1. Hebrew Bible, Song of Songs, 2.16, 1.3, 6.3, 6.1, 7.5, 5.12, 5.10, 5.9b, 1.16-6.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 32| 2.16. דּוֹדִי לִי וַאֲנִי לוֹ הָרֹעֶה בַּשּׁוֹשַׁנִּים׃ | 2.16. My beloved is mine, and I am his, That feedeth among the lilies. |
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2. Hebrew Bible, Deuteronomy, 32.31 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •akiva, r., interprets song of songs in terms of israel and the nations Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 183| 32.31. כִּי לֹא כְצוּרֵנוּ צוּרָם וְאֹיְבֵינוּ פְּלִילִים׃ | 32.31. For their rock is not as our Rock, Even our enemies themselves being judges. |
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3. Hebrew Bible, Exodus, 15.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •akiva, r., interprets song of songs in terms of israel and the nations Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 32| 15.2. עָזִּי וְזִמְרָת יָהּ וַיְהִי־לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ׃ 15.2. וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת־הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל־הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת׃ | 15.2. The LORD is my strength and song, And He is become my salvation; This is my God, and I will glorify Him; My father’s God, and I will exalt Him. |
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4. Hebrew Bible, Genesis, 5.21-5.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 80| 5.21. וַיְחִי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־מְתוּשָׁלַח׃ 5.22. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.23. וַיְהִי כָּל־יְמֵי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וּשְׁלֹשׁ מֵאוֹת שָׁנָה׃ 5.24. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃ | 5.21. And Enoch lived sixty and five years, and begot Methuselah. 5.22. And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters. 5.23. And all the days of Enoch were three hundred sixty and five years. 5.24. And Enoch walked with God, and he was not; for God took him. |
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5. Hebrew Bible, Psalms, 44.23, 3.4, 24.7, 95.5 (lxx) (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 32| 44.23. כִּי־עָלֶיךָ הֹרַגְנוּ כָל־הַיּוֹם נֶחְשַׁבְנוּ כְּצֹאן טִבְחָה׃ | 44.23. Nay, but for Thy sake are we killed all the day; we are accounted as sheep for the slaughter. |
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6. Hebrew Bible, Isaiah, 47.2-47.3, 62.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •akiva, r., interprets song of songs in terms of israel and the nations Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 183| 47.2. קְחִי רֵחַיִם וְטַחֲנִי קָמַח גַּלִּי צַמָּתֵךְ חֶשְׂפִּי־שֹׁבֶל גַּלִּי־שׁוֹק עִבְרִי נְהָרוֹת׃ 47.3. תִּגָּל עֶרְוָתֵךְ גַּם תֵּרָאֶה חֶרְפָּתֵךְ נָקָם אֶקָּח וְלֹא אֶפְגַּע אָדָם׃ 62.3. וְהָיִיתְ עֲטֶרֶת תִּפְאֶרֶת בְּיַד־יְהוָה וצנוף [וּצְנִיף] מְלוּכָה בְּכַף־אֱלֹהָיִךְ׃ | 47.2. Take the millstones, and grind meal; Remove thy veil, Strip off the train, uncover the leg, Pass through the rivers. 47.3. Thy nakedness shall be uncovered, Yea, thy shame shall be seen; I will take vengeance, And will let no man intercede. 62.3. Thou shalt also be a crown of beauty in the hand of the LORD, And a royal diadem in the open hand of thy God. |
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7. Hebrew Bible, Zechariah, 8.23 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •akiva, r., interprets song of songs in terms of israel and the nations Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 32| 8.23. כֹּה אָמַר יְהוָה צְבָאוֹת בַּיָּמִים הָהֵמָּה אֲשֶׁר יַחֲזִיקוּ עֲשָׂרָה אֲנָשִׁים מִכֹּל לְשֹׁנוֹת הַגּוֹיִם וְהֶחֱזִיקוּ בִּכְנַף אִישׁ יְהוּדִי לֵאמֹר נֵלְכָה עִמָּכֶם כִּי שָׁמַעְנוּ אֱלֹהִים עִמָּכֶם׃ | 8.23. Thus saith the LORD of hosts: In those days it shall come to pass, that ten men shall take hold, out of all the languages of the nations, shall even take hold of the skirt of him that is a Jew, saying: We will go with you, for we have heard that God is with you.’ |
