1. Hebrew Bible, Ruth, 4.1-4.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •instrumenta (holy objects) Found in books: Levine (2005) 31| 4.1. "וְגַם אֶת־רוּת הַמֹּאֲבִיָּה אֵשֶׁת מַחְלוֹן קָנִיתִי לִי לְאִשָּׁה לְהָקִים שֵׁם־הַמֵּת עַל־נַחֲלָתוֹ וְלֹא־יִכָּרֵת שֵׁם־הַמֵּת מֵעִם אֶחָיו וּמִשַּׁעַר מְקוֹמוֹ עֵדִים אַתֶּם הַיּוֹם׃", 4.1. "וּבֹעַז עָלָה הַשַּׁעַר וַיֵּשֶׁב שָׁם וְהִנֵּה הַגֹּאֵל עֹבֵר אֲשֶׁר דִּבֶּר־בֹּעַז וַיֹּאמֶר סוּרָה שְׁבָה־פֹּה פְּלֹנִי אַלְמֹנִי וַיָּסַר וַיֵּשֵׁב׃", 4.2. "וַיִּקַּח עֲשָׂרָה אֲנָשִׁים מִזִּקְנֵי הָעִיר וַיֹּאמֶר שְׁבוּ־פֹה וַיֵּשֵׁבוּ׃", 4.2. "וְעַמִּינָדָב הוֹלִיד אֶת־נַחְשׁוֹן וְנַחְשׁוֹן הוֹלִיד אֶת־שַׂלְמָה׃", | 4.1. "Now Boaz went up to the gate, and sat him down there; and, behold, the near kinsman of whom Boaz spoke came by; unto whom he said: ‘Ho, such a one! turn aside, sit down here.’ And he turned aside, and sat down.", 4.2. "And he took ten men of the elders of the city, and said: ‘Sit ye down here.’ And they sat down.", |
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2. Hebrew Bible, Psalms, 69.13, 85.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •instrumenta (holy objects) •jesus and the jesus movement, and the holy land Found in books: Gordon (2020) 9; Levine (2005) 31| 69.13. "יָשִׂיחוּ בִי יֹשְׁבֵי שָׁעַר וּנְגִינוֹת שׁוֹתֵי שֵׁכָר׃", 85.2. "רָצִיתָ יְהוָה אַרְצֶךָ שַׁבְתָּ שבות [שְׁבִית] יַעֲקֹב׃", | 69.13. "They that sit in the gate talk of me; And I am the song of the drunkards. .", 85.2. "LORD, Thou hast been favourable unto Thy land, Thou hast turned the captivity of Jacob.", |
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3. Hebrew Bible, Numbers, 17.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Rohmann (2016) 264| 17.8. "וַיָּבֹא מֹשֶׁה וְאַהֲרֹן אֶל־פְּנֵי אֹהֶל מוֹעֵד׃", | 17.8. "And Moses and Aaron came to the front of the tent of meeting.", |
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4. Hebrew Bible, Leviticus, 16.1-16.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan| 16.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן בְּקָרְבָתָם לִפְנֵי־יְהוָה וַיָּמֻתוּ׃", 16.1. "וְהַשָּׂעִיר אֲשֶׁר עָלָה עָלָיו הַגּוֹרָל לַעֲזָאזֵל יָעֳמַד־חַי לִפְנֵי יְהוָה לְכַפֵּר עָלָיו לְשַׁלַּח אֹתוֹ לַעֲזָאזֵל הַמִּדְבָּרָה׃", 16.2. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה דַּבֵּר אֶל־אַהֲרֹן אָחִיךָ וְאַל־יָבֹא בְכָל־עֵת אֶל־הַקֹּדֶשׁ מִבֵּית לַפָּרֹכֶת אֶל־פְּנֵי הַכַּפֹּרֶת אֲשֶׁר עַל־הָאָרֹן וְלֹא יָמוּת כִּי בֶּעָנָן אֵרָאֶה עַל־הַכַּפֹּרֶת׃", 16.2. "וְכִלָּה מִכַּפֵּר אֶת־הַקֹּדֶשׁ וְאֶת־אֹהֶל מוֹעֵד וְאֶת־הַמִּזְבֵּחַ וְהִקְרִיב אֶת־הַשָּׂעִיר הֶחָי׃", 16.3. "כִּי־בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְהוָה תִּטְהָרוּ׃", 16.3. "בְּזֹאת יָבֹא אַהֲרֹן אֶל־הַקֹּדֶשׁ בְּפַר בֶּן־בָּקָר לְחַטָּאת וְאַיִל לְעֹלָה׃", | 16.1. "And the LORD spoke unto Moses, after the death of the two sons of Aaron, when they drew near before the LORD, and died;", 16.2. "and the LORD said unto Moses: ‘Speak unto Aaron thy brother, that he come not at all times into the holy place within the veil, before the ark-cover which is upon the ark; that he die not; for I appear in the cloud upon the ark-cover.", 16.3. "Herewith shall Aaron come into the holy place: with a young bullock for a sin-offering, and a ram for a burnt-offering.", |
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5. Hebrew Bible, Joel, 2.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jesus and the jesus movement, and the holy land Found in books: Gordon (2020) 9| 2.18. "וַיְקַנֵּא יְהוָה לְאַרְצוֹ וַיַּחְמֹל עַל־עַמּוֹ׃", | 2.18. "Then was the LORD jealous for His land, And had pity on His people.", |
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| 6. Hebrew Bible, Genesis, 23 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •instrumenta (holy objects) Found in books: Levine (2005) 31 |
7. Hebrew Bible, Exodus, 7.8-7.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •holy men Found in books: Rohmann (2016) 264| 7.8. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר׃", 7.9. "כִּי יְדַבֵּר אֲלֵכֶם פַּרְעֹה לֵאמֹר תְּנוּ לָכֶם מוֹפֵת וְאָמַרְתָּ אֶל־אַהֲרֹן קַח אֶת־מַטְּךָ וְהַשְׁלֵךְ לִפְנֵי־פַרְעֹה יְהִי לְתַנִּין׃", 7.11. "וַיִּקְרָא גַּם־פַּרְעֹה לַחֲכָמִים וְלַמְכַשְּׁפִים וַיַּעֲשׂוּ גַם־הֵם חַרְטֻמֵּי מִצְרַיִם בְּלַהֲטֵיהֶם כֵּן׃", 7.12. "וַיַּשְׁלִיכוּ אִישׁ מַטֵּהוּ וַיִּהְיוּ לְתַנִּינִם וַיִּבְלַע מַטֵּה־אַהֲרֹן אֶת־מַטֹּתָם׃", 7.13. "וַיֶּחֱזַק לֵב פַּרְעֹה וְלֹא שָׁמַע אֲלֵהֶם כַּאֲשֶׁר דִּבֶּר יְהוָה׃", | 7.8. "And the LORD spoke unto Moses and unto Aaron, saying:", 7.9. "’When Pharaoh shall speak unto you, saying: Show a wonder for you; then thou shalt say unto Aaron: Take thy rod, and cast it down before Pharaoh, that it become a serpent.’", 7.10. "And Moses and Aaron went in unto Pharaoh, and they did so, as the LORD had commanded; and Aaron cast down his rod before Pharaoh and before his servants, and it became a serpent.", 7.11. "Then Pharaoh also called for the wise men and the sorcerers; and they also, the magicians of Egypt, did in like manner with their secret arts.", 7.12. "For they cast down every man his rod, and they became serpents; but Aaron’s rod swallowed up their rods.", 7.13. "And Pharaoh’s heart was hardened, and he hearkened not unto them; as the LORD had spoken.", |
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8. Hebrew Bible, Deuteronomy, 13.17, 17.5, 21.19, 22.24, 26.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •instrumenta (holy objects) Found in books: Levine (2005) 31| 13.17. "וְאֶת־כָּל־שְׁלָלָהּ תִּקְבֹּץ אֶל־תּוֹךְ רְחֹבָהּ וְשָׂרַפְתָּ בָאֵשׁ אֶת־הָעִיר וְאֶת־כָּל־שְׁלָלָהּ כָּלִיל לַיהוָה אֱלֹהֶיךָ וְהָיְתָה תֵּל עוֹלָם לֹא תִבָּנֶה עוֹד׃", 17.5. "וְהוֹצֵאתָ אֶת־הָאִישׁ הַהוּא אוֹ אֶת־הָאִשָּׁה הַהִוא אֲשֶׁר עָשׂוּ אֶת־הַדָּבָר הָרָע הַזֶּה אֶל־שְׁעָרֶיךָ אֶת־הָאִישׁ אוֹ אֶת־הָאִשָּׁה וּסְקַלְתָּם בָּאֲבָנִים וָמֵתוּ׃", 21.19. "וְתָפְשׂוּ בוֹ אָבִיו וְאִמּוֹ וְהוֹצִיאוּ אֹתוֹ אֶל־זִקְנֵי עִירוֹ וְאֶל־שַׁעַר מְקֹמוֹ׃", 22.24. "וְהוֹצֵאתֶם אֶת־שְׁנֵיהֶם אֶל־שַׁעַר הָעִיר הַהִוא וּסְקַלְתֶּם אֹתָם בָּאֲבָנִים וָמֵתוּ אֶת־הנער [הַנַּעֲרָה] עַל־דְּבַר אֲשֶׁר לֹא־צָעֲקָה בָעִיר וְאֶת־הָאִישׁ עַל־דְּבַר אֲשֶׁר־עִנָּה אֶת־אֵשֶׁת רֵעֵהוּ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃", 26.12. "כִּי תְכַלֶּה לַעְשֵׂר אֶת־כָּל־מַעְשַׂר תְּבוּאָתְךָ בַּשָּׁנָה הַשְּׁלִישִׁת שְׁנַת הַמַּעֲשֵׂר וְנָתַתָּה לַלֵּוִי לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה וְאָכְלוּ בִשְׁעָרֶיךָ וְשָׂבֵעוּ׃", | 13.17. "And thou shalt gather all the spoil of it into the midst of the broad place thereof, and shall burn with fire the city, and all the spoil thereof every whit, unto the LORD thy God; and it shall be a heap for ever; it shall not be built again.", 17.5. "then shalt thou bring forth that man or that woman, who have done this evil thing, unto thy gates, even the man or the woman; and thou shalt stone them with stones, that they die.", 21.19. "then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place;", 22.24. "then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die: the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour’s wife; so thou shalt put away the evil from the midst of thee.", 26.12. "When thou hast made an end of tithing all the tithe of thine increase in the third year, which is the year of tithing, and hast given it unto the Levite, to the stranger, to the fatherless, and to the widow, that they may eat within thy gates, and be satisfied,", |
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9. Hebrew Bible, 1 Kings, 8.36 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Gordon (2020) 9| 8.36. "וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם וְסָלַחְתָּ לְחַטַּאת עֲבָדֶיךָ וְעַמְּךָ יִשְׂרָאֵל כִּי תוֹרֵם אֶת־הַדֶּרֶךְ הַטּוֹבָה אֲשֶׁר יֵלְכוּ־בָהּ וְנָתַתָּה מָטָר עַל־אַרְצְךָ אֲשֶׁר־נָתַתָּה לְעַמְּךָ לְנַחֲלָה׃", | 8.36. "then hear Thou in heaven, and forgive the sin of Thy servants, and of Thy people Israel, when Thou teachest them the good way wherein they should walk; and send rain upon Thy land, which Thou hast given to Thy people for an inheritance.", |
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10. Hebrew Bible, Jeremiah, 1.15-1.16, 2.7, 39.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •instrumenta (holy objects) •jesus and the jesus movement, and the holy land Found in books: Gordon (2020) 9; Levine (2005) 31| 1.15. "כִּי הִנְנִי קֹרֵא לְכָל־מִשְׁפְּחוֹת מַמְלְכוֹת צָפוֹנָה נְאֻם־יְהוָה וּבָאוּ וְנָתְנוּ אִישׁ כִּסְאוֹ פֶּתַח שַׁעֲרֵי יְרוּשָׁלִַם וְעַל כָּל־חוֹמֹתֶיהָ סָבִיב וְעַל כָּל־עָרֵי יְהוּדָה׃", 1.16. "וְדִבַּרְתִּי מִשְׁפָּטַי אוֹתָם עַל כָּל־רָעָתָם אֲשֶׁר עֲזָבוּנִי וַיְקַטְּרוּ לֵאלֹהִים אֲחֵרִים וַיִּשְׁתַּחֲווּ לְמַעֲשֵׂי יְדֵיהֶם׃", 2.7. "וָאָבִיא אֶתְכֶם אֶל־אֶרֶץ הַכַּרְמֶל לֶאֱכֹל פִּרְיָהּ וְטוּבָהּ וַתָּבֹאוּ וַתְּטַמְּאוּ אֶת־אַרְצִי וְנַחֲלָתִי שַׂמְתֶּם לְתוֹעֵבָה׃", 39.3. "וַיָּבֹאוּ כֹּל שָׂרֵי מֶלֶךְ־בָּבֶל וַיֵּשְׁבוּ בְּשַׁעַר הַתָּוֶךְ נֵרְגַל שַׂר־אֶצֶר סַמְגַּר־נְבוּ שַׂר־סְכִים רַב־סָרִיס נֵרְגַל שַׂר־אֶצֶר רַב־מָג וְכָל־שְׁאֵרִית שָׂרֵי מֶלֶךְ בָּבֶל׃", | 1.15. "For, lo, I will call all the families of the kingdoms of the north, saith the LORD; and they shall come, and they shall set every one his throne at the entrance of the gates of Jerusalem, and against all the walls thereof round about, and against all the cities of Judah.", 1.16. "And I will utter My judgments against them touching all their wickedness; in that they have forsaken me, and have offered unto other gods, and worshipped the work of their own hands.", 2.7. "And I brought you into a land of fruitful fields, to eat the fruit thereof and the good thereof; but when ye entered, ye defiled My land, and made My heritage an abomination.", 39.3. "that all the princes of the king of Babylon came in, and sat in the middle gate, even Nergal-sarezer, Samgar-nebo, Sarsechim Rab-saris, Nergal-sarezer Rab-mag, with all the residue of the princes of the king of Babylon.", |
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11. Hebrew Bible, Isaiah, 14.25, 29.21 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •jesus and the jesus movement, and the holy land •instrumenta (holy objects) Found in books: Gordon (2020) 9; Levine (2005) 31| 14.25. "לִשְׁבֹּר אַשּׁוּר בְּאַרְצִי וְעַל־הָרַי אֲבוּסֶנּוּ וְסָר מֵעֲלֵיהֶם עֻלּוֹ וְסֻבֳּלוֹ מֵעַל שִׁכְמוֹ יָסוּר׃", 29.21. "מַחֲטִיאֵי אָדָם בְּדָבָר וְלַמּוֹכִיחַ בַּשַּׁעַר יְקֹשׁוּן וַיַּטּוּ בַתֹּהוּ צַדִּיק׃", | 14.25. "That I will break Asshur in My land, And upon My mountains tread him under foot; then shall his yoke depart from off them, And his burden depart from off their shoulder.", 29.21. "That make a man an offender by words, and lay a snare for him that reproveth in the gate, And turn aside the just with a thing of nought.", |
