1. Septuagint, Tobit, 1, 2, 3, 4.1-14.1, 14.2, 14.3, 14.4, 14.5, 14.6, 14.7, 14.8, 14.9, 14.10, 14.11, 14.12, 14.13, 14.14, 14.15 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 92 | 1. The book of the acts of Tobit the son of Tobiel, son of Aiel, son of Aduel, son of Gabael, of the descendants of Asiel and the tribe of Naphtali,, who in the days of Shalmaneser, king of the Assyrians, was taken into captivity from Thisbe, which is to the south of Kedesh Naphtali in Galilee above Asher.,I, Tobit, walked in the ways of truth and righteousness all the days of my life, and I performed many acts of charity to my brethren and countrymen who went with me into the land of the Assyrians, to Nineveh., Now when I was in my own country, in the land of Israel, while I was still a young man, the whole tribe of Naphtali my forefather deserted the house of Jerusalem. This was the place which had been chosen from among all the tribes of Israel, where all the tribes should sacrifice and where the temple of the dwelling of the Most High was consecrated and established for all generations for ever.,All the tribes that joined in apostasy used to sacrifice to the calf Baal, and so did the house of Naphtali my forefather., But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar., of all my produce I would give a tenth to the sons of Levi who ministered at Jerusalem; a second tenth I would sell, and I would go and spend the proceeds each year at Jerusalem;, the third tenth I would give to those to whom it was my duty, as Deborah my fathers mother had commanded me, for I was left an orphan by my father., When I became a man I married Anna, a member of our family, and by her I became the father of Tobias.,Now when I was carried away captive to Nineveh, all my brethren and my relatives ate the food of the Gentiles;, but I kept myself from eating it,, because I remembered God with all my heart., Then the Most High gave me favor and good appearance in the sight of Shalmaneser, and I was his buyer of provisions., So I used to go into Media, and once at Rages in Media I left ten talents of silver in trust with Gabael, the brother of Gabrias., But when Shalmaneser died, Sennacherib his son reigned in his place; and under him the highways were unsafe, so that I could no longer go into Media.,In the days of Shalmaneser I performed many acts of charity to my brethren., I would give my bread to the hungry and my clothing to the naked; and if I saw any one of my people dead and thrown out behind the wall of Nineveh, I would bury him., And if Sennacherib the king put to death any who came fleeing from Judea, I buried them secretly. For in his anger he put many to death. When the bodies were sought by the king, they were not found., Then one of the men of Nineveh went and informed the king about me, that I was burying them; so I hid myself. When I learned that I was being searched for, to be put to death, I left home in fear., Then all my property was confiscated and nothing was left to me except my wife Anna and my son Tobias.,But not fifty days passed before two of Sennacheribs sons killed him, and they fled to the mountains of Ararat. Then Esarhaddon, his son, reigned in his place; and he appointed Ahikar, the son of my brother Anael, over all the accounts of his kingdom and over the entire administration., Ahikar interceded for me, and I returned to Nineveh. Now Ahikar was cupbearer, keeper of the signet, and in charge of administration of the accounts, for Esarhaddon had appointed him second to himself. He was my nephew. |
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2. Hebrew Bible, Hosea, 4.9, 5.15, 8.13, 9.3, 11.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •book of jeremiah/jeremiabuch •jeremiabuch/book of jeremiah •jeremiah, book of, pesikta de-rav kahanas discussion of •jeremiah, book of, on gods presence in exile •jeremiah, prophet, jeremiah, book of Found in books: Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 119; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 152; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 95| 5.15. אֵלֵךְ אָשׁוּבָה אֶל־מְקוֹמִי עַד אֲשֶׁר־יֶאְשְׁמוּ וּבִקְשׁוּ פָנָי בַּצַּר לָהֶם יְשַׁחֲרֻנְנִי׃ 9.3. לֹא יֵשְׁבוּ בְּאֶרֶץ יְהוָה וְשָׁב אֶפְרַיִם מִצְרַיִם וּבְאַשּׁוּר טָמֵא יֹאכֵלוּ׃ 11.5. לֹא יָשׁוּב אֶל־אֶרֶץ מִצְרַיִם וְאַשּׁוּר הוּא מַלְכּוֹ כִּי מֵאֲנוּ לָשׁוּב׃ | 5.15. I will go and return to My place, Till they acknowledge their guilt, and seek My face; In their trouble they will seek Me earnestly: 9.3. They shall not dwell in the LORD’S land; But Ephraim shall return to Egypt, And they shall eat unclean food in Assyria. 11.5. He shall not return into the land of Egypt, But the Assyrian shall be his king, Because they refused to return. |
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3. Hebrew Bible, Deuteronomy, 4.27, 17.16, 23.7-23.8, 26.5-26.9, 28.68, 29.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jeremiah, prophet, jeremiah, book of •jeremiah, book of, on gods presence in exile Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 1, 34, 151, 152, 154; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 94| 4.27. וְהֵפִיץ יְהוָה אֶתְכֶם בָּעַמִּים וְנִשְׁאַרְתֶּם מְתֵי מִסְפָּר בַּגּוֹיִם אֲשֶׁר יְנַהֵג יְהוָה אֶתְכֶם שָׁמָּה׃ 17.16. רַק לֹא־יַרְבֶּה־לּוֹ סוּסִים וְלֹא־יָשִׁיב אֶת־הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַיהוָה אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד׃ 23.7. לֹא־תִדְרֹשׁ שְׁלֹמָם וְטֹבָתָם כָּל־יָמֶיךָ לְעוֹלָם׃ 23.8. לֹא־תְתַעֵב אֲדֹמִי כִּי אָחִיךָ הוּא לֹא־תְתַעֵב מִצְרִי כִּי־גֵר הָיִיתָ בְאַרְצוֹ׃ 26.5. וְעָנִיתָ וְאָמַרְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ אֲרַמִּי אֹבֵד אָבִי וַיֵּרֶד מִצְרַיְמָה וַיָּגָר שָׁם בִּמְתֵי מְעָט וַיְהִי־שָׁם לְגוֹי גָּדוֹל עָצוּם וָרָב׃ 26.6. וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים וַיְעַנּוּנוּ וַיִּתְּנוּ עָלֵינוּ עֲבֹדָה קָשָׁה׃ 26.7. וַנִּצְעַק אֶל־יְהוָה אֱלֹהֵי אֲבֹתֵינוּ וַיִּשְׁמַע יְהוָה אֶת־קֹלֵנוּ וַיַּרְא אֶת־עָנְיֵנוּ וְאֶת־עֲמָלֵנוּ וְאֶת־לַחֲצֵנוּ׃ 26.8. וַיּוֹצִאֵנוּ יְהוָה מִמִּצְרַיִם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה וּבְמֹרָא גָּדֹל וּבְאֹתוֹת וּבְמֹפְתִים׃ 26.9. וַיְבִאֵנוּ אֶל־הַמָּקוֹם הַזֶּה וַיִּתֶּן־לָנוּ אֶת־הָאָרֶץ הַזֹּאת אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃ 28.68. וֶהֱשִׁיבְךָ יְהוָה מִצְרַיִם בָּאֳנִיּוֹת בַּדֶּרֶךְ אֲשֶׁר אָמַרְתִּי לְךָ לֹא־תֹסִיף עוֹד לִרְאֹתָהּ וְהִתְמַכַּרְתֶּם שָׁם לְאֹיְבֶיךָ לַעֲבָדִים וְלִשְׁפָחוֹת וְאֵין קֹנֶה׃ 29.22. גָּפְרִית וָמֶלַח שְׂרֵפָה כָל־אַרְצָהּ לֹא תִזָּרַע וְלֹא תַצְמִחַ וְלֹא־יַעֲלֶה בָהּ כָּל־עֵשֶׂב כְּמַהְפֵּכַת סְדֹם וַעֲמֹרָה אַדְמָה וצביים [וּצְבוֹיִם] אֲשֶׁר הָפַךְ יְהוָה בְּאַפּוֹ וּבַחֲמָתוֹ׃ | 4.27. And the LORD shall scatter you among the peoples, and ye shall be left few in number among the nations, whither the LORD shall lead you away. 17.16. Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you: ‘Ye shall henceforth return no more that way.’ 23.7. Thou shalt not seek their peace nor their prosperity all thy days for ever. 23.8. Thou shalt not abhor an Edomite, for he is thy brother; thou shalt not abhor an Egyptian, because thou wast a stranger in his land. 26.5. And thou shalt speak and say before the LORD thy God: ‘A wandering Aramean was my father, and he went down into Egypt, and sojourned there, few in number; and he became there a nation, great, mighty, and populous. 26.6. And the Egyptians dealt ill with us, and afflicted us, and laid upon us hard bondage. 26.7. And we cried unto the LORD, the God of our fathers, and the LORD heard our voice, and saw our affliction, and our toil, and our oppression. 26.8. And the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders. 26.9. And He hath brought us into this place, and hath given us this land, a land flowing with milk and honey. 28.68. And the LORD shall bring thee back into Egypt in ships, by the way whereof I said unto thee: ‘Thou shalt see it no more again’; and there ye shall sell yourselves unto your enemies for bondmen and for bondwoman, and no man shall buy you. 29.22. and that the whole land thereof is brimstone, and salt, and a burning, that it is not sown, nor beareth, nor any grass groweth therein, like the overthrow of Sodom and Gomorrah, Admah and Zeboiim, which the LORD overthrew in His anger, and in His wrath; |
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4. Hebrew Bible, Exodus, 14.12-14.13, 16.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 151, 154| 14.12. הֲלֹא־זֶה הַדָּבָר אֲשֶׁר דִּבַּרְנוּ אֵלֶיךָ בְמִצְרַיִם לֵאמֹר חֲדַל מִמֶּנּוּ וְנַעַבְדָה אֶת־מִצְרָיִם כִּי טוֹב לָנוּ עֲבֹד אֶת־מִצְרַיִם מִמֻּתֵנוּ בַּמִּדְבָּר׃ 14.13. וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ הִתְיַצְבוּ וּרְאוּ אֶת־יְשׁוּעַת יְהוָה אֲשֶׁר־יַעֲשֶׂה לָכֶם הַיּוֹם כִּי אֲשֶׁר רְאִיתֶם אֶת־מִצְרַיִם הַיּוֹם לֹא תֹסִיפוּ לִרְאֹתָם עוֹד עַד־עוֹלָם׃ 16.3. וַיִּשְׁבְּתוּ הָעָם בַּיּוֹם הַשְּׁבִעִי׃ 16.3. וַיֹּאמְרוּ אֲלֵהֶם בְּנֵי יִשְׂרָאֵל מִי־יִתֵּן מוּתֵנוּ בְיַד־יְהוָה בְּאֶרֶץ מִצְרַיִם בְּשִׁבְתֵּנוּ עַל־סִיר הַבָּשָׂר בְּאָכְלֵנוּ לֶחֶם לָשֹׂבַע כִּי־הוֹצֵאתֶם אֹתָנוּ אֶל־הַמִּדְבָּר הַזֶּה לְהָמִית אֶת־כָּל־הַקָּהָל הַזֶּה בָּרָעָב׃ | 14.12. Is not this the word that we spoke unto thee in Egypt, saying: Let us alone, that we may serve the Egyptians? For it were better for us to serve the Egyptians, than that we should die in the wilderness.’ 14.13. And Moses said unto the people: ‘Fear ye not, stand still, and see the salvation of the LORD, which He will work for you to-day; for whereas ye have seen the Egyptians to-day, ye shall see them again no more for ever. 16.3. and the children of Israel said unto them: ‘Would that we had died by the hand of the LORD in the land of Egypt, when we sat by the flesh-pots, when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.’ |
