1. Septuagint, Tobit, 12.12 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Incense • incense
Found in books: Levison (2023), The Greek Life of Adam and Eve. 863; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 194
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12.12 And so, when you and your daughter-in-law Sarah prayed, I brought a reminder of your prayer before the Holy One; and when you buried the dead, I was likewise present with you.'' None |
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2. Hebrew Bible, Song of Songs, 1.2, 3.6, 4.13 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Altar, Incense • Incense • Temple, incense offerings in • incense
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 521; Levison (2023), The Greek Life of Adam and Eve. 99, 193, 745, 758, 759, 829, 930, 972; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 174
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1.2 יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ כִּי־טוֹבִים דֹּדֶיךָ מִיָּיִן׃
3.6 מִי זֹאת עֹלָה מִן־הַמִּדְבָּר כְּתִימֲרוֹת עָשָׁן מְקֻטֶּרֶת מוֹר וּלְבוֹנָה מִכֹּל אַבְקַת רוֹכֵל׃
4.13 שְׁלָחַיִךְ פַּרְדֵּס רִמּוֹנִים עִם פְּרִי מְגָדִים כְּפָרִים עִם־נְרָדִים׃'' None | sup>
1.2 Let him kiss me with the kisses of his mouth— For thy love is better than wine.
3.6 Who is this that cometh up out of the wilderness Like pillars of smoke, Perfumed with myrrh and frankincense, With all powders of the merchant?
4.13 Thy shoots are a park of pomegranates, With precious fruits; Henna with spikenard plants,'' None |
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3. Hebrew Bible, Exodus, 29.38-29.42, 30.1-30.10, 30.34-30.38 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Altar, Incense • Incense • Incense, offering • incense • sacrifices, incense
Found in books: Estes (2020), The Tree of Life, 129; Gera (2014), Judith, 302; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 20, 21; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 81; Levison (2023), The Greek Life of Adam and Eve. 99, 625, 749, 750, 804, 827, 829, 830, 868, 931; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 73, 190, 195
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29.38 וְזֶה אֲשֶׁר תַּעֲשֶׂה עַל־הַמִּזְבֵּחַ כְּבָשִׂים בְּנֵי־שָׁנָה שְׁנַיִם לַיּוֹם תָּמִיד׃ 29.39 אֶת־הַכֶּבֶשׂ הָאֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם׃' '29.41 וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכָּהּ תַּעֲשֶׂה־לָּהּ לְרֵיחַ נִיחֹחַ אִשֶּׁה לַיהוָה׃ 29.42 עֹלַת תָּמִיד לְדֹרֹתֵיכֶם פֶּתַח אֹהֶל־מוֹעֵד לִפְנֵי יְהוָה אֲשֶׁר אִוָּעֵד לָכֶם שָׁמָּה לְדַבֵּר אֵלֶיךָ שָׁם׃
30.1 וְכִפֶּר אַהֲרֹן עַל־קַרְנֹתָיו אַחַת בַּשָּׁנָה מִדַּם חַטַּאת הַכִּפֻּרִים אַחַת בַּשָּׁנָה יְכַפֵּר עָלָיו לְדֹרֹתֵיכֶם קֹדֶשׁ־קָדָשִׁים הוּא לַיהוָה׃
30.1 וְעָשִׂיתָ מִזְבֵּחַ מִקְטַר קְטֹרֶת עֲצֵי שִׁטִּים תַּעֲשֶׂה אֹתוֹ׃ 30.2 אַמָּה אָרְכּוֹ וְאַמָּה רָחְבּוֹ רָבוּעַ יִהְיֶה וְאַמָּתַיִם קֹמָתוֹ מִמֶּנּוּ קַרְנֹתָיו׃ 30.2 בְּבֹאָם אֶל־אֹהֶל מוֹעֵד יִרְחֲצוּ־מַיִם וְלֹא יָמֻתוּ אוֹ בְגִשְׁתָּם אֶל־הַמִּזְבֵּחַ לְשָׁרֵת לְהַקְטִיר אִשֶּׁה לַיהוָה׃ 30.3 וְאֶת־אַהֲרֹן וְאֶת־בָּנָיו תִּמְשָׁח וְקִדַּשְׁתָּ אֹתָם לְכַהֵן לִי׃ 30.3 וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר אֶת־גַּגּוֹ וְאֶת־קִירֹתָיו סָבִיב וְאֶת־קַרְנֹתָיו וְעָשִׂיתָ לּוֹ זֵר זָהָב סָבִיב׃ 30.4 וּשְׁתֵּי טַבְּעֹת זָהָב תַּעֲשֶׂה־לּוֹ מִתַּחַת לְזֵרוֹ עַל שְׁתֵּי צַלְעֹתָיו תַּעֲשֶׂה עַל־שְׁנֵי צִדָּיו וְהָיָה לְבָתִּים לְבַדִּים לָשֵׂאת אֹתוֹ בָּהֵמָּה׃ 30.5 וְעָשִׂיתָ אֶת־הַבַּדִּים עֲצֵי שִׁטִּים וְצִפִּיתָ אֹתָם זָהָב׃ 30.6 וְנָתַתָּה אֹתוֹ לִפְנֵי הַפָּרֹכֶת אֲשֶׁר עַל־אֲרֹן הָעֵדֻת לִפְנֵי הַכַּפֹּרֶת אֲשֶׁר עַל־הָעֵדֻת אֲשֶׁר אִוָּעֵד לְךָ שָׁמָּה׃ 30.7 וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים בַּבֹּקֶר בַּבֹּקֶר בְּהֵיטִיבוֹ אֶת־הַנֵּרֹת יַקְטִירֶנָּה׃ 30.8 וּבְהַעֲלֹת אַהֲרֹן אֶת־הַנֵּרֹת בֵּין הָעֲרְבַּיִם יַקְטִירֶנָּה קְטֹרֶת תָּמִיד לִפְנֵי יְהוָה לְדֹרֹתֵיכֶם׃ 30.9 לֹא־תַעֲלוּ עָלָיו קְטֹרֶת זָרָה וְעֹלָה וּמִנְחָה וְנֵסֶךְ לֹא תִסְּכוּ עָלָיו׃
30.34 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה קַח־לְךָ סַמִּים נָטָף וּשְׁחֵלֶת וְחֶלְבְּנָה סַמִּים וּלְבֹנָה זַכָּה בַּד בְּבַד יִהְיֶה׃ 30.35 וְעָשִׂיתָ אֹתָהּ קְטֹרֶת רֹקַח מַעֲשֵׂה רוֹקֵחַ מְמֻלָּח טָהוֹר קֹדֶשׁ׃ 30.36 וְשָׁחַקְתָּ מִמֶּנָּה הָדֵק וְנָתַתָּה מִמֶּנָּה לִפְנֵי הָעֵדֻת בְּאֹהֶל מוֹעֵד אֲשֶׁר אִוָּעֵד לְךָ שָׁמָּה קֹדֶשׁ קָדָשִׁים תִּהְיֶה לָכֶם׃ 30.37 וְהַקְּטֹרֶת אֲשֶׁר תַּעֲשֶׂה בְּמַתְכֻּנְתָּהּ לֹא תַעֲשׂוּ לָכֶם קֹדֶשׁ תִּהְיֶה לְךָ לַיהוָה׃ 30.38 אִישׁ אֲשֶׁר־יַעֲשֶׂה כָמוֹהָ לְהָרִיחַ בָּהּ וְנִכְרַת מֵעַמָּיו׃'' None | sup>
29.38 Now this is that which thou shalt offer upon the altar: two lambs of the first year day by day continually. 29.39 The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at dusk. 29.40 And with the one lamb a tenth part of an ephah of fine flour mingled with the fourth part of a hin of beaten oil; and the fourth part of a hin of wine for a drink-offering. 29.41 And the other lamb thou shalt offer at dusk, and shalt do thereto according to the meal-offering of the morning, and according to the drink-offering thereof, for a sweet savour, an offering made by fire unto the LORD. 29.42 It shall be a continual burnt-offering throughout your generations at the door of the tent of meeting before the LORD, where I will meet with you, to speak there unto thee.
30.1 And thou shalt make an altar to burn incense upon; of acacia-wood shalt thou make it. 30.2 A cubit shall be the length thereof, and a cubit the breadth thereof; foursquare shall it be; and two cubits shall be the height thereof; the horns thereof shall be of one piece with it. 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. 30.4 And two golden rings shalt thou make for it under the crown thereof, upon the two ribs thereof, upon the two sides of it shalt thou make them; and they shall be for places for staves wherewith to bear it. 30.5 And thou shalt make the staves of acacia-wood, and overlay them with gold. 30.6 And thou shalt put it before the veil that is by the ark of the testimony, before the ark-cover that is over the testimony, where I will meet with thee. 30.7 And Aaron shall burn thereon incense of sweet spices; every morning, when he dresseth the lamps, he shall burn it. 30.8 And when Aaron lighteth the lamps at dusk, he shall burn it, a perpetual incense before the LORD throughout your generations. 30.9 Ye shall offer no strange incense thereon, nor burnt-offering, nor meal-offering; and ye shall pour no drink-offering thereon.
30.10 And Aaron shall make atonement upon the horns of it once in the year; with the blood of the sin-offering of atonement once in the year shall he make atonement for it throughout your generations; it is most holy unto the LORD.’