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12. Hebrew Bible, 2 Kings, 23.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •instrumenta (holy objects) Found in books: Levine (2005) 31| 23.8. "וַיָּבֵא אֶת־כָּל־הַכֹּהֲנִים מֵעָרֵי יְהוּדָה וַיְטַמֵּא אֶת־הַבָּמוֹת אֲשֶׁר קִטְּרוּ־שָׁמָּה הַכֹּהֲנִים מִגֶּבַע עַד־בְּאֵר שָׁבַע וְנָתַץ אֶת־בָּמוֹת הַשְּׁעָרִים אֲשֶׁר־פֶּתַח שַׁעַר יְהוֹשֻׁעַ שַׂר־הָעִיר אֲשֶׁר־עַל־שְׂמֹאול אִישׁ בְּשַׁעַר הָעִיר׃", | 23.8. "And he brought all the priests out of the cities of Judah, and defiled the high places where the priests had made offerings, from Geba to Beer-sheba; and he broke down the high places of the gates that were at the entrance of the gate of Joshua the governor of the city, which were on a man’s left hand as he entered the gate of the city.", |
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13. Hebrew Bible, Amos, 5.10, 5.15 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •instrumenta (holy objects) Found in books: Levine (2005) 31| 5.15. "שִׂנְאוּ־רָע וְאֶהֱבוּ טוֹב וְהַצִּיגוּ בַשַּׁעַר מִשְׁפָּט אוּלַי יֶחֱנַן יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁאֵרִית יוֹסֵף׃", | 5.10. "They hate him that reproveth in the gate, And they abhor him that speaketh uprightly.", 5.15. "Hate the evil, and love the good, And establish justice in the gate; It may be that the LORD, the God of hosts, Will be gracious unto the remt of Joseph.", |
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14. Hebrew Bible, Ezekiel, 36.5, 38.16 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Gordon (2020) 9| 36.5. "לָכֵן כֹּה־אָמַר אֲדֹנָי יְהוִה אִם־לֹא בְּאֵשׁ קִנְאָתִי דִבַּרְתִּי עַל־שְׁאֵרִית הַגּוֹיִם וְעַל־אֱדוֹם כֻּלָּא אֲשֶׁר נָתְנוּ־אֶת־אַרְצִי לָהֶם לְמוֹרָשָׁה בְּשִׂמְחַת כָּל־לֵבָב בִּשְׁאָט נֶפֶשׁ לְמַעַן מִגְרָשָׁהּ לָבַז׃", 38.16. "וְעָלִיתָ עַל־עַמִּי יִשְׂרָאֵל כֶּעָנָן לְכַסּוֹת הָאָרֶץ בְּאַחֲרִית הַיָּמִים תִּהְיֶה וַהֲבִאוֹתִיךָ עַל־אַרְצִי לְמַעַן דַּעַת הַגּוֹיִם אֹתִי בְּהִקָּדְשִׁי בְךָ לְעֵינֵיהֶם גּוֹג׃", | 36.5. "therefore thus saith the Lord GOD: Surely in the fire of My jealousy have I spoken against the residue of the nations, and against all Edom, that have appointed My land unto themselves for a possession with the joy of all their heart, with disdain of soul, to cast it out for a prey;", 38.16. "and thou shalt come up against My people Israel, as a cloud to cover the land; it shall be in the end of days, and I will bring thee against My land, that the nations may know Me, when I shall be sanctified through thee, O Gog, before their eyes.", |
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| 15. Hebrew Bible, 2 Chronicles, 4, 3 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Klein and Wienand (2022) 145 |
16. Hebrew Bible, Zechariah, 8.16 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •instrumenta (holy objects) Found in books: Levine (2005) 31| 8.16. "אֵלֶּה הַדְּבָרִים אֲשֶׁר תַּעֲשׂוּ דַּבְּרוּ אֱמֶת אִישׁ אֶת־רֵעֵהוּ אֱמֶת וּמִשְׁפַּט שָׁלוֹם שִׁפְטוּ בְּשַׁעֲרֵיכֶם׃", | 8.16. "These are the things that ye shall do: Speak ye every man the truth with his neighbour; execute the judgment of truth and peace in your gates;", |
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17. Philo of Alexandria, Hypothetica, 7.13 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •instrumenta (holy objects) Found in books: Levine (2005) 28 | 7.13. and, in fact, they do constantly assemble together, and they do sit down one with another, the multitude in general in silence, except when it is customary to say any words of good omen, by way of assent to what is being read. And then some priest who is present, or some one of the elders, reads the sacred laws to them, and interprets each of them separately till eventide; and then when separate they depart, having gained some skill in the sacred laws, and having made great advancers towards piety. |
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18. Josephus Flavius, Jewish War, 1.22, 2.146 (1st cent. CE - 1st cent. CE) Tagged with subjects: •holy men •instrumenta (holy objects) Found in books: Klein and Wienand (2022) 270; Levine (2005) 31 | 1.22. Now, when I am come so far, I shall describe the good order of the Romans in war, and the discipline of their legions; the amplitude of both the Galilees, with its nature, and the limits of Judea. And, besides this, I shall particularly go over what is peculiar to the country, the lakes and fountains that are in them, and what miseries happened to every city as they were taken; and all this with accuracy, as I saw the things done, or suffered in them. For I shall not conceal any of the calamities I myself endured, since I shall relate them to such as know the truth of them. 2.146. They also think it a good thing to obey their elders, and the major part. Accordingly, if ten of them be sitting together, no one of them will speak while the other nine are against it. |
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19. Josephus Flavius, Against Apion, 1.209 (1st cent. CE - 1st cent. CE) Tagged with subjects: •instrumenta (holy objects) Found in books: Levine (2005) 28 | 1.209. “There are a people called Jews, who dwell in a city the strongest of all other cities, which the inhabitants call Jerusalem, and are accustomed to rest on every seventh day; on which times they make no use of their arms, nor meddle with husbandry, nor take care of any affairs of life, but spread out their hands in their holy places, and pray till the evening. |
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| 20. Josephus Flavius, Life, 290 (1st cent. CE - 1st cent. CE) Tagged with subjects: •holy men Found in books: Levine (2005) 495 |
21. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •holy men Found in books: Simon-Shushan (2012) 133| 5.5. "הַמִּתְפַּלֵּל וְטָעָה, סִימָן רַע לוֹ. וְאִם שְׁלִיחַ צִבּוּר הוּא, סִימָן רַע לְשׁוֹלְחָיו, מִפְּנֵי שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. אָמְרוּ עָלָיו עַל רַבִּי חֲנִינָא בֶן דּוֹסָא, כְּשֶׁהָיָה מִתְפַּלֵּל עַל הַחוֹלִים וְאוֹמֵר, זֶה חַי וְזֶה מֵת. אָמְרוּ לוֹ, מִנַּיִן אַתָּה יוֹדֵעַ. אָמַר לָהֶם, אִם שְׁגוּרָה תְפִלָּתִי בְּפִי, יוֹדֵעַ אֲנִי שֶׁהוּא מְקֻבָּל. וְאִם לָאו, יוֹדֵעַ אֲנִי שֶׁהוּא מְטֹרָף: \n", | 5.5. "One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”", |
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22. Mishnah, Megillah, 4.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •instrumenta (holy objects) Found in books: Levine (2005) 31| 4.3. "אֵין פּוֹרְסִין אֶת שְׁמַע, וְאֵין עוֹבְרִין לִפְנֵי הַתֵּבָה, וְאֵין נוֹשְׂאִין אֶת כַּפֵּיהֶם, וְאֵין קוֹרִין בַּתּוֹרָה, וְאֵין מַפְטִירִין בַּנָּבִיא, וְאֵין עוֹשִׂין מַעֲמָד וּמוֹשָׁב, וְאֵין אוֹמְרִים בִּרְכַּת אֲבֵלִים וְתַנְחוּמֵי אֲבֵלִים וּבִרְכַּת חֲתָנִים, וְאֵין מְזַמְּנִין בַּשֵּׁם, פָּחוֹת מֵעֲשָׂרָה. וּבַקַּרְקָעוֹת, תִּשְׁעָה וְכֹהֵן. וְאָדָם, כַּיּוֹצֵא בָּהֶן:", | 4.3. "They do not recite the Shema responsively, And they do not pass before the ark; And the [the priests] do not lift up their hands; And they do not read the Torah [publicly]; And they do not conclude with a haftarah from the prophets; And they do not make stops [at funeral] processions; And they do not say the blessing for mourners, or the comfort of mourners, or the blessing of bridegrooms; And they do not mention God’s name in the invitation [to say Birkat Hamazon]; Except in the presence of ten. [For redeeming sanctified] land nine and a priest [are sufficient], and similarly with human beings.", |
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23. Mishnah, Pesahim, 4.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •holy men Found in books: Levine (2005) 241| 4.4. "מְקוֹם שֶׁנָּהֲגוּ לֶאֱכֹל צָלִי בְלֵילֵי פְסָחִים, אוֹכְלִין. מְקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לֶאֱכֹל, אֵין אוֹכְלִין. מְקוֹם שֶׁנָּהֲגוּ לְהַדְלִיק אֶת הַנֵּר בְּלֵילֵי יוֹם הַכִּפּוּרִים, מַדְלִיקִין. מְקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לְהַדְלִיק, אֵין מַדְלִיקִין. וּמַדְלִיקִין בְּבָתֵּי כְנֵסִיּוֹת וּבְבָתֵּי מִדְרָשׁוֹת, וּבַמְּבוֹאוֹת הָאֲפֵלִים, וְעַל גַּבֵּי הַחוֹלִים: \n", | 4.4. "In a place where it is the custom to eat roasted [meat] on the night of Pesah, they may eat [it]; where it is the custom not to eat [it], they may not eat [it]. In a place where it is the practice to light a lamp [at home] on the night of Yom Kippur, they may light; where it is the practice not to light, they may not light. And they light [lamps] in synagogues, study-houses, and dark alleys, and for the sake of invalids.", |
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24. Mishnah, Taanit, 1.4, 3.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •holy men Found in books: Levine (2005) 495| 1.4. "הִגִּיעַ שִׁבְעָה עָשָׂר בְּמַרְחֶשְׁוָן וְלֹא יָרְדוּ גְשָׁמִים, הִתְחִילוּ הַיְחִידִים מִתְעַנִּין שָׁלשׁ תַּעֲנִיּוֹת. אוֹכְלִין וְשׁוֹתִין מִשֶּׁחֲשֵׁכָה, וּמֻתָּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה: \n", 3.6. "מַעֲשֶׂה שֶׁיָּרְדוּ זְקֵנִים מִירוּשָׁלַיִם לְעָרֵיהֶם, וְגָזְרוּ תַעֲנִית עַל שֶׁנִּרְאָה כִמְלֹא פִי תַנּוּר שִׁדָּפוֹן בְּאַשְׁקְלוֹן. וְעוֹד גָּזְרוּ תַעֲנִית עַל שֶׁאָכְלוּ זְאֵבִים שְׁנֵי תִינוֹקוֹת בְּעֵבֶר הַיַּרְדֵּן. רַבִּי יוֹסֵי אוֹמֵר, לֹא עַל שֶׁאָכְלוּ, אֶלָּא עַל שֶׁנִּרְאָה: \n", | 1.4. "If the seventeenth of Marheshvan came and no rain fell, individuals begin to fast three fasts. They eat and drink after it gets dark and they are permitted to do work, to bathe, to anoint themselves with oil, to wear shoes, and to have marital relations.", 3.6. "It once happened that elders went down from Jerusalem to their own cities and ordered a fast because there was seen in Ashkelon a shidafon which affected as much grain as would fill an oven [with loaves]. They also decreed a fast because wolves devoured two children on the other side of the Jordan. Rabbi Yose says: not because they devoured [the children] but [merely] because they were seen.", |
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25. New Testament, Acts, 17.24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •holy men Found in books: Levine (2005) 242| 17.24. ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντατὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ | 17.24. The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands, |
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26. New Testament, 1 Corinthians, 3.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •holy men Found in books: Levine (2005) 242| 3.17. εἴ τις τὸν ναὸν τοῦ θεοῦ φθείρει, φθερεῖ τοῦτον ὁ θεός· ὁ γὰρ ναὸς τοῦ θεοῦ ἅγιός ἐστιν, οἵτινές ἐστε ὑμεῖς. | 3.17. If anyone destroys the temple of God, Godwill destroy him; for God's temple is holy, which you are. |
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27. New Testament, 2 Corinthians, 6.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •holy men Found in books: Levine (2005) 242| 6.16. τίς δὲ συνκατάθεσις ναῷ θεοῦ μετὰ εἰδώλων; ἡμεῖς γὰρ ναὸς θεοῦ ἐσμὲν ζῶντος· καθὼς εἶπεν ὁ θεὸς ὅτι | |