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5. Hebrew Bible, Genesis, 6.4, 12.1, 12.10-12.20, 26.1, 28.7, 30.3, 39.7-39.18, 41.38 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 171; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 151; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 46, 89| 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 12.1. וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃ 12.1. וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃ 12.11. וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרָיְמָה וַיֹּאמֶר אֶל־שָׂרַי אִשְׁתּוֹ הִנֵּה־נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת־מַרְאֶה אָתְּ׃ 12.12. וְהָיָה כִּי־יִרְאוּ אֹתָךְ הַמִּצְרִים וְאָמְרוּ אִשְׁתּוֹ זֹאת וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ׃ 12.13. אִמְרִי־נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב־לִי בַעֲבוּרֵךְ וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ׃ 12.14. וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת־הָאִשָּׁה כִּי־יָפָה הִוא מְאֹד׃ 12.15. וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃ 12.16. וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃ 12.17. וַיְנַגַּע יְהוָה אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם׃ 12.18. וַיִּקְרָא פַרְעֹה לְאַבְרָם וַיֹּאמֶר מַה־זֹּאת עָשִׂיתָ לִּי לָמָּה לֹא־הִגַּדְתָּ לִּי כִּי אִשְׁתְּךָ הִוא׃ 12.19. לָמָה אָמַרְתָּ אֲחֹתִי הִוא וָאֶקַּח אֹתָהּ לִי לְאִשָּׁה וְעַתָּה הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ׃ 26.1. וַיְהִי רָעָב בָּאָרֶץ מִלְּבַד הָרָעָב הָרִאשׁוֹן אֲשֶׁר הָיָה בִּימֵי אַבְרָהָם וַיֵּלֶךְ יִצְחָק אֶל־אֲבִימֶּלֶךְ מֶלֶךְ־פְּלִשְׁתִּים גְּרָרָה׃ 26.1. וַיֹּאמֶר אֲבִימֶלֶךְ מַה־זֹּאת עָשִׂיתָ לָּנוּ כִּמְעַט שָׁכַב אַחַד הָעָם אֶת־אִשְׁתֶּךָ וְהֵבֵאתָ עָלֵינוּ אָשָׁם׃ 30.3. וַתֹּאמֶר הִנֵּה אֲמָתִי בִלְהָה בֹּא אֵלֶיהָ וְתֵלֵד עַל־בִּרְכַּי וְאִבָּנֶה גַם־אָנֹכִי מִמֶּנָּה׃ 30.3. כִּי מְעַט אֲשֶׁר־הָיָה לְךָ לְפָנַי וַיִּפְרֹץ לָרֹב וַיְבָרֶךְ יְהוָה אֹתְךָ לְרַגְלִי וְעַתָּה מָתַי אֶעֱשֶׂה גַם־אָנֹכִי לְבֵיתִי׃ 39.7. וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וַתִּשָּׂא אֵשֶׁת־אֲדֹנָיו אֶת־עֵינֶיהָ אֶל־יוֹסֵף וַתֹּאמֶר שִׁכְבָה עִמִּי׃ 39.8. וַיְמָאֵן וַיֹּאמֶר אֶל־אֵשֶׁת אֲדֹנָיו הֵן אֲדֹנִי לֹא־יָדַע אִתִּי מַה־בַּבָּיִת וְכֹל אֲשֶׁר־יֶשׁ־לוֹ נָתַן בְּיָדִי׃ 39.9. אֵינֶנּוּ גָדוֹל בַּבַּיִת הַזֶּה מִמֶּנִּי וְלֹא־חָשַׂךְ מִמֶּנִּי מְאוּמָה כִּי אִם־אוֹתָךְ בַּאֲשֶׁר אַתְּ־אִשְׁתּוֹ וְאֵיךְ אֶעֱשֶׂה הָרָעָה הַגְּדֹלָה הַזֹּאת וְחָטָאתִי לֵאלֹהִים׃ 39.11. וַיְהִי כְּהַיּוֹם הַזֶּה וַיָּבֹא הַבַּיְתָה לַעֲשׂוֹת מְלַאכְתּוֹ וְאֵין אִישׁ מֵאַנְשֵׁי הַבַּיִת שָׁם בַּבָּיִת׃ 39.12. וַתִּתְפְּשֵׂהוּ בְּבִגְדוֹ לֵאמֹר שִׁכְבָה עִמִּי וַיַּעֲזֹב בִּגְדוֹ בְּיָדָהּ וַיָּנָס וַיֵּצֵא הַחוּצָה׃ 39.13. וַיְהִי כִּרְאוֹתָהּ כִּי־עָזַב בִּגְדוֹ בְּיָדָהּ וַיָּנָס הַחוּצָה׃ 39.14. וַתִּקְרָא לְאַנְשֵׁי בֵיתָהּ וַתֹּאמֶר לָהֶם לֵאמֹר רְאוּ הֵבִיא לָנוּ אִישׁ עִבְרִי לְצַחֶק בָּנוּ בָּא אֵלַי לִשְׁכַּב עִמִּי וָאֶקְרָא בְּקוֹל גָּדוֹל׃ 39.15. וַיְהִי כְשָׁמְעוֹ כִּי־הֲרִימֹתִי קוֹלִי וָאֶקְרָא וַיַּעֲזֹב בִּגְדוֹ אֶצְלִי וַיָּנָס וַיֵּצֵא הַחוּצָה׃ 39.16. וַתַּנַּח בִּגְדוֹ אֶצְלָהּ עַד־בּוֹא אֲדֹנָיו אֶל־בֵּיתוֹ׃ 39.17. וַתְּדַבֵּר אֵלָיו כַּדְּבָרִים הָאֵלֶּה לֵאמֹר בָּא־אֵלַי הָעֶבֶד הָעִבְרִי אֲשֶׁר־הֵבֵאתָ לָּנוּ לְצַחֶק בִּי׃ 39.18. וַיְהִי כַּהֲרִימִי קוֹלִי וָאֶקְרָא וַיַּעֲזֹב בִּגְדוֹ אֶצְלִי וַיָּנָס הַחוּצָה׃ 41.38. וַיֹּאמֶר פַּרְעֹה אֶל־עֲבָדָיו הֲנִמְצָא כָזֶה אִישׁ אֲשֶׁר רוּחַ אֱלֹהִים בּוֹ׃ | 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown. 12.1. Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee. 12.10. And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land. 12.11. And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon. 12.12. And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive. 12.13. Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’ 12.14. And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair. 12.15. And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house. 12.16. And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels. 12.17. And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife. 12.18. And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife? 12.19. Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’ 12.20. And Pharaoh gave men charge concerning him; and they brought him on the way, and his wife, and all that he had. 26.1. And there was a famine in the land, beside the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines unto Gerar. 30.3. And she said: ‘Behold my maid Bilhah, go in unto her; that she may bear upon my knees, and I also may be builded up through her.’ 39.7. And it came to pass after these things, that his master’s wife cast her eyes upon Joseph; and she said: ‘Lie with me.’ 39.8. But he refused, and said unto his master’s wife: ‘Behold, my master, having me, knoweth not what is in the house, and he hath put all that he hath into my hand; 39.9. he is not greater in this house than I; neither hath he kept back any thing from me but thee, because thou art his wife. How then can I do this great wickedness, and sin against God?’ 39.10. And it came to pass, as she spoke to Joseph day by day, that he hearkened not unto her, to lie by her, or to be with her. 39.11. And it came to pass on a certain day, when he went into the house to do his work, and there was none of the men of the house there within, 39.12. that she caught him by his garment, saying: ‘Lie with me.’ And he left his garment in her hand, and fled, and got him out. 39.13. And it came to pass, when she saw that he had left his garment in her hand, and was fled forth, 39.14. that she called unto the men of her house, and spoke unto them, saying: ‘See, he hath brought in a Hebrew unto us to mock us; he came in unto me to lie with me, and I cried with a loud voice. 39.15. And it came to pass, when he heard that I lifted up my voice and cried, that he left his garment by me, and fled, and got him out.’ 39.16. And she laid up his garment by her, until his master came home. 39.17. And she spoke unto him according to these words, saying: ‘The Hebrew servant, whom thou hast brought unto us, came in unto me to mock me. 39.18. And it came to pass, as I lifted up my voice and cried, that he left his garment by me, and fled out.’ 41.38. And Pharaoh said unto his servants: ‘Can we find such a one as this, a man in whom the spirit of God is?’ |
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6. Hebrew Bible, Psalms, 31.3, 51.13, 105.23-105.25, 137.5, 147.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jeremiah, book of, abandonment trope in •jeremiah,, book of •jeremiah, prophet, jeremiah, book of •jeremiah, book of, on gods rejection of israel •jeremiah, book of, pesikta de-rav kahanas discussion of Found in books: Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 171; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 151; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 96, 149, 150| 31.3. הַטֵּה אֵלַי אָזְנְךָ מְהֵרָה הַצִּילֵנִי הֱיֵה לִי לְצוּר־מָעוֹז לְבֵית מְצוּדוֹת לְהוֹשִׁיעֵנִי׃ 51.13. אַל־תַּשְׁלִיכֵנִי מִלְּפָנֶיךָ וְרוּחַ קָדְשְׁךָ אַל־תִּקַּח מִמֶּנִּי׃ 105.23. וַיָּבֹא יִשְׂרָאֵל מִצְרָיִם וְיַעֲקֹב גָּר בְּאֶרֶץ־חָם׃ 105.24. וַיֶּפֶר אֶת־עַמּוֹ מְאֹד וַיַּעֲצִמֵהוּ מִצָּרָיו׃ 105.25. הָפַךְ לִבָּם לִשְׂנֹא עַמּוֹ לְהִתְנַכֵּל בַּעֲבָדָיו׃ 137.5. אִם־אֶשְׁכָּחֵךְ יְרוּשָׁלִָם תִּשְׁכַּח יְמִינִי׃ 147.2. לֹא עָשָׂה כֵן לְכָל־גּוֹי וּמִשְׁפָּטִים בַּל־יְדָעוּם הַלְלוּ־יָהּ׃ 147.2. בּוֹנֵה יְרוּשָׁלִַם יְהוָה נִדְחֵי יִשְׂרָאֵל יְכַנֵּס׃ | 31.3. Incline Thine ear unto me, deliver me speedily; Be Thou to me a rock of refuge, even a fortress of defence, to save me. 51.13. Cast me not away from Thy presence; and take not Thy holy spirit from me. 105.23. Israel also came into Egypt; And Jacob sojourned in the land of Ham. 105.24. And He increased His people greatly, And made them too mighty for their adversaries. 105.25. He turned their heart to hate His people, To deal craftily with His servants. 137.5. If I forget thee, O Jerusalem, Let my right hand forget her cunning. 147.2. The LORD doth build up Jerusalem, He gathereth together the dispersed of Israel; |
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7. Hebrew Bible, Numbers, 11.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jeremiah, prophet, jeremiah, book of Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 151| 11.5. זָכַרְנוּ אֶת־הַדָּגָה אֲשֶׁר־נֹאכַל בְּמִצְרַיִם חִנָּם אֵת הַקִּשֻּׁאִים וְאֵת הָאֲבַטִּחִים וְאֶת־הֶחָצִיר וְאֶת־הַבְּצָלִים וְאֶת־הַשּׁוּמִים׃ | 11.5. We remember the fish, which we were wont to eat in Egypt for nought; the cucumbers, and the melons, and the leeks, and the onions, and the garlic; |
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8. Hebrew Bible, Leviticus, 12.2, 15.19-15.20, 15.24-15.26, 15.33, 18.19, 26.36, 26.39 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jeremiah, book of, sexual language of •jeremiah, prophet, jeremiah, book of Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 34; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 46| 12.2. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר וְטָמְאָה שִׁבְעַת יָמִים כִּימֵי נִדַּת דְּוֺתָהּ תִּטְמָא׃ 15.19. וְאִשָּׁה כִּי־תִהְיֶה זָבָה דָּם יִהְיֶה זֹבָהּ בִּבְשָׂרָהּ שִׁבְעַת יָמִים תִּהְיֶה בְנִדָּתָהּ וְכָל־הַנֹּגֵעַ בָּהּ יִטְמָא עַד־הָעָרֶב׃ 15.24. וְאִם שָׁכֹב יִשְׁכַּב אִישׁ אֹתָהּ וּתְהִי נִדָּתָהּ עָלָיו וְטָמֵא שִׁבְעַת יָמִים וְכָל־הַמִּשְׁכָּב אֲשֶׁר־יִשְׁכַּב עָלָיו יִטְמָא׃ 15.25. וְאִשָּׁה כִּי־יָזוּב זוֹב דָּמָהּ יָמִים רַבִּים בְּלֹא עֶת־נִדָּתָהּ אוֹ כִי־תָזוּב עַל־נִדָּתָהּ כָּל־יְמֵי זוֹב טֻמְאָתָהּ כִּימֵי נִדָּתָהּ תִּהְיֶה טְמֵאָה הִוא׃ 15.26. כָּל־הַמִּשְׁכָּב אֲשֶׁר־תִּשְׁכַּב עָלָיו כָּל־יְמֵי זוֹבָהּ כְּמִשְׁכַּב נִדָּתָהּ יִהְיֶה־לָּהּ וְכָל־הַכְּלִי אֲשֶׁר תֵּשֵׁב עָלָיו טָמֵא יִהְיֶה כְּטֻמְאַת נִדָּתָהּ׃ 15.33. וְהַדָּוָה בְּנִדָּתָהּ וְהַזָּב אֶת־זוֹבוֹ לַזָּכָר וְלַנְּקֵבָה וּלְאִישׁ אֲשֶׁר יִשְׁכַּב עִם־טְמֵאָה׃ 18.19. וְאֶל־אִשָּׁה בְּנִדַּת טֻמְאָתָהּ לֹא תִקְרַב לְגַלּוֹת עֶרְוָתָהּ׃ 26.36. וְהַנִּשְׁאָרִים בָּכֶם וְהֵבֵאתִי מֹרֶךְ בִּלְבָבָם בְּאַרְצֹת אֹיְבֵיהֶם וְרָדַף אֹתָם קוֹל עָלֶה נִדָּף וְנָסוּ מְנֻסַת־חֶרֶב וְנָפְלוּ וְאֵין רֹדֵף׃ 26.39. וְהַנִּשְׁאָרִים בָּכֶם יִמַּקּוּ בַּעֲוֺנָם בְּאַרְצֹת אֹיְבֵיכֶם וְאַף בַּעֲוֺנֹת אֲבֹתָם אִתָּם יִמָּקּוּ׃ | 12.2. Speak unto the children of Israel, saying: If a woman be delivered, and bear a man-child, then she shall be unclean seven days; as in the days of the impurity of her sickness shall she be unclean. 15.19. And if a woman have an issue, and her issue in her flesh be blood, she shall be in her impurity seven days; and whosoever toucheth her shall be unclean until the even. 15.20. And every thing that she lieth upon in her impurity shall be unclean; every thing also that she sitteth upon shall be unclean. 15.24. And if any man lie with her, and her impurity be upon him, he shall be unclean seven days; and every bed whereon he lieth shall be unclean. . 15.25. And if a woman have an issue of her blood many days not in the time of her impurity, or if she have an issue beyond the time of her impurity; all the days of the issue of her uncleanness she shall be as in the days of her impurity: she is unclean. 15.26. Every bed whereon she lieth all the days of her issue shall be unto her as the bed of her impurity; and every thing whereon she sitteth shall be unclean, as the uncleanness of her impurity. 15.33. and of her that is sick with her impurity, and of them that have an issue, whether it be a man, or a woman; and of him that lieth with her that is unclean. 18.19. And thou shalt not approach unto a woman to uncover her nakedness, as long as she is impure by her uncleanness. 26.36. And as for them that are left of you, I will send a faintness into their heart in the lands of their enemies; and the sound of a driven leaf shall chase them; and they shall flee, as one fleeth from the sword; and they shall fall when none pursueth. 26.39. And they that are left of you shall pine away in their iniquity in your enemies’lands; and also in the iniquities of their fathers shall they pine away with them. |