30.34 And the LORD said unto Moses: ‘Take unto thee sweet spices, stacte, and onycha, and galbanum; sweet spices with pure frankincense; of each shall there be a like weight. 30.35 And thou shalt make of it incense, a perfume after the art of the perfumer, seasoned with salt, pure and holy. 30.36 And thou shalt beat some of it very small, and put of it before the testimony in the tent of meeting, where I will meet with thee; it shall be unto you most holy. . 30.37 And the incense which thou shalt make, according to the composition thereof ye shall not make for yourselves; it shall be unto thee holy for the LORD. 30.38 Whosoever shall make like unto that, to smell thereof, he shall be cut off from his people.’'' None |
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4. Hebrew Bible, Leviticus, 4.7, 16.11-16.13 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Altar, Incense • Incense • incense • sacrifices, incense
Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 212; Gera (2014), Judith, 303; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 81; Levison (2023), The Greek Life of Adam and Eve. 827, 831; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 190
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4.7 וְנָתַן הַכֹּהֵן מִן־הַדָּם עַל־קַרְנוֹת מִזְבַּח קְטֹרֶת הַסַּמִּים לִפְנֵי יְהוָה אֲשֶׁר בְּאֹהֶל מוֹעֵד וְאֵת כָּל־דַּם הַפָּר יִשְׁפֹּךְ אֶל־יְסוֹד מִזְבַּח הָעֹלָה אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵד׃
16.11 וְהִקְרִיב אַהֲרֹן אֶת־פַּר הַחַטָּאת אֲשֶׁר־לוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וְשָׁחַט אֶת־פַּר הַחַטָּאת אֲשֶׁר־לוֹ׃ 16.12 וְלָקַח מְלֹא־הַמַּחְתָּה גַּחֲלֵי־אֵשׁ מֵעַל הַמִּזְבֵּחַ מִלִּפְנֵי יְהוָה וּמְלֹא חָפְנָיו קְטֹרֶת סַמִּים דַּקָּה וְהֵבִיא מִבֵּית לַפָּרֹכֶת׃ 16.13 וְנָתַן אֶת־הַקְּטֹרֶת עַל־הָאֵשׁ לִפְנֵי יְהוָה וְכִסָּה עֲנַן הַקְּטֹרֶת אֶת־הַכַּפֹּרֶת אֲשֶׁר עַל־הָעֵדוּת וְלֹא יָמוּת׃'' None | sup>
4.7 And the priest shall put of the blood upon the horns of the altar of sweet incense before the LORD, which is in the tent of meeting; and all the remaining blood of the bullock shall he pour out at the base of the altar of burnt-offering, which is at the door of the tent of meeting.
16.11 And Aaron shall present the bullock of the sin-offering, which is for himself, and shall make atonement for himself, and for his house, and shall kill the bullock of the sin-offering which is for himself. 16.12 And he shall take a censer full of coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the veil. 16.13 And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the ark-cover that is upon the testimony, that he die not.'' None |
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5. Hebrew Bible, Malachi, 1.10-1.12 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • incense
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 397, 398; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 315
| sup>1.11 כִּי מִמִּזְרַח־שֶׁמֶשׁ וְעַד־מְבוֹאוֹ גָּדוֹל שְׁמִי בַּגּוֹיִם וּבְכָל־מָקוֹם מֻקְטָר מֻגָּשׁ לִשְׁמִי וּמִנְחָה טְהוֹרָה כִּי־גָדוֹל שְׁמִי בַּגּוֹיִם אָמַר יְהוָה צְבָאוֹת׃ 1.12 וְאַתֶּם מְחַלְּלִים אוֹתוֹ בֶּאֱמָרְכֶם שֻׁלְחַן אֲדֹנָי מְגֹאָל הוּא וְנִיבוֹ נִבְזֶה אָכְלוֹ׃' ' None | sup>
1.10 Oh that there were even one among you that would shut the doors, That ye might not kindle fire on Mine altar in vain! I have no pleasure in you, Saith the LORD of hosts, Neither will I accept an offering at your hand. 1.11 For from the rising of the sun even unto the going down of the same My name is great among the nations; And in every place offerings are presented unto My name, Even pure oblations; For My name is great among the nations, Saith the LORD of hosts. 1.12 But ye profane it, In that ye say: ‘The table of the LORD is polluted, And the fruit thereof, even the food thereof, is contemptible.’'' None |
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6. Hebrew Bible, Numbers, 28.2-28.8 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Altar, Incense • Incense • incense • sacrifices, incense
Found in books: Gera (2014), Judith, 302; Levison (2023), The Greek Life of Adam and Eve. 337, 831; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 73
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28.2 וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ׃
28.2 צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת־קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ׃ 28.3 וְאָמַרְתָּ לָהֶם זֶה הָאִשֶּׁה אֲשֶׁר תַּקְרִיבוּ לַיהוָה כְּבָשִׂים בְּנֵי־שָׁנָה תְמִימִם שְׁנַיִם לַיּוֹם עֹלָה תָמִיד׃ 28.3 שְׂעִיר עִזִּים אֶחָד לְכַפֵּר עֲלֵיכֶם׃ 28.4 אֶת־הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם׃ 28.5 וַעֲשִׂירִית הָאֵיפָה סֹלֶת לְמִנְחָה בְּלוּלָה בְּשֶׁמֶן כָּתִית רְבִיעִת הַהִין׃ 28.6 עֹלַת תָּמִיד הָעֲשֻׂיָה בְּהַר סִינַי לְרֵיחַ נִיחֹחַ אִשֶּׁה לַיהוָה׃ 28.7 וְנִסְכּוֹ רְבִיעִת הַהִין לַכֶּבֶשׂ הָאֶחָד בַּקֹּדֶשׁ הַסֵּךְ נֶסֶךְ שֵׁכָר לַיהוָה׃ 28.8 וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכּוֹ תַּעֲשֶׂה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃'' None | sup>
28.2 Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season. 28.3 And thou shalt say unto them: This is the offering made by fire which ye shall bring unto the LORD: he-lambs of the first year without blemish, two day by day, for a continual burnt-offering. 28.4 The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at dusk; 28.5 and the tenth part of an ephah of fine flour for a meal-offering, mingled with the fourth part of a hin of beaten oil. 28.6 It is a continual burnt-offering, which was offered in mount Sinai, for a sweet savour, an offering made by fire unto the LORD. 28.7 And the drink-offering thereof shall be the fourth part of a hin for the one lamb; in the holy place shalt thou pour out a drink-offering of strong drink unto the LORD. 28.8 And the other lamb shalt thou present at dusk; as the meal-offering of the morning, and as the drink-offering thereof, thou shalt present it, an offering made by fire, of a sweet savour unto the LORD.'' None |
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7. Hebrew Bible, Psalms, 141.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Incense • incense • sacrifices, incense
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398; Gera (2014), Judith, 302; Levison (2023), The Greek Life of Adam and Eve. 833; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 190, 191
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141.2 תִּכּוֹן תְּפִלָּתִי קְטֹרֶת לְפָנֶיךָ מַשְׂאַת כַּפַּי מִנְחַת־עָרֶב׃'' None | sup>
141.2 Let my prayer be set forth as incense before Thee, The lifting up of my hands as the evening sacrifice.'' None |
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8. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Incense • Incense, offering
Found in books: Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 37; Levison (2023), The Greek Life of Adam and Eve. 193, 835
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9. Hebrew Bible, Joshua, 7.6 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Incense • incense
Found in books: Levison (2023), The Greek Life of Adam and Eve. 718; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 191
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7.6 וַיִּקְרַע יְהוֹשֻׁעַ שִׂמְלֹתָיו וַיִּפֹּל עַל־פָּנָיו אַרְצָה לִפְנֵי אֲרוֹן יְהוָה עַד־הָעֶרֶב הוּא וְזִקְנֵי יִשְׂרָאֵל וַיַּעֲלוּ עָפָר עַל־רֹאשָׁם׃'' None | sup>
7.6 And Joshua rent his clothes, and fell to the earth upon his face before the ark of the LORD until the evening, he and the elders of Israel; and they put dust upon their heads.'' None |
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10. None, None, nan (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Incense • incense
Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 81; Levison (2023), The Greek Life of Adam and Eve. 760, 761
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11. Hebrew Bible, Ezra, 9.5 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • incense • sacrifices, incense
Found in books: Gera (2014), Judith, 302; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 191
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9.5 וּבְמִנְחַת הָעֶרֶב קַמְתִּי מִתַּעֲנִיתִי וּבְקָרְעִי בִגְדִי וּמְעִילִי וָאֶכְרְעָה עַל־בִּרְכַּי וָאֶפְרְשָׂה כַפַּי אֶל־יְהוָה אֱלֹהָי׃'' None | sup>
9.5 And at the evening offering I arose up from my fasting, even with my garment and my mantle rent; and I fell upon my knees, and spread out my hands unto the LORD my God;'' None |
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12. None, None, nan (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Altar, Incense • Incense • Incense, offering
Found in books: Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 20; Levison (2023), The Greek Life of Adam and Eve. 827
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13. Anon., 1 Enoch, 14.19-14.20, 25.4-25.6 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Altar, Incense • Incense • incense
Found in books: Estes (2020), The Tree of Life, 129; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 40, 41, 62; Levison (2023), The Greek Life of Adam and Eve. 194, 336, 520, 930
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14.19 cherubim. And from underneath the throne came streams of flaming fire so that I could not look" 14.20 The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance,with the command of the Holy Great One in that vision. I saw in my sleep what I will now say with a tongue of flesh and with the breath of my mouth: which the Great One has given to men to",converse therewith and understand with the heart. As He has created and given to man the power of understanding the word of wisdom, so hath He created me also and given me the power of reprimanding,the Watchers, the children of heaven. I wrote out your petition, and in my vision it appeared thus, that your petition will not be granted unto you throughout all the days of eternity, and that judgement,has been finally passed upon you: yea (your petition) will not be granted unto you. And from henceforth you shall not ascend into heaven unto all eternity, and in bonds of the earth the decree,has gone forth to bind you for all the days of the world. And (that) previously you shall have seen the destruction of your beloved sons and ye shall have no pleasure in them, but they shall fall before,you by the sword. And your petition on their behalf shall not be granted, nor yet on your own: even though you weep and pray and speak all the words contained in the writing which I have,written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in,the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright,me. And I went into the tongues of fire and drew nigh to a large house which was built of crystals: and the walls of the house were like a tesselated floor (made) of crystals, and its groundwork was,of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were,fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and its,portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there,were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked,and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater,than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to,you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path,of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of,cherubim. And from underneath the throne came streams of flaming fire so that I could not look",thereon. And the Great Glory sat thereon, and His raiment shone more brightly than the sun and,was whiter than any snow. None of the angels could enter and could behold His face by reason",of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand times,ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were,nigh to Him did not leave by night nor depart from Him. And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: \' Come hither,,Enoch, and hear my word.\' And one of the holy ones came to me and waked me, and He made me rise up and approach the door: and I bowed my face downwards. 24 And from thence I went to another place of the earth, and he showed me a mountain range of,fire which burnt day and night. And I went beyond it and saw seven magnificent mountains all differing each from the other, and the stones (thereof) were magnificent and beautiful, magnificent as a whole, of glorious appearance and fair exterior: three towards the east, one founded on the other, and three towards the south, one upon the other, and deep rough ravines, no one of which,joined with any other. And the seventh mountain was in the midst of these, and it excelled them,in height, resembling the seat of a throne: and fragrant trees encircled the throne. And amongst them was a tree such as I had never yet smelt, neither was any amongst them nor were others like it: it had a fragrance beyond all fragrance, and its leaves and blooms and wood wither not for ever:,and its fruit is beautiful, and its fruit n resembles the dates of a palm. Then I said: 'How beautiful is this tree, and fragrant, and its leaves are fair, and its blooms very delightful in appearance.',Then answered Michael, one of the holy and honoured angels who was with me, and was their leader."
