲדֹנָיו יְכֻבָּד, זֶה יְהוֹשֻׁע, שֶׁהָיָה מְשַׁמֵּשׁ אֶת משֶׁה בַּיּוֹם וּבַלַּיְלָה, כְּמָה דְתֵימָא: לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל, וְאוֹמֵר (במדבר יא, כח): אֲדֹנִי משֶׁה כְּלָאֵם, לְפִיכָךְ כִּבְּדוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, מַה כָּבוֹד עָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, לְפִי שֶׁכָּךְ אָמַר לִיהוֹשֻׁעַ (במדבר כז, כא): וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן יַעֲמֹד וְשָׁאַל לוֹ בְּמִשְׁפַּט הָאוּרִים וגו'. וּלְפִי שֶׁשִּׁמֵּשׁ אֲדוֹנָיו, זָכָה לְרוּחַ הַקֹּדֶשׁ, שֶׁנֶּאֱמַר (יהושע א, א): וַיְהִי אַחֲרֵי מוֹת משֶׁה וגו', שֶׁאֵין תַּלְמוּד לוֹמַר מְשָׁרֵת משֶׁה, לָמָּה נֶאֱמַר, לוֹמַר לָךְ לְפִי שֶׁהָיָה מְשָׁרֵת משֶׁה זָכָה לִנְבוּאָה, הֱוֵי יְכֻבָּד. דָּבָר אַחֵר נֹצֵר תְּאֵנָה וגו', אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַפֵּחַ שְׂכַר בְּרִיָּה, בְּכָל מָקוֹם שֶׁאָדָם יָגֵעַ וְנוֹתֵן נַפְשׁוֹ עַל הַדָּבָר אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַפֵּחַ שְׂכָרוֹ, רְצוֹנְךָ לֵידַע, שְׁלֹמֹה בָּנָה בֵּית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר (מלכים א ו, יד): וַיִּבֶן שְׁלֹמֹה אֶת הַבַּיִת וַיְכַלֵּהוּ, וּבִשְׁבִיל שֶׁנָּתַן דָּוִד נַפְשׁוֹ עַל בֵּית הַמִּקְדָּשׁ שֶׁנִּבְנָה, שֶׁנֶּאֱמַר (תהלים קלב, א ה): זְכֹר ה' לְדָוִד אֵת כָּל עֻנּוֹתוֹ וגו' אִם אָבוֹא בְּאֹהֶל בֵּיתִי וגו' אִם אֶתֵּן שְׁנָת לְעֵינָי וגו' עַד אֶמְצָא מָקוֹם לַה' וגו', וְלֹא קִפַּח הַקָּדוֹשׁ בָּרוּךְ הוּא שְׂכָרוֹ אֶלָּא הִכְתִּיבוֹ עַל שְׁמוֹ (תהלים ל, א): מִזְמוֹר שִׁיר חֲנֻכַּת הַבַּיִת לְדָוִד, לִשְׁלֹמֹה אֵין כְּתִיב כָּאן אֶלָּא לְדָוִד, הֱוֵי נֹצֵר תְּאֵנָה יֹאכַל פִּרְיָהּ. וְכֵן אַתָּה מוֹצֵא בְּמשֶׁה שֶׁנָּתַן נַפְשׁוֹ עַל שְׁלשָׁה דְבָרִים נִקְרְאוּ עַל שְׁמוֹ, וְאֵלּוּ הֵן: דִּינִים, תּוֹרָה וּמִשְׁכָּן. דִּינִים מִנַּיִן, דִּכְתִיב (שמות יח, יג): וַיֵּשֶׁב משֶׁה לִשְׁפֹּט אֶת הָעָם וגו', וְנִקְרְאוּ עַל שְׁמוֹ, דִּכְתִיב (דברים לג, כא): צִדְקַת ה' עָשָׂה וּמִשְׁפָּטָיו עִם יִשְׂרָאֵל. תּוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (שמות כד, יח): וַיְהִי משֶׁה בָּהָר אַרְבָּעִים יוֹם וגו', וְנִקְרָאת עַל שְׁמוֹ, שֶׁנֶּאֱמַר (מלאכי ג, כב): זִכְרוּ תּוֹרַת משֶׁה עַבְדִי, מִשְׁכָּן מִנַּיִן, שֶׁכֵּן אַתְּ מוֹצֵא שֶׁהָיָה משֶׁה מְחַזֵּר עַל הָאֻמָּנִין בְּכָל יוֹם וּבְכָל שָׁעָה לְלַמְּדָם כֵּיצַד יַעֲשׂוּ אֶת הַמְּלָאכָה שֶׁלֹא יִטְעוּ בָהּ, לְפִי שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות כה, מ): וּרְאֵה וַעֲשֵׂה בְּתַבְנִיתָם וגו', וּלְכָךְ כְּתִיב עַל כָּל דָּבָר וְדָבָר כַּאֲשֶׁר צִוָּה ה' אֶת משֶׁה, שֶׁלֹא הָיָה זָז מֵעַל גַּבֵּיהֶם. וְכֵן הוּא אוֹמֵר (שמות לט, מג): וַיַּרְא משֶׁה אֶת כָּל הַמְּלָאכָה וגו' וַיְבָרֶךְ אֹתָם משֶׁה, מַה בְּרָכָה אָמַר (תהלים צ, יז): וִיהִי נֹעַם ה' אֱלֹהֵינוּ וגו', אָמַר לָהֶם תִּשְׁרֶה הַשְּׁכִינָה בְּמַעֲשֵׂה יְדֵיכֶם. אָמַר רַבִּי חִיָּא בַּר יוֹסֵף כָּל שִׁבְעַת יְמֵי הַמִּלּוּאִים הָיָה משֶׁה מַעֲמִיד הַמִּשְׁכָּן וּמְפָרְקוֹ בְּכָל יוֹם שְׁתֵּי פְּעָמִים, וְאִם תֹּאמַר שֶׁהָיָה אֶחָד מִשִּׁבְטוֹ שֶׁל לֵוִי נוֹתֵן לוֹ יָד, לָאו, אֶלָּא אָמְרוּ חֲכָמִים הָיָה קוֹבְעוֹ וּמְפָרְקוֹ וְלֹא סִיְּעוֹ אֶחָד מִיִּשְׂרָאֵל, שֶׁנֶּאֱמַר וַיְהִי בְּיוֹם כַּלּוֹת משֶׁה, לְכָךְ נִקְרָא עַל שְׁמוֹ שֶׁאֵינוֹ אוֹמֵר בְּיוֹם הָקִים אֶלָּא בְּיוֹם כַּלּוֹת, יוֹם שֶׁכָּלוּ הֲקָמוֹתָיו, וְזָכַר שְׁמוֹ שָׁם, לְכָךְ נֶאֱמַר כַּלּוֹת משֶׁה. | |
|