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8. Anon., 1 Enoch, 15.8, 19.1, 76.5, 85.5, 86.2, 86.6, 89.42, 89.75, 90.2-90.4, 91.11-91.17, 93.1-93.10 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 76, 77 | 15.8. And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon 19.1. And Uriel said to me: 'Here shall stand the angels who have connected themselves with women, and their spirits assuming many different forms are defiling mankind and shall lead them astray into sacrificing to demons as gods, (here shall they stand,) till the day of the great judgement in 76.5. And the first wind from those portals, called the east wind, comes forth through the first portal which is in the east, inclining towards the south: from it come forth desolation, drought, heat, 85.5. I could no longer see that red bull. But that black bull grew and that heifer went with him, and 86.2. from heaven, and it arose and eat and pastured amongst those oxen. And after that I saw the large and the black oxen, and behold they all changed their stalls and pastures and their cattle, and began 86.6. horns. And they began, moreover, to devour those oxen; and behold all the children of the earth began to tremble and quake before them and to flee from them. 89.42. And the dogs and the foxes and the wild boars began to devour those sheep till the Lord of the sheep raised up [another sheep] a ram from their" 89.75. destruction, and they trampled the sheep with their feet and devoured them. And the Lord of the sheep remained unmoved till all the sheep were dispersed over the field and mingled with them (i.e. the 90.3. devour their flesh. And the sheep cried out because their flesh was being devoured by the birds, 90.3. And I saw all the sheep which had been left, and all the beasts on the earth, and all the birds of the heaven, falling down and doing homage to those sheep and making petition to and obeying 91.12. And after that there shall be another, the eighth week, that of righteousness, And a sword shall be given to it that a righteous judgement may be executed on the oppressors, And sinners shall be delivered into the hands of the righteous. 91.13. And at its close they shall acquire houses through their righteousness, And a house shall be built for the Great King in glory for evermore, 91.15. And after this, in the tenth week in the seventh part, There shall be the great eternal judgement, In which He will execute vengeance amongst the angels. 91.16. And the first heaven shall depart and pass away, And a new heaven shall appear, And all the powers of the heavens shall give sevenfold light. 91.17. And after that there will be many weeks without number for ever, And all shall be in goodness and righteousness, And sin shall no more be mentioned for ever. 93.1. And at its close shall be elected The elect righteous of the eternal plant of righteousness, To receive sevenfold instruction concerning all His creation. 93.3. And Enoch began to recount from the books and said: ' I was born the seventh in the first week, While judgement and righteousness still endured. 93.4. And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore. 93.6. And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them. 93.7. And after that in the fifth week, at its close, The house of glory and dominion shall be built for ever. 93.8. And after that in the sixth week all who live in it shall be blinded, And the hearts of all of them shall godlessly forsake wisdom.And in it a man shall ascend; And at its close the house of dominion shall be burnt with fire, And the whole race of the chosen root shall be dispersed. 93.9. And after that in the seventh week shall an apostate generation arise, And many shall be its deeds, And all its deeds shall be apostate. |
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9. Anon., Genesis Rabba, 1.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •akiva, r., interprets song of songs in terms of israel and the nations Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 183| 1.1. רַבִּי הוֹשַׁעְיָה רַבָּה פָּתַח <>(משלי ח, ל)<>: וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם וגו', אָמוֹן פַּדְּגוֹג, אָמוֹן מְכֻסֶּה, אָמוֹן מֻצְנָע, וְאִית דַּאֲמַר אָמוֹן רַבָּתָא. אָמוֹן פַּדְּגוֹג, הֵיךְ מָה דְאַתְּ אָמַר <>(במדבר יא, יב)<>: כַּאֲשֶׁר יִשָֹּׂא הָאֹמֵן אֶת הַיֹּנֵק. אָמוֹן מְכֻסֶּה, הֵיאַךְ מָה דְאַתְּ אָמַר <>(איכה ד, ה)<>: הָאֱמֻנִים עֲלֵי תוֹלָע וגו'. אָמוֹן מֻצְנָע, הֵיאַךְ מָה דְאַתְּ אָמַר <>(אסתר ב, ז)<>: וַיְהִי אֹמֵן אֶת הֲדַסָּה. אָמוֹן רַבָּתָא, כְּמָא דְתֵימָא <>(נחום ג, ח)<>: הֲתֵיטְבִי מִנֹּא אָמוֹן, וּמְתַרְגְּמִינַן הַאַתְּ טָבָא מֵאֲלֶכְּסַנְדְּרִיָא רַבָּתָא דְּיָתְבָא בֵּין נַהֲרוֹתָא. דָּבָר אַחֵר אָמוֹן, אֻמָּן. הַתּוֹרָה אוֹמֶרֶת אֲנִי הָיִיתִי כְּלִי אֻמְנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין, אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא מִדַּעַת אֻמָּן, וְהָאֻמָּן אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא דִּפְתְּרָאוֹת וּפִנְקְסָאוֹת יֵשׁ לוֹ, לָדַעַת הֵיאךְ הוּא עוֹשֶׂה חֲדָרִים, הֵיאךְ הוּא עוֹשֶׂה פִּשְׁפְּשִׁין. כָּךְ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַבִּיט בַּתּוֹרָה וּבוֹרֵא אֶת הָעוֹלָם, וְהַתּוֹרָה אָמְרָה בְּרֵאשִׁית בָּרָא אֱלֹהִים. וְאֵין רֵאשִׁית אֶלָּא תּוֹרָה, הֵיאַךְ מָה דְּאַתְּ אָמַר <>(משלי ח, כב)<>: ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. 