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9. Hebrew Bible, Job, 2.12-2.18, 9.22, 10.15-10.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jeremiah, book of Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 92| 2.12. וַיִּשְׂאוּ אֶת־עֵינֵיהֶם מֵרָחוֹק וְלֹא הִכִּירֻהוּ וַיִּשְׂאוּ קוֹלָם וַיִּבְכּוּ וַיִּקְרְעוּ אִישׁ מְעִלוֹ וַיִּזְרְקוּ עָפָר עַל־רָאשֵׁיהֶם הַשָּׁמָיְמָה׃ 2.13. וַיֵּשְׁבוּ אִתּוֹ לָאָרֶץ שִׁבְעַת יָמִים וְשִׁבְעַת לֵילוֹת וְאֵין־דֹּבֵר אֵלָיו דָּבָר כִּי רָאוּ כִּי־גָדַל הַכְּאֵב מְאֹד׃ 9.22. אַחַת הִיא עַל־כֵּן אָמַרְתִּי תָּם וְרָשָׁע הוּא מְכַלֶּה׃ 10.15. אִם־רָשַׁעְתִּי אַלְלַי לִי וְצָדַקְתִּי לֹא־אֶשָּׂא רֹאשִׁי שְׂבַע קָלוֹן וּרְאֵה עָנְיִי׃ 10.16. וְיִגְאֶה כַּשַּׁחַל תְּצוּדֵנִי וְתָשֹׁב תִּתְפַּלָּא־בִי׃ 10.17. תְּחַדֵּשׁ עֵדֶיךָ נֶגְדִּי וְתֶרֶב כַּעַשְׂךָ עִמָּדִי חֲלִיפוֹת וְצָבָא עִמִּי׃ | 2.12. And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent every one his mantle, and threw dust upon their heads toward heaven. 2.13. So they sat down with him upon the ground seven days and seven nights, and none spoke a word unto him; for they saw that his grief was very great. 9.22. It is all one—therefore I say: He destroyeth the innocent and the wicked. 10.15. If I be wicked, woe unto me; And if I be righteous, yet shall I not lift up my head— Being filled with ignominy And looking upon mine affliction. 10.16. And if it exalt itself, Thou huntest me as a lion; And again Thou showest Thyself marvellous upon me. 10.17. Thou renewest Thy witnesses against me, And increasest Thine indignation upon me; Host succeeding host against me. |
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10. Hebrew Bible, 2 Kings, 18.21, 18.24, 23.29-23.34 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •jeremiah, prophet, jeremiah, book of Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 151| 18.21. עַתָּה הִנֵּה בָטַחְתָּ לְּךָ עַל־מִשְׁעֶנֶת הַקָּנֶה הָרָצוּץ הַזֶּה עַל־מִצְרַיִם אֲשֶׁר יִסָּמֵךְ אִישׁ עָלָיו וּבָא בְכַפּוֹ וּנְקָבָהּ כֵּן פַּרְעֹה מֶלֶךְ־מִצְרַיִם לְכָל־הַבֹּטְחִים עָלָיו׃ 18.24. וְאֵיךְ תָּשִׁיב אֵת פְּנֵי פַחַת אַחַד עַבְדֵי אֲדֹנִי הַקְּטַנִּים וַתִּבְטַח לְךָ עַל־מִצְרַיִם לְרֶכֶב וּלְפָרָשִׁים׃ 23.29. בְּיָמָיו עָלָה פַרְעֹה נְכֹה מֶלֶךְ־מִצְרַיִם עַל־מֶלֶךְ אַשּׁוּר עַל־נְהַר־פְּרָת וַיֵּלֶךְ הַמֶּלֶךְ יֹאשִׁיָּהוּ לִקְרָאתוֹ וַיְמִיתֵהוּ בִּמְגִדּוֹ כִּרְאֹתוֹ אֹתוֹ׃ 23.33. וַיַּאַסְרֵהוּ פַרְעֹה נְכֹה בְרִבְלָה בְּאֶרֶץ חֲמָת במלך [מִמְּלֹךְ] בִּירוּשָׁלִָם וַיִּתֶּן־עֹנֶשׁ עַל־הָאָרֶץ מֵאָה כִכַּר־כֶּסֶף וְכִכַּר זָהָב׃ 23.34. וַיַּמְלֵךְ פַּרְעֹה נְכֹה אֶת־אֶלְיָקִים בֶּן־יֹאשִׁיָּהוּ תַּחַת יֹאשִׁיָּהוּ אָבִיו וַיַּסֵּב אֶת־שְׁמוֹ יְהוֹיָקִים וְאֶת־יְהוֹאָחָז לָקָח וַיָּבֹא מִצְרַיִם וַיָּמָת שָׁם׃ | 18.21. Now, behold, thou trustest upon the staff of this bruised reed, even upon Egypt; whereon if a man lean, it will go into his hand, and pierce it; so is Pharaoh king of Egypt unto all that trust on him. 18.24. How then canst thou turn away the face of one captain, even of the least of my masters servants? and yet thou puttest thy trust on Egypt for chariots and for horsemen! 23.29. In his days Pharaoh-necoh king of Egypt went up against the king of Assyria to the river Euphrates; and king Josiah went against him; and he slew him at Megiddo, when he had seen him. 23.30. And his servants carried him in a chariot dead from Megiddo, and brought him to Jerusalem, and buried him in his own sepulchre. And the people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father’s stead. 23.33. And Pharaoh-necoh put him in bands at Riblah in the land of Hamath, that he might not reign in Jerusalem; and put the land to a fine of a hundred talents of silver, and a talent of gold. 23.34. And Pharaoh-necoh made Eliakim the son of Josiah king in the room of Josiah his father, and changed his name to Jehoiakim; but he took Jehoahaz away; and he came to Egypt, and died there. |
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11. Hebrew Bible, Amos, 3.8, 5.2 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •jeremiah, book of, pesikta de-rav kahanas discussion of •book of jeremiah/jeremiabuch •jeremiabuch/book of jeremiah Found in books: Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 119; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 96| 3.8. אַרְיֵה שָׁאָג מִי לֹא יִירָא אֲדֹנָי יְהוִה דִּבֶּר מִי לֹא יִנָּבֵא׃ 5.2. נָפְלָה לֹא־תוֹסִיף קוּם בְּתוּלַת יִשְׂרָאֵל נִטְּשָׁה עַל־אַדְמָתָהּ אֵין מְקִימָהּ׃ 5.2. הֲלֹא־חֹשֶׁךְ יוֹם יְהוָה וְלֹא־אוֹר וְאָפֵל וְלֹא־נֹגַהּ לוֹ׃ | 3.8. The lion hath roared, Who will not fear? The Lord GOD hath spoken, Who can but prophesy? 5.2. The virgin of Israel is fallen, She shall no more rise; She is cast down upon her land, There is none to raise her up. |
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12. Hebrew Bible, Isaiah, 1.1-1.31, 10.30, 11.2, 11.11, 11.16, 17.6, 19.16-19.25, 29.1, 31.1, 36.6, 36.9, 40.9, 40.13, 42.9, 43.5-43.6, 43.12, 44.7-44.8, 44.26, 45.19, 45.21, 45.23, 46.3, 46.10-46.11, 48.3-48.5, 49.12, 49.14-49.15, 49.21, 52.7-52.9, 54.1-54.2, 54.7, 54.11-54.12, 55.8-55.11, 55.13, 57.16, 60.10-60.13, 60.21, 61.11, 62.4, 62.9-62.12, 63.10-63.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 119; Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 171; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 4, 34, 151, 154; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 20, 42, 43, 44, 49, 50, 89, 90, 91, 96, 149, 150| 1.1. שִׁמְעוּ דְבַר־יְהוָה קְצִינֵי סְדֹם הַאֲזִינוּ תּוֹרַת אֱלֹהֵינוּ עַם עֲמֹרָה׃ 1.1. חֲזוֹן יְשַׁעְיָהוּ בֶן־אָמוֹץ אֲשֶׁר חָזָה עַל־יְהוּדָה וִירוּשָׁלִָם בִּימֵי עֻזִּיָּהוּ יוֹתָם אָחָז יְחִזְקִיָּהוּ מַלְכֵי יְהוּדָה׃ 1.2. וְאִם־תְּמָאֲנוּ וּמְרִיתֶם חֶרֶב תְּאֻכְּלוּ כִּי פִּי יְהוָה דִּבֵּר׃ 1.2. שִׁמְעוּ שָׁמַיִם וְהַאֲזִינִי אֶרֶץ כִּי יְהוָה דִּבֵּר בָּנִים גִּדַּלְתִּי וְרוֹמַמְתִּי וְהֵם פָּשְׁעוּ בִי׃ 1.3. יָדַע שׁוֹר קֹנֵהוּ וַחֲמוֹר אֵבוּס בְּעָלָיו יִשְׂרָאֵל לֹא יָדַע עַמִּי לֹא הִתְבּוֹנָן׃ 1.3. כִּי תִהְיוּ כְּאֵלָה נֹבֶלֶת עָלֶהָ וּכְגַנָּה אֲשֶׁר־מַיִם אֵין לָהּ׃ 1.4. הוֹי גּוֹי חֹטֵא עַם כֶּבֶד עָוֺן זֶרַע מְרֵעִים בָּנִים מַשְׁחִיתִים עָזְבוּ אֶת־יְהוָה נִאֲצוּ אֶת־קְדוֹשׁ יִשְׂרָאֵל נָזֹרוּ אָחוֹר׃ 1.5. עַל מֶה תֻכּוּ עוֹד תּוֹסִיפוּ סָרָה כָּל־רֹאשׁ לָחֳלִי וְכָל־לֵבָב דַּוָּי׃ 1.6. מִכַּף־רֶגֶל וְעַד־רֹאשׁ אֵין־בּוֹ מְתֹם פֶּצַע וְחַבּוּרָה וּמַכָּה טְרִיָּה לֹא־זֹרוּ וְלֹא חֻבָּשׁוּ וְלֹא רֻכְּכָה בַּשָּׁמֶן׃ 1.7. אַרְצְכֶם שְׁמָמָה עָרֵיכֶם שְׂרֻפוֹת אֵשׁ אַדְמַתְכֶם לְנֶגְדְּכֶם זָרִים אֹכְלִים אֹתָהּ וּשְׁמָמָה כְּמַהְפֵּכַת זָרִים׃ 1.9. לוּלֵי יְהוָה צְבָאוֹת הוֹתִיר לָנוּ שָׂרִיד כִּמְעָט כִּסְדֹם הָיִינוּ לַעֲמֹרָה דָּמִינוּ׃ 1.11. לָמָּה־לִּי רֹב־זִבְחֵיכֶם יֹאמַר יְהוָה שָׂבַעְתִּי עֹלוֹת אֵילִים וְחֵלֶב מְרִיאִים וְדַם פָּרִים וּכְבָשִׂים וְעַתּוּדִים לֹא חָפָצְתִּי׃ 1.12. כִּי תָבֹאוּ לֵרָאוֹת פָּנָי מִי־בִקֵּשׁ זֹאת מִיֶּדְכֶם רְמֹס חֲצֵרָי׃ 1.13. לֹא תוֹסִיפוּ הָבִיא מִנְחַת־שָׁוְא קְטֹרֶת תּוֹעֵבָה הִיא לִי חֹדֶשׁ וְשַׁבָּת קְרֹא מִקְרָא לֹא־אוּכַל אָוֶן וַעֲצָרָה׃ 1.14. חָדְשֵׁיכֶם וּמוֹעֲדֵיכֶם שָׂנְאָה נַפְשִׁי הָיוּ עָלַי לָטֹרַח נִלְאֵיתִי נְשֹׂא׃ 1.15. וּבְפָרִשְׂכֶם כַּפֵּיכֶם אַעְלִים עֵינַי מִכֶּם גַּם כִּי־תַרְבּוּ תְפִלָּה אֵינֶנִּי שֹׁמֵעַ יְדֵיכֶם דָּמִים מָלֵאוּ׃ 1.16. רַחֲצוּ הִזַּכּוּ הָסִירוּ רֹעַ מַעַלְלֵיכֶם מִנֶּגֶד עֵינָי חִדְלוּ הָרֵעַ׃ 1.17. לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט אַשְּׁרוּ חָמוֹץ שִׁפְטוּ יָתוֹם רִיבוּ אַלְמָנָה׃ 1.18. לְכוּ־נָא וְנִוָּכְחָה יֹאמַר יְהוָה אִם־יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ אִם־יַאְדִּימוּ כַתּוֹלָע כַּצֶּמֶר יִהְיוּ׃ 1.19. אִם־תֹּאבוּ וּשְׁמַעְתֶּם טוּב הָאָרֶץ תֹּאכֵלוּ׃ 1.21. אֵיכָה הָיְתָה לְזוֹנָה קִרְיָה נֶאֱמָנָה מְלֵאֲתִי מִשְׁפָּט צֶדֶק יָלִין בָּהּ וְעַתָּה מְרַצְּחִים׃ 1.22. כַּסְפֵּךְ הָיָה לְסִיגִים סָבְאֵךְ מָהוּל בַּמָּיִם׃ 1.23. שָׂרַיִךְ סוֹרְרִים וְחַבְרֵי גַּנָּבִים כֻּלּוֹ אֹהֵב שֹׁחַד וְרֹדֵף שַׁלְמֹנִים יָתוֹם לֹא יִשְׁפֹּטוּ וְרִיב אַלְמָנָה לֹא־יָבוֹא אֲלֵיהֶם׃ 1.24. לָכֵן נְאֻם הָאָדוֹן יְהוָה צְבָאוֹת אֲבִיר יִשְׂרָאֵל הוֹי אֶנָּחֵם מִצָּרַי וְאִנָּקְמָה מֵאוֹיְבָי׃ 1.25. וְאָשִׁיבָה יָדִי עָלַיִךְ וְאֶצְרֹף כַּבֹּר סִיגָיִךְ וְאָסִירָה כָּל־בְּדִילָיִךְ׃ 1.26. וְאָשִׁיבָה שֹׁפְטַיִךְ כְּבָרִאשֹׁנָה וְיֹעֲצַיִךְ כְּבַתְּחִלָּה אַחֲרֵי־כֵן יִקָּרֵא לָךְ עִיר הַצֶּדֶק קִרְיָה נֶאֱמָנָה׃ 1.27. צִיּוֹן בְּמִשְׁפָּט תִּפָּדֶה וְשָׁבֶיהָ בִּצְדָקָה׃ 11.2. וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃ 11.11. וְהָיָה בַּיּוֹם הַהוּא יוֹסִיף אֲדֹנָי שֵׁנִית יָדוֹ לִקְנוֹת אֶת־שְׁאָר עַמּוֹ אֲשֶׁר יִשָּׁאֵר מֵאַשּׁוּר וּמִמִּצְרַיִם וּמִפַּתְרוֹס וּמִכּוּשׁ וּמֵעֵילָם וּמִשִּׁנְעָר וּמֵחֲמָת וּמֵאִיֵּי הַיָּם׃ 11.16. וְהָיְתָה מְסִלָּה לִשְׁאָר עַמּוֹ אֲשֶׁר יִשָּׁאֵר מֵאַשּׁוּר כַּאֲשֶׁר הָיְתָה לְיִשְׂרָאֵל בְּיוֹם עֲלֹתוֹ מֵאֶרֶץ מִצְרָיִם׃ 17.6. וְנִשְׁאַר־בּוֹ עוֹלֵלֹת כְּנֹקֶף זַיִת שְׁנַיִם שְׁלֹשָׁה גַּרְגְּרִים בְּרֹאשׁ אָמִיר אַרְבָּעָה חֲמִשָּׁה בִּסְעִפֶיהָ פֹּרִיָּה נְאֻם־יְהוָה אֱלֹהֵי