47. Anon., Exodus Rabbah, 34.2 (4th cent. CE - 9th cent. CE) Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 465| 34.2. דָּבָר אַחֵר, וְעָשׂוּ אֲרוֹן עֲצֵי שִׁטִּים, מַה כְּתִיב לְמַעְלָה: וְיִקְחוּ לִי תְּרוּמָה, מִיָּד וְעָשׂוּ אֲרוֹן עֲצֵי שִׁטִּים, מַה הַתּוֹרָה קָדְמָה לַכֹּל, כָּךְ בְּמַעֲשֵׂה הַמִּשְׁכָּן הִקְדִּים אֶת הָאָרוֹן לְכָל הַכֵּלִים, מָה הָאוֹר קָדַם לְכָל מַעֲשֵׂה בְרֵאשִׁית, דִּכְתִיב (בראשית א, ג): וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר, וְאַף בַּמִּשְׁכָּן בַּתּוֹרָה שֶׁנִּקְרֵאת אוֹר, דִּכְתִיב (משלי ו, כג): כִּי נֵר מִצְוָה וְתוֹרָה אוֹר, קָדְמוּ מַעֲשֶׂיהָ לְכָל הַכֵּלִים. דָּבָר אַחֵר, וְעָשׂוּ אֲרוֹן, מִפְּנֵי מַה בְּכָל הַכֵּלִים הָאֵלֶּה כְּתִיב: וְעָשִׂיתָ, וּבָאָרוֹן כְּתִיב: וְעָשׂוּ אֲרוֹן, אָמַר רַבִּי יְהוּדָה בֶּן רַבִּי שָׁלוֹם, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא יָבוֹאוּ הַכֹּל וְיַעַסְקוּ בָּאָרוֹן כְּדֵי שֶׁיִּזְכּוּ כֻּלָּם לַתּוֹרָה. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי (משנה אבות ד-יג): שְׁלשָׁה כְּתָרִים הֵם, כֶּתֶר מַלְכוּת וְכֶתֶר כְּהֻנָּה וְכֶתֶר תּוֹרָה. כֶּתֶר מַלְכוּת, זֶה הַשֻׁלְחָן, דִּכְתִיב בּוֹ (שמות כה, כד): זֵר זָהָב סָבִיב. כֶּתֶר כְּהֻנָּה, זֶה הַמִּזְבֵּחַ, דִּכְתִיב בּוֹ (שמות ל, ג): זֵר זָהָב סָבִיב. וְכֶתֶר תּוֹרָה זֶה הָאָרוֹן, דִּכְתִיב בּוֹ (שמות כה, יא): זֵר זָהָב. לָמָּה נִכְתָּבִים זָר וְנִקְרָאִים זֵר, אֶלָּא לוֹמַר לָךְ אִם אָדָם זוֹכֶה נַעֲשִׂים לוֹ זֵר, וְאִם לָאו זָר. וּמִפְּנֵי מָה בְּכֻלָּן כְּתִיב (שמות כה, כד) (שמות ל, ג): וְעָשִׂיתָ לוֹ, וּבָאָרוֹן כְּתִיב (שמות כה, יא): וְעָשִׂיתָ עָלָיו, לְלַמֶּדְךָ שֶׁכֶּתֶר תּוֹרָה מְעֻלָּה יוֹתֵר מִכֻּלָּן, זָכָה אָדָם לַתּוֹרָה כְּאִלּוּ זָכָה לְכֻלָּן. | 34.2. "...Another opinion: And they shall make an ark of gopher wood. And immediately after: and they shall make an ark of wood. What is written above? And take for Me gifts. Just as the Torah comes before everything, so too here, in the deeds of the Tabernacle, the Ark comes before any vessel. Just as light came before all the deeds of Creation, as it is written \"And E-lohim said 'let there be light' (Genesis 1) so too regarding the Tabernacle, in the Torah that is called light, as it is written 'Because a mitzvah is a candle and Torah is light' (Proverbs 6), all the deeds came after the Torah. Another opinion: 'And they shall make the ark' - why regarding all these vessels it is written 'and you [singular] shall make' but regarding the ark it is written 'and they shall make'? R. Yehudah the son of Shalom said: The Holy One said to him [Moses] - all can come and busy themselves with the ark, so that all come and merit the Torah. And R. Shimon b. Yochai said: There are three crowns -- the crown of royalty, the crown of priesthood and the crown of Torah.The crown of royalty -- this is the shulchan (Table), about which it says, \"a gold crown all around.\"The crown of priesthood -- this is the mizbe'ach (Altar), about which it says, \"a gold crown all around.\"And the crown of Torah -- this is the aron (Ark), about which it says, \"a gold crown [all around]\"...Why does it say about all of them, \"You shall make for it,\" whereas about the Ark it says, \"You shall make on it?\" [This is] to teach you that the crown of Torah is superior to all of them. If a person merits Torah -- it is as if he merited them all.", |
|