1.1. רַבִּי יוֹנָה בְּשֵׁם רַבִּי לֵוִי אָמַר, לָמָּה נִבְרָא הָעוֹלָם בְּב', אֶלָּא מַה ב' זֶה סָתוּם מִכָּל צְדָדָיו וּפָתוּחַ מִלְּפָנָיו, כָּךְ אֵין לְךָ רְשׁוּת לוֹמַר, מַה לְּמַטָּה, מַה לְּמַעְלָה, מַה לְּפָנִים, מַה לְּאָחוֹר, אֶלָּא מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם וּלְהַבָּא. בַּר קַפָּרָא אָמַר <>(דברים ד, לב)<>: כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים אֲשֶׁר הָיוּ לְפָנֶיךָ, לְמִן הַיּוֹם שֶׁנִּבְרְאוּ אַתָּה דּוֹרֵשׁ, וְאִי אַתָּה דּוֹרֵשׁ לִפְנִים מִכָּאן. <>(דברים ד, לב)<>: וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, אַתָּה דּוֹרֵשׁ וְחוֹקֵר, וְאִי אַתָּה חוֹקֵר לִפְנִים מִכָּאן. דָּרַשׁ רַבִּי יְהוּדָה בֶּן פָּזִי בְּמַעֲשֵׂה בְרֵאשִׁית בַּהֲדֵיהּ דְּבַר קַפָּרָא, לָמָּה נִבְרָא הָעוֹלָם בְּב', לְהוֹדִיעֲךָ שֶׁהֵן שְׁנֵי עוֹלָמִים, הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא. דָּבָר אַחֵר, וְלָמָּה בְּב' שֶׁהוּא לְשׁוֹן בְּרָכָה, וְלָמָּה לֹא בְּאָלֶ"ף שֶׁהוּא לְשׁוֹן אֲרִירָה. דָּבָר אַחֵר, לָמָּה לֹא בְּאָלֶ"ף שֶׁלֹא לִתֵּן פִּתְחוֹן פֶּה לָאֶפִּיקוֹרְסִין לוֹמַר הֵיאַךְ הָעוֹלָם יָכוֹל לַעֲמֹד שֶׁהוּא נִבְרָא בִּלְשׁוֹן אֲרִירָה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בִּלְשׁוֹן בְּרָכָה, וְהַלְּוַאי יַעֲמֹד. דָּבָר אַחֵר, לָמָּה בְּב' אֶלָּא מַה ב' זֶה יֵשׁ לוֹ שְׁנֵי עוֹקְצִין, אֶחָד מִלְּמַעְלָה וְאֶחָד מִלְּמַטָּה מֵאֲחוֹרָיו, אוֹמְרִים לַב' מִי בְּרָאֲךָ, וְהוּא מַרְאֶה בְּעוּקְצוֹ מִלְּמַעְלָה, וְאוֹמֵר זֶה שֶׁלְּמַעְלָה בְּרָאָנִי. וּמַה שְּׁמוֹ, וְהוּא מַרְאֶה לָהֶן בְּעוּקְצוֹ שֶׁל אַחֲרָיו, וְאוֹמֵר ה' שְׁמוֹ. אָמַר רַבִּי אֶלְעָזָר בַּר חֲנִינָא בְּשֵׁם רַבִּי אֲחָא, עֶשְׂרִים וְשִׁשָּׁה דוֹרוֹת הָיְתָה הָאָלֶ"ף קוֹרֵא תִּגָּר לִפְנֵי כִסְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנִי רִאשׁוֹן שֶׁל אוֹתִיּוֹת וְלֹא בָּרָאתָ עוֹלָמְךָ בִּי, אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר <>(משלי ג, יט)<>: ה' בְּחָכְמָה יָסַד אָרֶץ וגו', לְמָחָר אֲנִי בָּא לִתֵּן תּוֹרָה בְּסִינַי וְאֵינִי פּוֹתֵחַ תְּחִלָה אֶלָּא בָּךְ, שֶׁנֶּאֱמַר <>(שמות כ, ב)<>: אָנֹכִי ה' אֱלֹהֶיךָ. רַבִּי הוֹשַׁעְיָא אוֹמֵר לָמָּה נִקְרָא שְׁמוֹ אָלֶ"ף, שֶׁהוּא מַסְכִּים מֵאָלֶ"ף, שֶׁנֶּאֱמַר <>(תהלים קה, ח)<>: דָּבָר צִוָּה לְאֶלֶף דּוֹר. 1.1. רַבִּי הוֹשַׁעְיָה רַבָּה פָּתַח (משלי ח, ל): וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם וגו', אָמוֹן פַּדְּגוֹג, אָמוֹן מְכֻסֶּה, אָמוֹן מֻצְנָע, וְאִית דַּאֲמַר אָמוֹן רַבָּתָא. אָמוֹן פַּדְּגוֹג, הֵיךְ מָה דְאַתְּ אָמַר (במדבר יא, יב): כַּאֲשֶׁר יִשָֹּׂא הָאֹמֵן אֶת הַיֹּנֵק. אָמוֹן מְכֻסֶּה, הֵיאַךְ מָה דְאַתְּ אָמַר (איכה ד, ה): הָאֱמֻנִים עֲלֵי תוֹלָע וגו'. אָמוֹן מֻצְנָע, הֵיאַךְ מָה דְאַתְּ אָמַר (אסתר ב, ז): וַיְהִי אֹמֵן אֶת הֲדַסָּה. אָמוֹן רַבָּתָא, כְּמָא דְתֵימָא (נחום ג, ח): הֲתֵיטְבִי מִנֹּא אָמוֹן, וּמְתַרְגְּמִינַן הַאַתְּ טָבָא מֵאֲלֶכְּסַנְדְּרִיָא רַבָּתָא דְּיָתְבָא בֵּין נַהֲרוֹתָא. דָּבָר אַחֵר אָמוֹן, אֻמָּן. הַתּוֹרָה אוֹמֶרֶת אֲנִי הָיִיתִי כְּלִי אֻמְנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין, אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא מִדַּעַת אֻמָּן, וְהָאֻמָּן אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא דִּפְתְּרָאוֹת וּפִנְקְסָאוֹת יֵשׁ לוֹ, לָדַעַת הֵיאךְ הוּא עוֹשֶׂה חֲדָרִים, הֵיאךְ הוּא עוֹשֶׂה פִּשְׁפְּשִׁין. כָּךְ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַבִּיט בַּתּוֹרָה וּבוֹרֵא אֶת הָעוֹלָם, וְהַתּוֹרָה אָמְרָה בְּרֵאשִׁית בָּרָא אֱלֹהִים. וְאֵין רֵאשִׁית אֶלָּא תּוֹרָה, הֵיאַךְ מָה דְּאַתְּ אָמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. 