25.4 the earth with goodness. And as for this fragrant tree no mortal is permitted to touch it till the great judgement, when He shall take vengeance on all and bring (everything) to its consummation 25.5 for ever. It shall then be given to the righteous and holy. Its fruit shall be for food to the elect: it shall be transplanted to the holy place, to the temple of the Lord, the Eternal King.' "25.6 Then shall they rejoice with joy and be glad, And into the holy place shall they enter; And its fragrance shall be in their bones, And they shall live a long life on earth, Such as thy fathers lived:And in their days shall no sorrow or plague Or torment or calamity touch them.'" "' None |
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14. Anon., Jubilees, 3.12-3.13, 3.26-3.27, 4.26 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Altar, Incense • Incense • Incense, offering
Found in books: Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 20, 21, 37, 62; Levison (2023), The Greek Life of Adam and Eve. 98, 100, 101, 380, 583, 625, 749, 750, 758, 824, 931
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3.12 and for this reason the commandment was given to keep in their defilement, for a male seven days, and for a female twice seven days. 3.13 And after Adam had completed forty days in the land where he had been created, we brought him into the Garden of Eden to till and keep it, but his wife they brought in on the eightieth day, and after this she entered into the Garden of Eden. 3.27 "Hath God commanded you, saying, Ye shall not eat of every tree of the garden?" ' "
4.26 And in the twelfth jubilee, in the seventh week thereof, he took to himself a wife, and her name was Ednî, the daughter of Dânêl, the daughter of his father's brother, and in the sixth year in this week she bare him a son and he called his name Methuselah." ' None |
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15. Anon., Testament of Levi, 3.5 (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • Altar, Incense • Incense • incense
Found in books: Levison (2023), The Greek Life of Adam and Eve. 520; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 194
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3.5 In the heaven next to it are the archangels, who minister and make propitiation to the Lord for all the sins of ignorance of the righteous;'' None |
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16. Hebrew Bible, Daniel, 6.11, 9.20-9.21 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • incense • sacrifices, incense
Found in books: Gera (2014), Judith, 302, 303; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 73, 191
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6.11 וְדָנִיֵּאל כְּדִי יְדַע דִּי־רְשִׁים כְּתָבָא עַל לְבַיְתֵהּ וְכַוִּין פְּתִיחָן לֵהּ בְּעִלִּיתֵהּ נֶגֶד יְרוּשְׁלֶם וְזִמְנִין תְּלָתָה בְיוֹמָא הוּא בָּרֵךְ עַל־בִּרְכוֹהִי וּמְצַלֵּא וּמוֹדֵא קֳדָם אֱלָהֵהּ כָּל־קֳבֵל דִּי־הֲוָא עָבֵד מִן־קַדְמַת דְּנָה׃' '9.21 וְעוֹד אֲנִי מְדַבֵּר בַּתְּפִלָּה וְהָאִישׁ גַּבְרִיאֵל אֲשֶׁר רָאִיתִי בֶחָזוֹן בַּתְּחִלָּה מֻעָף בִּיעָף נֹגֵעַ אֵלַי כְּעֵת מִנְחַת־עָרֶב׃'' None | sup>
6.11 And when Daniel knew that the writing was signed, he went into his house—now his windows were open in his upper chamber toward Jerusalem—and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.
9.20 And while I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God; 9.21 yea, while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, approached close to me about the time of the evening offering.'' None |
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17. Septuagint, Judith, 7.29, 9.1 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Incense • incense • sacrifices, incense
Found in books: Gera (2014), Judith, 180, 373; Levison (2023), The Greek Life of Adam and Eve. 296; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 73, 190, 195
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9.1 Then Judith fell upon her face, and put ashes on her head, and uncovered the sackcloth she was wearing; and at the very time when that evening's incense was being offered in the house of God in Jerusalem, Judith cried out to the Lord with a loud voice, and said, " " None |
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18. Septuagint, Wisdom of Solomon, 18.21 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Altar, Incense • Incense • incense
Found in books: Levison (2023), The Greek Life of Adam and Eve. 832; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 190
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18.21 For a blameless man was quick to act as their champion;he brought forward the shield of his ministry,prayer and propitiation by incense;he withstood the anger and put an end to the disaster,showing that he was thy servant.'' None |
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19. Philo of Alexandria, On The Life of Moses, 2.101, 2.105 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Altar, Incense • Incense • incense
Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 118; Levison (2023), The Greek Life of Adam and Eve. 827
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2.101 And in the space between the five pillars and the four pillars, is that space which is, properly speaking, the space before the temple, being cut off by two curtains of woven work, the inner one of which is called the veil, and the outer one is called the covering: and the remaining three vessels, of those which I have enumerated, were placed as follows:--The altar of incense was placed in the middle, between earth and water, as a symbol of gratitude, which it was fitting should be offered up, on account of the things that had been done for the Hebrews on both these elements, for these elements have had the central situation of the world allotted to them.
2.105 for the symbols of heaven and earth are placed side by side, as the holy scripture shows, the candlestick being the symbol of heaven, and that which is truly called the altar of incense, on which all the fumigatory offerings are made, being the emblem of the things of earth. '' None |
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20. Mishnah, Kelim, 1.9 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Incense • incense
Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 135; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 119
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1.9 בֵּין הָאוּלָם וְלַמִּזְבֵּחַ מְקֻדָּשׁ מִמֶּנָּה, שֶׁאֵין בַּעֲלֵי מוּמִין וּפְרוּעֵי רֹאשׁ נִכְנָסִים לְשָׁם. הַהֵיכָל מְקֻדָּשׁ מִמֶּנּוּ, שֶׁאֵין נִכְנָס לְשָׁם שֶׁלֹּא רְחוּץ יָדַיִם וְרַגְלָיִם. קֹדֶשׁ הַקֳּדָשִׁים מְקֻדָּשׁ מֵהֶם, שֶׁאֵין נִכְנָס לְשָׁם אֶלָּא כֹהֵן גָּדוֹל בְּיוֹם הַכִּפּוּרִים בִּשְׁעַת הָעֲבוֹדָה. אָמַר רַבִּי יוֹסֵי, בַּחֲמִשָּׁה דְבָרִים בֵּין הָאוּלָם וְלַמִּזְבֵּחַ שָׁוֶה לַהֵיכָל, שֶׁאֵין בַּעֲלֵי מוּמִין, וּפְרוּעֵי רֹאשׁ, וּשְׁתוּיֵי יַיִן, וְשֶׁלֹּא רְחוּץ יָדַיִם וְרַגְלַיִם נִכְנָסִים לְשָׁם, וּפוֹרְשִׁין מִבֵּין הָאוּלָם וְלַמִּזְבֵּחַ בִּשְׁעַת הַקְטָרָה:'' None | sup>
1.9 The area between the porch (ulam) and the altar is holier, for priests who have blemishes or unkempt hair may not enter it. The Hekhal is holier, for no one whose hands or feet are unwashed may enter it. The Holy of Holies is holier, for only the high priest, on Yom Kippur, at the time of the service, may enter it. Rabbi Yose said: in five respects the area between the porch and the altar is equal to the Hekhal, for those afflicted with blemishes or with a wild growth of hair, or who have drunk wine or whose hands or feet are unwashed may not enter there, and the people must keep away from the area between the porch and the altar when the incense is being burned.'' None |
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21. Mishnah, Sanhedrin, 7.6 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Incense • Incense (frankincense)
Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 161; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 178
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7.6 הָעוֹבֵד עֲבוֹדָה זָרָה, אֶחָד הָעוֹבֵד, וְאֶחָד הַזּוֹבֵחַ, וְאֶחָד הַמְקַטֵּר, וְאֶחָד הַמְנַסֵּךְ, וְאֶחָד הַמִּשְׁתַּחֲוֶה, וְאֶחָד הַמְקַבְּלוֹ עָלָיו לֶאֱלוֹהַּ, וְהָאוֹמֵר לוֹ אֵלִי אָתָּה. אֲבָל הַמְגַפֵּף וְהַמְנַשֵּׁק וְהַמְכַבֵּד וְהַמְּרַבֵּץ וְהַמַּרְחִיץ, הַסָּךְ, הַמַּלְבִּישׁ וְהַמַּנְעִיל, עוֹבֵר בְּלֹא תַעֲשֶׂה. הַנּוֹדֵר בִּשְׁמוֹ וְהַמְקַיֵּם בִּשְׁמוֹ, עוֹבֵר בְּלֹא תַעֲשֶׂה. הַפּוֹעֵר עַצְמוֹ לְבַעַל פְּעוֹר, זוֹ הִיא עֲבוֹדָתוֹ. הַזּוֹרֵק אֶבֶן לְמַרְקוּלִיס, זוֹ הִיא עֲבוֹדָתוֹ:'' None | sup>
7.6 He who engages in idol-worship is executed. This includes the one whoserves it, sacrifices, offers incense, makes libations, bows to it, accepts it as a god, or says to it, “You are my god.” But he who embraces, kisses it, sweeps or sprinkles the ground before it, washes it, anoints it, clothes it, or puts shoes on it, he transgresses a negative commandment but is not executed. He who vows or swears by its name, violates a negative commandment. He who uncovers himself before Baal-Peor is guilty and is to be stoned for this is how it is worshipped. He who casts a stone on Merculis is guilty and is to be stoned for this is how it is worshipped.'' None |
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22. New Testament, Acts, 3.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • incense • sacrifices, incense
Found in books: Gera (2014), Judith, 302; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 73
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3.1 Πέτρος δὲ καὶ Ἰωάνης ἀνέβαινον εἰς τὸ ἱερὸν ἐπὶ τὴν ὥραν τῆς προσευχῆς τὴν ἐνάτην,'' None | sup>
3.1 Peter and John were going up into the temple at the hour of prayer, the ninth hour. '' None |
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23. New Testament, Apocalypse, 4.8, 5.8, 8.3-8.4 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Altar, Incense • Incense • incense • sacrifices, incense
Found in books: Gera (2014), Judith, 302; Levison (2023), The Greek Life of Adam and Eve. 826, 832, 833, 844, 863, 893; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 183, 186, 190, 191, 193
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4.8 καὶ τὰ τέσσερα ζῷα,ἓν καθʼ ἓναὐτῶν ἔχωνἀνὰ πτέρυγας ἕξ, κυκλόθενκαὶ ἔσωθενγέμουσιν ὀφθαλμῶν·καὶ ἀνάπαυσιν οὐκ ἔχουσιν ἡμέρας καὶ νυκτὸς λέγοντες Ἅγιος ἅγιος ἅγιος Κύριος, ὁ θεός, ὁ παντοκράτωρ, ὁ ἦν καὶ ὁ ὤν καὶ ὁ ἐρχόμενος.