יִשְׂרָאֵל׃ 19.16. בַּיּוֹם הַהוּא יִהְיֶה מִצְרַיִם כַּנָּשִׁים וְחָרַד וּפָחַד מִפְּנֵי תְּנוּפַת יַד־יְהוָה צְבָאוֹת אֲשֶׁר־הוּא מֵנִיף עָלָיו׃ 19.17. וְהָיְתָה אַדְמַת יְהוּדָה לְמִצְרַיִם לְחָגָּא כֹּל אֲשֶׁר יַזְכִּיר אֹתָהּ אֵלָיו יִפְחָד מִפְּנֵי עֲצַת יְהוָה צְבָאוֹת אֲשֶׁר־הוּא יוֹעֵץ עָלָיו׃ 19.18. בַּיּוֹם הַהוּא יִהְיוּ חָמֵשׁ עָרִים בְּאֶרֶץ מִצְרַיִם מְדַבְּרוֹת שְׂפַת כְּנַעַן וְנִשְׁבָּעוֹת לַיהוָה צְבָאוֹת עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת׃ 19.19. בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַיהוָה בְּתוֹךְ אֶרֶץ מִצְרָיִם וּמַצֵּבָה אֵצֶל־גְּבוּלָהּ לַיהוָה׃ 19.21. וְנוֹדַע יְהוָה לְמִצְרַיִם וְיָדְעוּ מִצְרַיִם אֶת־יְהוָה בַּיּוֹם הַהוּא וְעָבְדוּ זֶבַח וּמִנְחָה וְנָדְרוּ־נֵדֶר לַיהוָה וְשִׁלֵּמוּ׃ 19.22. וְנָגַף יְהוָה אֶת־מִצְרַיִם נָגֹף וְרָפוֹא וְשָׁבוּ עַד־יְהוָה וְנֶעְתַּר לָהֶם וּרְפָאָם׃ 19.23. בַּיּוֹם הַהוּא תִּהְיֶה מְסִלָּה מִמִּצְרַיִם אַשּׁוּרָה וּבָא־אַשּׁוּר בְּמִצְרַיִם וּמִצְרַיִם בְּאַשּׁוּר וְעָבְדוּ מִצְרַיִם אֶת־אַשּׁוּר׃ 19.24. בַּיּוֹם הַהוּא יִהְיֶה יִשְׂרָאֵל שְׁלִישִׁיָּה לְמִצְרַיִם וּלְאַשּׁוּר בְּרָכָה בְּקֶרֶב הָאָרֶץ׃ 19.25. אֲשֶׁר בֵּרֲכוֹ יְהוָה צְבָאוֹת לֵאמֹר בָּרוּךְ עַמִּי מִצְרַיִם וּמַעֲשֵׂה יָדַי אַשּׁוּר וְנַחֲלָתִי יִשְׂרָאֵל׃ 29.1. הוֹי אֲרִיאֵל אֲרִיאֵל קִרְיַת חָנָה דָוִד סְפוּ שָׁנָה עַל־שָׁנָה חַגִּים יִנְקֹפוּ׃ 29.1. כִּי־נָסַךְ עֲלֵיכֶם יְהוָה רוּחַ תַּרְדֵּמָה וַיְעַצֵּם אֶת־עֵינֵיכֶם אֶת־הַנְּבִיאִים וְאֶת־רָאשֵׁיכֶם הַחֹזִים כִּסָּה׃ 31.1. הוֹי הַיֹּרְדִים מִצְרַיִם לְעֶזְרָה עַל־סוּסִים יִשָּׁעֵנוּ וַיִּבְטְחוּ עַל־רֶכֶב כִּי רָב וְעַל פָּרָשִׁים כִּי־עָצְמוּ מְאֹד וְלֹא שָׁעוּ עַל־קְדוֹשׁ יִשְׂרָאֵל וְאֶת־יְהוָה לֹא דָרָשׁוּ׃ 36.6. הִנֵּה בָטַחְתָּ עַל־מִשְׁעֶנֶת הַקָּנֶה הָרָצוּץ הַזֶּה עַל־מִצְרַיִם אֲשֶׁר יִסָּמֵךְ אִישׁ עָלָיו וּבָא בְכַפּוֹ וּנְקָבָהּ כֵּן פַּרְעֹה מֶלֶךְ־מִצְרַיִם לְכָל־הַבֹּטְחִים עָלָיו׃ 36.9. וְאֵיךְ תָּשִׁיב אֵת פְּנֵי פַחַת אַחַד עַבְדֵי אֲדֹנִי הַקְטַנִּים וַתִּבְטַח לְךָ עַל־מִצְרַיִם לְרֶכֶב וּלְפָרָשִׁים׃ 40.9. עַל הַר־גָּבֹהַ עֲלִי־לָךְ מְבַשֶּׂרֶת צִיּוֹן הָרִימִי בַכֹּחַ קוֹלֵךְ מְבַשֶּׂרֶת יְרוּשָׁלִָם הָרִימִי אַל־תִּירָאִי אִמְרִי לְעָרֵי יְהוּדָה הִנֵּה אֱלֹהֵיכֶם׃ 40.13. מִי־תִכֵּן אֶת־רוּחַ יְהוָה וְאִישׁ עֲצָתוֹ יוֹדִיעֶנּוּ׃ 42.9. הָרִאשֹׁנוֹת הִנֵּה־בָאוּ וַחֲדָשׁוֹת אֲנִי מַגִּיד בְּטֶרֶם תִּצְמַחְנָה אַשְׁמִיע אֶתְכֶם׃ 43.5. אַל־תִּירָא כִּי אִתְּךָ־אָנִי מִמִּזְרָח אָבִיא זַרְעֶךָ וּמִמַּעֲרָב אֲקַבְּצֶךָּ׃ 43.6. אֹמַר לַצָּפוֹן תֵּנִי וּלְתֵימָן אַל־תִּכְלָאִי הָבִיאִי בָנַי מֵרָחוֹק וּבְנוֹתַי מִקְצֵה הָאָרֶץ׃ 43.12. אָנֹכִי הִגַּדְתִּי וְהוֹשַׁעְתִּי וְהִשְׁמַעְתִּי וְאֵין בָּכֶם זָר וְאַתֶּם עֵדַי נְאֻם־יְהוָה וַאֲנִי־אֵל׃ 44.7. וּמִי־כָמוֹנִי יִקְרָא וְיַגִּידֶהָ וְיַעְרְכֶהָ לִי מִשּׂוּמִי עַם־עוֹלָם וְאֹתִיּוֹת וַאֲשֶׁר תָּבֹאנָה יַגִּידוּ לָמוֹ׃ 44.8. אַל־תִּפְחֲדוּ וְאַל־תִּרְהוּ הֲלֹא מֵאָז הִשְׁמַעְתִּיךָ וְהִגַּדְתִּי וְאַתֶּם עֵדָי הֲיֵשׁ אֱלוֹהַּ מִבַּלְעָדַי וְאֵין צוּר בַּל־יָדָעְתִּי׃ 44.26. מֵקִים דְּבַר עַבְדּוֹ וַעֲצַת מַלְאָכָיו יַשְׁלִים הָאֹמֵר לִירוּשָׁלִַם תּוּשָׁב וּלְעָרֵי יְהוּדָה תִּבָּנֶינָה וְחָרְבוֹתֶיהָ אֲקוֹמֵם׃ 45.19. לֹא בַסֵּתֶר דִּבַּרְתִּי בִּמְקוֹם אֶרֶץ חֹשֶׁךְ לֹא אָמַרְתִּי לְזֶרַע יַעֲקֹב תֹּהוּ בַקְּשׁוּנִי אֲנִי יְהוָה דֹּבֵר צֶדֶק מַגִּיד מֵישָׁרִים׃ 45.21. הַגִּידוּ וְהַגִּישׁוּ אַף יִוָּעֲצוּ יַחְדָּו מִי הִשְׁמִיעַ זֹאת מִקֶּדֶם מֵאָז הִגִּידָהּ הֲלוֹא אֲנִי יְהוָה וְאֵין־עוֹד אֱלֹהִים מִבַּלְעָדַי אֵל־צַדִּיק וּמוֹשִׁיעַ אַיִן זוּלָתִי׃ 45.23. בִּי נִשְׁבַּעְתִּי יָצָא מִפִּי צְדָקָה דָּבָר וְלֹא יָשׁוּב כִּי־לִי תִּכְרַע כָּל־בֶּרֶךְ תִּשָּׁבַע כָּל־לָשׁוֹן׃ 46.3. שִׁמְעוּ אֵלַי בֵּית יַעֲקֹב וְכָל־שְׁאֵרִית בֵּית יִשְׂרָאֵל הַעֲמֻסִים מִנִּי־בֶטֶן הַנְּשֻׂאִים מִנִּי־רָחַם׃ 46.11. קֹרֵא מִמִּזְרָח עַיִט מֵאֶרֶץ מֶרְחָק אִישׁ עצתו [עֲצָתִי] אַף־דִּבַּרְתִּי אַף־אֲבִיאֶנָּה יָצַרְתִּי אַף־אֶעֱשֶׂנָּה׃ 49.12. הִנֵּה־אֵלֶּה מֵרָחוֹק יָבֹאוּ וְהִנֵּה־אֵלֶּה מִצָּפוֹן וּמִיָּם וְאֵלֶּה מֵאֶרֶץ סִינִים׃ 49.14. וַתֹּאמֶר צִיּוֹן עֲזָבַנִי יְהוָה וַאדֹנָי שְׁכֵחָנִי׃ 49.15. הֲתִשְׁכַּח אִשָּׁה עוּלָהּ מֵרַחֵם בֶּן־בִּטְנָהּ גַּם־אֵלֶּה תִשְׁכַּחְנָה וְאָנֹכִי לֹא אֶשְׁכָּחֵךְ׃ 49.21. וְאָמַרְתְּ בִּלְבָבֵךְ מִי יָלַד־לִי אֶת־אֵלֶּה וַאֲנִי שְׁכוּלָה וְגַלְמוּדָה גֹּלָה וְסוּרָה וְאֵלֶּה מִי גִדֵּל הֵן אֲנִי נִשְׁאַרְתִּי לְבַדִּי אֵלֶּה אֵיפֹה הֵם׃ 52.7. מַה־נָּאווּ עַל־הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם מְבַשֵּׂר טוֹב מַשְׁמִיעַ יְשׁוּעָה אֹמֵר לְצִיּוֹן מָלַךְ אֱלֹהָיִךְ׃ 52.8. קוֹל צֹפַיִךְ נָשְׂאוּ קוֹל יַחְדָּו יְרַנֵּנוּ כִּי עַיִן בְּעַיִן יִרְאוּ בְּשׁוּב יְהוָה צִיּוֹן׃ 52.9. פִּצְחוּ רַנְּנוּ יַחְדָּו חָרְבוֹת יְרוּשָׁלִָם כִּי־נִחַם יְהוָה עַמּוֹ גָּאַל יְרוּשָׁלִָם׃ 54.1. רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃ 54.1. כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃ 54.2. הַרְחִיבִי מְקוֹם אָהֳלֵךְ וִירִיעוֹת מִשְׁכְּנוֹתַיִךְ יַטּוּ אַל־תַּחְשֹׂכִי הַאֲרִיכִי מֵיתָרַיִךְ וִיתֵדֹתַיִךְ חַזֵּקִי׃ 54.7. בְּרֶגַע קָטֹן עֲזַבְתִּיךְ וּבְרַחֲמִים גְּדֹלִים אֲקַבְּצֵךְ׃ 54.11. עֲנִיָּה סֹעֲרָה לֹא נֻחָמָה הִנֵּה אָנֹכִי מַרְבִּיץ בַּפּוּךְ אֲבָנַיִךְ וִיסַדְתִּיךְ בַּסַּפִּירִים׃ 54.12. וְשַׂמְתִּי כַּדְכֹד שִׁמְשֹׁתַיִךְ וּשְׁעָרַיִךְ לְאַבְנֵי אֶקְדָּח וְכָל־גְּבוּלֵךְ לְאַבְנֵי־חֵפֶץ׃ 55.8. כִּי לֹא מַחְשְׁבוֹתַי מַחְשְׁבוֹתֵיכֶם וְלֹא דַרְכֵיכֶם דְּרָכָי נְאֻם יְהוָה׃ 55.9. כִּי־גָבְהוּ שָׁמַיִם מֵאָרֶץ כֵּן גָּבְהוּ דְרָכַי מִדַּרְכֵיכֶם וּמַחְשְׁבֹתַי מִמַּחְשְׁבֹתֵיכֶם׃ 55.11. כֵּן יִהְיֶה דְבָרִי אֲשֶׁר יֵצֵא מִפִּי לֹא־יָשׁוּב אֵלַי רֵיקָם כִּי אִם־עָשָׂה אֶת־אֲשֶׁר חָפַצְתִּי וְהִצְלִיחַ אֲשֶׁר שְׁלַחְתִּיו׃ 55.13. תַּחַת הַנַּעֲצוּץ יַעֲלֶה בְרוֹשׁ תחת [וְתַחַת] הַסִּרְפַּד יַעֲלֶה הֲדַס וְהָיָה לַיהוָה לְשֵׁם לְאוֹת עוֹלָם לֹא יִכָּרֵת׃ 57.16. כִּי לֹא לְעוֹלָם אָרִיב וְלֹא לָנֶצַח אֶקְּצוֹף כִּי־רוּחַ מִלְּפָנַי יַעֲטוֹף וּנְשָׁמוֹת אֲנִי עָשִׂיתִי׃ 60.11. וּפִתְּחוּ שְׁעָרַיִךְ תָּמִיד יוֹמָם וָלַיְלָה לֹא יִסָּגֵרוּ לְהָבִיא אֵלַיִךְ חֵיל גּוֹיִם וּמַלְכֵיהֶם נְהוּגִים׃ 60.12. כִּי־הַגּוֹי וְהַמַּמְלָכָה אֲשֶׁר לֹא־יַעַבְדוּךְ יֹאבֵדוּ וְהַגּוֹיִם חָרֹב יֶחֱרָבוּ׃ 60.13. כְּבוֹד הַלְּבָנוֹן אֵלַיִךְ יָבוֹא בְּרוֹשׁ תִּדְהָר וּתְאַשּׁוּר יַחְדָּו לְפָאֵר מְקוֹם מִקְדָּשִׁי וּמְקוֹם רַגְלַי אֲכַבֵּד׃ 60.21. וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מטעו [מַטָּעַי] מַעֲשֵׂה יָדַי לְהִתְפָּאֵר׃ 61.11. כִּי כָאָרֶץ תּוֹצִיא צִמְחָהּ וּכְגַנָּה זֵרוּעֶיהָ תַצְמִיחַ כֵּן אֲדֹנָי יְהוִה יַצְמִיחַ צְדָקָה וּתְהִלָּה נֶגֶד כָּל־הַגּוֹיִם׃ 62.4. לֹא־יֵאָמֵר לָךְ עוֹד עֲזוּבָה וּלְאַרְצֵךְ לֹא־יֵאָמֵר עוֹד שְׁמָמָה כִּי לָךְ יִקָּרֵא חֶפְצִי־בָהּ וּלְאַרְצֵךְ בְּעוּלָה כִּי־חָפֵץ יְהוָה בָּךְ וְאַרְצֵךְ תִּבָּעֵל׃ 62.9. כִּי מְאַסְפָיו יֹאכְלֻהוּ וְהִלְלוּ אֶת־יְהוָה וּמְקַבְּצָיו יִשְׁתֻּהוּ בְּחַצְרוֹת קָדְשִׁי׃ 62.11. הִנֵּה יְהוָה הִשְׁמִיעַ אֶל־קְצֵה הָאָרֶץ אִמְרוּ לְבַת־צִיּוֹן הִנֵּה יִשְׁעֵךְ בָּא הִנֵּה שְׂכָרוֹ אִתּוֹ וּפְעֻלָּתוֹ לְפָנָיו׃ 62.12. וְקָרְאוּ לָהֶם עַם־הַקֹּדֶשׁ גְּאוּלֵי יְהוָה וְלָךְ יִקָּרֵא דְרוּשָׁה עִיר לֹא נֶעֱזָבָה׃ 63.11. וַיִּזְכֹּר יְמֵי־עוֹלָם מֹשֶׁה עַמּוֹ אַיֵּה הַמַּעֲלֵם מִיָּם אֵת רֹעֵי צֹאנוֹ אַיֵּה הַשָּׂם בְּקִרְבּוֹ אֶת־רוּחַ קָדְשׁוֹ׃ | 1.1. The Vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. 1.2. Hear, O heavens, and give ear, O earth, For the LORD hath spoken: Children I have reared, and brought up, And they have rebelled against Me. 1.3. The ox knoweth his owner, And the ass his master’s crib; But Israel doth not know, My people doth not consider. 1.4. Ah sinful nation, A people laden with iniquity, A seed of evil-doers, Children that deal corruptly; They have forsaken the LORD, They have contemned the Holy One of Israel, They are turned away backward. 1.5. On what part will ye yet be stricken, Seeing ye stray away more and more? The whole head is sick, And the whole heart faint; 1.6. From the sole of the foot even unto the head There is no soundness in it; But wounds, and bruises, and festering sores: They have not been pressed, neither bound up, Neither mollified with oil. 1.7. Your country is desolate; Your cities are burned with fire; Your land, strangers devour it in your presence, And it is desolate, as overthrown by floods. 1.9. Except the LORD of hosts Had left unto us a very small remt, We should have been as Sodom, We should have been like unto Gomorrah. 1.10. Hear the word of the LORD, Ye rulers of Sodom; Give ear unto the law of our God, Ye people of Gomorrah. 1.11. To what purpose is the multitude of your sacrifices unto Me? Saith the LORD; I am full of the burnt-offerings of rams, And the fat of fed beasts; And I delight not in the blood of bullocks, or of lambs, or of he-goats. 1.12. When ye come to appear before Me, Who hath required this at your hand, To trample My courts? 1.13. Bring no more vain oblations; It is an offering of abomination unto Me; New moon and sabbath, the holding of convocations— I cannot endure iniquity along with the solemn assembly. 1.14. Your new moons and your appointed seasons My soul hateth; They are a burden unto Me; I am weary to bear them. 1.15. And when ye spread forth your hands, I will hide Mine eyes from you; Yea, when ye make many prayers, I will not hear; Your hands are full of blood. 1.16. Wash you, make you clean, Put away the evil of your doings From before Mine eyes, Cease to do evil; 1.17. Learn to do well; Seek justice, relieve the oppressed, Judge the fatherless, plead for the widow. 1.18. Come now, and let us reason together, Saith the LORD; Though your sins be as scarlet, They shall be as white as snow; Though they be red like crimson, They shall be as wool. 1.19. If ye be willing and obedient, Ye shall eat the good of the land; 1.20. But if ye refuse and rebel, Ye shall be devoured with the sword; For the mouth of the LORD hath spoken. 1.21. How is the faithful city Become a harlot! She that was full of justice, Righteousness lodged in her, But now murderers. 1.22. Thy silver is become dross, Thy wine mixed with water. 1.23. Thy princes are rebellious, And companions of thieves; Every one loveth bribes, And followeth after rewards; They judge not the fatherless, Neither doth the cause of the widow come unto them. 1.24. Therefore saith the Lord, the LORD of hosts, The Mighty One of Israel: Ah, I will ease Me of Mine adversaries, And avenge Me of Mine enemies; 1.25. And I will turn My hand upon thee, And purge away thy dross as with lye, And will take away all thine alloy; 1.26. And I will restore thy judges as at the first, And thy counsellors as at the beginning; Afterward thou shalt be called The city of righteousness, The faithful city. 1.27. Zion shall be redeemed with justice, And they that return of her with righteousness. 