| 49. Ignatius, Fragments On The Gospel According To John, None Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 445 |
50. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 479| 42b. והא שיפויין דעיקר עבודת כוכבים קיימת וקתני לצרכה היא אסורה ושיפוייה מותרין,רב הונא בריה דרב יהושע אמר לפי שאין עבודת כוכבים בטלה דרך גדילתה,איתיביה ר' שמעון בן לקיש לר' יוחנן קן שבראש האילן של הקדש לא נהנין ולא מועלין בראשה של אשרה יתיז בקנה,קס"ד כגון ששברה ממנו עצים וקינתה בהן וקתני יתיז בקנה,הב"ע כגון דאייתי עצים מעלמא וקינתה בהן,דיקא נמי דקתני גבי הקדש לא נהנין ולא מועלין אי אמרת בשלמא דאייתי עצים מעלמא היינו דקתני גבי הקדש לא נהנין ולא מועלין לא נהנין מדרבנן ולא מועלין מדאורייתא דהא לא קדישי,אלא אי אמרת ששברה עצים ממנו וקינתה בהן אמאי לא מועלין הא קדישי,מידי איריא הכא בגידולין הבאין לאחר מכאן עסקינן וקא סבר אין מעילה בגידולין,ורבי אבהו א"ר יוחנן מאי יתיז יתיז באפרוחין,א"ל רבי יעקב לרבי ירמיה בר תחליפא אסברה לך באפרוחין כאן וכאן מותרין בביצים כאן וכאן אסורין אמר רב אשי ואפרוחין שצריכין לאמן כביצים דמו:, big strongמתני׳ /strong /big המוצא כלים ועליהם צורת חמה צורת לבנה צורת דרקון יוליכם לים המלח רבן שמעון בן גמליאל אומר שעל המכובדין אסורין שעל המבוזין מותרין:, big strongגמ׳ /strong /big למימרא דלהני הוא דפלחי להו למידי אחרינא לא ורמינהי השוחט לשום ימים לשום נהרות לשום מדבר לשום חמה לשום לבנה לשום כוכבים ומזלות לשום מיכאל שר הגדול לשום שילשול קטן הרי אלו זבחי מתים,אמר אביי מיפלח לכל דמשכחי פלחי מיצר ומפלחי הני תלתא דחשיבי ציירי להו ופלחי להו למידי אחרינא לנוי בעלמא עבדי להו,מנקיט רב ששת חומרי מתנייתא ותני כל המזלות מותרין חוץ ממזל חמה ולבנה וכל הפרצופין מותרין חוץ מפרצוף אדם וכל הצורות מותרות חוץ מצורת דרקון,אמר מר כל המזלות מותרין חוץ ממזל חמה ולבנה הכא במאי עסקינן אילימא בעושה אי בעושה כל המזלות מי שרי והכתיב (שמות כ, כג) לא תעשון אתי לא תעשון כדמות שמשי המשמשין לפני במרום,אלא פשיטא במוצא וכדתנן המוצא כלים ועליהם צורת חמה צורת לבנה צורת דרקון יוליכם לים המלח,אי במוצא אימא מציעתא כל הפרצופות מותרין חוץ מפרצוף אדם אי במוצא פרצוף אדם מי אסור והתנן המוצא כלים ועליהם צורת חמה צורת לבנה צורת דרקון יוליכם לים המלח צורת דרקון אין פרצוף אדם לא,אלא פשיטא בעושה וכדרב הונא בריה דרב יהושע,אי בעושה אימא סיפא כל הצורות מותרות חוץ מצורת דרקון ואי בעושה צורת דרקון מי אסיר והכתיב (שמות כ, כג) לא תעשון אתי אלהי כסף ואלהי זהב | 42b. The Gemara asks: b But /b consider the case of b shavings, where the main /b object of b idol worship /b still b exists, and /b nevertheless b it is taught /b in the i baraita /i cited earlier that if a gentile shaved an idol down b for its /b own b sake, /b the idol is b forbidden, but its shavings are permitted. /b Here too, in the case of the fallen leaves of a tree that is worshipped as an idol, it should be permitted to derive benefit from them., b Rav Huna, son of Rav Yehoshua, says: /b The reason the leaves are not permitted is b because /b the status of an object of b idol worship cannot be revoked /b by b its /b natural b manner of growth. /b Since the falling of leaves is a natural phenomenon, their detachment from the tree does not effect a revocation of their status as objects of idol worship., b Rabbi Shimon ben Lakish raised an objection to /b the opinion of b Rabbi Yoḥa /b from a mishna ( i Me’ila /i 13b): With regard to a bird’s b nest at the top of a tree that belongs to the Temple /b treasury, one b may not /b derive b benefit /b from it i ab initio /i , b but /b