1.1. רַבִּי יוֹנָה בְּשֵׁם רַבִּי לֵוִי אָמַר, לָמָּה נִבְרָא הָעוֹלָם בְּב', אֶלָּא מַה ב' זֶה סָתוּם מִכָּל צְדָדָיו וּפָתוּחַ מִלְּפָנָיו, כָּךְ אֵין לְךָ רְשׁוּת לוֹמַר, מַה לְּמַטָּה, מַה לְּמַעְלָה, מַה לְּפָנִים, מַה לְּאָחוֹר, אֶלָּא מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם וּלְהַבָּא. בַּר קַפָּרָא אָמַר (דברים ד, לב): כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים אֲשֶׁר הָיוּ לְפָנֶיךָ, לְמִן הַיּוֹם שֶׁנִּבְרְאוּ אַתָּה דּוֹרֵשׁ, וְאִי אַתָּה דּוֹרֵשׁ לִפְנִים מִכָּאן. (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, אַתָּה דּוֹרֵשׁ וְחוֹקֵר, וְאִי אַתָּה חוֹקֵר לִפְנִים מִכָּאן. דָּרַשׁ רַבִּי יְהוּדָה בֶּן פָּזִי בְּמַעֲשֵׂה בְרֵאשִׁית בַּהֲדֵיהּ דְּבַר קַפָּרָא, לָמָּה נִבְרָא הָעוֹלָם בְּב', לְהוֹדִיעֲךָ שֶׁהֵן שְׁנֵי עוֹלָמִים, הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא. דָּבָר אַחֵר, וְלָמָּה בְּב' שֶׁהוּא לְשׁוֹן בְּרָכָה, וְלָמָּה לֹא בְּאָלֶ"ף שֶׁהוּא לְשׁוֹן אֲרִירָה. דָּבָר אַחֵר, לָמָּה לֹא בְּאָלֶ"ף שֶׁלֹא לִתֵּן פִּתְחוֹן פֶּה לָאֶפִּיקוֹרְסִין לוֹמַר הֵיאַךְ הָעוֹלָם יָכוֹל לַעֲמֹד שֶׁהוּא נִבְרָא בִּלְשׁוֹן אֲרִירָה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בִּלְשׁוֹן בְּרָכָה, וְהַלְּוַאי יַעֲמֹד. דָּבָר אַחֵר, לָמָּה בְּב' אֶלָּא מַה ב' זֶה יֵשׁ לוֹ שְׁנֵי עוֹקְצִין, אֶחָד מִלְּמַעְלָה וְאֶחָד מִלְּמַטָּה מֵאֲחוֹרָיו, אוֹמְרִים לַב' מִי בְּרָאֲךָ, וְהוּא מַרְאֶה בְּעוּקְצוֹ מִלְּמַעְלָה, וְאוֹמֵר זֶה שֶׁלְּמַעְלָה בְּרָאָנִי. וּמַה שְּׁמוֹ, וְהוּא מַרְאֶה לָהֶן בְּעוּקְצוֹ שֶׁל אַחֲרָיו, וְאוֹמֵר ה' שְׁמוֹ. אָמַר רַבִּי אֶלְעָזָר בַּר חֲנִינָא בְּשֵׁם רַבִּי אֲחָא, עֶשְׂרִים וְשִׁשָּׁה דוֹרוֹת הָיְתָה הָאָלֶ"ף קוֹרֵא תִּגָּר לִפְנֵי כִסְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנִי רִאשׁוֹן שֶׁל אוֹתִיּוֹת וְלֹא בָּרָאתָ עוֹלָמְךָ בִּי, אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אָרֶץ וגו', לְמָחָר אֲנִי בָּא לִתֵּן תּוֹרָה בְּסִינַי וְאֵינִי פּוֹתֵחַ תְּחִלָה אֶלָּא בָּךְ, שֶׁנֶּאֱמַר (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ. רַבִּי הוֹשַׁעְיָא אוֹמֵר לָמָּה נִקְרָא שְׁמוֹ אָלֶ"ף, שֶׁהוּא מַסְכִּים מֵאָלֶ"ף, שֶׁנֶּאֱמַר (תהלים קה, ח): דָּבָר צִוָּה לְאֶלֶף דּוֹר. | 1.1. "The great Rabbi Hoshaya opened [with the verse (Mishlei 8:30),] \"I [the Torah] was an amon to Him and I was a plaything to Him every day.\" Amon means \"pedagogue\" (i.e. ny). Amon means \"covered.\" Amon means \"hidden.\" And there is one who says amon means \"great.\" Amon means \"ny,\" as in (Bamidbar 11:12) “As a ny (omein) carries the suckling child.\" Amon means \"covered,\" as in (Eichah 4:5) \"Those who were covered (emunim) in scarlet have embraced refuse heaps.\" Amon means \"hidden,\" as in (Esther 2:7) \"He hid away (omein) Hadassah.\" Amon means \"great,\" as in (Nahum 3:8) \"Are you better than No-amon [which dwells in the rivers]?\" which the Targum renders as, \"Are you better than Alexandria the Great (amon), which dwells between the rivers?\" Alternatively, amon means \"artisan.\" The Torah is saying, \"I was the artisan's tool of Hashem.\" In the way of the world, a king of flesh and blood who builds a castle does not do so from his own knowledge, but rather from the knowledge of an architect, and the architect does not build it from his own knowledge, but rather he has scrolls and books in order to know how to make rooms and doorways. So too Hashem gazed into the Torah and created the world. Similarly the Torah says, \"Through the reishis Hashem created [the heavens and the earth],\" and reishis means Torah, as in \"Hashem made me [the Torah] the beginning (reishis) of His way\" (Mishlei 8:22).", |
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| 10. Anon., Mekhilta Derabbi Yishmael, shirta 2, shirta 3 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 32 |
11. Justin, Dialogue With Trypho, 100, 119, 132-133, 135, 17-19, 27, 30, 45-46, 73, 76, 83, 91, 95, 55 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 168 | 55. Trypho asks that Christ be proved God, but without metaphor. Justin promises to do so Trypho: We shall remember this your exposition, if you strengthen [your solution of] this difficulty by other arguments: but now resume the discourse, and show us that the Spirit of prophecy admits another God besides the Maker of all things, taking care not to speak of the sun and moon, which, it is written, God has given to the nations to worship as gods; and oftentimes the prophets, employing this manner of speech, say that 'your God is a God of gods, and a Lord of lords,' adding frequently, 'the great and strong and terrible [God].' For such expressions are used, not as if they really were gods, but because the Scripture is teaching us that the true God, who made all things, is Lord alone of those who are reputed gods and lords. And in order that the Holy Spirit may convince [us] of this, He said by the holy David, 'The gods of the nations, reputed gods, are idols of demons, and not gods;' and He denounces a curse on those who worship them. Justin: I would not bring forward these proofs, Trypho, by which I am aware those who worship these [idols] and such like are condemned, but such [proofs] as no one could find any objection to. They will appear strange to you, although you read them every day; so that even from this fact we understand that, because of your wickedness, God has withheld from you the ability to discern the wisdom of His Scriptures; yet [there are] some exceptions, to whom, according to the grace of His long-suffering, as Isaiah said, He has left a seed of salvation, lest your race be utterly destroyed, like Sodom and Gomorrha. Pay attention, therefore, to what I shall record out of the holy Scriptures, which do not need to be expounded, but only listened to. |