1.30. For ye shall be as a terebinth whose leaf fadeth, And as a garden that hath no water. 10.30. Cry thou with a shrill voice, O daughter of Gallim! Hearken, O Laish! O thou poor Anathoth! 11.2. And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD. 11.11. And it shall come to pass in that day, That the Lord will set His hand again the second time To recover the remt of His people, That shall remain from Assyria, and from Egypt, And from Pathros, and from Cush, and from Elam, And from Shinar, and from Hamath, and from the islands of the sea. 11.16. And there shall be a highway for the remt of His people, That shall remain from Assyria, Like as there was for Israel In the day that he came up out of the land of Egypt. 17.6. Yet there shall be left therein gleanings, As at the beating of an olive-tree, Two or three berries In the top of the uppermost bough, Four or five in the branches of the fruitful tree, Saith the LORD, the God of Israel. 19.16. In that day shall Egypt be like unto women; and it shall tremble and fear because of the shaking of the hand of the LORD of hosts, which He shaketh over it. 19.17. And the land of Judah shall become a terror unto Egypt, whensoever one maketh mention thereof to it; it shall be afraid, because of the purpose of the LORD of hosts, which He purposeth against it. 19.18. In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of hosts; one shall be called The city of destruction. 19.19. In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD. 19.20. And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt; for they shall cry unto the LORD because of the oppressors, and He will send them a saviour, and a defender, who will deliver them. 19.21. And the LORD shall make Himself known to Egypt, and the Egyptians shall know the LORD in that day; yea, they shall worship with sacrifice and offering, and shall vow a vow unto the LORD, and shall perform it. 19.22. And the LORD will smite Egypt, smiting and healing; and they shall return unto the LORD, and He will be entreated of them, and will heal them. 19.23. In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria; and the Egyptians shall worship with the Assyrians. 19.24. In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the earth; 19.25. for that the LORD of hosts hath blessed him, saying: ‘Blessed be Egypt My people and Assyria the work of My hands, and Israel Mine inheritance.’ 29.1. Ah, Ariel, Ariel, the city where David encamped! Add ye year to year, Let the feasts come round! 31.1. Woe to them that go down to Egypt for help, And rely on horses, And trust in chariots, because they are many, And in horsemen, because they are exceeding mighty; But they look not unto the Holy One of Israel, Neither seek the LORD! 36.6. Behold, thou trustest upon the staff of this bruised reed, even upon Egypt; whereon if a man lean, it will go into his hand, and pierce it; so is Pharaoh king of Egypt to all that trust on him. 36.9. How then canst thou turn away the face of one captain, even of the least of my master’s servants? yet thou puttest thy trust on Egypt for chariots and for horsemen! 40.9. O thou that tellest good tidings to Zion, Get thee up into the high mountain; O thou that tellest good tidings to Jerusalem, Lift up thy voice with strength; Lift it up, be not afraid; Say unto the cities of Judah: ‘Behold your God! ’ 40.13. Who hath meted out the spirit of the LORD? Or who was His counsellor that he might instruct Him? 42.9. Behold, the former things are come to pass, And new things do I declare; Before they spring forth I tell you of them. 43.5. Fear not, for I am with thee; I will bring thy seed from the east, And gather thee from the west; 43.6. I will say to the north: ‘Give up’, And to the south: ‘Keep not back, bring My sons from far, and My daughters from the end of the earth; 43.12. I have declared, and I have saved, and I have announced, and there was no strange god among you; therefore ye are My witnesses, saith the LORD, and I am God. 44.7. And who, as I, can proclaim— Let him declare it, and set it in order for Me— Since I appointed the ancient people? And the things that are coming, and that shall come to pass, let them declare. 44.8. Fear ye not, neither be afraid; Have I not announced unto thee of old, and declared it? And ye are My witnesses. Is there a God beside Me? Yea, there is no Rock; I know not any. 44.26. That confirmeth the word of His servant, And performeth the counsel of His messengers; That saith of Jerusalem: ‘She shall be inhabited’; And of the cities of Judah: ‘They shall be built, And I will raise up the waste places thereof’; 45.19. I have not spoken in secret, In a place of the land of darkness; I said not unto the seed of Jacob: ‘Seek ye Me in vain’; I the LORD speak righteousness, I declare things that are right. 45.21. Declare ye, and bring them near, Yea, let them take counsel together: Who hath announced this from ancient time, And declared it of old? Have not I the LORD? And there is no God else beside Me, A just God and a Saviour; There is none beside Me. 45.23. By Myself have I sworn, The word is gone forth from My mouth in righteousness, And shall not come back, That unto Me every knee shall bow, Every tongue shall swear. 46.3. Hearken unto Me, O house of Jacob, and all the remt of the house of Israel, that are borne [by Me] from the birth, that are carried from the womb: 46.10. Declaring the end from the beginning, and from ancient times things that are not yet done; Saying: ‘My counsel shall stand, and all My pleasure will I do’; 46.11. Calling a bird of prey from the east, the man of My counsel from a far country; Yea, I have spoken, I will also bring it to pass, I have purposed, I will also do it. 49.12. Behold, these shall come from far; And, lo, these from the north and from the west, And these from the land of Sinim. 49.14. But Zion said: ‘The LORD hath forsaken me, And the Lord hath forgotten me.’ 49.15. Can a woman forget her sucking child, That she should not have compassion on the son of her womb? Yea, these may forget, Yet will not I forget thee. 49.21. Then shalt thou say in thy heart: ‘Who hath begotten me these, Seeing I have been bereaved of my children, and am solitary, An exile, and wandering to and fro? And who hath brought up these? Behold, I was left alone; These, where were they?’ 52.7. How beautiful upon the mountains Are the feet of the messenger of good tidings, That announceth peace, the harbinger of good tidings, That announceth salvation; That saith unto Zion: ‘Thy God reigneth! ’ 52.8. Hark, thy watchmen! they lift up the voice, Together do they sing; For they shall see, eye to eye, The LORD returning to Zion. 52.9. Break forth into joy, sing together, Ye waste places of Jerusalem; For the LORD hath comforted His people, He hath redeemed Jerusalem. 54.1. Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD. 54.2. Enlarge the place of thy tent, And let them stretch forth the curtains of thy habitations, spare not; Lengthen thy cords, and strengthen thy stakes. 54.7. For a small moment have I forsaken thee; But with great compassion will I gather thee. 54.11. O thou afflicted, tossed with tempest, and not comforted, behold, I will set thy stones in fair colours, And lay thy foundations with sapphires. 54.12. And I will make thy pinnacles of rubies, and thy gates of carbuncles, and all thy border of precious stones. 55.8. For My thoughts are not your thoughts, Neither are your ways My ways, saith the LORD. 55.9. For as the heavens are higher than the earth, So are My ways higher than your ways, And My thoughts than your thoughts. 55.10. For as the rain cometh down and the snow from heaven, And returneth not thither, Except it water the earth, And make it bring forth and bud, And give seed to the sower and bread to the eater; 55.11. So shall My word be that goeth forth out of My mouth: It shall not return unto Me void, Except it accomplish that which I please, And make the thing whereto I sent it prosper. 55.13. Instead of the thorn shall come up the cypress, And instead of the brier shall come up the myrtle; And it shall be to the LORD for a memorial, For an everlasting sign that shall not be cut off. 57.16. For I will not contend for ever, Neither will I be always wroth; For the spirit that enwrappeth itself is from Me, And the souls which I have made. 60.10. And aliens shall build up thy walls, And their kings shall minister unto thee; For in My wrath I smote thee, But in My favour have I had compassion on thee. . 60.11. Thy gates also shall be open continually, Day and night, they shall not be shut; That men may bring unto thee the wealth of the nations, And their kings in procession. 60.12. For that nation and kingdom that will not serve thee shall perish; Yea, those nations shall be utterly wasted. 60.13. The glory of Lebanon shall come unto thee, The cypress, the plane-tree and the larch together; To beautify the place of My sanctuary, And I will make the place of My feet glorious. 60.21. Thy people also shall be all righteous, They shall inherit the land for ever; The branch of My planting, the work of My hands, Wherein I glory. 61.11. For as the earth bringeth forth her growth, And as the garden causeth the things that are sown in it to spring forth; So the Lord GOD will cause victory and glory To spring forth before all the nations. 62.4. Thou shalt no more be termed Forsaken, Neither shall thy land any more be termed Desolate; But thou shalt be called, My delight is in her, And thy land, Espoused; For the LORD delighteth in thee, And thy land shall be espoused. 62.9. But they that have garnered it shall eat it, And praise the LORD, And they that have gathered it shall drink it In the courts of My sanctuary. 62.10. Go through, go through the gates, Clear ye the way of the people; Cast up, cast up the highway, Gather out the stones; Lift up an ensign over the peoples. 62.11. Behold, the LORD hath proclaimed Unto the end of the earth: Say ye to the daughter of Zion: ‘Behold, thy salvation cometh; Behold, His reward is with Him, And His recompense before Him.’ 62.12. And they shall call them The holy people, The redeemed of the LORD; And thou shalt be called Sought out, A city not forsaken. 63.10. But they rebelled, and grieved His holy spirit; therefore He was turned to be their enemy, Himself fought against them. 63.11. Then His people remembered the days of old, the days of Moses: ‘Where is He that brought them up out of the sea With the shepherds of His flock? Where is He that put His holy spirit In the midst of them? |