5.8 Καὶ ὅτε ἔλαβεν τὸ βιβλίον, τὰ τέσσερα ζῷα καὶ οἱ εἴκοσι τέσσαρες πρεσβύτεροι ἔπεσαν ἐνώπιον τοῦ ἀρνίου, ἔχοντες ἕκαστος κιθάραν καὶ φιάλας χρυσᾶς γεμούσαςθυμιαμάτων,αἵ εἰσιναἱ προσευχαὶτῶν ἁγίων·
8.3 Καὶ ἄλλος ἄγγελος ἦλθεν καὶἐστάθη ἐπὶ τοῦ θυσιαστηρίουἔχων λιβανωτὸν χρυσοῦν, καὶ ἐδόθη αὐτῷθυμιάματαπολλὰ ἵνα δώσειταῖς προσευχαῖςτῶν ἁγίων πάντων ἐπὶ τὸ θυσιαστήριον τὸ χρυσοῦν τὸ ἐνώπιον τοῦ θρόνου. 8.4 καὶ ἀνέβη ὁ καπνὸςτῶν θυμιαμάτων ταῖς προσευχαῖςτῶν ἁγίων ἐκ χειρὸς τοῦ ἀγγέλου ἐνώπιον τοῦ θεοῦ.'' None | sup>
4.8 The four living creatures, having each one of them six wings, are full of eyes around about and within. They have no rest day and night, saying, "Holy, holy, holy, holy, holy, holy, holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come!"
5.8 Now when he had taken the book, the four living creatures and the twenty-four elders fell down before the Lamb, each one having a harp, and golden bowls full of incense, which are the prayers of the saints.
8.3 Another angel came and stood over the altar, having a golden censer. Much incense was given to him, that he should add it to the prayers of all the saints on the golden altar which was before the throne.' "8.4 The smoke of the incense, with the prayers of the saints, went up before God out of the angel's hand."' None |
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24. New Testament, Luke, 1.10, 1.19 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Altar, Incense • Incense • incense • sacrifices, incense
Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 193; Gera (2014), Judith, 302; Levison (2023), The Greek Life of Adam and Eve. 968; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 190, 195
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1.10 καὶ πᾶν τὸ πλῆθος ἦν τοῦ λαοῦ προσευχόμενον ἔξω τῇ ὥρᾳ τοῦ θυμιάματος·
1.19 καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῷ Ἐγώ εἰμι Γαβριὴλ ὁ παρεστηκὼς ἐνώπιον τοῦ θεοῦ, καὶ ἀπεστάλην λαλῆσαι πρὸς σὲ καὶ εὐαγγελίσασθαί σοι ταῦτα·'' None | sup>
1.10 The whole multitude of the people were praying outside at the hour of incense.
1.19 The angel answered him, "I am Gabriel, who stands in the presence of God. I was sent to speak to you, and to bring you this good news. '' None |
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25. None, None, nan (1st cent. CE - 5th cent. CE)
Tagged with subjects: • Altar, Incense • Incense • incense
Found in books: Estes (2020), The Tree of Life, 129; Levison (2023), The Greek Life of Adam and Eve. 7, 66, 95, 98, 99, 101, 193, 337, 522, 625, 749, 750, 751, 752, 756, 758, 759, 803, 804, 829, 830, 857, 893, 917, 930, 931, 972
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26. Tertullian, On Idolatry, 11 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Incense (frankincense) • incense
Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 153; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 190
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11 If we think over the rest of faults, tracing them from their generations, let us begin with covetousness, a root of all evils, 1 Timothy 6:10 wherewith, indeed, some having been ensnared, have suffered shipwreck about faith. 1 Timothy 1:19 Albeit covetousness is by the same apostle called idolatry. In the next place proceeding to mendacity, the minister of covetousness (of false swearing I am silent, since even swearing is not lawful )- is trade adapted for a servant of God? But, covetousness apart, what is the motive for acquiring? When the motive for acquiring ceases, there will be no necessity for trading. Grant now that there be some righteousness in business, secure from the duty of watchfulness against covetousness and mendacity; I take it that that trade which pertains to the very soul and spirit of idols, which pampers every demon, falls under the charge of idolatry. Rather, is not that the principal idolatry? If the selfsame merchandises - frankincense, I mean, and all other foreign productions - used as sacrifice to idols, are of use likewise to men for medicinal ointments, to us Christians also, over and above, for solaces of sepulture, let them see to it. At all events, while the pomps, while the priesthoods, while the sacrifices of idols, are furnished by dangers, by losses, by inconveniences, by cogitations, by runnings to and fro, or trades, what else are you demonstrated to be but an idols' agent? Let none contend that, in this way, exception may be taken to all trades. All graver faults extend the sphere for diligence in watchfulness proportionably to the magnitude of the danger; in order that we may withdraw not only from the faults, but from the means through which they have being. For although the fault be done by others, it makes no difference if it be by my means. In no case ought I to be necessary to another, while he is doing what to me is unlawful. Hence I ought to understand that care must be taken by me, lest what I am forbidden to do be done by my means. In short, in another cause of no lighter guilt I observe that fore-judgment. In that I am interdicted from fornication, I furnish nothing of help or connivance to others for that purpose; in that I have separated my own flesh itself from stews, I acknowledge that I cannot exercise the trade of pandering, or keep that kind of places for my neighbour's behoof. So, too, the interdiction of murder shows me that a trainer of gladiators also is excluded from the Church; nor will any one fail to be the means of doing what he subministers to another to do. Behold, here is a more kindred fore-judgment: if a purveyor of the public victims come over to the faith, will you permit him to remain permanently in that trade? Or if one who is already a believer shall have undertaken that business, will you think that he is to be retained in the Church? No, I take it; unless any one will dissemble in the case of a frankincense-seller too. In truth, the agency of blood pertains to some, that of odours to others. If, before idols were in the world, idolatry, hitherto shapeless, used to be transacted by these wares; if, even now, the work of idolatry is perpetrated, for the most part, without the idol, by burnings of odours; the frankincense-seller is a something even more serviceable even toward demons, for idolatry is more easily carried on without the idol, than without the ware of the frankincense-seller. Let us interrogate thoroughly the conscience of the faith itself. With what mouth will a Christian frankincense-seller, if he shall pass through temples, with what mouth will he spit down upon and blow out the smoking altars, for which himself has made provision? With what consistency will he exorcise his own foster-children, to whom he affords his own house as store-room? Indeed, if he shall have ejected a demon, let him not congratulate himself on his faith, for he has not ejected an enemy; he ought to have had his prayer easily granted by one whom he is daily feeding. No art, then, no profession, no trade, which administers either to equipping or forming idols, can be free from the title of idolatry; unless we interpret idolatry to be altogether something else than the service of idol-tendence. "" None |
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27. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • incense
Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 193; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 141
| 7a א"ר יוחנן משום ר\' יוסי מנין שהקב"ה מתפלל שנאמר (ישעיהו נו, ז) והביאותים אל הר קדשי ושמחתים בבית תפלתי תפלתם לא נאמר אלא תפלתי מכאן שהקב"ה מתפלל.,מאי מצלי,אמר רב זוטרא בר טוביה אמר רב יה"ר מלפני שיכבשו רחמי את כעסי ויגולו רחמי על מדותי ואתנהג עם בני במדת רחמים ואכנס להם לפנים משורת הדין.,תניא א"ר ישמעאל בן אלישע פעם אחת נכנסתי להקטיר קטורת לפני ולפנים וראיתי אכתריאל יה ה\' צבאות שהוא יושב על כסא רם ונשא ואמר לי ישמעאל בני ברכני אמרתי לו יה"ר מלפניך שיכבשו רחמיך את כעסך ויגולו רחמיך על מדותיך ותתנהג עם בניך במדת הרחמים ותכנס להם לפנים משורת הדין ונענע לי בראשו וקמ"ל שלא תהא ברכת הדיוט קלה בעיניך,וא"ר יוחנן משום ר\' יוסי מנין שאין מרצין לו לאדם בשעת כעסו דכתיב (שמות לג, יד) פני ילכו והנחותי לך אמר לו הקב"ה למשה המתן לי עד שיעברו פנים של זעם ואניח לך,ומי איכא רתחא קמיה דקודשא בריך הוא,אין דתניא (תהלים ז, יב) ואל זועם בכל יום,וכמה זעמו רגע וכמה רגע אחד מחמשת רבוא ושמונת אלפים ושמנה מאות ושמנים ושמנה בשעה וזו היא רגע ואין כל בריה יכולה לכוין אותה שעה חוץ מבלעם הרשע דכתיב ביה (במדבר כד, טז) ויודע דעת עליון,השתא דעת בהמתו לא הוה ידע דעת עליון הוה ידע,אלא מלמד שהיה יודע לכוין אותה שעה שהקב"ה כועס בה,והיינו דאמר להו נביא לישראל (מיכה ו, ה) עמי זכר נא מה יעץ בלק מלך מואב וגו\' מאי (מיכה ו, ה) למען דעת צדקות ה\',א"ר אלעזר אמר להם הקב"ה לישראל דעו כמה צדקות עשיתי עמכם שלא כעסתי בימי בלעם הרשע שאלמלי כעסתי לא נשתייר משונאיהם של ישראל שריד ופליט,והיינו דקא"ל בלעם לבלק (במדבר כג, ח) מה אקב לא קבה אל ומה אזעם לא זעם ה\' מלמד שכל אותן הימים לא זעם.,וכמה זעמו רגע וכמה רגע א"ר אבין ואיתימא רבי אבינא רגע כמימריה.,ומנא לן דרגע רתח שנא\' (תהלים ל, ו) כי רגע באפו חיים ברצונו ואב"א מהכא (ישעיהו כו, כ) חבי כמעט רגע עד יעבור זעם,ואימת רתח אמר אביי בהנך תלת שעי קמייתא כי חיורא כרבלתא דתרנגולא וקאי אחד כרעא,כל שעתא ושעתא נמי קאי הכי,כל שעתא אית ביה שורייקי סומקי בההיא שעתא לית ביה שורייקי סומקי.,ההוא צדוקי דהוה בשבבותיה דר\' יהושע בן לוי הוה קא מצער ליה טובא בקראי יומא חד שקל תרנגולא ואוקמיה בין כרעי\' דערסא ועיין ביה סבר כי מטא ההיא שעתא אלטייה כי מטא ההיא שעתא ניים אמר ש"מ לאו אורח ארעא למעבד הכי (תהלים קמה, ט) ורחמיו על כל מעשיו כתיב,וכתיב (משלי יז, כו) גם ענוש לצדיק לא טוב,תנא משמיה דר\' מאיר בשעה שהחמה זורחת וכל מלכי מזרח ומערב מניחים כתריהם בראשיהם ומשתחוים לחמה מיד כועס הקב"ה:,וא"ר יוחנן משום רבי יוסי טובה מרדות