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28. Tosefta, Negaim, 8.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •holy men Found in books: Simon-Shushan (2012) 251| 8.3. "אמר רבי יהודה שבתי היתה והלכתי אצל רבי טרפון בביתו אמר לי יהודה בני תן לי סנדלי ונתתי לו הימנה מקל אמר לי בני בזו טהרתי שלשה מצורעים ולמדתי בה שבע הלכות שהן של אברית וראשה טרוף ארכה אמה ועביה אמה ברבוע כרע המטה חלוק לאחד ושנים לארבעה מזין שנים ומשלשה ומטהרין בפני הבית ושלא בפני הבית ומטהרין בגבולין.", | |
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| 29. Tosefta, Taanit, 1.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •holy men Found in books: Levine (2005) 495 |
30. New Testament, Mark, 3.28-3.30, 3.35, 13.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •numen (divine power) comparisons with holy spirit Found in books: Peppard (2011) 114| 3.28. Ἀμὴν λέγω ὑμῖν ὅτι πάντα ἀφεθήσεται τοῖς υἱοῖς τῶν ἀνθρώπων, τὰ ἁμαρτήματα καὶ αἱ βλασφημίαι ὅσα ἐὰν βλασφημήσωσιν· 3.29. ὃς δʼ ἂν βλασφημήσῃ εἰς τὸ πνεῦμα τὸ ἅγιον, οὐκ ἔχει ἄφεσιν εἰς τὸν αἰῶνα, ἀλλὰ ἔνοχός ἐστιν αἰωνίου ἁμαρτήματος. 3.30. ὅτι ἔλεγον Πνεῦμα ἀκάθαρτον ἔχει. 3.35. ὃς ἂν ποιήσῃ τὸ θέλημα τοῦ θεοῦ, οὗτος ἀδελφός μου καὶ ἀδελφὴ καὶ μήτηρ ἐστίν. 13.11. καὶ ὅταν ἄγωσιν ὑμᾶς παραδιδόντες, μὴ προμεριμνᾶτε τί λαλήσητε, ἀλλʼ ὃ ἐὰν δοθῇ ὑμῖν ἐν ἐκείνῃ τῇ ὥρᾳ τοῦτο λαλεῖτε, οὐ γάρ ἐστε ὑμεῖς οἱ λαλοῦντες ἀλλὰ τὸ πνεῦμα τὸ ἅγιον. | 3.28. Most assuredly I tell you, all of the sons of men's sins will be forgiven them, including their blasphemies with which they may blaspheme; 3.29. but whoever may blaspheme against the Holy Spirit never has forgiveness, but is guilty of an eternal sin" 3.30. -- because they said, "He has an unclean spirit." 3.35. For whoever does the will of God, the same is my brother, and my sister, and mother." 13.11. When they lead you away and deliver you up, don't be anxious beforehand, or premeditate what you will say, but say whatever will be given you in that hour. For it is not you who speak, but the Holy Spirit. |
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31. New Testament, Luke, 10.17-10.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •holy men Found in books: Rohmann (2016) 136| 10.17. Ὑπέστρεψαν δὲ οἱ ἑβδομήκοντα [δύο] μετὰ χαρᾶς λέγοντες Κύριε, καὶ τὰ δαιμόνια ὑποτάσσεται ἡμῖν ἐν τῷ ὀνόματί σου. 10.18. εἶπεν δὲ αὐτοῖς Ἐθεώρουν τὸν Σατανᾶν ὡς ἀστραπὴν ἐκ τοῦ οὐρανοῦ πεσόντα. 10.19. ἰδοὺ δέδωκα ὑμῖν τὴν ἐξουσίαν τοῦ πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ, καὶ οὐδὲν ὑμᾶς οὐ μὴ ἀδικήσει. | 10.17. The seventy returned with joy, saying, "Lord, even the demons are subject to us in your name!" 10.18. He said to them, "I saw Satan having fallen like lightning from heaven. 10.19. Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you. |
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32. New Testament, John, 4.19-4.26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •holy men Found in books: Levine (2005) 242| 4.19. λέγει αὐτῷ ἡ γυνή Κύριε, θεωρῶ ὅτι προφήτης εἶ σύ. 4.20. οἱ πατέρες ἡμῶν ἐν τῷ ὄρει τούτῳ προσεκύνησαν· καὶ ὑμεῖς λέγετε ὅτι ἐν Ἰεροσολύμοις ἐστὶν ὁ τόπος ὅπου προσκυνεῖν δεῖ. 4.21. λέγει αὐτῇ ὁ Ἰησοῦς Πίστευέ μοι, γύναι, ὅτι ἔρχεται ὥρα ὅτε οὔτε ἐν τῷ ὄρει τούτῳ οὔτε ἐν Ἰεροσολύμοις προσκυνήσετε τῷ πατρί. 4.22. ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε, ἡμεῖς προσκυνοῦμεν ὃ οἴδαμεν, ὅτι ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν· 4.23. ἀλλὰ ἔρχεται ὥρα καὶ νῦν ἐστίν, ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνήσουσιν τῷ πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ, καὶ γὰρ ὁ πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν· 4.24. πνεῦμα ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν. 4.25. λέγει αὐτῷ ἡ γυνή Οἶδα ὅτι Μεσσίας ἔρχεται, ὁ λεγόμενος Χριστός· ὅταν ἔλθῃ ἐκεῖνος, ἀναγγελεῖ ἡμῖν ἅπαντα. 4.26. λέγει αὐτῇ ὁ Ἰησοῦς Ἐγώ εἰμι, ὁ λαλῶν σοι. | 4.19. The woman said to him, "Sir, I perceive that you are a prophet. 4.20. Our fathers worshiped in this mountain, and you Jews say that in Jerusalem is the place where people ought to worship." 4.21. Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. 4.22. You worship that which you don't know. We worship that which we know; for salvation is from the Jews. 4.23. But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. 4.24. God is spirit, and those who worship him must worship in spirit and truth." 4.25. The woman said to him, "I know that Messiah comes," (he who is called Christ). "When he has come, he will declare to us all things." 4.26. Jesus said to her, "I am he, the one who speaks to you." |
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33. New Testament, Hebrews, 9.4, 9.7, 9.12-9.14, 9.19-9.23, 9.25, 10.19, 12.24, 13.11-13.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •holy men •atonement, as means of access to the holy of holies Found in books: Rohmann (2016) 264| 9.4. χρυσοῦν ἔχουσα θυμιατήριον καὶ τὴν κιβωτὸν τῆς διαθήκης περικεκαλυμμένην πάντοθεν χρυσίῳ, ἐν ᾗ στάμνος χρυσῆ ἔχουσα τὸ μάννα καὶ ἡ ῥάβδος Ἀαρὼν ἡ βλαστήσασα καὶ αἱ πλάκες τῆς διαθήκης, 9.7. εἰς δὲ τὴν δευτέραν ἅπαξ τοῦ ἐνιαυτοῦ μόνος ὁ ἀρχιερεύς, οὐ χωρὶς αἵματος, ὃ προσφέρει ὑπὲρ ἑαυτοῦ καὶ τῶν τοῦ λαοῦ ἀγνοημάτων, 9.12. οὐδὲ διʼ αἵματος τράγων καὶ μόσχων διὰ δὲ τοῦ ἰδίου αἵματος, εἰσῆλθεν ἐφάπαξ εἰς τὰ ἅγια, αἰωνίαν λύτρωσιν εὑράμενος. 9.13. εἰ γὰρ τὸ αἷμα τράγων καὶ ταύρων καὶ σποδὸς δαμάλεως ῥαντίζουσα τοὺς κεκοινωμένους ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα, 9.14. πόσῳ μᾶλλον τὸ αἷμα τοῦ χριστοῦ, ὃς διὰ πνεύματος αἰωνίου ἑαυτὸν προσήνεγκεν ἄμωμον τῷ θεῷ, καθαριεῖ τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν θεῷ ζῶντι. 9.19. λαληθείσης γὰρ πάσης ἐντολῆς κατὰ τὸν νόμον ὑπὸ Μωυσέως παντὶ τῷ λαῷ, λαβὼν τὸ αἷμα τῶν μόσχων καὶ τῶν τράγων μετὰ ὕδατος καὶ ἐρίου κοκκίνου καὶ ὑσσώπου αὐτό τε τὸ βιβλίον. καὶ πάντα τὸν λαὸν ἐράντισεν, 9.20. λέγων Τοῦτο τὸ αἷμα τῆς διαθήκης ἧς ἐνετείλατο 9.21. πρὸς ὑμᾶς ὁ θεός· καὶ τὴν σκηνὴν δὲ καὶ πάντα τὰ σκεύη τῆς λειτουργίας τῷ αἵματι ὁμοίως ἐράντισεν. 9.22. καὶ σχεδὸν ἐν αἵματι πάντα καθαρίζεται κατὰ τὸν νόμον, καὶ χωρὶς αἱματεκχυσίας οὐ γίνεται ἄφεσις. 9.23. Ἀνάγκη οὖν τὰ μὲν ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς τούτοις καθαρίζεσθαι, αὐτὰ δὲ τὰ ἐπουράνια κρείττοσι θυσίαις παρὰ ταύτας. 9.25. οὐδʼ ἵνα πολλάκις προσφέρῃ ἑαυτόν, ὥσπερ ὁ ἀρχιερεὺς εἰσέρχεται εἰς τὰ ἅγια κατʼ ἐνιαυτὸν ἐν αἵματι ἀλλοτρίῳ, 10.19. Ἔχοντες οὖν, αδελφοί, παρρησίαν εἰς τὴν εἴσοδον τῶν ἁγίων ἐν τῷ αἵματι Ἰησοῦ, 12.24. καὶ διαθήκης νέας μεσίτῃ Ἰησοῦ, καὶ αἵματι ῥαντισμοῦ κρεῖττον λαλοῦντι παρὰ τὸν Ἅβελ. 13.11. ὧν γὰρεἰσφέρεταιζῴωντὸ αἷμα περὶ ἁμαρτίας εἰς τὰ ἅγιαδιὰ τοῦ ἀρχιερέως, τούτων τὰ σώματακατα καίεται ἔξω τῆς παρεμβολῆς· 13.12. διὸ καὶ Ἰησοῦς, ἵνα ἁγιάσῃ διὰ τοῦ ἰδίου αἵματος τὸν λαόν, ἔξω τῆς πύλης ἔπαθεν. | 9.4. having a golden altar of incense, and the ark of the covet overlaid on all sides with gold, in which was a golden pot holding the manna, Aaron's rod that budded, and the tables of the covet; 9.7. but into the second the high priest alone, once in the year, not without blood, which he offers for himself, and for the errors of the people. 9.12. nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained eternal redemption. 9.13. For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the cleanness of the flesh: 9.14. how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God? 9.19. For when every commandment had been spoken by Moses to all the people according to the law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, 9.20. saying, "This is the blood of the covet which God has commanded you." 9.21. Moreover he sprinkled the tabernacle and all the vessels of the ministry in like manner with the blood. 9.22. According to the law, nearly everything is cleansed with blood, and apart from shedding of blood there is no remission. 9.23. It was necessary therefore that the copies of the things in the heavens should be cleansed with these; but the heavenly things themselves with better sacrifices than these. 9.25. nor yet that he should offer himself often, as the high priest enters into the holy place year by year with blood not his own, 10.19. Having therefore, brothers, boldness to enter into the holy place by the blood of Jesus, 12.24. to Jesus, the mediator of a new covet, and to the blood of sprinkling that speaks better than that of Abel. 13.11. For the bodies of those animals, whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside of the camp. 13.12. Therefore Jesus also, that he might sanctify the people through his own blood, suffered outside of the gate. |
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| 34. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan |
| 35. Palestinian Talmud, Pesahim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 36. Apuleius, The Golden Ass, 11 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •sacramentum; holy rite Found in books: Sider (2001) 20 |
| 37. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
38. Anon., Leviticus Rabba, 34.14 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •holy men Found in books: Levine (2005) 495| 34.14. כִּי תִרְאֶה עָרֹם וְכִסִּיתוֹ (ישעיה נח, ז), רַבִּי אַדָּא בַּר אַהֲבָה וְרַב וְרַבִּי יוֹחָנָן, חַד אָמַר מְדַקְדְּקִין בִּכְסוּת וְאֵין מְדַקְדְּקִין בְּחַיֵּי נֶפֶשׁ. וַחֲכָמִים אוֹמְרִים אַף בִּכְסוּת אֵינָן מְדַקְדְּקִין, מִפְּנֵי בְּרִיתוֹ שֶׁל אַבְרָהָם אָבִינוּ, (ישעיה נח, ז): וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם, בַּר קַפָּרָא אָמַר הֱוֵי רוֹאֶה בְּשָׂרוֹ כִּבְשָׂרֶךָ. תָּנֵי בַּר קַפָּרָא אֵין לְךָ אָדָם שֶׁאֵינוֹ בָּא לִידֵי מִדָּה זוֹ, אִם לֹא הוּא בְּנוֹ, אִם לֹא בְּנוֹ בֶּן בְּנוֹ. דָּבָר אַחֵר, וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם, רַבִּי יַעֲקֹב אָמַר בְּשֵׁם רַבִּי אֶלְעָזָר זוֹ גְרוּשָׁתוֹ. רַבִּי יוֹסֵי הַגְּלִילִי הֲוָה לֵיהּ אִתְּתָא בִּישָׁא וַהֲוַת מְבַזָּה לֵיהּ קֳדָם תַּלְמִידָיו, אָמְרוּ לֵיהּ תַּלְמִידָיו רַבִּי שְׁבֹק הֲדָא אִתְּתָא מִנָּךְ דְּלֵית הִיא עָבְדָא לִיקָרָךְ, אֲמַר לוֹן פּוּרְנָא דִידָהּ רַב עָלַי וְלֵית בִּי מִשְׁבַּק לָהּ, חַד זְמַן הַוְיָן יָתְבִין פָּשְׁטִין הוּא וְרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, מִן דַּחֲסַלּוּן אֲמַר לֵיהּ מַשְׁגַּח רַבִּי וַאֲנַן סָלְקִין לְבֵיתָא, אֲמַר לֵיהּ אִין, מַה דְּסָלְקִין אַמַּכַת עַל אַפָּא וְנָפְקַת לָהּ, צָפָא בְּהַהִיא קִידְרָא עֲלֵי תְּפָיָה, אֲמַר לָהּ אִית בְּהַהִיא קִידְרָא כְּלוּם, אָמְרָה לֵיהּ אִית בָּהּ פַּרְפְּרָיִין, אָזַל גָּלִיתָא וְאַשְׁכַּח בְּגַוָהּ פַּרְגָּיִין, יָדַע רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה דְּלָא יְתִיבָה דַעְתָּהּ עִם בַּעֲלָהּ, כַּד יַתְבִין לְהוֹן אָכְלִין אֲמַר לֵיהּ לָא אָמְרָה פַּרְפְּרָיִין וְהָא אֲנָא אַשְׁכַּחְנָא בְּגַוָּהּ פַּרְגָּיִין, אָמַר מַעֲשֵׂה נִסִּים הֵן, כֵּיוָן דְּאָכְלִין מַה דְּאָכְלִין, אֲמַר לֵיהּ רַבִּי שְׁבֹק הָדָא אִתְּתָא מִנָּךְ דְּלֵית הִיא עָבְדָא לִיקָרָךְ, אֲמַר לֵיהּ פּוּרְנָא רַב עָלַי וְלֵית בִּי מִשְׁבַּק לָהּ, אָמְרוּ לֵיהּ אֲנַן פַּסְקִינָן פּוּרְנָא וְשַׁבְקַהּ מִינָךְ, עָבְדִין לֵיהּ כֵּן פְּסִיקוּ לֵיהּ פּוּרְנָא וְשַׁבְקָהּ מִנֵיהּ, וְאַסְבוּן יָתֵיהּ אִתְּתָא אָחֳרֵי טַבְתָּא מִנָּהּ, גָּרְמִין חוֹבָא דְּהַהִיא אִנְתְּתָא וְאָזְלָא וְאִתְנְסִיבַת לְסַנְטֵירָא דְּקַרְתָּא, לְבָתַר יוֹמִין אָתוֹן יִסּוּרִין עֲלוֹי וְאִתְעֲבֵיד הַהוּא גַבְרָא סַגֵּי נְהוֹר, וַהֲוַת אִתְּתָא נְגִידָא לֵיהּ בְּכָל קַרְתָּא וַהֲוַת אָזְלָא בְּכָל שְׁכוּנַיָא וּבִשְׁכוּנָתֵיהּ דְּרַבִּי יוֹסֵי הַגְּלִילִי לָא הֲוַת אָזְלָה, הֲוָה הַהוּא גַּבְרָא חָכֵם קַרְתָּא, אֲמַר לָהּ לָמָּה לֵית אַתְּ מוֹבִילָא לִי לִשְׁכוּנָתֵיהּ דְּרַבִּי יוֹסֵי הַגְּלִילִי דַּאֲנָא שְׁמִיעַ דְּהוּא עָבֵיד מִצְוָן, אָמְרָה לוֹ מַשְׁבַּקְתֵּיהּ אֲנָא וְלֵית בִּי חָמֵא אַפוֹי. אָתוֹן חַד זְמַן וְקָרוֹן בִּשְׁכוּנָתֵיהּ דְּרַבִּי יוֹסֵי הַגְּלִילִי, שְׁרֵי חָבֵט עֲלָהּ וַהֲוַת קָלְהוֹן מִתְבַּזְיָן בְּכָל קַרְתָּא, אוֹדִיק רַבִּי יוֹסֵי הַגְּלִילִי וְחָמוֹן מִתְבַּזְיָן בְּגוֹ שׁוּקָא, נְסִיבֵיהוֹן וִיהַב יָתְהוֹן בְּחַד בֵּיתָא מִן דִּידֵיהּ, וַהֲוָה מְפַרְנֵס יַתְהוֹן כָּל יְמֵי חַיֵּיהוֹן, מִשּׁוּם וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם. בְּיוֹמֵי דְּרַבִּי תַּנְחוּמָא הָיוּ צְרִיכִין יִשְׂרָאֵל לְמִטְרָא אָתוֹן לְגַבֵּיהּ וַאֲמָרִין לֵיהּ רַבִּי גְּזֹר תַּעֲנִיתָא דְּיֵיחוֹת מִטְרָא, גְּזַר תַּעֲנִיתָא פַּעַם רִאשׁוֹנָה וּשְׁנִיָּה וְלֹא יָרְדוּ גְשָׁמִים, פַּעַם שְׁלִישִׁית קָם וְדָרַשׁ אֲמַר לוֹן כָּל עַמָּא יַפְלִיגוּן מִצְוָה, קָם חַד גְבַר וּנְסַב מַה דַּהֲוָה לֵיהּ בְּגוֹ בֵּיתֵיהּ וְנָפַק לְמִפְלְגָה, פָּגְעָה בֵּיהּ מַשְׁבַּקְתֵּיהּ, וְאָמְרָה לֵיהּ זְכֵי בְּהַהִיא אִתְּתָא דְּמִן יוֹמָא דְּנָפְקֵית מִן בֵּיתָךְ לָא חָמֵית טַב, כֵּיוָן שֶׁרָאָה אוֹתָהּ עֲרֻמָּה וּבְצָרָה גְדוֹלָה, נִתְמַלֵּא עָלֶיהָ רַחֲמִים וְנָתַן לָהּ, עַל שׁוּם וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם, חֲמִיתֵּיהּ חַד גְּבַר, סָלֵיק וַאֲמַר לֵיהּ לְרַבִּי תַּנְחוּמָא רַבִּי אַתְּ הָכָא וַעֲבֵרָה הָכָא, אֲמַר לֵיהּ מַה חָמֵית, אֲמַר לֵיהּ חָמֵית גְּבַר פְּלָן דְּמִשְׁתָּעֵי לְמַשְׁבַּקְתֵּיהּ, וְלָא עוֹד אֶלָּא דִּיהַב לָהּ פְּרִיטִין, אִי לָאו דַּחֲשִׁיד עֲלָהּ לָא יָהֵיב לָהּ. שָׁלַח רַבִּי תַּנְחוּמָא וְאַיְיתִיתֵיהּ, וַאֲמַר לֵיהּ בְּרִי אַתְּ יָדַע דְּעַלְמָא קָאי בְּצַעֲרָא וּבְרִיָּאתָה קָיְימֵא בְּצַעֲרָא וַאֲזַלְתְּ וְאִשְׁתָּעֵית עִם מַשְׁבַּקְתָּךְ, וְלָא עוֹד אֶלָּא דִיְהַבְתְּ לָהּ פְּרִיטִין, אִלּוּלֵי דַחֲשִׁיד אַתָּה לָא יְהַבְתְּ לָהּ פְּרִיטִין, אֲמַר לֵיהּ וְלָא כָךְ דָּרַשְׁתָּ וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם, אַתְּ אֲמַרְתְּ כָּל עַמָּא יִפְקוּן וְיִפְלְגוּן מִצְוָה, קָאֵים אֲנָא לְמִפְלְגָה מִצְוָה פָּגְעַת בִּי מַשְׁבַּקְתִּי וַאֲמָרַת לִי זְכֵי בְּהַהִיא אִתְּתָא דְּמִן יוֹמָא דְּנָפְקֵית מִבֵּיתָךְ לָא חָמֵית טַב, כֵּיוָן שֶׁרְאִיתִיהָ עֲרֻמָּה וּבְצָרָה גְדוֹלָה נִתְמַלֵּאתִי עָלֶיהָ רַחֲמִים וְנָתַתִּי לָהּ עַל שׁוּם וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם. בְּאוֹתָהּ שָׁעָה הִגְבִּיהַּ רַבִּי תַּנְחוּמָא פָּנָיו לַשָּׁמַיִם וְאָמַר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם מָה אִם זֶה שֶׁהוּא בָּשָׂר וָדָם וְאַכְזָרִי וְלֹא הָיָה עָלָיו מְזוֹנוֹתֶיהָ נִתְמַלֵּא עָלֶיהָ רַחֲמִים וְנָתַן לָהּ, אָנוּ שֶׁאָנוּ בְּנֵי בָנֶיךָ בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב וּמְזוֹנוֹתֵינוּ עָלֶיךָ, עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּתְמַלֵּא עָלֵינוּ רַחֲמִים, בְּאוֹתָהּ שָׁעָה יָרְדוּ גְשָׁמִים וְנִתְרַוַּח הָעוֹלָם. | |
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39. Anon., Genesis Rabba, 31.19, 33.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •holy men Found in books: Levine (2005) 495| 33.3. טוֹב ה' לַכֹּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו (תהלים קמה, ט), אָמַר רַבִּי לֵוִי טוֹב ה' לַכֹּל, עַל הַכֹּל, שֶׁהוּא מַעֲשָׂיו. אָמַר רַבִּי שְׁמוּאֵל טוֹב ה' לַכֹּל וְרַחֲמָיו עַל הַכֹּל שֶׁהֵן מִדּוֹתָיו הוּא מְרַחֵם. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר טוֹב ה' לַכֹּל, וּמֵרַחֲמָיו הוּא נוֹתֵן לִבְרִיּוֹתָיו. רַבִּי תַּנְחוּמָא וְרַבִּי אַבָּא בַּר אָבִין בְּשֵׁם רַב אַחָא לְמָחָר שְׁנַת בַּצֹּרֶת בָּאָה וְהַבְּרִיּוֹת מְרַחֲמִין אֵלּוּ עַל אֵלּוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיהֶן רַחֲמִים. בְּיוֹמֵי דְּרַבִּי תַּנְחוּמָא הָיוּ צְרִיכִין יִשְׂרָאֵל לְתַעֲנִית, אָתוֹן לְגַבֵּיהּ אָמְרִין לֵיהּ רַבִּי גְּזָר תַּעֲנִיתָא, גָּזַר תַּעֲנִיתָא יוֹם קַדְמָאי יוֹם ב' יוֹם ג' וְלָא נְחַת מִטְרָא, עָאל וְדָרַשׁ לְהוֹן אֲמַר לְהוֹן בָּנַי הִתְמַלְּאוּ רַחֲמִים אֵלּוּ עַל אֵלּוּ וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיכֶם רַחֲמִים. עַד שֶׁהֵן מְחַלְּקִין צְדָקָה לַעֲנִיֵּיהֶם רָאוּ אָדָם אֶחָד נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, אָתוֹן לְגַבֵּיהּ וַאֲמַרוּ לֵיהּ, רַבִּי מָה אֲנַן יָתְבִין הָכָא וַעֲבֵרְתָּא הָכָא. אֲמַר לָהֶן מָה רְאִיתֶם, אָמְרוּ לוֹ רָאִינוּ אָדָם פְּלוֹנִי נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, שְׁלַח בַּתְרֵיהוֹן וְאַיְיתִינוֹן לְגוֹ צִבּוּרָא. אָמַר לֵיהּ מָה הִיא לָךְ זוֹ, אָמַר לוֹ גְּרוּשָׁתִי הִיא. אָמַר לוֹ מִפְּנֵי מָה נָתַתָּ לָהּ מָעוֹת, אָמַר לוֹ רַבִּי רָאִיתִי אוֹתָהּ בְּצָרָה וְהִתְמַלֵּאתִי עָלֶיהָ רַחֲמִים. בְּאוֹתָהּ שָׁעָה הִגְבִּיהַּ רַבִּי תַּנְחוּמָא פָּנָיו כְּלַפֵּי מַעְלָה וְאָמַר רִבּוֹן כָּל הָעוֹלָמִים מָה אִם זֶה שֶׁאֵין לָהּ עָלָיו מְזוֹנוֹת רָאָה אוֹתָהּ בְּצָרָה וְנִתְמַלֵּא עָלֶיהָ רַחֲמִים, אַתָּה שֶׁכָּתוּב בְּךָ (תהלים קמה, ח): חַנּוּן וְרַחוּם, וְאָנוּ בְּנֵי יְדִידֶיךָ בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּתְמַלֵּא עָלֵינוּ רַחֲמִים, מִיָּד יָרְדוּ גְּשָׁמִים וְנִתְרַוָּה הָעוֹלָם. רַבֵּנוּ הֲוָה יָתֵיב לָעֵי בְּאוֹרַיְתָא קַמֵּי כְּנִשְׁתָּא דְּבַבְלָאי בְּצִפּוֹרִין, עֲבַר חַד עֵגֶל קוֹדָמוֹי, אָזֵל לְמִתְנְכָסָה וְשָׁרֵי גָּעֵי כְּמֵימַר שֵׁיזִבְנִי. אֲמַר לֵיהּ וּמָה אֲנִי יָכוֹל לְמֶעְבַּד לָךְ לְכָךְ נוֹצַרְתָּ, וְחָשַׁשׁ רַבִּי אֶת שִׁנָּיו שְׁלשׁ עֶשְׂרֵה שָׁנָה. אָמַר רַבִּי יוֹסֵי בַּר אָבִין כָּל אוֹתָן שְׁלשׁ עֶשְׂרֵה שָׁנָה שֶׁהָיָה חוֹשֵׁשׁ רַבִּי אֶת שִׁנָּיו, לֹא הִפִּילָה עֻבָּרָה בְּאֶרֶץ יִשְׂרָאֵל, וְלֹא נִצְטַעֲרוּ הַיּוֹלְדוֹת, בָּתַר יוֹמִין עֲבַר חַד שֶׁרֶץ קַמֵּי בְּרַתֵּיהּ וּבְעָא לְמִקְטְלָא, אֲמַר לָהּ בְּרַתִּי שַׁבְקֵיהּ, דִּכְתִיב: וְרַחֲמָיו עַל כָּל מַעֲשָׂיו. רַבֵּנוּ הֲוָה עִנְוָתָן סַגֵּי, וַהֲוָה אֲמַר כָּל מַה דְּיֹאמַר לִי בַּר נַשׁ אֲנָא עָבֵיד חוּץ מִמַּה שֶּׁעָשׂוּ בְּנֵי בְתֵירָא לִזְקֵנִי, שֶׁיָּרְדוּ מִגְדֻלָּתָן וְהֶעֱלוּ אוֹתוֹ, וְאִין סָלֵיק רַב הוּנָא רֵישׁ גָּלוּתָא לְהָכָא, אֲנָא קָאֵים לִי מִן קֳדָמוֹהִי, לָמָּה דְּהוּא מִן יְהוּדָה וַאֲנָא מִן בִּנְיָמִין, וְהוּא מִן דִּכְרַיָא דִּיהוּדָה וַאֲנָא מִן נֻקְבְתָא. אֲמַר לֵיהּ רַבִּי חִיָּא רַבָּה וַהֲרֵי הוּא עוֹמֵד בַּחוּץ, נִתְכַּרְכְּמוּ פָּנָיו שֶׁל רַבִּי וְכֵיוָן שֶׁרָאָה שֶׁנִּתְכַּרְכְּמוּ פָּנָיו אָמַר לוֹ אֲרוֹנוֹ הוּא, אֲמַר לֵיהּ פּוֹק חֲזֵי מַאן בָּעֵי לָךְ לְבָרָא, נָפַק וְלָא אַשְׁכַּח בַּר נָשׁ, וְיָדַע דְּהוּא נָזוּף וְאֵין נְזִיפָה פְּחוּתָה מִשְּׁלשִׁים יוֹם. אָמַר רַבִּי יוֹסֵי בַּר רַבִּי אָבִין כָּל אוֹתָן שְׁלשִׁים יוֹם שֶׁהָיָה רַבִּי חִיָּא רַבָּה נָזוּף מֵרַבֵּנוּ, אַלֵּיף לְרַב בַּר אֲחָתֵיהּ כָּל כְּלָלֵי דְאוֹרַיְתָא, וְאִלֵּין אִינוּן כְּלָלַיָיא דְאוֹרַיְתָא הִלְכְתָא דְּבַבְלָאֵי. לְסוֹף תְּלָתִין יוֹמִין אָתָא אֵלִיָּהוּ זָכוּר לַטּוֹב בִּדְמוּתֵיהּ דְּרַבִּי חִיָּא רַבָּה אֵצֶל רַבֵּנוּ וִיְהַב יְדֵיהּ עַל שִׁנֵּיהּ וְאִתְּסֵי, כֵּיוָן דְּאָתָא רַבִּי חִיָּא רַבָּה לְגַבֵּי רַבֵּנוּ אֲמַר לֵיהּ מָה עֲבַדְתְּ בְּשִׁנָּךְ, אֲמַר לֵיהּ מִן עוֹנָתָא דִּיהַבְתְּ יְדָךְ עִלּוֹהִי אִתְנְשֵׁימַת, אֲמַר לֵיהּ לֵית אֲנָא הֲוָה יָדַע מָה הוּא. כֵּיוָן דְּשָׁמַע כֵּן שָׁרֵי נָהֵיג בֵּיהּ יְקָרָא, וְקָרַב תַּלְמִידִים וּמְעַיֵּיל לֵיהּ מִלְּגַאו. אָמַר רַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי וְלִפְנִים מִמֶּנִּי, אָמַר לֵיהּ חַס וְשָׁלוֹם לֹא יֵעָשֶׂה כֵן בְּיִשְׂרָאֵל. רַבֵּנוּ הֲוָה מְתַנֵּי שִׁבְחֵיהּ דְּרַבִּי חִיָּא רַבָּה קַמֵּיהּ דְּרַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי, אָמַר לֵיהּ אָדָם גָּדוֹל, אָדָם קָדוֹשׁ. חַד זְמַן חֲמִיתֵיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנֵּיהּ, אֲמַר לֵיהּ הַהוּא תַּלְמִידָךְ דַּהֲוַת מִשְׁתַּבַּח בֵּיהּ חֲמִיתֵּיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנָּאי. אֲמַר לֵיהּ וְלָמָּה לָא אִתְכְּנָעַת מִנֵּיהּ, אָמַר לֵיהּ רַבִּי חִיָּא מִסְתַּכֵּל הָיִיתִי בְּאַגָּדַת תְּהִלִּים, כֵּיוָן דְּשָׁמַע כֵּן מְסַר לֵיהּ תְּרֵין תַּלְמִידוֹי וַהֲווֹ עָיְילִין עִמֵּיהּ לַאֲשׁוּנָה, דְּלָא יִשְׁהֵי וְתִזְעַר נַפְשֵׁיהּ. דָּבָר אַחֵר, טוֹב ה' לַכֹּל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וגו', אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמֵנִי אוֹי לָהֶם לָרְשָׁעִים שֶׁהֵם הוֹפְכִים מִדַּת רַחֲמִים לְמִדַּת הַדִין, בְּכָל מָקוֹם שֶׁנֶּאֱמַר ה', מִדַּת רַחֲמִים, (שמות לד, ו): ה' ה' אֵל רַחוּם וְחַנּוּן, וּכְתִיב (בראשית ו, ה): וַיַּרְא ה' כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ, (בראשית ו, ו): וַיִּנָּחֶם ה' כִּי עָשָׂה אֶת הָאָדָם (בראשית ו, ז): וַיֹּאמֶר ה' אֶמְחֶה וגו', אַשְׁרֵיהֶם הַצַּדִּיקִים שֶׁהֵן הוֹפְכִים מִדַּת הַדִּין לְמִדַּת רַחֲמִים. בְּכָל מָקוֹם שֶׁנֶּאֱמַר אֱלֹהִים הוּא מִדַּת הַדִּין (שמות כב, כז): אֱלֹהִים לֹא תְקַלֵּל, (שמות כב, ח): עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם, וּכְתִיב (שמות ב, כד): וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ וגו' (בראשית ל, כב): וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, מַה זְּכִירָה נִזְכַּר לוֹ שֶׁזָּן וּפִרְנֵס אוֹתָם כָּל שְׁנֵים עָשָׂר חֹדֶשׁ בַּתֵּבָה, וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, וְהַדִּין נוֹתֵן מִזְּכוּת הַטְּהוֹרִים שֶׁהִכְנִיס עִמּוֹ בַּתֵּבָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר לְשֵׁם קָרְבָּנוֹ נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, כא): וַיָּרַח ה' אֶת רֵיחַ הַנִּיחֹחַ. רַבִּי יוֹסֵי בַּר חֲנִינָא לְשֵׁם נַחַת הַתֵּבָה נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, ד): וַתָּנַח הַתֵּבָה בַּחֹדֶשׁ הַשְּׁבִיעִי וגו'. רַבִּי יְהוֹשֻׁעַ אוֹמֵר (בראשית ח, כב): לֹא יִשְׁבֹּתוּ, מִכְּלַל שֶׁשָּׁבָתוּ. אָמַר רַבִּי יוֹחָנָן לֹא שִׁמְשׁוּ מַזָּלוֹת כָּל שְׁנֵים עָשָׂר חֹדֶשׁ, אָמַר לֵיהּ רַבִּי יוֹנָתָן שִׁמְשׁוּ אֶלָּא שֶׁלֹא הָיָה רִשּׁוּמָן נִכָּר. | 33.3. " b God is good to all and His mercies are upon all of His works (Psalms 145:9): /b Rabbi Levi said, \"'God is good to all,' upon all, that He is their maker.\" Rabbi Shmuel said, \"'God is good to all and His mercies' - upon all that are His traits, He has mercy.” Rabbi Yehoshua of Sakhnin said in the name of Rabbi Levi, \"'God is good to all' and His merciful ones He give to His creatures.\" Rabbi Tanchuma and Rabbi Abba bar Avin [said] in the name of Rav Acha, “Tomorrow a famine will arrive and the creatures will have mercy, these upon those, and the Holy One, blessed be He, will be filled with mercy on them.” In the days of Rabbi Tanchuma, Israel required a fast (to bring about rain). They came to [Rabbi Tanchuma and] said to him, “Rabbi, decree a fast.” [So] he decreed a fast on the first day, on the second day, on the third day and rain did not fall. He got up and expounded to them. He said to them, \"My children, have mercy, these upon those, and the Holy One, blessed be He, will be filled with mercy on you.\" While they were still distributing charity to the poor, they saw a man giving money to his ex-wife. They came to [Rabbi Tanchuma] and said to him, \"Rabbi, how are we sitting here [while] there is a sin here.