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| 13. Hebrew Bible, Jeremiah, 1, 1.1-2.4, 1.1-2.28, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.10, 1.13, 1.14, 1.15, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 2.24, 2.25, 2.26, 2.27, 2.28, 3.22, 4.1, 4.2, 4.7, 8.3, 9.9, 10.23, 10.24, 13.16, 23.3, 26.20, 26.21, 26.22, 26.23, 31.7, 31.10, 31.11, 31.13, 31.37, 39, 39.12, 40, 40.1, 40.4, 40.5, 40.6, 42.16, 43, 43.5, 44, 44.7, 44.8, 44.14 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 41, 47 |
| 14. Hebrew Bible, Joshua, 19.50 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 47 |
15. Hebrew Bible, Judges, 2.9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •jeremiah, prophet, jeremiah, book of Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 47| 2.9. וַיִּקְבְּרוּ אוֹתוֹ בִּגְבוּל נַחֲלָתוֹ בְּתִמְנַת־חֶרֶס בְּהַר אֶפְרָיִם מִצְּפוֹן לְהַר־גָּעַשׁ׃ | 2.9. And they buried him in the border of his inheritance in Timnat-ĥeres, in the mount of Efrayim, on the north side of the hill Ga῾ash. |
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16. Hebrew Bible, Lamentations, 1.1-1.3, 1.5, 1.8-1.10, 1.14, 1.18, 2.14, 3.42, 4.13, 5.7, 5.16, 5.20, 5.22 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 42, 43, 46, 47, 149, 150 1.1. יָדוֹ פָּרַשׂ צָר עַל כָּל־מַחֲמַדֶּיהָ כִּי־רָאֲתָה גוֹיִם בָּאוּ מִקְדָּשָׁהּ אֲשֶׁר צִוִּיתָה לֹא־יָבֹאוּ בַקָּהָל לָךְ׃ 1.1. אֵיכָה יָשְׁבָה בָדָד הָעִיר רַבָּתִי עָם הָיְתָה כְּאַלְמָנָה רַּבָּתִי בַגּוֹיִם שָׂרָתִי בַּמְּדִינוֹת הָיְתָה לָמַס׃" 1.2. רְאֵה יְהוָה כִּי־צַר־לִי מֵעַי חֳמַרְמָרוּ נֶהְפַּךְ לִבִּי בְּקִרְבִּי כִּי מָרוֹ מָרִיתִי מִחוּץ שִׁכְּלָה־חֶרֶב בַּבַּיִת כַּמָּוֶת׃ 1.2. בָּכוֹ תִבְכֶּה בַּלַּיְלָה וְדִמְעָתָהּ עַל לֶחֱיָהּ אֵין־לָהּ מְנַחֵם מִכָּל־אֹהֲבֶיהָ כָּל־רֵעֶיהָ בָּגְדוּ בָהּ הָיוּ לָהּ לְאֹיְבִים׃ 1.3. גָּלְתָה יְהוּדָה מֵעֹנִי וּמֵרֹב עֲבֹדָה הִיא יָשְׁבָה בַגּוֹיִם לֹא מָצְאָה מָנוֹחַ כָּל־רֹדְפֶיהָ הִשִּׂיגוּהָ בֵּין הַמְּצָרִים׃ 1.5. הָיוּ צָרֶיהָ לְרֹאשׁ אֹיְבֶיהָ שָׁלוּ כִּי־יְהוָה הוֹגָהּ עַל רֹב־פְּשָׁעֶיהָ עוֹלָלֶיהָ הָלְכוּ שְׁבִי לִפְנֵי־צָר׃ 1.8. חֵטְא חָטְאָה יְרוּשָׁלִַם עַל־כֵּן לְנִידָה הָיָתָה כָּל־מְכַבְּדֶיהָ הִזִּילוּהָ כִּי־רָאוּ עֶרְוָתָהּ גַּם־הִיא נֶאֶנְחָה וַתָּשָׁב אָחוֹר׃ 1.9. טֻמְאָתָהּ בְּשׁוּלֶיהָ לֹא זָכְרָה אַחֲרִיתָהּ וַתֵּרֶד פְּלָאִים אֵין מְנַחֵם לָהּ רְאֵה יְהוָה אֶת־עָנְיִי כִּי הִגְדִּיל אוֹיֵב׃ 1.14. נִשְׂקַד עֹל פְּשָׁעַי בְּיָדוֹ יִשְׂתָּרְגוּ עָלוּ עַל־צַוָּארִי הִכְשִׁיל כֹּחִי נְתָנַנִי אֲדֹנָי בִּידֵי לֹא־אוּכַל קוּם׃ 1.18. צַדִּיק הוּא יְהוָה כִּי פִיהוּ מָרִיתִי שִׁמְעוּ־נָא כָל־עמים [הָעַמִּים] וּרְאוּ מַכְאֹבִי בְּתוּלֹתַי וּבַחוּרַי הָלְכוּ בַשֶּׁבִי׃ 3.42. נַחְנוּ פָשַׁעְנוּ וּמָרִינוּ אַתָּה לֹא סָלָחְתָּ׃ 4.13. מֵחַטֹּאת נְבִיאֶיהָ עֲוֺנוֹת כֹּהֲנֶיהָ הַשֹּׁפְכִים בְּקִרְבָּהּ דַּם צַדִּיקִים׃ 5.7. אֲבֹתֵינוּ חָטְאוּ אינם [וְאֵינָם] אנחנו [וַאֲנַחְנוּ] עֲוֺנֹתֵיהֶם סָבָלְנוּ׃ 5.16. נָפְלָה עֲטֶרֶת רֹאשֵׁנוּ אוֹי־נָא לָנוּ כִּי חָטָאנוּ׃ 5.22. כִּי אִם־מָאֹס מְאַסְתָּנוּ קָצַפְתָּ עָלֵינוּ עַד־מְאֹד׃| 1.1. O how has the city that was once so populous remained lonely! She has become like a widow! She that was great among the nations, a princess among the provinces, has become tributary." 1.2. She weeps, yea, she weeps in the night, and her tears are on her cheek; she has no comforter among all her lovers; all her friends have betrayed her; they have become her enemies. 1.3. Judah went into exile because of affliction and great servitude; she settled among the nations, [and] found no rest; all her pursuers overtook her between the boundaries. 1.5. Her adversaries have become the head, her enemies are at ease; for the Lord has afflicted her because of the multitude of her sins; her young children went into captivity before the enemy. (PAUSE FOR REFLECTIONS) 1.8. Jerusalem sinned grievously, therefore she became a wanderer; all who honored her despised her, for they have seen her shame; moreover, she herself sighed and turned away. 1.9. Her uncleanliness is in her skirts, she was not mindful of her end, and she fell astonishingly with none to comfort her. 'Behold, O Lord, my affliction, for the enemy has magnified himself.' \t 1.10. The adversary stretched forth his hand upon all her precious things, for she saw nations enter her Sanctuary, whom You did command not to enter into Your assembly. \t 1.14. The yoke of my transgressions was marked in His hand, they have become interwoven; they have come upon my neck and caused my strength to fail; the Lord delivered me into the hands of those I could not withstand. 1.18. The Lord is righteous, for I have rebelled against His word; hear, I pray, all you peoples, and behold my pain; my maidens and my youths have gone into captivity. 3.42. We have transgressed and have rebelled; Thou hast not pardoned. 4.13. It is because of the sins of her prophets, And the iniquities of her priests, That have shed the blood of the just In the midst of her. 5.7. Our fathers have sinned, and are not; And we have borne their iniquities. 5.16. The crown is fallen from our head; Woe unto us! for we have sinned. 5.20. Wherefore dost Thou forget us for ever, And forsake us so long time? 5.22. Thou canst not have utterly rejected us, And be exceeding wroth against us! | |
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17. Hebrew Bible, 1 Samuel, 12.22 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •jeremiah, book of, on gods rejection of israel Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 150| 12.22. כִּי לֹא־יִטֹּשׁ יְהוָה אֶת־עַמּוֹ בַּעֲבוּר שְׁמוֹ הַגָּדוֹל כִּי הוֹאִיל יְהוָה לַעֲשׂוֹת אֶתְכֶם לוֹ לְעָם׃ | 12.22. For the Lord will not abandon his people for his great name’s sake: because it has pleased the Lord to make you his people. |
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18. Hebrew Bible, 1 Kings, 9.16, 10.28, 10.29, 11.4-12.2, 14.25, 14.26 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 152| 10.29. וַתַּעֲלֶה וַתֵּצֵא מֶרְכָּבָה מִמִּצְרַיִם בְּשֵׁשׁ מֵאוֹת כֶּסֶף וְסוּס בַּחֲמִשִּׁים וּמֵאָה וְכֵן לְכָל־מַלְכֵי הַחִתִּים וּלְמַלְכֵי אֲרָם בְּיָדָם יֹצִאוּ׃ | 10.29. And a chariot came up and went out of Egypt for six hundred shekels of silver, and a horse for a hundred and fifty; and so for all the kings of the Hittites, and for the kings of Aram, did they bring them out by their means. |
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19. Hebrew Bible, Ezekiel, 11.13, 16.26, 17.15, 17.17, 20.4-20.10, 23.1-23.3, 23.8, 23.19-23.21, 23.27, 36.26 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 193; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 34, 151| 11.13. וַיְהִי כְּהִנָּבְאִי וּפְלַטְיָהוּ בֶן־בְּנָיָה מֵת וָאֶפֹּל עַל־פָּנַי וָאֶזְעַק קוֹל־גָּדוֹל וָאֹמַר אֲהָהּ אֲדֹנָי יְהוִה כָּלָה אַתָּה עֹשֶׂה אֵת שְׁאֵרִית יִשְׂרָאֵל׃ 16.26. וַתִּזְנִי אֶל־בְּנֵי־מִצְרַיִם שְׁכֵנַיִךְ גִּדְלֵי בָשָׂר וַתַּרְבִּי אֶת־תַּזְנֻתֵךְ לְהַכְעִיסֵנִי׃ 17.15. וַיִּמְרָד־בּוֹ לִשְׁלֹחַ מַלְאָכָיו מִצְרַיִם לָתֶת־לוֹ סוּסִים וְעַם־רָב הֲיִצְלָח הֲיִמָּלֵט הָעֹשֵׂה אֵלֶּה וְהֵפֵר בְּרִית וְנִמְלָט׃ 17.17. וְלֹא בְחַיִל גָּדוֹל וּבְקָהָל רָב יַעֲשֶׂה אוֹתוֹ פַרְעֹה בַּמִּלְחָמָה בִּשְׁפֹּךְ סֹלְלָה וּבִבְנוֹת דָּיֵק לְהַכְרִית נְפָשׁוֹת רַבּוֹת׃ 20.4. כִּי בְהַר־קָדְשִׁי בְּהַר מְרוֹם יִשְׂרָאֵל נְאֻם אֲדֹנָי יְהוִה שָׁם יַעַבְדֻנִי כָּל־בֵּית יִשְׂרָאֵל כֻּלֹּה בָּאָרֶץ שָׁם אֶרְצֵם וְשָׁם אֶדְרוֹשׁ אֶת־תְּרוּמֹתֵיכֶם וְאֶת־רֵאשִׁית מַשְׂאוֹתֵיכֶם בְּכָל־קָדְשֵׁיכֶם׃ 20.4. הֲתִשְׁפֹּט אֹתָם הֲתִשְׁפּוֹט בֶּן־אָדָם אֶת־תּוֹעֲבֹת אֲבוֹתָם הוֹדִיעֵם׃ 20.5. וְאָמַרְתָּ אֲלֵיהֶם כֹּה־אָמַר אֲדֹנָי יְהוִה בְּיוֹם בָּחֳרִי בְיִשְׂרָאֵל וָאֶשָּׂא יָדִי לְזֶרַע בֵּית יַעֲקֹב וָאִוָּדַע לָהֶם בְּאֶרֶץ מִצְרָיִם וָאֶשָּׂא יָדִי לָהֶם לֵאמֹר אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 20.6. בַּיּוֹם הַהוּא נָשָׂאתִי יָדִי לָהֶם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֶל־אֶרֶץ אֲשֶׁר־תַּרְתִּי לָהֶם זָבַת חָלָב וּדְבַשׁ צְבִי הִיא לְכָל־הָאֲרָצוֹת׃ 20.7. וָאֹמַר אֲלֵהֶם אִישׁ שִׁקּוּצֵי עֵינָיו הַשְׁלִיכוּ וּבְגִלּוּלֵי מִצְרַיִם אַל־תִּטַּמָּאוּ אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 20.8. וַיַּמְרוּ־בִי וְלֹא אָבוּ לִּשְׁמֹעַ אֵלַי אִישׁ אֶת־שִׁקּוּצֵי עֵינֵיהֶם לֹא הִשְׁלִיכוּ וְאֶת־גִּלּוּלֵי מִצְרַיִם לֹא עָזָבוּ וָאֹמַר לִשְׁפֹּךְ חֲמָתִי עֲלֵיהֶם לְכַלּוֹת אַפִּי בָּהֶם בְּתוֹךְ אֶרֶץ מִצְרָיִם׃ 20.9. וָאַעַשׂ לְמַעַן שְׁמִי לְבִלְתִּי הֵחֵל לְעֵינֵי הַגּוֹיִם אֲשֶׁר־הֵמָּה בְתוֹכָם אֲשֶׁר נוֹדַעְתִּי אֲלֵיהֶם לְעֵינֵיהֶם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם׃ 23.1. הֵמָּה גִּלּוּ עֶרְוָתָהּ בָּנֶיהָ וּבְנוֹתֶיהָ לָקָחוּ וְאוֹתָהּ בַּחֶרֶב הָרָגוּ וַתְּהִי־שֵׁם לַנָּשִׁים וּשְׁפוּטִים עָשׂוּ בָהּ׃ 23.1. וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃ 23.2. וַתַּעְגְּבָה עַל פִּלַגְשֵׁיהֶם אֲשֶׁר בְּשַׂר־חֲמוֹרִים בְּשָׂרָם וְזִרְמַת סוּסִים זִרְמָתָם׃ 23.2. בֶּן־אָדָם שְׁתַּיִם נָשִׁים בְּנוֹת אֵם־אַחַת הָיוּ׃ 23.3. וַתִּזְנֶינָה בְמִצְרַיִם בִּנְעוּרֵיהֶן זָנוּ שָׁמָּה מֹעֲכוּ שְׁדֵיהֶן וְשָׁם עִשּׂוּ דַּדֵּי בְּתוּלֵיהֶן׃ 23.3. עָשֹׂה אֵלֶּה לָךְ בִּזְנוֹתֵךְ אַחֲרֵי גוֹיִם עַל אֲשֶׁר־נִטְמֵאת בְּגִלּוּלֵיהֶם׃ 23.8. וְאֶת־תַּזְנוּתֶיהָ מִמִּצְרַיִם לֹא עָזָבָה כִּי אוֹתָהּ שָׁכְבוּ בִנְעוּרֶיהָ וְהֵמָּה עִשּׂוּ דַּדֵּי בְתוּלֶיהָ וַיִּשְׁפְּכוּ תַזְנוּתָם עָלֶיהָ׃ 23.19. וַתַּרְבֶּה אֶת־תַּזְנוּתֶיהָ לִזְכֹּר אֶת־יְמֵי נְעוּרֶיהָ אֲשֶׁר זָנְתָה בְּאֶרֶץ מִצְרָיִם׃ 23.21. וַתִּפְקְדִי אֵת זִמַּת נְעוּרָיִךְ בַּעְשׂוֹת מִמִּצְרַיִם דַּדַּיִךְ לְמַעַן שְׁדֵי נְעוּרָיִךְ׃ 23.27. וְהִשְׁבַּתִּי זִמָּתֵךְ מִמֵּךְ וְאֶת־זְנוּתֵךְ מֵאֶרֶץ מִצְרָיִם וְלֹא־תִשְׂאִי עֵינַיִךְ אֲלֵיהֶם וּמִצְרַיִם לֹא תִזְכְּרִי־עוֹד׃ 36.26. וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃ | 11.13. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said: ‘Ah Lord GOD! wilt Thou make a full end of the remt of Israel?’ 