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12. Babylonian Talmud, Moed Qatan, 9a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •akiva, r., interprets song of songs in terms of israel and the nations Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 183| 9a. מותרין לישא ערב הרגל קשיא לכולהו,לא קשיא למאן דאמר משום שמחה עיקר שמחה חד יומא הוא,למ"ד משום טירחא עיקר טירחא חד יומא הוא למ"ד משום ביטול פריה ורביה לחד יומא לא משהי איניש נפשיה,ודאין מערבין שמחה בשמחה מנלן דכתיב (מלכים א ח, סה) ויעש שלמה בעת ההיא את החג וכל ישראל עמו קהל גדול מלבוא חמת עד נחל מצרים [לפני ה' אלהינו] שבעת ימים ושבעת ימים ארבעה עשר יום ואם איתא דמערבין שמחה בשמחה איבעי ליה למינטר עד החג ומיעבד שבעה להכא ולהכא,ודלמא מינטר לא נטרינן והיכא דאתרמי עבדינן איבעי ליה לשיורי פורתא,שיורי בנין בהמ"ק לא משיירינן איבעי ליה לשיורי באמה כליא עורב,אמה כליא עורב צורך בנין הבית הוא אלא מדמייתר קרא מכדי כתיב ארבעה עשר יום שבעת ימים ושבעת ימים למה לי שמע מינה הני לחוד והני לחוד,א"ר פרנך א"ר יוחנן אותה שנה לא עשו ישראל את יום הכפורים והיו דואגים ואומרים שמא נתחייבו שונאיהן של ישראל כלייה יצתה בת קול ואמרה להם כולכם מזומנין לחיי העולם הבא,מאי דרוש אמרו קל וחומר ומה משכן שאין קדושתו קדושת עולם וקרבן יחיד דוחה שבת דאיסור סקילה מקדש דקדושתו קדושת עולם וקרבן צבור ויום הכפורים דענוש כרת לא כ"ש,אלא אמאי היו דואגים התם צורך גבוה הכא צורך הדיוט הכא נמי מיעבד ליעבדו מיכל לא ניכלו ולא לישתו אין שמחה בלא אכילה ושתיה,ומשכן דדחי שבת מנלן אילימא מדכתיב (במדבר ז, יב) ביום הראשון וביום השביעי דלמא שביעי לקרבנות אמר רב נחמן בר יצחק אמר קרא (במדבר ז, עב) ביום עשתי עשר יום מה יום כולו רצוף אף עשתי עשר כולן רצופין,ודלמא ימים הראויין כתיב קרא אחרינא (במדבר ז, עח) ביום שנים עשר יום מה יום כולו רצוף אף שנים עשר יום כולן רצופין,ודלמא הכא נמי ימים הראויין אם כן תרי קראי למה לי,ומקדש דדוחה יום הכפורים מנלן אילימא מדכתיב ארבעה עשר יום ודלמא ימים הראויין גמר יום יום מהתם,יצתה בת קול ואמרה להם כולכם מזומנין לחיי העולם הבא ומנלן דאחיל להו דתני תחליפא (מלכים א ח, סו) ביום השמיני שלח את העם ויברכו את המלך וילכו לאהליהם שמחים וטובי לב על כל הטובה אשר עשה ה' לדוד עבדו ולישראל עמו,לאהליהם שהלכו ומצאו נשיהם בטהרה שמחים שנהנו מזיו השכינה וטובי לב שכל אחד ואחד נתעברה אשתו בבן זכר על כל הטובה שיצתה בת קול ואמרה להם כולכם מזומנין לחיי העולם הבא,לדוד עבדו ולישראל עמו בשלמא לישראל עמו דאחיל להו עון יום הכפורים אלא לדוד עבדו מאי היא,אמר רב יהודה אמר רב בשעה שביקש שלמה להכניס ארון למקדש דבקו שערים זה לזה אמר שלמה עשרים וארבע רננות ולא נענה פתח ואמר (תהלים כד, ז) שאו שערים ראשיכם וגו' ולא נענה,כיון שאמר (דברי הימים ב ו, מב) ה' אלהים אל תשב פני משיחך זכרה לחסדי דוד עבדך מיד נענה באותה שעה נהפכו פני שונאי דוד כשולי קדירה וידעו הכל שמחל לו הקב"ה על אותו עון,ר' יונתן בן עסמיי ורבי יהודה בן גרים תנו פרשת נדרים בי ר' שמעון בן יוחי איפטור מיניה באורתא לצפרא הדור וקא מפטרי מיניה אמר להו ולאו איפטריתו מיני באורתא,אמרו ליה למדתנו רבינו תלמיד שנפטר מרבו ולן באותה העיר צריך ליפטר ממנו פעם אחרת שנאמר ביום השמיני שלח את העם ויברכו את המלך וכתיב (דברי הימים ב ז, י) וביום עשרים ושלשה לחדש השביעי שלח את העם,אלא מכאן לתלמיד הנפטר מרבו ולן באותה העיר צריך ליפטר ממנו פעם אחרת,א"ל לבריה בני אדם הללו אנשים של צורה הם זיל גביהון דליברכוך אזל אשכחינהו דקא רמו קראי אהדדי כתיב (משלי ד, כו) פלס מעגל רגלך וכל דרכיך יכונו וכתיב (משלי ה, ו) אורח חיים פן תפלס,לא קשיא כאן במצוה שאפשר לעשותה ע"י אחרים | 9a. are permitted to marry on the eve of the pilgrimage Festival. This poses a difficulty to all of the opinions, as a wedding celebration ordinarily extends for seven days, and the majority of the celebration will coincide with the Festival.,The Gemara answers: This is not difficult, as this baraita can be reconciled with all of the opinions. According to the one who said that one may not get married on the intermediate days of a Festival because of joy, i.e., because one must not mix one joy with another, or because one may not put aside the rejoicing of the Festival and occupy himself with rejoicing with his wife, this is not difficult, as the primary joy of a wedding is only one day, and after that, the joy