if one derived benefit from it, he is b not /b liable for b misuse /b of property consecrated to the Temple. With regard to a nest that is b at the top of a tree /b used as part of idolatrous rites b [ i ashera /i ], /b although one may not climb the tree, as that would be benefiting from an object of idol worship, he b may knock /b the nest off b with a pole /b and benefit from it by using it for firewood and the like.,In analyzing this i baraita /i , b it enters your mind /b that this is referring to a case b where /b the bird b broke off branches from /b the worshipped tree b and built a nest with them. And /b yet, the i baraita /i b teaches /b that one may b knock /b the nest off b with a pole /b and it is then permitted to benefit from it. Apparently, the forbidden branches used in the construction of the nest lost their idolatrous status without human involvement, in accordance with the opinion of Reish Lakish that an idol that breaks loses its status.,The Gemara explains: b Here we are dealing with /b a case b where /b the bird b brought branches from elsewhere and built a nest with them /b on top of the worshipped tree. The branches were never part of an object of idol worship.,The Gemara comments: The language of the mishna b is also precise /b if read with this understanding, b as it teaches with regard to /b a nest in b a consecrated /b tree: One b may not /b derive b benefit /b from it i ab initio /i , b but /b if one derived benefit from it, he is b not /b liable for b misuse /b of consecrated property. b Granted, if you say that /b the bird b brought branches from elsewhere, this /b explanation is consistent with that b which /b the mishna b teaches with regard to /b a nest in b a consecrated /b tree, namely, that one b may not /b derive b benefit /b from it, b but /b if one derived benefit from it, he is b not /b liable for b misuse /b of consecrated property. According to this understanding of the mishna, one b may not /b derive b benefit /b from the nest b by rabbinic law, but /b if one derived benefit from it, he is b not /b liable for b misusing /b consecrated property b by Torah law, as /b the branches b are not consecrated, /b but were brought from elsewhere., b But if you say that /b the bird b broke off branches from /b the tree itself b and built a nest with them, why /b is it taught that one who derives benefit from it is b not /b liable for b misusing /b consecrated property? b Aren’t /b the branches b consecrated? /b Evidently, the mishna is referring to a nest that was built with branches from other trees, in accordance with Rabbi Yoḥa’s understanding that an object of idol worship that broke on its own is still forbidden.,The Gemara responds to this proof for Rabbi Yoḥa’s understanding of the mishna: Does this b argument /b prove b anything? /b The mishna can still be interpreted as referring to a case where the branches for the nest came from the tree itself, and b here we are dealing with /b a case of b growths that came afterward, /b i.e., branches that grew after the tree was consecrated, b and /b the i tanna /i of the mishna b holds /b that b there is no /b prohibition against the b misuse /b of consecrated property b with regard to /b such b growths. /b ,Another explanation of the mishna in accordance with