\" He said [back] to them, \"What did you see?\" They said to him, \"We saw Mr. x give money to his ex-wife.\" They sent for them and they brought them in front of the community. [Rabbi Tanchuma] said to him, \"What is she to you?\" He said [back] to him, \"She is my ex-wife.\" He said to him, \"Why did you give her money?\" He said to him, \"Rabbi, I saw her in distress and I was filled with mercy on her.\" At that time, Rabbi Tanchuma lifted his head towards above and said, \"Master over the worlds, just like this one that does not have an obligation to sustain [her] saw her in distress and he was filled with mercy for her, all the more so, You, that it is written about You, 'Compassionate and Merciful' and we are the children of Your friends, Avraham, Yitschak and Yaakov, will You be filled with mercy on us.\" Immediately, rains fell and the world was irrigated. Our rabbi (Yehuda Hanassi) was sitting, involved in Torah in front of the synagogue of the Babylonian [Jews] in Tzippori [when] a calf passed in front of him [and] was going to be slaughtered and started to yell out as if to say, \"Save me.\" He said to it, \"And what can I do for you? That is what you were created for.\" [As a result, Rabbi Yehuda Hanassi] had toothaches for thirteen years. Rabbi Yoss bar Avin said, \"[During] those entire thirteen years that [he] had toothaches, no pregt woman had a miscarriage in the Land of Israel and no birthing mother had pain. After some time, a crawling animal passed in front of his daughter and she wanted to kill it. He said to her, \"My daughter, let it go, as it is written, \"and His mercies are upon all of his works.\" Our rabbi had great modesty and said, \"I will do anything that people tell me except what the sons of Batira did to my forefather - that they came down from their greatness (office) and brought him up; and [even] if Rabbi Huna, the Exilarch, came here, I would get up in front of him. Why? As he is from [the tribe of] Yehuda and I am from Binyamin, and he is from the males of Yehuda and I am from the females.\" Rabbi Chiya the Great said to him, \"And behold, he is [waiting] outside.\" [Rabbi Yehuda Hanassi]'s face changed colors. And when he saw that his face changed colors, [Rabbi Chiya] said to him, \"It is [Rabbi Huna]'s coffin.\" He said [back] to [Rabbi Chiya], \"Go out and see who needs you outside.\" He went out and did not find a person and he knew that he was excommunicated - and there is no excommunication less than thirty days. Rabbi Yossi bar Avin said, \"[During] the entire thirty days that Rabbi Chiya the Great was excommunicated from our rabbi, he taught Rav, the son of his sister, the principles of the Torah.\" And what are the principles of the Torah? They are the laws of the Babylonians. At the end of thirty days, Eliyahu - may he be remembered for good - came in the likeness of Rabbi Chiya the Great to our rabbi and put his hand on his teeth and he became healed. When Rabbi Chiya the Great came to our rabbi, he said to him, \"What did you do to your teeth?\" He said [back] to him, \"From the time that you put your hand on them, they became better. He said, \"I do not know what this is.\" When he heard this, he began to treat him with respect and he brought close the students and brought up [Rabbi Chiya] to the top. Rabbi Yishmael bar Yose said, \"And [should he] come closer than I?\" He said [back] to him, \"God forbid, such should not be done in Israel.\" Our rabbi was teaching the praises of Rabbi Chiya the Great in front of Rabbi Yishmael bar Yose - he said, \"He is a great man, he is a holy man.\" One time, [Rabbi Yishmael bar Yose] saw [Rabbi Chiya] in the bathhouse and [the latter] did not humble himself before him. He said to [Rabbi Yehuda Hanassi], \"Is this your student that you have been praising? I saw him in the bathhouse and he did not humble himself before me.\" He said to him, \"Why did you not humble yourself before him?\" Rabbi Chiya said [back], I was looking at the homilies (aggadot) of Psalms.\" Once [Rabbi Yehudah Hanassi] heard this, he gave him two students to go with him to the dark places, that he not get confounded and lose himself. Another explanation: \"God is good to all, etc.\" \"And God remembered Noach, etc.\" - Rabbi Shmuel bar Nachmani said, \"Woe to the evildoers who switch the [Divine] trait of mercy to the [Divine] trait of [strict] justice. In every place that it states 'the Lord,' it is the trait of mercy: 'The Lord, the Lord, merciful and compassionate God' (Exodus 34:6). And [yet] it is written (Genesis 6:5-6), 'And the Lord saw that the evil of man on the earth was very great[...] And the Lord regretted that He had made man on the earth, and the Lord said, \"I will erase, etc.\"' Happy are the righteous who switch the trait of [Divine] justice to the [divine] trait of mercy. In every place that it states ' i Elohim /i ,' it is the trait of mercy: 'Judges ( i Elohim /i ) you shall not curse' (Exodus 22:27); 'to the judges ( i elohim /i ) the matter of both of them will come' (Exodus 22:8). And [yet] it is written (Exodus 2:24), 'And God heard their cries and God remembered His covet'; '(Genesis 30:22), 'And God remembered Rachel'; 'And God remembered Noach.' And what memory did He remember for him? That he fed and sustained them all of the twelve months in the ark.\" \"And God remembered Noach\" - and justice requires it, from the merit of the pure ones that he brought with him into the ark. Rabbi Eliezer says, \"[Noach] was named corresponding to his sacrifice, as it states, 'And the Lord smelled the pleasant ( i nichoach /i ) fragrance.'\" Rabbi Yose bar Chaninah [says], \"He was named corresponding to the resting of the ark, as it states, 'And the ark rested ( i tanach /i ) on the seventh month, etc.'\" Rabbi Yehoshua says, \"'Will not cease' (Genesis 8:22) implies that they ceased.\"", |
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40. Cassius Dio, Roman History, 47.15 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sacramentum; holy rite Found in books: Sider (2001) 20 | 47.15. 1. This was the course followed in regard to the property of the proscribed. As to the offices and priesthoods of such as had been put to death, they distributed these, not in the fashion prescribed by law, but apparently just as suited their fancy. As regards the consulship, when Caesar resigned the office, â thus giving up willingly the position he had so eagerly desired that he had even made war to gain it, â and when his colleague died, they appointed Publius Ventidius, although he was praetor at the time, and another man; and to the praetorship vacated by Ventidius they promoted one of the aediles.,3. Afterwards they relieved all the praetors, who still had five days to hold office, and sent them to be governors of the provinces, and installed others in their places. Some laws they abolished entirely and in others inserted new provisions; and, in brief, they ordered everything else just as seemed good to them.,4. They did not, to be sure, lay claim to titles which were offensive and had therefore been done away with, but they managed matters according to their own wish and desire, so that Caesar's sovereignty by comparison appeared all gold. That year, besides doing these things, they voted a temple to Serapis and Isis. |
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| 41. Anon., Mekhilta Derabbi Yishmael, 16-22, 31, 49-51, 8, 54 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Dignas Parker and Stroumsa (2013) 202 |
| 42. Athanasius, Life of Anthony, 30 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •holy men Found in books: Rohmann (2016) 136 |
| 43. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •christian traditions reflected in the bavli, holy men •holy men Found in books: Hayes (2022) 424, 425, 426 |
| 44. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •holy men, as antagonists of conventional religious and political figures •holy men, “rabbinization” of, in the babylonian talmud Found in books: Kalmin (2014) 116, 117, 118, 119, 122, 123 |
45. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •holy men Found in books: Levine (2005) 241| 53b. קרוב להאכיל את ישראל קדשים בחוץ מקולס אין שאין מקולס לא אמרי מקולס לא שנא אמר לא שנא לא אמר שאינו מקולס פירש אין לא פירש לא,רב אחא מתני לה להא מתני' כר' שמעון מתקיף לה רב ששת בשלמא למאן דתני לה כרבי יוסי ניחא אלא למאן דמתני כר' שמעון מי ניחא,והתנן רבי שמעון פוטר שלא התנדב כדרך המתנדבים,אמר ליה רבינא לרב אשי ומאן דמתני לה כר' יוסי מי ניחא והאמר רבא רבי שמעון בשיטת רבי יוסי אמרה דאמר אף בגמר דבריו אדם נתפס,מאי לאו מדרבי שמעון סבר לה כר' יוסי רבי יוסי נמי סבר לה כרבי שמעון לא רבי שמעון סבר לה כר' יוסי ולא רבי יוסי סבר לה כר' שמעון,איבעיא להו תודוס איש רומי גברא רבה הוה או בעל אגרופין הוה,ת"ש עוד זו דרש תודוס איש רומי מה ראו חנניה מישאל ועזריה שמסרו [עצמן] על קדושת השם לכבשן האש,נשאו קל וחומר בעצמן מצפרדעים ומה צפרדעים שאין מצווין על קדושת השם כתיב בהו (שמות ז, כח) ובאו [ועלו] בביתך [וגו'] ובתנוריך ובמשארותיך אימתי משארות מצויות אצל תנור הוי אומר בשעה שהתנור חם אנו שמצווין על קדושת השם על אחת כמה וכמה,רבי יוסי בר אבין אמר מטיל מלאי לכיס של תלמידי חכמים היה דאמר ר' יוחנן כל המטיל מלאי לכיס תלמידי חכמים זוכה ויושב בישיבה של מעלה שנא' (קהלת ז, יב) כי בצל החכמה בצל הכסף:, big strongמתני׳ /strong /big מקום שנהגו להדליק את הנר בלילי יום הכפורים מדליקין מקום שנהגו שלא להדליק אין מדליקין ומדליקין בבתי כנסיות ובבתי מדרשות ובמבואות האפלים ועל גבי החולים:, big strongגמ׳ /strong /big תנא בין שאמרו להדליק ובין שאמרו שלא להדליק שניהן לדבר אחד נתכוונו אמר רב יהושע דרש רבא (ישעיהו ס, כא) ועמך כלם צדיקים לעולם יירשו ארץ וגו' בין שאמרו להדליק ובין שאמרו שלא להדליק שניהם לא נתכוונו אלא לדבר אחד,אמר רב יהודה אמר שמואל אין מברכין על האור אלא במוצאי שבת הואיל ותחלת ברייתו הוא אמר ליה ההוא סבא ואיתימא רבה בר בר חנה ישר וכן אמר רבי יוחנן עולא הוה רכיב חמרא ואזיל והוה שקיל ואזיל רבי אבא מימיניה ורבה בר בר חנה משמאליה אמר ליה רבי אבא לעולא ודאי דאמריתו משמיה דרבי יוחנן אין מברכין על האור אלא במוצאי שבת הואיל ותחלת ברייתו הוא,הדר עולא חזא ביה ברבה בר בר חנה בישות א"ל אנא לאו אהא אמרי אלא אהא אמרי דתני תנא קמיה דרבי יוחנן ר"ש בן אלעזר אומר יום הכפורים שחל להיות בשבת אף במקום שאמרו שלא להדליק מדליקין מפני כבוד השבת ועני רבי יוחנן בתריה וחכמים אוסרים א"ל עדא תהא,קרי עליה רב יוסף (משלי כ, ה) מים עמוקים עצה בלב איש | 53b. Doing so b is akin to feeding Jews consecrated /b meat b outside /b the permitted area, as due to its resemblance to the Paschal lamb it could be misleading. The Gemara analyzes this statement: A goat b roasted whole, yes, /b it is prohibited; a goat b not roasted whole, no, /b it is not prohibited. This contradicts Rav, who prohibited roasting even ordinary meat. The Sages b say /b that this is the distinction: With regard to a goat b roasted whole, there is no difference /b if b one said /b it is for Passover, and b there is no difference /b if one b did not say /b it is for