אחת בלבו של אדם יותר מכמה מלקיות שנא\' (הושע ב, ט) ורדפה את מאהביה וגו\' ואמרה אלכה ואשובה אל אישי הראשון כי טוב לי אז מעתה וריש לקיש אמר יותר ממאה מלקיות שנאמר (משלי יז, י) תחת גערה במבין מהכות כסיל מאה:,וא"ר יוחנן משום ר\' יוסי שלשה דברים בקש משה מלפני הקב"ה ונתן לו בקש שתשרה שכינה על ישראל ונתן לו שנאמר (שמות לג, טז) הלוא בלכתך עמנו,בקש שלא תשרה שכינה על עובדי כוכבים ונתן לו שנאמר (שמות לג, טז) ונפלינו אני ועמך,בקש להודיעו דרכיו של הקב"ה ונתן לו שנא\' (שמות לג, יג) הודיעני נא את דרכיך אמר לפניו רבש"ע מפני מה יש צדיק וטוב לו ויש צדיק ורע לו יש רשע וטוב לו ויש רשע ורע לו אמר לו משה צדיק וטוב לו צדיק בן צדיק צדיק ורע לו צדיק בן רשע רשע וטוב לו רשע בן צדיק רשע ורע לו רשע בן רשע:,אמר מר צדיק וטוב לו צדיק בן צדיק צדיק ורע לו צדיק בן רשע איני והא כתיב (שמות לד, ז) פקד עון אבות על בנים וכתיב (דברים כד, טז) ובנים לא יומתו על אבות ורמינן קראי אהדדי,ומשנינן לא קשיא הא כשאוחזין מעשה אבותיהם בידיהם הא כשאין אוחזין מעשה אבותיהם בידיהם,אלא הכי קא"ל צדיק וטוב לו צדיק גמור צדיק ורע לו צדיק שאינו גמור רשע וטוב לו רשע שאינו גמור רשע ורע לו רשע גמור,ופליגא דר\' מאיר דא"ר מאיר שתים נתנו לו ואחת לא נתנו לו שנא\' (שמות לג, יט) וחנתי את אשר אחון אע"פ שאינו הגון ורחמתי את אשר ארחם אע"פ שאינו הגון,(שמות לג, כ) ויאמר לא תוכל לראות את פני תנא משמיה דר\' יהושע בן קרחה כך א"ל הקב"ה למשה כשרציתי לא רצית עכשיו שאתה רוצה איני רוצה,ופליגא דר\' שמואל בר נחמני א"ר יונתן דא"ר שמואל בר נחמני א"ר יונתן בשכר שלש זכה לשלש,בשכר (שמות ג, ו) ויסתר משה פניו זכה לקלסתר פנים בשכר כי ירא זכה (שמות לד, ל) לוייראו מגשת אליו בשכר מהביט זכה (במדבר יב, ח) לותמונת ה\' יביט:,(שמות לג, כג)והסירתי את כפי וראית את אחרי אמר רב חנא בר ביזנא א"ר שמעון חסידא מלמד שהראה הקב"ה למשה קשר של תפילין:,וא"ר יוחנן משום ר\' יוסי כל דבור ודבור שיצא מפי הקב"ה לטובה אפי\' על תנאי לא חזר בו,מנא לן ממשה רבינו שנא\' (דברים ט, יד) הרף ממני ואשמידם וגו\' ואעשה אותך לגוי עצום אע"ג דבעא משה רחמי עלה דמלתא ובטלה אפ"ה אוקמה בזרעיה שנא\' (דברי הימים א כג, טו) בני משה גרשום ואליעזר ויהיו בני אליעזר רחביה הראש וגו\' ובני רחביה רבו למעלה וגו\',ותני רב יוסף למעלה מששים רבוא אתיא רביה רביה כתיב הכא רבו למעלה וכתיב התם (שמות א, ז) ובני ישראל פרו וישרצו וירבו:'' None | 7a Along the same lines, Rabbi Yoḥa said in the name of Rabbi Yosei: From where is it derived that the Holy One, Blessed be He, prays? As it is stated: “I will bring them to My holy mountain, and make them joyful in the house of My prayer” (Isaiah 56:7). The verse does not say the house of their prayer, but rather, “the house of My prayer”; from here we see that the Holy One, Blessed be He, prays.,The Gemara asks: What does God pray?,Rav Zutra bar Tovia said that Rav said: rGod says: May it be My will that My mercy will overcome My anger towards Israel for their transgressions, rand may My mercy prevail over My other attributes through which Israel is punished, rand may I conduct myself toward My children, Israel, with the attribute of mercy, rand may I enter before them beyond the letter of the law.,Similarly, it was taught in a baraita that Rabbi Yishmael ben Elisha, the High Priest, said: Once, on Yom Kippur, I entered the innermost sanctum, the Holy of Holies, to offer incense, and in a vision I saw Akatriel Ya, the Lord of Hosts, one of the names of God expressing His ultimate authority, seated upon a high and exalted throne (see Isaiah 6). rAnd He said to me: Yishmael, My son, bless Me. rI said to Him the prayer that God prays: “May it be Your will that Your mercy overcome Your anger, rand may Your mercy prevail over Your other attributes, rand may You act toward Your children with the attribute of mercy, rand may You enter before them beyond the letter of the law.”rThe Holy One, Blessed be He, nodded His head and accepted the blessing. This event teaches us that you should not take the blessing of an ordinary person lightly. If God asked for and accepted a man’s blessing, all the more so that a man must value the blessing of another man.,And Rabbi Yoḥa said in the name of Rabbi Yosei: From where is it derived that one must not placate a person while he is in the throes of his anger, rather he should mollify him after he has calmed down? As it is written, when following the sin of the Golden Calf, Moses requested that the Divine Presence rest upon Israel as it had previously, God said to him: “My face will go, and I will give you rest” (Exodus 33:14). Rabbi Yoḥa explained: The Holy One, Blessed be He, said to Moses: Wait until My face of wrath will pass and I will grant your request. One must wait for a person’s anger to pass as well.,The Gemara asks: And is there anger before the Holy One, Blessed be He? Can we speak of God using terms like anger?,The Gemara answers: Yes, as it was taught in a baraita, God becomes angry, as it is stated: “God vindicates the righteous, God is furious every day” (Psalms 7:12).,How much time does His anger last? God’s anger lasts a moment. And how long is a moment? One fifty-eight thousand, eight hundred and eighty-eighth of an hour, that is a moment. The Gemara adds: And no creature can precisely determine that moment when God becomes angry, except for Balaam the wicked, about whom it is written: “He who knows the knowledge of the Most High” (Numbers 24:16).,This should not be understood to mean that Balaam was a full-fledged prophet. Now, clearly, Balaam did not know the mind of his animal; and he did know the mind of the Most High? If he could not understand the rebuke of his donkey, he was certainly unable to understand the mind of the Most High.,Rather, this verse from Numbers teaches that Balaam was able to precisely determine the hour that the Holy One, Blessed be He, is angry. At that moment, Balaam would utter his curse and, through God’s anger, it would be fulfilled.,And that is what the prophet said to Israel: “My nation, remember what Balak king of Moab advised, and how Balaam, son of Beor, responded; from Shittim to Gilgal, so that you may know the righteous acts of the Lord” (Micah 6:5). What is meant by the statement: “So that you may know the righteous acts of the Lord”?,Rabbi Elazar said that the Holy One, Blessed be He, said to Israel: Know how many acts of kindness I performed on your behalf, that I did not become angry during the days of Balaam the wicked, for had I become angry, there would have been no remt or survivor remaining among the enemies of Israel, a euphemism for Israel itself. Instead, God restrained His anger and Balaam’s curse went unfulfilled.,And that is what Balaam said to Balak: “How can I curse whom God has not cursed? And how can I condemn whom God has not condemned?” (Numbers 23:8). This verse teaches that all those days, God was not angry.,And how long does His anger last? God’s anger lasts a moment. And how long is a moment? Rabbi Avin, and some say Rabbi Avina, said: A moment lasts as long as it takes to say it rega.,From where do we derive that God is only angry for a moment? As it is stated: “His anger is but for a moment, His favor, for a lifetime” (Psalms 30:6). And if you wish, say instead, from here, as it is stated: “Hide yourself for a brief moment, until the anger passes” (Isaiah 26:20), meaning that God’s anger passes in a mere moment.,The Gemara asks: When is the Holy One, Blessed be He, angry? Abaye said: God’s anger is revealed through animals. During the first three hours of the day, when the sun whitens the crest of the rooster and it stands on one leg. When it appears that its life has left him and he suddenly turns white, that is when God is angry.,The Gemara asks: The rooster also stands that way every hour. What kind of sign is this?,The Gemara answers: The difference is that every other hour when the rooster stands in that way, there are red streaks in his crest. But when God is angry, there are no red streaks in his crest.,The Gemara relates: A certain heretic who was in Rabbi Yehoshua ben Levi’s neighborhood would upset him by incessantly challenging the legitimacy of verses. One day, Rabbi Yehoshua ben Levi took a rooster and placed it between the legs of the bed upon which he sat and looked at it. He thought: When the moment of God’s anger arrives, I will curse him and be rid of him. When the moment of God’s anger arrived, Rabbi Yehoshua ben Levi slept. When he woke up, he said to himself: Conclude from the fact that I nodded off that it is not proper conduct to do so, to curse people, even if they are wicked. “His mercy is over all His creations” (Psalms 145:9) is written even with regard to sinners.,Moreover, it is inappropriate to cause the punishment of another, as it is written: “Punishment, even for the righteous, is not good” (Proverbs 17:26), even for a righteous person, it is improper to punish another.,Explaining the cause of God’s anger, it is taught in the name of Rabbi Meir: When the sun rises and the kings of the East and the West place their crowns on their heads and bow down to the sun, the Holy One, Blessed be He, immediately grows angry. Since this occurs in the early hours every day, God becomes angry at His world at that moment every day.,And Rabbi Yoḥa said in the name of Rabbi Yosei: A single regret or pang of guilt in one’s heart is preferable to many lashes administered by others that cause only physical pain, as it is stated: “And she chases her lovers, but she does not overtake them; she seeks them, but she will not find them; and she will say ‘I will go and return to my first husband; for it was better for me then than now’” (Hosea 2:9). Remorse is more effective than any externally imposed punishment listed in the verses that follow (Hosea 2:11–19). And Reish Lakish said that in the Bible, it seems that such remorse is preferable to one hundred lashes, as it is stated: “A rebuke enters deeper into a man of