the opinion of Rabbi Yoḥa is presented. b Rabbi Abbahu /b says that b Rabbi Yoḥa says: What /b does it mean that one b may knock /b off the nest? It means that one b may knock /b off b the chicks; /b but one may not derive benefit from the nest itself., b Rabbi Ya’akov said to Rabbi Yirmeya bar Taḥlifa: I will explain /b the mishna b to you: With regard to /b the b chicks, /b which can fly away and are not confined to the tree, both b here and there, /b i.e., both in the case of a tree consecrated to the Temple treasury and in the case of a tree used for idol worship, deriving benefit from them is b permitted. /b But b with regard to /b the b eggs, /b both b here and there, /b i.e., both in the case of a tree consecrated to the Temple treasury and in the case of a tree used for idol worship, deriving benefit from them is b prohibited, /b as they are not seen as independent of the tree. b Rav Ashi /b added to this and b said: And chicks that /b still b need their mother /b to survive b are /b considered b like eggs; /b deriving benefit from them is prohibited., strong MISHNA: /strong In the case of b one who finds vessels, and upon them is a figure of the sun, a figure of the moon, /b or b a figure of a dragon, he must take them /b and cast them b into the Dead Sea /b and not derive any benefit from them, as they are assumed to be objects of idol worship. b Rabban Shimon ben Gamliel says: /b Those figures b that /b are b upon respectable /b vessels b are forbidden. /b Those b that are upon disgraceful vessels are permitted. /b , strong GEMARA: /strong The Gemara asks with regard to the specific figures listed in the mishna: b Is this to say that /b people b worship only these /b figures, b but not /b any b other item? And /b the Gemara b raises a contradiction /b between this list and that which is taught in another mishna ( i Ḥullin /i 39b): With regard to b one who slaughters /b an animal b for the sake of, /b i.e., to worship, b seas, for the sake of rivers, for the sake of the wilderness, for the sake of the sun, for the sake of the moon, for the sake of the stars and constellations, for the sake of Michael the great ministering /b angel, or even b for the sake of a small worm, /b in all of b these /b cases, the animal is forbidden, as these animals have the status of b offerings to the dead, /b i.e., idols., b Abaye said /b in response to the contradiction: With regard to b worship, /b people might b worship any /b item b that they find. /b With regard to b fashioning /b figures b and /b then b worshipping /b them, only with regard to b these three /b items listed in the mishna, b which are important, /b do people b fashion /b figures of b them and worship them. With regard to /b figures of any b other entity, /b people b make them merely for ornamental /b purposes., b Rav Sheshet would consolidate the principles of the i baraitot /i /b pertaining to this matter b and teach: /b Figures of b all constellations are permitted, except for /b the following b celestial objects: The sun and the moon. And /b figures of b all faces are permitted, except for the human face. And all figures /b of other items b are permitted except for the figure of a dragon. /b , b The Master said: /b Figures of b all constellations are permitted, except for /b the