Passover. In either case, it looks like a sacrifice and it is prohibited. With regard to a goat b not roasted whole, /b if b one specified /b that it is for Passover, b yes, /b it is prohibited because it appears that he is consecrating it as a sacrifice. However, if b one did not specify /b that it is for Passover, b no, /b it is not prohibited, as there is no need for concern., b Rav Aḥa teaches this i baraita /i /b about Theodosius b in accordance with /b the opinion of b Rabbi Shimon. Rav Sheshet strongly objected to this: Granted, /b according b to the one who learns it in accordance with /b the opinion of b Rabbi Yosei, /b it works out b well. However, /b according b to the one who teaches /b it b in accordance with /b the opinion of b Rabbi Shimon, does /b it work out b well? Didn’t /b we b learn /b in a mishna about a dispute with regard to one who consecrated an item for a purpose for which it was unsuited, e.g., a case where one sought to bring a meal-offering of barley, although meal-offerings may be brought only from wheat? In that case, the Rabbis say he is required to bring a meal-offering of wheat because in the first part of his statement he vowed to bring a meal-offering., b Rabbi Shimon exempts /b him from any obligation, as in his opinion, b he did not donate in the manner /b typical b of donors. /b In other words, Rabbi Shimon relates to the statement: A meal-offering of barley, as a single entity. Since no meal-offering of that kind exists, one is not required to bring an offering at all. Similarly, with regard to Passover, since one can consecrate only a living animal as a sacrifice and cannot consecrate meat as a sacrifice, if one declares: This meat is for Passover, it is in no way similar to consecrating an animal, and the meat has no sanctity., b Ravina said to Rav Ashi: And /b according to b the one who teaches it in accordance with /b the opinion of b Rabbi Yosei, does /b it work out b well? Didn’t Rava say: /b With regard to a meal-offering of barley, b Rabbi Shimon stated /b his opinion b in accordance with /b the opinion b of Rabbi Yosei, /b who b said: A person is also held /b accountable b for the conclusion of his statement. /b The Sages disagreed with regard to the i halakhot /i of consecration in a case where one consecrates an animal for two objectives in the same statement, e.g., as both a burnt-offering and a peace-offering. According to Rabbi Meir, one is held accountable for the beginning of his statement. Since he mentioned the burnt-offering first, the animal assumes the status of a burnt-offering. However, Rabbi Yosei says that one’s entire statement is significant, and that the animal is consecrated for two sacrifices. The owner must wait until the animal becomes blemished, redeem it, and use the money to purchase a burnt-offering and a peace-offering. Rabbi Shimon holds in accordance with Rabbi Yosei’s opinion concerning a barley meal-offering. He maintains that one is held accountable not only for his first expression, i.e., that it is a meal-offering, but also for his second expression, i.e., that it is of barley. In that case, the second part of his statement negates the first part., b What, is it not /b concluded b from /b the fact b that Rabbi Shimon holds in accordance with /b the opinion of b Rabbi Yosei, Rabbi Yosei /b also b holds in accordance with /b the opinion of b Rabbi Shimon, /b that if one did not donate in the manner typical of donors, his act is meaningless? If that is the case, then any difficulty for the opinion of Rabbi Shimon would be similarly difficult for the opinion of Rabbi Yosei. The Gemara rejects this: b No, although Rabbi Shimon holds in accordance with /b the opinion of b Rabbi Yosei, Rabbi Yosei does not hold in accordance with /b the opinion of b Rabbi Shimon. /b , b A dilemma was raised before /b the Sages with regard to the above incident. b Was Theodosius of Rome a great man /b in terms of his Torah scholarship, and the Sages refrained from ostracizing him in deference to the Torah that he studied? b Or, was he a violent man /b who could not be punished due to his local influence?, b Come /b and b hear: This was also taught by Theodosius of Rome: What did Haiah, Mishael, and Azariah see that /b led them to b deliver themselves to the fiery furnace for sanctification of the name /b of God during the rule of Nebuchadnezzar rather than worship idols under duress?, b They drew an i a fortiori /i inference on their own from /b the plague of b frogs /b in Egypt. With regard to b frogs, which are not commanded concerning the sanctification of the name /b of God, b it is written: /b “And the river shall swarm with frogs, which shall go up b and come into your house, /b and into your bedchamber, and onto your bed, and into the houses of your servants, and upon your people, b and into their ovens and kneading bowls” /b (Exodus 7:28). b When are kneading bowls found near the oven? You must say that /b it is b when the oven is hot. /b If in fulfilling the command to harass the Egyptians, the frogs entered burning ovens, b all the more so, we, who are commanded concerning the sanctification of the name /b of God, should deliver ourselves to be killed in the fiery furnace for that purpose. Apparently, Theodosius taught Torah in public, which indicates that he was a great man., b Rabbi Yosei bar Avin said: /b Theodosius b was /b one who b cast /b the profits from b merchandise into the purse of Torah scholars. /b He would lend them money and enter into partnership with them so they could open businesses, and that is praiseworthy, b as Rabbi Yoḥa said: Anyone who casts merchandise into the purse of Torah scholars is rewarded and sits in the heavenly academy, as it is stated: “For in the shadow of wisdom, is the shadow of money” /b (Ecclesiastes 7:12). One who provides Torah scholars with money will merit being with them in the shadow of wisdom., strong MISHNA: /strong The mishna discusses additional differences between local customs. In b a place where /b people b were accustomed to kindle a lamp /b in the house b on Yom Kippur evenings, one kindles /b it. In b a place where /b people b were accustomed not to kindle /b a lamp, b one does not kindle /b it. b However, /b even in a place where the custom is not to kindle lamps in houses, b one kindles in synagogues and study halls, /b in deference to these places. Similarly, lamps should be kindled b in dark alleyways, /b so people will not be hurt, b and next to the sick. /b , strong GEMARA: /strong b It was taught /b in th i e Tosefta /i : b Both /b in a place b where /b the Sages b said to kindle and /b in a place b where they said not to kindle, they both intended to /b achieve the b same objective, /b i.e., to distance people from sin, as conjugal relations are prohibited on Yom Kippur. Those who said that one kindles a lamp believe that because people do not engage in relations while a lamp is lit, the lamp will discourage intimacy. Those who maintain the opposite believe that spouses who are unable to see each other will not be tempted to engage in conjugal relations, and therefore it is preferable not to have a lamp lit on Yom Kippur. b Rav Yehoshua said /b that b Rava taught: “Your people are all righteous, they shall inherit the land forever; /b the branch of My planting, the work of My hands, in which I glory” (Isaiah 60:21). b Both /b in a place b where /b the Sages b said to kindle and /b in a place b where they said not to kindle, they intended only to /b achieve the b same objective, /b fulfilling a mitzva. Even though different places have different customs, the Jewish people all aspire to sanctity.,On the topic of kindling a lamp for Yom Kippur, the Gemara discusses a related point. b Rav Yehuda said /b that b Shmuel said: One should recite the blessing over fire: /b Who creates the lights of fire, b only at the conclusion of Shabbat, since /b the conclusion of Shabbat b is /b the time of b its original creation. A certain Elder said to him, and some say /b it was b Rabba bar bar Ḥana /b who b said: /b That is b correct; and so said Rabbi Yoḥa. /b The Gemara relates: b Ulla was riding on a donkey and going along, and Rabbi Abba was going along on his right and Rabba bar bar Ḥana on his left. Rabbi Abba said to Ulla: /b Is it b true that you said in the name of Rabbi Yoḥa /b that b one recites the blessing over fire only at the conclusion of Shabbat, /b not at the conclusion of Yom Kippur, b since /b the time of b its original creation is /b the conclusion of Shabbat?,Since Ulla never transmitted that statement, he understood that it must have been Rabba bar bar Ḥana who heard it from Rabbi Yoḥa and transmitted it when he came from Eretz Yisrael. b Ulla turned around and looked angrily at Rabba bar bar Ḥana /b for misquoting Rabbi Yoḥa. Still, Ulla said nothing. However, Rabba bar bar Ḥana understood what had happened and b said to him: I did not say /b anything b about that /b matter; b rather, /b what b I said /b was b about that which /b the b reciter /b of the tannaitic literature b taught /b in a i baraita /i b before Rabbi Yoḥa /b in which b Rabbi Shimon ben Elazar says: /b With regard to b Yom Kippur that occurs on Shabbat, even in a place where they said not to kindle /b a lamp on Yom Kippur, b one kindles in deference to Shabbat. Rabbi Yoḥa answered after him /b and completed the statement: b And the Rabbis prohibit /b kindling a lamp even when Yom Kippur occurs on Shabbat. Ulla b said /b to Rabbi Abba: b Let it be /b that Rabbi Yoḥa indeed made this statement., b Rav Yosef read /b the following verse b about /b this event: b “Counsel in the heart of man is like deep water; /b |