understanding than a hundred lashes to a fool” (Proverbs 17:10).,And Rabbi Yoḥa said in the name of Rabbi Yosei regarding Moses’ request that the Divine Presence rest upon Israel as it once had: Moses requested three things from the Holy One, Blessed be He, at that time, all of which were granted him. He requested that the Divine Presence rest upon Israel and not leave, and He granted it to him, as it is stated: “For how can it be known that I have found grace in Your sight, I and Your people? Is it not in that You go with us, so that we are distinguished, I and Your people, from all the people that are on the face of the earth?” (Exodus 33:16). The request: Is it not in that You go with us, refers to the resting of the Divine Presence upon Israel.,Moses requested that the Divine Presence not rest upon the nations of the world, and He granted it to him, as it is stated: “So that we are distinguished, I and Your people, from all the people on the face of the earth” (Exodus 33:16).,Lastly, Moses requested that the ways in which God conducts the world be revealed to him, and He granted it to him, as it is stated: “Show me Your ways and I will know You” (Exodus 33:13). rMoses said before God: Master of the Universe. Why is it that the righteous prosper, the righteous suffer, the wicked prosper, the wicked suffer? rGod said to him: Moses, the righteous person who prospers is a righteous person, the son of a righteous person, who is rewarded for the actions of his ancestors. The righteous person who suffers is a righteous person, the son of a wicked person, who is punished for the transgressions of his ancestors. The wicked person who prospers is a wicked person, the son of a righteous person, who is rewarded for the actions of his ancestors. The wicked person who suffers is a wicked person, the son of a wicked person, who is punished for the transgressions of his ancestors.,The Gemara expands upon these righteous and wicked individuals: The Master said: The righteous person who prospers is a righteous person, the son of a righteous person. The righteous person who suffers is a righteous person, the son of a wicked person. The Gemara asks: Is it so that one is always punished for his ancestors’ transgressions? Isn’t it written: “He visits iniquity of the fathers upon the children, and upon the children’s children, unto the third and fourth generations” (Exodus 34:7). And it is written elsewhere: “Fathers shall not die for their children, and children shall not be put to death for the fathers; every man shall die for his own transgression” (Deuteronomy 24:16). And the Gemara raises a contradiction between the two verses.,The Gemara resolves the contradiction: This is not difficult. This verse from Exodus, which states that God punishes descendants for the transgressions of their ancestors, refers to a case where they adopt the actions of their ancestors as their own. While this verse from Deuteronomy, which states that descendants are not punished for the actions of their ancestors, refers to a case where they do not adopt the actions of their ancestors as their own, as it is stated: “I visit iniquity of the fathers upon the children, and upon the third and fourth generations of my enemies” (Exodus 20:5).,A righteous person is clearly not punished for the transgressions of his ancestors. Rather, it must be that God said to Moses as follows: rThe righteous person who prospers is a completely righteous person whose actions are entirely good and whose reward is entirely good both in this world and in the World-to-Come. rThe righteous person who suffers is one who is not a completely righteous person. Because he does have some transgressions, he is punished in this world so that he will receive a complete reward in the World-to-Come. rThe wicked person who prospers is one who is not a completely wicked person. God rewards him in this world for the good deeds that he performed, so that he will receive a complete punishment in the World-to-Come. rFinally, the wicked person who suffers is a completely wicked person. Since he performed absolutely no mitzvot and deserves no reward, he receives only punishment both in this world and in the World-to-Come (Maharsha).,Rabbi Yoḥa’s opinion, that God granted Moses all three of his requests, disagrees with that of Rabbi Meir, as Rabbi Meir said: Two of Moses’ requests were granted to him, and one was not granted to him. God granted him that the Divine Presence would rest upon Israel and not leave, and that the Divine Presence would not rest upon the nations of the world, but God did not reveal to Moses the ways in which He conducts the world. As it is said: “And I will be gracious to whom I will be gracious” (Exodus 33:19); in His mercy, God bestows His grace upon every person, even though he is not worthy. Similarly, God says: “And I will have mercy upon whom I will have mercy,” even though he is not worthy. According to Rabbi Meir, the way in which God conducts the world and bestows grace and mercy was not revealed even to Moses.,The Gemara continues to cite the Sages’ explanation of verses that require clarification on the same topic. With regard to God’s statement to Moses, “And He said: ‘You cannot see My face, for man shall not see Me and live’” (Exodus 33:20), it was taught in the name of Rabbi Yehoshua ben Korḥa that the Holy One, Blessed be He, said to Moses as follows: When I wanted to show you My glory at the burning bush, you did not want to see it, as it is stated: “And Moses concealed his face, fearing to gaze upon God” (Exodus 3:6). But now that you want to see My glory, as you said: “Show me Your glory,” I do not want to show it to you. Rabbi Yehoshua ben Korḥa interprets Moses’ initial refusal to look upon God’s glory negatively, as he rebuffed God’s desire to be close to him.,This disagrees with that which Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said, as Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: Specifically as a reward for three acts of humility in averting his glance at the burning bush, Moses was privileged to experience three great revelations:,Because “Moses concealed his face, fearing to gaze upon God” (Exodus 3:6), he was privileged to have his countece kelaster glow. rBecause he “feared,” he was privileged that “they feared to approach him” (Exodus 34:30). rBecause he did not “gaze,” he was privileged to “behold the likeness of the Lord” (Numbers 12:8).,What did Moses see? It is said: “And I will remove My hand, and you will see My back, but My face you will not see” (Exodus 33:23). Rav Ḥana bar Bizna said in the name of Rabbi Shimon Ḥasida, the expression: “And you will see My back,” should be understood as follows: This teaches that the Holy One, Blessed be He, Who, as mentioned above, wears phylacteries, showed him the knot of the phylacteries of His head, which is worn on the back of the head.,On this subject, Rabbi Yoḥa said in the name of Rabbi Yosei: Every statement to a person or to a nation that emerged from the mouth of the Holy One, Blessed be He, with a promise of good, even if it was conditional, He did not renege on it. Ultimately, every promise made by God will be fulfilled.,From where do we derive that all of God’s promises are fulfilled? We know this from Moses our teacher, as God promised and said: “Leave Me alone; I will destroy them and blot out their name from under heaven; and I will make from you a nation mightier and greater than they” (Deuteronomy 9:14). Even though Moses prayed to have the decree repealed, and it was nullified, the promise was fulfilled and Moses’ descendants became a nation mightier and greater than the 600,000 Israelites in the desert. As it is stated with regard to the Levites: “The sons of Moses: Gershom and Eliezer…and the sons of Eliezer were Reḥaviya the chief. And Eliezer had no other sons; and the sons of Reḥaviya were very many” (I Chronicles 23:15–17).,And Rav Yosef taught in a baraita: “Many” means more than 600,000. This is learned through a verbal analogy between the words many and many. It is written here with regard to Reḥaviya’s sons: “Were very many.” And it is written there with regard to the Israelites in Egypt: “And the children of Israel became numerous and multiplied and were very many, and waxed exceeding mighty; and the land was filled with them” (Exodus 1:7). Just as when the children of Israel were in Egypt, very many meant that there were 600,000 of them, so too the descendants of Reḥaviya were 600,000.'' None |
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28. Babylonian Talmud, Keritot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Incense • incense
Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 119; Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 70; Levison (2023), The Greek Life of Adam and Eve. 758