of the wedding will not affect the joy of the Festival.,And according to the one who said that one may not marry on the intermediate days of a Festival due to the excessive exertion that the wedding preparations demand, it is not difficult, as the primary exertion is only one day. After the wedding, excessive exertion is not required. And according to the one who said that the reason is due to the neglect of the mitzva to be fruitful and multiply, there is no room for concern: Since there is only one day, the eve of the Festival, when he can get married and save money on the feast, a man will not delay his wedding in order to get married then, lest some unforeseen circumstance arise that will prevent him from getting married on that day. Therefore, according to all the reasons offered, there is no need to prohibit weddings on the eve of a Festival.,§ The Gemara asks: With regard to the principle that one may not mix one joy with another joy, from where do we derive it? The Gemara explains that the source is as it is written with regard to the dedication of the Temple: “So Solomon held the feast at that time, and all Israel with him, a great congregation, from the entrance of Hamath to the Brook of Egypt, before the Lord our God, seven days and seven days, fourteen days” (I Kings 8:65). And if it is so that one may in fact mix one joy with another joy, he should have waited until the festival of Sukkot, which was the second set of seven days, and made a feast of seven days for this and for that, i.e., for the dedication of the Temple and for the festival of Sukkot together. The fact that he did not do so indicates that one must not mix one joy with another.,The Gemara raises a question: Perhaps, however, it may be derived from here only that we may not delay a wedding to be on a Festival, just as King Solomon did not delay the Temple dedication to be on the Festival, but nevertheless, where it happens to occur that way, we may indeed prepare a feast to celebrate both occasions together. The Gemara answers: If this were permitted, Solomon should have left a small part of the Temple unfinished until the Festival, and thereby arranged for a joint celebration of the dedication of the Temple and the festival of Sukkot.,The Gemara responds: One may not leave any part of the building of the Temple undone, as a mitzva should be completed as quickly as possible. The Gemara modifies its previous opinion: Solomon should have left the cubit-wide plates with spikes, which were designed to eliminate the ravens, unfinished. The roof of the Temple was fitted with sharp metal spikes to deter the ravens, who were attracted by the smell of the sacrificial meat, from perching there. Although this was not considered a part of the building itself, delaying its installation would have allowed Solomon to delay the celebration of the Temple dedication.,The Gemara rejects this opinion as well: The cubit-wide plates with spikes to eliminate the ravens was a necessary element in the building of the Temple, and consequently Solomon could not delay its construction either. Rather, the proof is from the redundancy in the verse. Since it is written “fourteen days,” why do I need the verse to specify “seven days and seven days”? Learn from it that these seven days of celebrating the Temple dedication must be discrete, and similarly, these seven days of celebrating the Festival must be discrete, due to the principle that one may not mix one joy with another.,§ Apropos the discussion of the celebration at Solomon’s dedication of the Temple, the Gemara relates that Rabbi Parnakh said that Rabbi Yoḥa said: That year, the Jewish people did not observe Yom Kippur, as the seven-day celebration of the dedication of the Temple coincided with Yom Kippur and all seven days were celebrated with feasting. And the people were worried and said: Perhaps the enemies of the Jewish people, a euphemism for the Jewish people themselves, have become liable to be destroyed for the transgression of eating on Yom Kippur, which is punishable by karet. A Divine Voice issued forth and said to them: All of you are designated for life in the World-to-Come.,The Gemara asks: What derivation led them to conclude that it was permitted for them to eat on Yom Kippur? The Gemara explains that they based their ruling on an a fortiori inference: If at the dedication of the Tabernacle, whose sanctity is not a permanent sanctity, an individual’s offering, i.e., an offering of one of the tribal princes, overrides