16.26. Thou hast also played the harlot with the Egyptians, thy neighbours, great of flesh; and hast multiplied thy harlotry, to provoke Me. 17.15. But he rebelled against him in sending his ambassadors into Egypt, that they might give him horses and much people. Shall he prosper? shall he escape that doeth such things? shall he break the covet, and yet escape? 17.17. Neither shall Pharaoh with his mighty army and great company succour him in the war, when they cast up mounds and build forts, to cut off many souls; 20.4. Wilt thou judge them, son of man, wilt thou judge them? cause them to know the abominations of their fathers; 20.5. and say unto them: Thus saith the Lord GOD: In the day when I chose Israel, and lifted up My hand unto the seed of the house of Jacob, and made Myself known unto them in the land of Egypt, when I lifted up My hand unto them, saying: I am the LORD your God; 20.6. in that day I lifted up My hand unto them, to bring them forth out of the land of Egypt into a land that I had sought out for them, flowing with milk and honey, which is the beauty of all lands; 20.7. and I said unto them: Cast ye away every man the detestable things of his eyes, and defile not yourselves with the idols of Egypt; I am the LORD your God. 20.8. But they rebelled against Me, and would not hearken unto Me; they did not every man cast away the detestable things of their eyes, neither did they forsake the idols of Egypt; then I said I would pour out My fury upon them, to spend My anger upon them in the midst of the land of Egypt. 20.9. But I wrought for My name’s sake, that it should not be profaned in the sight of the nations, among whom they were, in whose sight I made Myself known unto them, so as to bring them forth out of the land of Egypt. 20.10. So I caused them to go forth out of the land of Egypt, and brought them into the wilderness. 23.1. And the word of the LORD came unto me, saying: 23.2. ’Son of man, there were two women, the daughters of one mother; 23.3. and they committed harlotries in Egypt; they committed harlotries in their youth; there were their bosoms pressed, and there their virgin breasts were bruised. 23.8. Neither hath she left her harlotries brought from Egypt; for in her youth they lay with her, and they bruised her virgin breasts; and they poured out their lust upon her. 23.19. Yet she multiplied her harlotries, remembering the days of her youth, wherein she had played the harlot in the land of Egypt. 23.20. And she doted upon concubinage with them, whose flesh is as the flesh of asses, and whose issue is like the issue of horses. 23.21. Thus thou didst call to remembrance the lewdness of thy youth, when they from Egypt bruised thy breasts for the bosom of thy youth. 23.27. Thus will I make thy lewdness to cease from thee, and thy harlotry brought from the land of Egypt, so that thou shalt not lift up thine eyes unto them, nor remember Egypt any more. 36.26. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. |
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20. Hebrew Bible, Zechariah, 10.8-10.12, 12.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 193; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 34| 10.9. וְאֶזְרָעֵם בָּעַמִּים וּבַמֶּרְחַקִּים יִזְכְּרוּנִי וְחָיוּ אֶת־בְּנֵיהֶם וָשָׁבוּ׃ 10.11. וְעָבַר בַּיָּם צָרָה וְהִכָּה בַיָּם גַּלִּים וְהֹבִישׁוּ כֹּל מְצוּלוֹת יְאֹר וְהוּרַד גְּאוֹן אַשּׁוּר וְשֵׁבֶט מִצְרַיִם יָסוּר׃ 12.1. וְשָׁפַכְתִּי עַל־בֵּית דָּוִיד וְעַל יוֹשֵׁב יְרוּשָׁלִַם רוּחַ חֵן וְתַחֲנוּנִים וְהִבִּיטוּ אֵלַי אֵת אֲשֶׁר־דָּקָרוּ וְסָפְדוּ עָלָיו כְּמִסְפֵּד עַל־הַיָּחִיד וְהָמֵר עָלָיו כְּהָמֵר עַל־הַבְּכוֹר׃ 12.1. מַשָּׂא דְבַר־יְהוָה עַל־יִשְׂרָאֵל נְאֻם־יְהוָה נֹטֶה שָׁמַיִם וְיֹסֵד אָרֶץ וְיֹצֵר רוּחַ־אָדָם בְּקִרְבּוֹ׃ | 10.9. And I will sow them among the peoples, And they shall remember Me in far countries; And they shall live with their children, and shall return. 10.10. I will bring them back also out of the land of Egypt, And gather them out of Assyria; And I will bring them into the land of Gilead and Lebanon; And place shall not suffice them. 10.11. And over the sea affliction shall pass, And the waves shall be smitten in the sea, And all the depths of the Nile shall dry up; And the pride of Assyria shall be brought down, And the sceptre of Egypt shall depart away. . 12.1. The burden of the word of the LORD concerning Israel. The saying of the LORD, who stretched forth the heavens, And laid the foundation of the earth, And formed the spirit of man within him: |
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| 21. Hebrew Bible, 2 Chronicles, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.9, 35.20-36.4 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 151 |
22. Septuagint, Tobit, 1, 2, 3, 4.1-14.1, 14.2, 14.3, 14.4, 14.5, 14.6, 14.7, 14.8, 14.9, 14.10, 14.11, 14.12, 14.13, 14.14, 14.15 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 92 | 1. The book of the acts of Tobit the son of Tobiel, son of Aiel, son of Aduel, son of Gabael, of the descendants of Asiel and the tribe of Naphtali,, who in the days of Shalmaneser, king of the Assyrians, was taken into captivity from Thisbe, which is to the south of Kedesh Naphtali in Galilee above Asher.,I, Tobit, walked in the ways of truth and righteousness all the days of my life, and I performed many acts of charity to my brethren and countrymen who went with me into the land of the Assyrians, to Nineveh., Now when I was in my own country, in the land of Israel, while I was still a young man, the whole tribe of Naphtali my forefather deserted the house of Jerusalem. This was the place which had been chosen from among all the tribes of Israel, where all the tribes should sacrifice and where the temple of the dwelling of the Most High was consecrated and established for all generations for ever.,All the tribes that joined in apostasy used to sacrifice to the calf Baal, and so did the house of Naphtali my forefather., But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar., of all my produce I would give a tenth to the sons of Levi who ministered at Jerusalem; a second tenth I would sell, and I would go and spend the proceeds each year at Jerusalem;, the third tenth I would give to those to whom it was my duty, as Deborah my fathers mother had commanded me, for I was left an orphan by my father., When I became a man I married Anna, a member of our family, and by her I became the father of Tobias.,Now when I was carried away captive to Nineveh, all my brethren and my relatives ate the food of the Gentiles;, but I kept myself from eating it,, because I remembered God with all my heart., Then the Most High gave me favor and good appearance in the sight of Shalmaneser, and I was his buyer of provisions., So I used to go into Media, and once at Rages in Media I left ten talents of silver in trust with Gabael, the brother of Gabrias., But when Shalmaneser died, Sennacherib his son reigned in his place; and under him the highways were unsafe, so that I could no longer go into Media.,In the days of Shalmaneser I performed many acts of charity to my brethren., I would give my bread to the hungry and my clothing to the naked; and if I saw any one of my people dead and thrown out behind the wall of Nineveh, I would bury him., And if Sennacherib the king put to death any who came fleeing from Judea, I buried them secretly. For in his anger he put many to death. When the bodies were sought by the king, they were not found., Then one of the men of Nineveh went and informed the king about me, that I was burying them; so I hid myself. When I learned that I was being searched for, to be put to death, I left home in fear., Then all my property was confiscated and nothing was left to me except my wife Anna and my son Tobias.,But not fifty days passed before two of Sennacheribs sons killed him, and they fled to the mountains of Ararat. Then Esarhaddon, his son, reigned in his place; and he appointed Ahikar, the son of my brother Anael, over all the accounts of his kingdom and over the entire administration., Ahikar interceded for me, and I returned to Nineveh. Now Ahikar was cupbearer, keeper of the signet, and in charge of administration of the accounts, for Esarhaddon had appointed him second to himself. He was my nephew. |
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23. Anon., Jubilees, 40.5 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •jeremiah,, book of Found in books: Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 171 | 40.5. And he said before Pharaoh that his two dreams were one, |
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| 24. Septuagint, 1 Maccabees, 9.37-9.39 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •jason (tragic actor), jeremiah, book of Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 269 |
| 25. Anon., Psalms of Solomon, 17.33 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •jeremiah, prophet, jeremiah, book of Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 154 |