| 6a בבואה לבבואה דבבואה נידע דאתי לביתיה ולאו מילתא היא דילמא חלשא דעתיה ומתרע מזליה,אמר אביי השתא דאמרת סימנא מילתא היא יהא רגיל איניש למיכל ריש שתא קרא ורוביא כרתי סילקא ותמרי,א"ל רב משרשיא לבניה כי בעיתו למיזל למגמר קמיה רבכון גרוסו מעיקרא מתני\' והדר עולו קמי רבכון וכי יתביתו קמי רבכון חזו לפומיה דרבכון שנאמר (ישעיהו ל, כ) והיו עיניך רואות את מוריך וכי גריסיתו שמעתא גרוסו על מיא דכי היכי דמשכי מיא תמשוך שמעתכון,אקילקי דמתא מחסיא ולא אפדני דפומבדיתא טב גילדנא סריא למיכל מכותחא דרמי כיפי,(שמואל א ב, א) ותתפלל חנה ותאמר עלץ לבי בה\' רמה קרני רמה קרני ולא רמה פכי דוד ושלמה שנמשחו בקרן נמשכה מלכותם שאול ויהוא שנמשחו מן הפך לא נמשכה מלכותם:,המפטם את הקטרת: ת"ר המפטם את הקטרת ללמד בה או למוסרה לציבור פטור להריח בה חייב והמריח בה פטור אלא שמעל,ומי איכא מעילה והאמר ר"ש בן פזי א"ר יהושע ב"ל משום בר קפרא קול ומראה וריח אין בהן משום מעילה,ריח אחר שתעלה תמרתו אין בו משום מעילה שהרי אין לך דבר אחר שנעשה מצותו ומועלין בו,אלמה לא והרי תרומת הדשן דנעשית מצותה ומועלין בה,משום דהוי תרומת הדשן ובגדי כהונה שני כתובים הבאים כאחד וכל שני כתובין הבאין כאחד אין מלמדים,הניחא לרבנן אלא לר\' דוסא מאי איכא למימר דתניא (ויקרא טז, כג) והניחם שם מלמד שטעונין גניזה,רבי דוסא אומר כשירין הן לכהן הדיוט ומה תלמוד לומר והניחם שם שלא ישתמש בהן ביום הכפורים אחר,משום דהוי תרומת הדשן ועגלה ערופה שני כתובין הבאין כאחד וכל שני כתובין הבאין כאחד אין מלמדין תרומת הדשן מאי היא דתניא (ויקרא ו, ג) ושמו אצל המזבח מלמד שטעונין גניזה עגלה ערופה מאי היא דתניא (דברים כא, ד) וערפו שם את העגלה בנחל מלמד שטעונין גניזה,ולמ"ד שני כתובין הבאים כאחד מלמדין הכא ודאי אין מלמדין משום דהוי תרי מיעוטי בתרומת הדשן כתיב ושמו הדין אין מידי אחרינא לא גבי עגלה ערופה כתיב הערופה ערופה אין מידי אחרינא לא,ת"ר פיטום הקטרת הצרי והציפורן והחלבנה והלבונה משקל שבעי\' של שבעים מנה מור וקציעה שיבולת נרד וכרכום משקל ששה עשר של ששה עשר מנה הקושט שנים עשר קילופה שלשה וקנמון תשעה בורית כרשינה תשעה קבין יין קפריסין סאין תלתא קבין תלתא אם אין לו יין קפריסין מביא חמר חיוריין עתיק מלח סדומית רובע מעלה עשן כל שהוא ר\' נתן אומר אף כיפת הירדן כל שהוא,ואם נתן בה דבש פסלה חיסר אחת מכל סממניה חייב מיתה רש"א הצרי אינו אלא שרף הנוטף מעצי הקטף בורית כרשינה ששפין בה את הציפורן כדי שתהא נאה יין קפריסין ששורין בו את הציפורן כדי שתהא עזה והלא מי רגלים יפין לה אלא שאין מכניסין מי רגלים למקדש,מסייע ליה לר\' יוסי בר"ח דאמר (שמות ל, לב) קדש היא קדש תהיה לכם כל מעשיה לא יהו אלא בקדש,מיתיבי המקדיש נכסיו והיו בה דברים הראויין לקרבנות הציבור ינתנו לאומנין בשכרן,הני דברים הראויין מאי נינהו אי בהמה וחיה תנא ליה אי יינות שמנים וסלתות תנא ליה אלא לאו קטרת,א"ר אושעיא באותה הניתנת לאומנים בשכרן דתניא מותר הקטרת מה היו עושין בה היו מפרישין (ממנה) שכר האומנין ומחללין אותה על מעות האומנין ונותנין אותן לאומנין בשכרן וחוזרים ולוקחין אותה מתרומה חדשה,מתקיף לה רב יוסף הא בכולהו מותרות תני חוזרין ולוקחין אותה מתרומה חדשה והכא לא תני,אלא אמר רב יוסף באחד מסממני הקטרת,ת"ר קטרת היתה נעשית שס"ח מנה שס"ה כנגד ימות החמה שלשה מנין יתירין שמהן מכניס כהן גדול מלא חפניו ביום הכיפורים והשאר ניתנת לאומנין בשכרן,כדתניא מותר הקטרת מה היו עושין בה מפרישין (ממנה) שכר האומנין ומחללין אותה על מעות האומנין ונותנין אותן לאומנין בשכרן וחוזרין ולוקחין אותה מתרומת הלשכה'' None | 6a the reflection bavua of a reflection of his reflection he shall know that he will return and come to his home. The Sages say about this: And this is nothing, i.e., one should not practice these divinations, as perhaps he will become despondent if he does not see the positive sign and his fortune will turn bad, and this itself will result in his failure.,Abaye said: Now that you have said that a sign is a substantial matter, a person should be accustomed to eat, at the start of the year, gourd, fenugreek, leeks, beets, and dates, as each of these grow and multiply quickly, which is a good omen for the deeds of the upcoming year.,With regard to positive omens, Rav Mesharshiyya said to his sons: When you want to go to study in the presence of your teacher, initially study the mishnayot and then ascend before your teacher. And when you sit before your teacher, see your teacher’s mouth, as it is stated: “And your eyes shall see your teacher” (Isaiah 30:20). And when you learn a halakha, learn near a source of flowing water, as just as the water flow continues, so too, your learning should continue.,Rav Mesharshiyya gave his sons additional advice: It is better for you to dwell on the garbage piles akilkei of the city Mata Meḥasya and not to dwell in the palaces apadnei of the city Pumbedita. It is better to eat rotten fish gildana than high-quality kutḥa, which uproots and tosses rocks from their places, i.e., it is a very spicy, powerful flavoring.,The Gemara further discusses the issue of anointing and good omens. Hannah said in her prayer after her son Samuel was born: “And Hannah prayed and said: My heart exults in the Lord, my horn is exalted in the Lord” (I\xa0Samuel 2:1). The Gemara notes that Hannah said: “My horn is exalted,” and she did not say: My jug is exalted. With regard to David and Solomon, who were anointed with oil from a horn, this was a good omen for them, and their kingships lasted. But with regard to Saul and Jehu, who were anointed with oil from a jug, their kingships did not last.,§ The mishna included in its list of those liable to receive karet: One who blends the incense according to the specifications of the incense used in the Temple service, for purposes other than use in the Temple. The Sages taught in a baraita: One who blends the incense in order to teach himself how to prepare it or in order to transfer it to the community is exempt from liability. But if he prepares it in order to smell it he is liable to receive karet, as it is stated: “He who prepares it in order to smell it shall be cut off from his people” (Exodus 30:38). And one who actually smells the incense mixture is exempt from the punishment of karet and from bringing a sin offering; but he has misused consecrated property, and is therefore liable to bring a guilt offering if he acted unwittingly.,The Gemara asks: And is there the prohibition of misuse of consecrated property with regard to smell? But doesn’t Rabbi Shimon ben Pazi say that Rabbi Yehoshua ben Levi says in the name of bar Kappara: With regard to exposure to the sound, or to the sight, or to the smell of consecrated items, including incense, these are not subject to the prohibition of misuse of consecrated property?,The Gemara answers: With regard to exposure to the smell of the incense, the following distinction applies: The smell of the incense that is emitted when the spices are placed on the coals on the altar is subject to the prohibition, since this is the manner in which the mitzva is performed. By contrast, the smell emitted after the flame catches and the column of smoke rises is not subject to the prohibition of misuse of consecrated property. The reason is that its mitzva has already been performed, and you have no case in which an item is at the stage after its mitzva has already been performed and yet one is liable for its misuse.,The Gemara asks: And why not say that misuse of consecrated property applies to an item whose mitzva has been already performed? But there is the case of the daily removal of the ashes of the offerings from the altar, whose mitzva has been performed, as the offerings have been burnt, and yet one who uses the ashes is liable for misusing the ashes, as derived from the verse: “And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh; and he shall take up the ashes of what the fire has consumed of the burnt offering on the altar, and he shall put them beside the altar” (Leviticus 6:3).,The Gemara answers: This case does not disprove the principle, since the halakhot of the removal of the ashes and the priestly vestments of white linen worn by the High Priest on Yom Kippur are two verses that come as one, i.e., to teach the same matter, and there is a principle that any two verses that come as one do not teach their common aspect to apply to other cases. In other words, if a halakha is stated twice with regard to two separate cases, this halakha applies only to those cases. Had the Torah wanted to teach that this halakha applies to all other relevant cases as well, it would have mentioned it only once, and other cases would be derived from there. The fact that two cases are mentioned indicates they are exceptions.,The Gemara comments: The fact that the Torah mentions this halakha twice works out well according to the opinion of the Rabbis, who maintain that the priestly vestments worn by the High Priest on Yom Kippur require interment. But according to the opinion of Rabbi Dosa, what can be said? As it is taught in a baraita: The verse states: “And Aaron shall come into the Tent of Meeting, and shall take off the linen garments, which he put on when he went into the sacred place, and he shall leave them there” (Leviticus 16:23). This phrase teaches that his vestments require interment. Although their use for the mitzva has been completed, it is prohibited to derive benefit from these garments. This is the opinion of the Rabbis.,Rabbi Dosa says: These priestly vestments may no longer be used by the High Priest on Yom Kippur, but they are fit for use by an ordinary priest, as they are similar to those worn by ordinary priests on a daily basis. Rabbi Dosa adds: And what is the meaning when the verse states: “And he shall leave them there”? This teaches that the High Priest may not use them on another Yom Kippur. According to the opinion of Rabbi Dosa, only one verse teaches there is misuse of consecrated property with regard to an item that has already been used for performing its mitzva. Therefore, one should derive a principle from the verse discussing the removal of the ashes.,The Gemara answers: One cannot derive a general principle from this case, because the removal of the ashes and the halakha of the heifer whose neck is broken, from which one may not derive benefit after that rite has been performed, are two verses that come as one, and any two verses that come as one do not teach their common aspect to apply to other cases. The Gemara elaborates: What is the case of the removal of the ashes? As it is taught in a baraita: The verse states: “And he shall put them beside the altar” (Leviticus 6:3). This teaches that they require interment. What is the case of the heifer whose neck is broken? As it is taught in a baraita: The verse states: “And they shall break the heifer’s neck in the valley” (Deuteronomy 21:4). This teaches that such heifers require interment.,The Gemara adds: And even according to the one who says that two verses that