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46. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •holy men Found in books: Simon-Shushan (2012) 251| 37a. לא מצא ארבעת מינין יהא יושב ובטל והתורה אמרה בסוכות תשבו שבעת ימים סוכה של כל דבר וכן בעזרא אומר (נחמיה ח, טו) צאו ההר והביאו עלי זית ועלי עץ שמן ועלי הדס ועלי תמרים ועלי עץ עבות (ועשו) סוכות ככתוב,ורבי יהודה סבר הני לדפנות עלי הדס ועלי תמרים ועלי עץ עבות לסכך ותנן מסככין בנסרין ד"ר יהודה אלמא סיב ועיקרא דדיקלא מינא דלולבא הוא ש"מ,ומי אמר ר' יהודה ארבעת מינין אין מידי אחרינא לא והתניא סיככה בנסרים של ארז שיש בהן ד' טפחים ד"ה פסולה אין בהן ד' טפחים רבי מאיר פוסל ורבי יהודה מכשיר ומודה רבי מאיר שאם יש בין נסר לנסר כמלא נסר שמניח פסל ביניהן וכשירה,מאי ארז הדס כדרבה בר רב הונא דאמר רבה בר רב הונא אמרי בי רב עשרה מיני ארזים הן שנא' (ישעיהו מא, יט) אתן במדבר ארז שיטה והדס וגו':,ר' מאיר אומר אפילו במשיחה כו': תניא א"ר מאיר מעשה ביקירי ירושלים שהיו אוגדין את לולביהן בגימוניות של זהב אמרו לו משם ראיה במינו היו אוגדין אותו מלמטה,אמר להו רבה להנהו מגדלי הושענא דבי ריש גלותא בי גדליתו הושענא דבי ריש גלותא שיירי ביה בית יד כי היכי דלא תיהוי חציצה,רבא אמר כל לנאותו אינו חוצץ ואמר רבה לא לינקיט איניש הושענא בסודרא דבעינא לקיחה תמה וליכא ורבא אמר לקיחה על ידי דבר אחר שמה לקיחה,אמר רבא מנא אמינא לה דלקיחה על ידי דבר אחר שמה לקיחה דתנן אזוב קצר מספקו בחוט ובכוש וטובל ומעלה ואוחז באזוב ומזה אמאי (במדבר יט, יח) ולקח וטבל אמר רחמנא אלא לאו ש"מ לקיחה על ידי דבר אחר שמה לקיחה,ממאי דלמא שאני התם כיון דחבריה כגופיה דמי אלא מהכא נפל משפופרת לשוקת פסול | 37a. According to your reasoning, if b one did not find /b any of the b four species /b to roof his i sukka /i , b he will sit idly /b and fail to fulfill the mitzva of i sukka /i ; b and the Torah states: “You shall reside in i sukkot /i /b for seven days” (Leviticus 23:42), meaning b a i sukka /i of any material. Likewise, in /b the book of b Ezra, /b which can refer also to the book of Nehemiah, b it says: “Go forth unto the mount, and fetch olive branches, and pine branches, and myrtle branches, and palm branches, and branches of a dense-leaved tree, to make i sukkot /i , as it is written” /b (Nehemiah 8:15). Apparently, a i sukka /i may be constructed even with materials other than the four species., b And Rabbi Yehuda holds: These /b olive branches and pine branches mentioned in the verse were b for the walls /b of the i sukka /i , which need not be built from the four species. b Myrtle branches, palm branches, and branches of a dense-leaved tree, /b i.e., again myrtle, all of which are among the four species, were b for the roofing. /b Rabbi Yehuda holds that one may roof the i sukka /i only with the four species. b And we learned /b in a mishna: b One /b may b roof /b the i sukka /i b with boards; /b this is b the statement of Rabbi Yehuda. /b As boards can be produced from one of the four species only if the trunk of the date palm is considered a i lulav /i , b apparently, fibers and the trunk of the date palm are the species of the i lulav /i . /b The Gemara determines: Indeed, b conclude from it /b that this is so.,The Gemara wonders: b And did Rabbi Yehuda say /b with regard to the materials fit for roofing a i sukka /i that b the four species, yes, /b they are fit, but b other materials, no, /b they are not fit? b But isn’t it taught /b in a i baraita /i : If b one roofed /b the i sukka /i b with cedar [ i erez /i ] boards that have four /b handbreadths b in their /b width, b everyone agrees /b that it is b unfit. /b If b they do not have four /b handbreadths b in their /b width, b Rabbi Meir deems it unfit and Rabbi Yehuda deems it fit. And Rabbi Meir concedes that if there is between /b one b board /b and another b board /b a gap the b complete /b width b of a board, /b then b one places /b fit roofing from the b waste /b of the threshing floor and the winepress b between /b the boards b and /b the i sukka /i b is fit. /b Apparently, Rabbi Yehuda permits one to roof the i sukka /i with cedar wood, which is not one of the four species.,The Gemara responds: b What is /b the b i erez /i /b to which the mishna refers? It is in fact a b myrtle /b tree, b in accordance with /b that b which Rabba bar Rav Huna /b said, b as Rabba bar Rav Huna said /b that b they say in the school of Rav: There are ten types of i erez /i , as it is stated: “I will place in the wilderness the cedar [ i erez /i ], the acacia-tree, the myrtle, /b and pine tree; I will set in the plain the juniper, the box-tree, and the cypress all together” (Isaiah 41:19). All the trees listed in this verse are types of cedar, and the myrtle is one of them.,§ The mishna continues: b Rabbi Meir says: /b One may tie the i lulav /i b even with a cord. It is taught /b in the i Tosefta /i that b Rabbi Meir said: /b There was b an incident involving the prominent /b residents b of Jerusalem who would bind their i lulavim /i with gold rings. /b The Sages b said to him: /b Is there b proof from there? They would bind it with its own species beneath /b the rings, which serve a merely decorative purpose and not a halakhic one., b Rabba said to those who /b would b bind the four species [ i hoshana /i ] of the house of the Exilarch: When you bind the four species of the house of the Exilarch, leave /b room for b a handgrip on it /b where there is neither binding nor decoration b so that there will not be an interposition /b between the i lulav /i and the hand of the person taking it., b Rava said: /b That is unnecessary, as b any /b addition whose purpose is b to beautify does not interpose. And Rabba said: Let a person not take the four species with a cloth [ i sudara /i ] /b around his hand, b since I require a complete taking, and there is none /b in this case due to the interposition between his hand and the i lulav /i . b And Rava said: /b That is not a problem, as b taking by means of another object is considered taking. /b , b Rava said: From where do I say that taking by means of another object is considered taking? /b It is b as we learned /b in a mishna: One undergoing purification from impurity imparted by a corpse must be sprinkled with purification water with the ashes of the red heifer. If the b hyssop /b used to sprinkle the water was b short /b and did not reach the water in the receptacle, b one renders it sufficiently /b long b by /b attaching b a string or a spindle, and /b then he b dips /b the hyssop into the water, b removes /b it, b grasps the hyssop, and sprinkles /b the water on the one undergoing purification. And b why /b may he do so? Doesn’t b the Merciful One say /b in the Torah: b “And /b a ritually pure person shall b take /b hyssop, b and dip /b it in the water, and sprinkle it” (Numbers 19:18), indicating that one must take the hyssop while dipping it? b Rather, /b may one b not conclude from /b this that b taking by means of another object is considered taking? /b ,This proof is rejected: b From where /b can that be proven? b Perhaps it is different there; since he attached /b the string to the hyssop, its legal status b is like /b that of the hyssop b itself. /b However, the legal status of the cloth is not like that of the i lulav /i , since it is not attached to the i lulav /i . b Rather, /b the fact that taking by means of another object is considered taking can be learned b from here: /b If the ashes of the red heifer b fell from the tube /b in which they were held b into the trough /b in which the spring water was located, the water is b unfit, /b since taking the ashes and placing them in the water must be performed intentionally. |
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47. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 495| 26a. אלא על נפש שבעה וכרס מלאה איני והא רב פפא איקלע לבי כנישתא דאבי גובר וגזר תענית וירדו להם גשמים עד חצות ואמר הלל ואחר כך אכלו ושתו שאני בני מחוזא דשכיחי בהו שכרות:, br br big strongהדרן עלך סדר תעניות אלו /strong /big br br,מתני׳ big strongבשלשה /strong /big פרקים בשנה כהנים נושאין את כפיהן ארבע פעמים ביום בשחרית במוסף במנחה ובנעילת שערים בתעניות ובמעמדות וביום הכפורים,אלו הן מעמדות לפי שנאמר (במדבר כח, ב) צו את בני ישראל את קרבני לחמי וכי היאך קרבנו של אדם קרב והוא אינו עומד על גביו,התקינו נביאים הראשונים עשרים וארבעה משמרות על כל משמר ומשמר היה מעמד בירושלים של כהנים של לוים ושל ישראלים,הגיע זמן המשמר לעלות כהנים ולוים עולים לירושלים וישראל שבאותו משמר מתכנסין לעריהן וקוראין במעשה בראשית (ואנשי המעמד היו מתענין ארבעה ימים בשבוע מיום ב' ועד יום חמישי ולא היו מתענין ערב שבת מפני כבוד השבת ולא באחד בשבת כדי שלא יצאו ממנוחה ועונג ליגיעה ותענית וימותו),ביום הראשון בראשית ויהי רקיע בשני יהי רקיע ויקוו המים בשלישי יקוו המים ויהי מאורות ברביעי יהי מאורות וישרצו המים בחמישי ישרצו המים ותוצא הארץ בששי ותוצא הארץ ויכלו השמים,פרשה גדולה קורין אותה בשנים והקטנה ביחיד בשחרית במוסף ובמנחה נכנסין וקורין על פיהן כקורין את שמע ערב שבת במנחה לא היו נכנסין מפני כבוד השבת,כל יום שיש בו הלל אין מעמד בשחרית קרבן מוסף אין בנעילה קרבן עצים אין במנחה דברי ר' עקיבא,אמר לו בן עזאי כך היה רבי יהושע שונה קרבן מוסף אין במנחה קרבן עצים אין בנעילה חזר רבי עקיבא להיות שונה כבן עזאי,זמן עצי כהנים והעם תשעה באחד בניסן בני ארח בן יהודה בעשרים בתמוז בני דוד בן יהודה בחמשה באב בני פרעוש בן יהודה בשבעה בו בני יונדב בן רכב בעשרה בו בני סנאה בן בנימן בחמשה עשר בו בני זתוא בן יהודה,ועמהם כהנים ולוים וכל מי שטעה בשבטו ובני גונבי עלי ובני קוצעי קציעות,בעשרים בו בני פחת מואב בן יהודה בעשרים באלול בני עדין בן יהודה באחד בטבת שבו בני פרעוש שניה באחד בטבת לא היה בו מעמד שהיה בו הלל וקרבן מוסף וקרבן עצים,חמשה דברים אירעו את אבותינו בשבעה עשר בתמוז וחמשה בתשעה באב בשבעה עשר בתמוז | 26a. b only on a satisfied soul and a full stomach. /b Consequently, it is preferable to return home to eat and drink so as to recite i hallel /i in the proper frame of mind. The Gemara asks: b Is that so? But Rav Pappa happened /b to come to b the synagogue of Avi Govar /b in Meḥoza, b and he decreed a fast, and rain fell for them before midday, and /b yet b he recited i hallel /i /b immediately, b and /b only afterward b they ate and drank. /b The Gemara explains: b The inhabitants of /b the city of b Meḥoza are different, as drunkenness is common among them. /b Had Rav Pappa told them to go home to eat and drink, they would have become drunk and been unable to pray.,, strong MISHNA: /strong b At three times in the year priests raise their hands /b to recite the Priestly Benediction b four times in /b a single b day, in the morning prayer, in the additional prayer, in the afternoon prayer, and /b in the evening b in the closing of the gates, /b i.e., the i ne’ila /i prayer. And these are the three times: b During /b communal b fasts /b held due to lack of rain, on which the closing prayer is recited; b and during non-priestly watches [ i ma’amadot /i ], /b when the Israelite members of the guard parallel to the priestly watch come and read the act of Creation from the Torah, as explained below; b and on Yom Kippur. /b , b These are /b the b non-priestly watches: Since it is stated: “Command the children of Israel /b and say to them: b My offering of food, /b which is presented to Me made by a fire, of a sweet savor to Me, you shall guard the sacrifice to Me in its due season” (Numbers 28:2), this verse teaches that the daily offering was a communal obligation that applied to every member of the Jewish people. The mishna asks: b But how can a person’s offering be sacrificed when he is not standing next to it? /b ,The mishna explains: Since it is impossible for the entire nation to be present in Jerusalem when the daily offering is brought, b the early prophets, /b Samuel and David, b instituted /b the division of the priests into b twenty-four priestly watches, /b each of which served for approximately one week, twice per year. b For each and every priestly watch there was /b a corresponding b non-priestly watch in Jerusalem of priests, Levites, and Israelites /b who would stand by the communal offerings for that day to represent the community., b When /b the b time arrived /b for the members of a certain b priestly watch to ascend, /b the b priests and Levites /b of that watch would b ascend to Jerusalem /b to perform the Temple service. b And /b as for b the Israelites /b assigned b to that priestly watch, /b some of them went up to Jerusalem, while