following b celestial objects: The sun and the moon. /b The Gemara asks: b What are we dealing with here? If we say /b that the reference is b to one who forms /b these figures, i.e., b if /b Rav Sheshet is discussing the issue b of /b which figures it is permitted to b form, is /b forming figures of b all the /b other b constellations permitted? But isn’t it written: “You shall not make with Me /b gods of silver, or gods of gold, you shall not make for you” (Exodus 20:20)? This verse is interpreted to mean: b You shall not make figures of My attendants who serve before Me on high, /b i.e., those celestial bodies, including the constellations, that were created to serve God., b Rather, /b it is b obvious /b that this i halakha /i is referring to a case b where /b one b finds /b vessels with these figures on them, b and /b this is b as we learned /b in the mishna: In the case of b one who finds vessels, and upon them is a figure of the sun, a figure of the moon, /b or b a figure of a dragon, he must take them /b and cast them b into the Dead Sea. /b This indicates that it is permitted to derive benefit from any other vessels that were found and that had figures on them.,The Gemara asks: b If /b it is a case b where /b one b finds /b vessels with these figures on them, b say the middle clause /b of Rav Sheshet’s statement: Figures of b all faces are permitted, except for the human face. /b Now, b if /b it is a case b where /b one b finds /b vessels with figures on them, b is /b a vessel with the figure of b the human face forbidden? But didn’t we learn /b in the mishna: In the case of b one who finds vessels, and upon them is a figure of the sun, a figure of the moon, /b or b a figure of a dragon, he must take them /b and cast them b into the Dead Sea? /b This indicates that a vessel with b the figure of a dragon is /b forbidden, but a vessel with the figure of b a human face is not. /b , b Rather, /b the Gemara concludes, it is b obvious /b that the statement that the figure of a human face is forbidden is referring to a case b where one forms /b a figure, b and /b this is prohibited, b in accordance with /b the statement b of Rav Huna, son of Rav Yehoshua, /b who states (43b) that the interpretation of the verse: “You shall not make with Me gods of silver, or gods of gold, you shall not make for you” (Exodus 20:20), is: Do not make of Me, i.e., do not form the figure of a person, who was created in the image of God.,The Gemara asks: b If /b it is referring to a case b where one forms /b a figure, b say the last clause /b of Rav Sheshet’s statement: b All figures are permitted except for the figure of a dragon. And if /b it is referring to a case b where one forms /b a figure, b is /b forming b the figure of a dragon prohibited? But isn’t it written: “You shall not make with Me gods of silver, or gods of gold”? /b |
|
| 51. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), 30.5 Tagged with subjects: •heschel, avraham yoshua Found in books: Poorthuis Schwartz and Turner (2009) 449 |
| 52. Anon., Vayakhel, None Tagged with subjects: •nan Found in books: Poorthuis Schwartz and Turner (2009) 463, 464 |
| 53. Cyril of Jerusalem, Catechetical Lectures, 13.7 Tagged with subjects: •nan Found in books: Poorthuis Schwartz and Turner (2009) 441 |