the prohibition of Shabbat, as the princes’ offerings were brought every day including Shabbat despite the attendant transgression of a prohibition that is punishable by stoning; then with regard to the dedication of the Temple, whose sanctity is a permanent sanctity and the offerings brought there were communal offerings, is it not all the more so clear that the dedication of the Temple overrides the prohibition of Yom Kippur, a violation that is punishable by the less severe punishment of karet?,The Gemara asks: But if they had firm basis for their behavior, why were they worried? The Gemara answers that one can refute this a fortiori inference as follows: There, at the dedication of the Tabernacle, Shabbat was desecrated only for the necessities of the Temple service to God on High, i.e., by sacrificing offerings. Here, at the dedication of the Temple, they desecrated Yom Kippur by eating and drinking, which was for the need of common mortals. Based on this distinction the Gemara suggests: Here too, at the dedication of the Temple they should have performed the rites of the sacrificial offerings and they should not have eaten or drunk. The Gemara answers: There is no complete rejoicing without eating and drinking.,With regard to the proof itself, the Gemara asks: And from where do we derive that the offerings brought at the dedication of the Tabernacle overrode Shabbat? If we say it is as it is written with regard to the offerings brought by the tribal princes: “On the first day” (Numbers 7:12) and “on the seventh day” (Numbers 7:48), this is not a conclusive proof, as perhaps this refers not to the seventh day of the week but to the seventh day of sacrificial offerings. Perhaps they skipped Shabbat and did not sacrifice offerings connected to the dedication of the Tabernacle on that day. Rav Naḥman bar Yitzḥak said: The verse also states: “On the day of the eleventh day” (Numbers 7:72). The repetition of the word day indicates that just as a day is all one continuous period of time, so too, the eleven days were all one continuous period of time, with no break in the middle, even for Shabbat.,The Gemara asks: But perhaps this refers only to days that are fit for an individual’s offerings, i.e., the offerings were sacrificed on eleven consecutive days that were suitable for sacrificing the offerings of an individual, but not on Shabbat. The Gemara answers: In another verse it is written: “On the day of the twelfth day” (Numbers 7:78), indicating that just as a day is all one continuous period of time, so too, the twelve days were all one continuous period of time.,The Gemara asks again: But perhaps here too this is referring to days that are fit for sacrificing the offerings of an individual? The Gemara rejects this opinion: If so, why do I need two verses, the verse with regard to the eleventh day and the verse with regard to the twelfth day, to teach the same principle? The fact that the Torah uses repetitive phraseology in both verses indicates that all the days were consecutive, without a break for Shabbat.,The Gemara asks: And from where do we derive that the feasting at the time of the dedication of the Temple overrides Yom Kippur, so that the people did not have to fast? If we say it is derived from that which is written: Fourteen days, perhaps this is referring to days that are fit for feasting, to the exclusion of Yom Kippur. The Gemara answers: This is derived by means of a verbal analogy between the word “day” mentioned in this context and the word “day” mentioned there, with regard to the dedication of the Tabernacle. Just as there the days were consecutive, without a break for Shabbat, so too here, the days were consecutive, without a break for Yom Kippur.,It was stated above that a Divine Voice issued forth and said to them: All of you are designated for life in the World-to-Come. The Gemara asks: And from where do we derive that God pardoned them for this sin? The Gemara answers: The Sage Taḥlifa taught in a baraita that the verse states: “On the eighth day he sent the people away, and they blessed the king, and went to their tents joyful and glad of heart for all the goodness that the Lord had done for David His servant and for Israel His people” (I Kings 8:66).,This verse may be expounded as follows: The words “to their tents” indicate that they went and found their wives in a state of purity, as the terms tent and house often denote one’s wife. The term “joyful” is referring to the fact they had enjoyed the splendor