the rest of them b assembled in their towns and read the act of Creation. And the members of the non-priestly watch, /b who represented the entire community that week, b would fast four days a week, from Monday until Thursday. And they would not fast on Shabbat eve, in deference to Shabbat, /b as they did not wish to start Shabbat while fasting. b And /b they did b not /b fast on Sunday, b so as not to go from rest and delight /b immediately b to exertion and fasting, and /b run the risk that they might b die /b as a result of the abrupt change.,Which portions of the Torah would the members of the non-priestly watch read on each day? b On Sunday /b they would read the portions starting with: b “In the beginning” and “Let there be a firmament” /b (Genesis 1:1–8). b On Monday /b they would read: b “Let there be a firmament” and “Let the waters be gathered” /b (Genesis 1:9–13). b On Tuesday /b they would read: b “Let the waters be gathered” and “Let there be lights” /b (Genesis 1:14–19). b On Wednesday: “Let there be lights” and “Let the waters swarm” /b (Genesis 1:20–23). b On Thursday: “Let the waters swarm” and “Let the earth bring forth” /b (Genesis 1:24–31). b On Friday: “Let the earth bring forth” /b and b “And the heaven /b and the earth b were finished” /b (Genesis 2:1–3)., b A long passage, /b consisting of six verses or more, b is read by two /b people, b and a short /b passage is read b by one, /b as one cannot read fewer than three verses from the Torah together. They read from the Torah b in the morning prayer and in the additional prayer. In the afternoon prayer /b the members of the non-priestly watch b enter /b the synagogue b and read /b the daily portion b by heart, just as one recites i Shema /i /b every day. On b Shabbat eve at the afternoon prayer, they would not enter /b the synagogue for the communal Torah readings, b in deference to Shabbat. /b ,The mishna states a principle: On b any day that has /b the recitation of b i hallel /i , /b but on which the additional offering was not sacrificed, e.g., Hanukkah, b there is no /b reading of the Torah by the b non-priestly watch in the morning prayer. /b On days that have both i hallel /i and b an additional offering, /b such as Festivals, the non-priestly watch would also b not /b read from the Torah b at the closing prayer. /b When b a wood offering /b was brought, as explained below, there was b no /b non-priestly watch b in the afternoon prayer. /b This is b the statement of Rabbi Akiva. /b , b Ben Azzai said to /b Rabbi Akiva that b this is how Rabbi Yehoshua would teach /b this i halakha /i : On days when b an additional offering /b was sacrificed, there was b no /b non-priestly watch b in the afternoon prayer. /b When b a wood offering /b was brought, there was b no /b non-priestly watch b in the closing prayer. /b Upon hearing this, b Rabbi Akiva retracted /b his ruling and began b to teach in accordance with /b the opinion of b ben Azzai. /b ,The mishna details the b times /b for b the wood /b offering b of priests and the people. /b These were private holidays specific to certain families, on which their members would volunteer a wood offering for the altar. There were b nine /b such days and families: b On the first of Nisan, the descendants of Araḥ ben Yehuda; on the twentieth of Tammuz, the descendants of David ben Yehuda; on the fifth of Av, the descendants of Parosh ben Yehuda; on the seventh of /b Av, b the descendants of Jonadab ben Rechab; on the tenth of /b Av, b the descendants of Sena’a ben Binyamin; on the fifteenth of /b Av, b the descendants of Zattu ben Yehuda. /b , b And /b included b with /b this group of Zattu ben Yehuda’s descendants b were /b other b priests; and Levites; and anyone who erred with regard to his tribe, /b i.e., Israelites who did not know which tribe they were from, b and the descendants of those who deceived /b the authorities b with a pestle; and the descendants of those who packed dried figs. /b These last groups and their descriptions are explained in the Gemara.,The mishna resumes its list. b On the twentieth of /b Av, b the descendants of Paḥat Moav ben Yehuda; on the twentieth of Elul, the descendants of Adin ben Yehuda; on the first of Tevet, the descendants of Parosh returned /b to bring wood for b a second /b time; likewise b on the first of Tevet, there was no non-priestly watch, as /b it is Hanukkah, b on which i hallel /i is /b recited, b and /b it is the New Moon, on which b an additional offering /b is sacrificed, b and /b there was also b a wood offering. /b ,The mishna discusses the five major communal fast days. b Five /b calamitous b matters occurred to our forefathers on the seventeenth of Tammuz, and five /b other disasters happened b on the Ninth of Av. On the seventeenth of Tammuz /b |
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| 48. Nag Hammadi, The Testimony of Truth, 9.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •holy men, “rabbinization” of, in the babylonian talmud Found in books: Kalmin (2014) 116 |
49. Eusebius of Caesarea, Life of Constantine, 1.24 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •holy women Found in books: Klein and Wienand (2022) 118 | 1.24. Thus then the God of all, the Supreme Governor of the whole universe, by his own will appointed Constantine, the descendant of so renowned a parent, to be prince and sovereign: so that, while others have been raised to this distinction by the election of their fellow-men, he is the only one to whose elevation no mortal may boast of having contributed. |
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| 50. Socrates Scholasticus, Ecclesiastical History, 1.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •holy men Found in books: Klein and Wienand (2022) 146 |
| 51. Theodoret of Cyrus, Letters, 81 (4th cent. CE - 5th cent. CE) Tagged with subjects: •holy men Found in books: Klein and Wienand (2022) 129 |
| 52. Theodoret of Cyrus, Letters, 81 (4th cent. CE - 5th cent. CE) Tagged with subjects: •holy men Found in books: Klein and Wienand (2022) 129 |
| 53. Theodoret of Cyrus, Letters, 81 (4th cent. CE - 5th cent. CE) Tagged with subjects: •holy men Found in books: Klein and Wienand (2022) 129 |
| 54. Gregory of Nazianzus, Letters, 126, 125 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand (2022) 132 |
| 55. Gregory of Nazianzus, Letters, 125-126 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand (2022) 132 |
| 56. Victor Vitensis, Historia Persecutionis Africanae Provinciae, 3.10 (5th cent. CE - 5th cent. CE) Tagged with subjects: •holy men Found in books: Rohmann (2016) 13 |
| 57. Caesarius of Arles, Sermones, 2 (5th cent. CE - 6th cent. CE) Tagged with subjects: •holy men Found in books: Rohmann (2016) 264 |
| 58. Procopius, On Buildings, 1.2 (6th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand (2022) 129, 145, 270 |
| 59. Evagrius Scholasticus, Ecclesiastical History, 1.20-1.21 (6th cent. CE - 6th cent. CE) Tagged with subjects: •holy women Found in books: Klein and Wienand (2022) 118 |
| 60. Gregory The Great, Letters, 1.20 (6th cent. CE - 7th cent. CE) Tagged with subjects: •holy men Found in books: Klein and Wienand (2022) 270 |
| 61. Agathias, Historiae, 1.2-1.10 (6th cent. CE - 6th cent. CE) Tagged with subjects: •holy men Found in books: Klein and Wienand (2022) 270 |
| 62. Theodore Lector, Epitome, 360 Tagged with subjects: •holy men Found in books: Klein and Wienand (2022) 46 |
| 63. Epigraphy, Igls, 3.2.1142 Tagged with subjects: •holy men Found in books: Klein and Wienand (2022) 129 |
| 64. John Malalas, History, 11.20, 11.26-11.153, 18.42, 18.136 Tagged with subjects: •holy men Found in books: Klein and Wienand (2022) 270; Rohmann (2016) 108 |
| 65. Gerontius, Life of Melania, 50-52, 54-56, 53 Tagged with subjects: •nan Found in books: Klein and Wienand (2022) 118 |
| 66. Valerius Maximus, Memorable Deeds And Sayings, None Tagged with subjects: •nan Found in books: Mueller (2002) 136 |
| 67. Egeria (Eucheria), Itinerarium, 1.2, 11.2, 11.20, 21.2, 21.20-21.21 Tagged with subjects: •holy men Found in books: Klein and Wienand (2022) 146 |
| 68. Anon., Life of Alexander The Sleepless, 43 Tagged with subjects: •holy men Found in books: Klein and Wienand (2022) 146 |
| 69. Papyri, P.Turner, 54 Tagged with subjects: •holy men Found in books: Ruffini (2018) 129 |
| 70. Paul of Elusa, Life of Theognius, 5 Tagged with subjects: •holy men Found in books: Klein and Wienand (2022) 156 |
| 71. Anon., Life of Theodore of Sykeon, 3, 58, 6, 79, 135 Tagged with subjects: •nan Found in books: Klein and Wienand (2022) 270 |
| 72. Zacharias of Mytilene, Life of Severus, 27-30 Tagged with subjects: •nan Found in books: Rohmann (2016) 136 |
| 73. Theodore of Petra, Life of Theodosius, 24 Tagged with subjects: •holy men Found in books: Klein and Wienand (2022) 32 |
| 74. Anon., Hisperica Famina, None Tagged with subjects: •nan Found in books: Rohmann (2016) 272 |
| 75. Anon., Itinerarium Antonini Placentini, 7 Tagged with subjects: •holy women Found in books: Klein and Wienand (2022) 118 |
| 78. Theophanes, Theophanes, 6263 Tagged with subjects: •holy men Found in books: Rohmann (2016) 13 |
| 79. John Chrysostom, Homiliae In 1 Tim., 1.3 Tagged with subjects: •holy men Found in books: Rohmann (2016) 144 |
| 81. Michael Syrus, Chronicon, 9.24, 9.33 Tagged with subjects: •holy men Found in books: Rohmann (2016) 108 |
| 82. Johannes of Ephesus, Historia Ecclesiastica, 2.482, 3.2.44, 3.36-3.37 Tagged with subjects: •holy men Found in books: Rohmann (2016) 108 |
| 84. Johannes of Ephesus, Historiae Beatorum Orientalium, 43, 45, 51, 40 Tagged with subjects: •nan Found in books: Rohmann (2016) 108 |
| 85. Patricius, Confessio, 13 Tagged with subjects: •holy men Found in books: Rohmann (2016) 272 |
| 86. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), 34.14 Tagged with subjects: •holy men Found in books: Levine (2005) 495 |
| 87. Anon., Midrash Hagadol, None Tagged with subjects: •holy men Found in books: Levine (2005) 241 |
| 88. Anon., Vita Marcelli, 32 Tagged with subjects: •asylum, in churches and by holy men Found in books: Dignas Parker and Stroumsa (2013) 201 |
| 89. Cyril of Scythopolis, Vita Sabae, 71, 73, 72 Tagged with subjects: •nan Found in books: Dignas Parker and Stroumsa (2013) 198 |
| 90. Anon., Synaxarium Ecclesiae Constantinopolitanae, None Tagged with subjects: •holy men Found in books: Klein and Wienand (2022) 275 |
| 91. Theophanes, Chronicle, None Tagged with subjects: •nan Found in books: Klein and Wienand (2022) 33 |
| 92. Muirchu, Vita Patricii, 1.17.6 Tagged with subjects: •holy men Found in books: Rohmann (2016) 264 |
| 93. Cyril of Scythopolis, Life of Euthymius, 16, 27, 30, 32, 40, 42, 45, 35 Tagged with subjects: •nan Found in books: Klein and Wienand (2022) 156 |
| 94. Cyril of Scythopolis, Life of Sabas, 30, 57, 70-74 Tagged with subjects: •nan Found in books: Klein and Wienand (2022) 32 |