come as one do teach their common aspect to apply to other cases, here they certainly do not teach that misuse of consecrated property applies to items whose mitzva has been performed. This is due to the fact that there are two terms indicating exclusions with regard to these halakhot, limiting this halakha to those cases. With regard to the removal of the ashes it is written: “And he shall put it.” The word “it” teaches that in this particular case, yes, there is misuse of consecrated property, but with regard to any other matter this prohibition does not apply. With regard to the heifer whose neck is broken it is written: “The heifer that had its neck broken” (Deuteronomy 21:6). The word “the” indicates that with regard to the heifer that had its neck broken, yes, but with regard to any other matter the prohibition of misuse of consecrated property does not apply.,§ The Sages taught in a baraita: How is the blending of the incense performed? Balm, and onycha, and galbanum, and frankincense, each of these by a weight of seventy maneh, i.e., seventy units of one hundred dinars. Myrrh, and cassia, and spikenard, and saffron, each of these by a weight of sixteen maneh. Costus by a weight of twelve maneh; three maneh of aromatic bark; and nine maneh of cinnamon. Kersannah lye of the volume of nine kav; Cyprus wine of the volume of three se’a and three more kav, a half-se’a. If one does not have Cyprus wine he brings old white wine. Sodomite salt is brought by the volume of a quarter-kav. Lastly, a minimal amount of the smoke raiser, a plant that causes the smoke of the incense to rise properly. Rabbi Natan says: Also a minimal amount of Jordan amber.,And if one placed honey in the incense he has disqualified it, as it is stated: “For you shall make no leaven, nor any honey, smoke as an offering made by fire unto the Lord” (Leviticus 2:11). If he omitted any one of its spices he is liable to receive death at the hand of Heaven. Rabbi Shimon says: The balm mentioned here is nothing other than a resin exuded from the balsam tree, not the bark of the tree itself. The Kersannah lye mentioned is not part of the ingredients of the incense itself, but it is necessary as one rubs the onycha in it so that the onycha should be pleasant. Likewise, the Cyprus wine is required as one soaks the onycha in it so that it should be strong. And urine is good for this purpose, but one does not bring urine into the Temple because it is inappropriate.,The Gemara comments: This final ruling supports the opinion of Rabbi Yosei, son of Rabbi Ḥanina, who says with regard to a verse that discusses the incense: It is sacred, it shall be sacred to you (see Exodus 30:36–37), that this teaches that all of its actions should be performed only in the sacred area of the Temple.,The Gemara raises an objection from a mishna (Shekalim 4:6): With regard to one who consecrates all his possessions without specifying for what purpose, they are consecrated for Temple maintece. And if among them there were items suitable for use as communal offerings, which may not be used for the maintece of the Temple but only for sacrificial purposes, what is done with those items to remove their consecration for Temple maintece so that they can be properly consecrated for sacrificial use? They are given to Temple artisans as their wages, and they are thereby desacralized. They can then be consecrated again for their proper purpose.,The Gemara analyzes the mishna: These items that are suitable for use as communal offerings, what are they? If they are domesticated animals and undomesticated animals, the tanna taught the halakha with regard to them later in that same mishna. Likewise, if they are wines, oils, and flours, the tanna taught them in that mishna as well. Rather, is it not referring to incense consecrated by a private individual? If so, this would mean that one can prepare and consecrate incense outside the Temple.,Rabbi Oshaya said: The mishna is referring to that incense which is given to the Temple artisans as their wages, i.e., the incense was prepared in the sacred place and was desacralized when it was given to the artisans, who subsequently consecrated it. As it is taught in a mishna (Shekalim 4:5): The leftover incense from one year could not be used the following year, as it had been purchased with the shekels collected for the previous year. What would they do with it in order to render it usable? The Temple treasurers would remove an amount of it equal to the value of the wages of the artisans who worked in the Temple. And they would then desacralize that incense by transferring its sanctity to the money owed the artisans. They would then give the incense to the artisans as their wages. And finally, they would return and purchase the incense from the artisans with funds from the new collection of shekels.,Rav Yosef objects to this explanation: How can the mishna in Shekalim 4:6 be interpreted as referring to artisans who consecrated leftover incense? With regard to all leftovers the tanna teaches: They would return and purchase the incense from the artisans with funds from the new collection of shekels, as stated in the mishna earlier. And yet here, in tractate Shekalim, the tanna does not teach this clause, indicating that it is not speaking of incense paid to the artisans and repurchased from them.,Rather, Rav Yosef says: The mishna is referring to one of the ingredients of the incense, which an individual consecrated when it is not in the Temple. It is not speaking of incense that has already been blended, as this action may be performed only in the sacred area, as claimed by Rabbi Yosei, son of Rabbi Ḥanina.,The Sages taught in a baraita: The incense was prepared from ingredients amounting to the weight of 368 maneh, i.e., 368 units of one hundred dinars. of these, 365 of them correspond to the days of the solar year. The additional three maneh are those from which the High Priest would bring in to the Sanctuary his handful required on Yom Kippur (see Leviticus 16:12), and the rest, i.e., the incense that was not used over the course of the year, was given to the artisans as their wages.,This is as it is taught in the aforementioned mishna (Shekalim 4:5): With regard to the leftover incense, what would they do with it? The Temple treasurers would remove an amount of it equal to the value of the wages of the artisans who worked in the Temple. And they would then desacralize that incense by transferring its sanctity to the money owed to the artisans. They would then give the incense to the artisans as their wages. And finally, they would return and purchase the incense from the artisans with funds from the collection of the Temple treasury chamber.'' None |
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29. Origen, Against Celsus, 8.17 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • incense
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 396; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 191
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8.17 Celsus then proceeds to say that we shrink from raising altars, statues, and temples; and this, he thinks, has been agreed upon among us as the badge or distinctive mark of a secret and forbidden society. He does not perceive that we regard the spirit of every good man as an altar from which arises an incense which is truly and spiritually sweet-smelling, namely, the prayers ascending from a pure conscience. Therefore it is said by John in the Revelation, The odours are the prayers of saints; and by the Psalmist, Let my prayer come up before You as incense. And the statues and gifts which are fit offerings to God are the work of no common mechanics, but are wrought and fashioned in us by the Word of God, to wit, the virtues in which we imitate the First-born of all creation, who has set us an example of justice, of temperance, of courage, of wisdom, of piety, and of the other virtues. In all those, then, who plant and cultivate within their souls, according to the divine word, temperance, justice, wisdom, piety, and other virtues, these excellences are their statues they raise, in which we are persuaded that it is becoming for us to honour the model and prototype of all statues: the image of the invisible God, God the Only-begotten. And again, they who put off the old man with his deeds, and put on the new man, which is renewed in knowledge after the image of Him that has created him, in taking upon them the image of Him who has created them, do raise within themselves a statue like to what the Most High God Himself desires. And as among statuaries there are some who are marvellously perfect in their art, as for example Pheidias and Polycleitus, and among painters, Zeuxis and Apelles, while others make inferior statues, and others, again, are inferior to the second-rate artists - so that, taking all together, there is a wide difference in the execution of statues and pictures - in the same way there are some who form images of the Most High in a better manner and with a more perfect skill; so that there is no comparison even between the Olympian Jupiter of Pheidias and the man who has been fashioned according to the image of God the Creator. But by far the most excellent of all these throughout the whole creation is that image in our Saviour who said, My Father is in Me. '' None |
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30. None, None, nan
Tagged with subjects: • Altar, Incense • Incense • incense
Found in books: Levison (2023), The Greek Life of Adam and Eve. 520; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 194
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