of the Divine Presence, as there was a revelation of the Divine Presence when the offerings were sacrificed in the Temple. The phrase “and glad of heart” refers to the fact that each of their wives conceived a male child. The words “for all the goodness” indicate that a Divine Voice issued forth and said to them: All of you are designated for life in the World-to-Come, which is the ultimate good.,The aforementioned verse stated: “For all the goodness that the Lord had done for David His servant and for Israel His people.” The Gemara asks: Granted, when the verse mentions the goodness that God did for Israel His people, this is referring to the fact that He pardoned them the sin of eating on Yom Kippur that year; but what is the goodness that God performed for David His servant?,Rav Yehuda said that Rav said: When Solomon sought to bring the Ark into the Temple the gates clung together and could not be opened. Solomon uttered twenty-four songs of praise, and his prayer was not answered. He began and said: “Lift up your heads, O you gates, and be lifted up, you everlasting doors; and the King of glory shall come in” (Psalms 24:7), but once again his prayer was not answered, and the Temple gates remained closed.,Once he said: “Now therefore arise, O Lord God, into your resting place, You, and the Ark of Your strength; Let your priests, O Lord God, be clothed with victory and let Your pious ones rejoice in goodness. O Lord God, do not turn away the face of Your anointed; remember the faithful love of David Your servant” (II Chronicles 6:41–42), he was immediately answered. At that moment the faces of David’s enemies turned dark like the charred bottom of a pot, and all knew that the Holy One, Blessed be He, forgave him for that sin involving Bathsheba, as they saw that it was only in his merit that the gates of the Temple opened.,The Gemara relates that Rabbi Yonatan ben Asmai and Rabbi Yehuda, son of converts, studied the portion dealing with oaths in the study hall of Rabbi Shimon ben Yoḥai. After completing their studies, the disciples took leave of their master in the evening, but did not yet leave the city. In the morning they went back and took leave of him a second time. He said to them: Did you not already take leave of me yesterday in the evening?,They said to him: You have taught us, our teacher, that a disciple who takes leave of his teacher and then stays overnight in the same city must take leave of him an additional time, as it is stated at the conclusion of the dedication of the Temple: “On the eighth day he sent the people away, and they blessed the king” (I Kings 8:66), and elsewhere it is written: “And on the twenty-third day of the seventh month he sent the people away” (II Chronicles 7:10). The eighth day in the verse is referring to the Eighth Day of Assembly, the twenty-second of the month of Tishrei, yet it says that he sent the people away on the next day, the twenty-third of the month.,Rather, it can be derived from here that a disciple who takes leave of his teacher and then stays overnight in the same city must take leave of him an additional time, just as the Jewish people took leave of Solomon an additional time on the day after the Festival, on the twenty-third of Tishrei.,Rabbi Shimon ben Yoḥai said to his son: These two people, Rabbi Yonatan ben Asmai and Rabbi Yehuda, son of converts, are men of noble form [tzura] i.e., wise and learned individuals; go to them so that they will bless you. He went and found them deep in discussion, raising apparent contradictions between verses as follows: It is written: “Make level the path of your feet, and let all your ways be established” (Proverbs 4:26), indicating that when one has the opportunity to perform more than one mitzva, he must evaluate which of them is most important. And elsewhere it is written: “Lest you level out the path of life,” (Proverbs 5:6), indicating that one must perform each mitzva as the opportunity arises, without considering its relative importance.,They explained that it is not difficult: Here, in the first verse cited above, it is discussing a mitzva that can be done by others, and therefore one must consider what is most worthwhile for him to perform himself and what he will leave to others. |
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| 13. Anon., Pesiqta De Rav Kahana, 1.1 Tagged with subjects: •akiva, r., interprets song of songs in terms of israel and the nations Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 183 |