26. Septuagint, 3 Maccabees, 1-7 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 4 | 7. King Ptolemy Philopator to the generals in Egypt and all in authority in his government, greetings and good health., We ourselves and our children are faring well, the great God guiding our affairs according to our desire., Certain of our friends, frequently urging us with malicious intent, persuaded us to gather together the Jews of the kingdom in a body and to punish them with barbarous penalties as traitors;, for they declared that our government would never be firmly established until this was accomplished, because of the ill-will which these people had toward all nations., They also led them out with harsh treatment as slaves, or rather as traitors, and, girding themselves with a cruelty more savage than that of Scythian custom, they tried without any inquiry or examination to put them to death., But we very severely threatened them for these acts, and in accordance with the clemency which we have toward all men we barely spared their lives. Since we have come to realize that the God of heaven surely defends the Jews, always taking their part as a father does for his children,, and since we have taken into account the friendly and firm goodwill which they had toward us and our ancestors, we justly have acquitted them of every charge of whatever kind., We also have ordered each and every one to return to his own home, with no one in any place doing them harm at all or reproaching them for the irrational things that have happened., For you should know that if we devise any evil against them or cause them any grief at all, we always shall have not man but the Ruler over every power, the Most High God, in everything and inescapably as an antagonist to avenge such acts. Farewell.",Upon receiving this letter the Jews did not immediately hurry to make their departure, but they requested of the king that at their own hands those of the Jewish nation who had willfully transgressed against the holy God and the law of God should receive the punishment they deserved., For they declared that those who for the belly's sake had transgressed the divine commandments would never be favorably disposed toward the king's government., The king then, admitting and approving the truth of what they said, granted them a general license so that freely and without royal authority or supervision they might destroy those everywhere in his kingdom who had transgressed the law of God., When they had applauded him in fitting manner, their priests and the whole multitude shouted the Hallelujah and joyfully departed., And so on their way they punished and put to a public and shameful death any whom they met of their fellow-countrymen who had become defiled., In that day they put to death more than three hundred men; and they kept the day as a joyful festival, since they had destroyed the profaners., But those who had held fast to God even to death and had received the full enjoyment of deliverance began their departure from the city, crowned with all sorts of very fragrant flowers, joyfully and loudly giving thanks to the one God of their fathers, the eternal Savior of Israel, in words of praise and all kinds of melodious songs.,When they had arrived at Ptolemais, called "rose-bearing" because of a characteristic of the place, the fleet waited for them, in accord with the common desire, for seven days., There they celebrated their deliverance, for the king had generously provided all things to them for their journey, to each as far as his own house., And when they had landed in peace with appropriate thanksgiving, there too in like manner they decided to observe these days as a joyous festival during the time of their stay., Then, after inscribing them as holy on a pillar and dedicating a place of prayer at the site of the festival, they departed unharmed, free, and overjoyed, since at the king's command they had been brought safely by land and sea and river each to his own place., They also possessed greater prestige among their enemies, being held in honor and awe; and they were not subject at all to confiscation of their belongings by any one., Besides they all recovered all of their property, in accordance with the registration, so that those who held any restored it to them with extreme fear. So the supreme God perfectly performed great deeds for their deliverance., Blessed be the Deliverer of Israel through all times! Amen. |
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| 27. Dead Sea Scrolls, Community Rule, 11.10-11.11 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •jeremiah,, book of Found in books: Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 193 |
| 28. Dead Sea Scrolls, 4Q511, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •jeremiah,, book of Found in books: Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 171 |
| 29. Dead Sea Scrolls, 4Q161, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •jeremiah,, book of Found in books: Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 171 |
| 30. Dead Sea Scrolls, 1Qha, 7.25, 7.26, 20.35, 20.38, 11b (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 193, 248 |
| 31. Mishnah, Bava Metzia, 6.1d (1st cent. CE - 3rd cent. CE) Tagged with subjects: •jason (tragic actor), jeremiah, book of Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 269 |
| 32. Mishnah, Sotah, 9.14a, 9.11 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 269 |
| 33. Tosefta, Sanhedrin, 12.10a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jason (tragic actor), jeremiah, book of Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 269 |
| 34. Mishnah, Sanhedrin, 10.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •jeremiah, prophet, jeremiah, book of Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 154 |
| 35. Palestinian Talmud, Avodah Zarah, 3.1 (42c) (2nd cent. CE - 5th cent. CE) Tagged with subjects: •jason (tragic actor), jeremiah, book of Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 269 |
36. Anon., Acts of Thomas, 6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •jason (tragic actor), jeremiah, book of Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 269 | 6. And as the apostle continued looking on the ground, one of the cup-bearers stretched forth his hand and gave him a buffet; and the apostle lifted up his eyes and looked upon him that smote him and said: My God will forgive thee in the life to come this iniquity, but in this world thou shalt show forth his wonders and even now shall I behold this hand that hath smitten me dragged by dogs. And having so said, he began to sing and to say this song: The damsel is the daughter of light, in whom consisteth and dwelleth the proud brightness of kings, and the sight of her is delightful, she shineth with beauty and cheer. Her garments are like the flowers of spring, and from them a waft of fragrance is borne; and in the crown of her head the king is established which with his immortal food (ambrosia) nourisheth them that are founded upon him; and in her head is set truth, and with her feet she showeth forth joy. And her mouth is opened, and it becometh her well: thirty and two are they that sing praises to her. Her tongue is like the curtain of the door, which waveth to and fro for them that enter in: her neck is set in the fashion of steps which the first maker hath wrought, and her two hands signify and show, proclaiming the dance of the happy ages, and her fingers point out the gates of the city. Her chamber is bright with light and breatheth forth the odour of balsam and all spices, and giveth out a sweet smell of myrrh and Indian leaf, and within are myrtles strown on the floor, and [GARLANDS] of all manner of odorous flowers, and the door-posts(?) are adorned with freedst. 7 And surrounding her her groomsmen keep her, the number of whom is seven, whom she herself hath chosen. And her bridesmaids are seven, and they dance before her. And twelve in number are they that serve before her and are subject unto her, which have their aim and their look toward the bridegroom, that by the sight of him they may be enlightened; and for ever shall they be with her in that eternal joy, and shall be at that marriage whereto the princes are gathered together and shall attend at that banquet whereof the eternal ones are accounted worthy, and shall put on royal raiment and be clad in bright robes; and in joy and exultation shall they both be and shall glorify the Father of all, whose proud light they have received, and are enlightened by the sight of their lord; whose immortal food they have received, that hath no failing (excrementum, Syr.), and have drunk of the wine that giveth then neither thirst nor desire. And they have glorified and praised with the living spirit, the Father of truth and the mother of wisdom. |
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| 37. Palestinian Talmud, Ketuvot, 12.3 (35b) (2nd cent. CE - 5th cent. CE) Tagged with subjects: •jeremiah, book of, on gods presence in exile Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 94 |
| 38. Palestinian Talmud, Megillah, 3.7 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •jeremiah, book of, lamentations and •jeremiah, book of, haftarot of rebuke Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 41 |
39. Anon., Lamentations Rabbah, 1.1, 5.20, 5.22 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 91, 93, 95, 149, 150| 1.1. אֵיכָה יָשְׁבָה, שְׁלשָׁה נִתְנַבְּאוּ בְּלָשׁוֹן אֵיכָה, משֶׁה, יְשַׁעְיָה, וְיִרְמְיָה. משֶׁה אָמַר (דברים א, יב): אֵיכָה אֶשָֹּׂא לְבַדִּי וגו'. יְשַׁעְיָה אָמַר (ישעיה א, כא): אֵיכָה הָיְתָה לְזוֹנָה. יִרְמְיָה אָמַר: אֵיכָה יָשְׁבָה בָדָד, אָמַר רַבִּי לֵוִי מָשָׁל לְמַטְרוֹנָה שֶׁהָיוּ לָהּ שְׁלשָׁה שׁוֹשְׁבִינִין, אֶחָד רָאָה אוֹתָהּ בְּשַׁלְוָתָהּ, וְאֶחָד רָאָה אוֹתָהּ בְּפַחֲזוּתָהּ, וְאֶחָד רָאָה אוֹתָהּ בְּנִוּוּלָהּ. כָּךְ, משֶׁה רָאָה אֶת יִשְׂרָאֵל בִּכְבוֹדָם וְשַׁלְוָתָם וְאָמַר: אֵיכָה אֶשָֹּׂא לְבַדִּי טָרְחֲכֶם. יְשַׁעְיָה רָאָה אוֹתָם בְּפַחֲזוּתָם, וְאָמַר: אֵיכָה הָיְתָה לְזוֹנָה. יִרְמְיָה רָאָה אוֹתָם בְּנִוּוּלָם, וְאָמַר: אֵיכָה יָשְׁבָה. שָׁאֲלוּ אֶת בֶּן עַזַּאי אָמְרוּ לוֹ רַבֵּנוּ דְּרשׁ לָנוּ דָּבָר אֶחָד מִמְגִלַּת קִינוֹת, אָמַר לָהֶם לֹא גָּלוּ יִשְׂרָאֵל עַד שֶׁכָּפְרוּ בִּיחִידוֹ שֶׁל עוֹלָם, וּבַמִּילָה שֶׁנִּתְּנָה לְעֶשְׂרִים דּוֹרוֹת, וּבַעֲשֶׂרֶת הַדִּבְּרוֹת, וּבַחֲמִשָּׁה סִפְרֵי תּוֹרָה, מִנְיַן אֵיכָ"ה. אָמַר רַבִּי לֵוִי לֹא גָּלוּ יִשְׂרָאֵל עַד שֶׁכָּפְרוּ בִּשְׁלשִׁים וָשֵׁשׁ כָּרֵתוֹת שֶׁבַּתּוֹרָה, וּבַעֲשֶׂרֶת הַדִּבְּרוֹת, מִנְיַן אֵיכָ"ה יָשְׁבָה בָדָד. רַבִּי בְּרֶכְיָה בְּשֵׁם רַבִּי אַבְדִּימֵי דְּמִן חֵיפָה, לְמֶלֶךְ שֶׁהָיָה לוֹ בֵּן, בִּזְּמַן שֶׁעוֹשֶׂה רְצוֹנוֹ שֶׁל אָבִיו, הָיָה מַלְבִּישׁוֹ בִּגְדֵי מִילָתִין, וּבִזְמַן שֶׁאֵינוֹ עוֹשֶׂה רְצוֹנוֹ, מַלְבִּישׁוֹ בִּגְדֵי בָּדָד. כָּךְ יִשְׂרָאֵל, כָּל זְמַן שֶׁהָיוּ עוֹשִׂין רְצוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּתִיב (יחזקאל טז, י): וָאַלְבִּשֵׁךְ רִקְמָה, רַבִּי סִימָא אָמַר פּוּרְפִּירָא תִּרְגֵּם אוּנְקְלוּס אַפְקַלְטוֹרִין פְּלִיקְטָא. וּבִזְּמַן שֶׁאֵין עוֹשִׂין רְצוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, מַלְבִּישָׁן בִּגְדֵי בְּדָדִין, הֲדָא הוּא דִּכְתִיב: אֵיכָה יָשְׁבָה בָדָד. אָמַר רַב נַחְמָן אָמַר שְׁמוּאֵל מִשּׁוּם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, קָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַלְאֲכֵי הַשָּׁרֵת, אָמַר לָהֶם מֶלֶךְ בָּשָׂר וָדָם כְּשֶׁמֵּת לוֹ מֵת וְהוּא מִתְאַבֵּל, מַה דַּרְכּוֹ לַעֲשׂוֹת, אָמְרוּ לוֹ תּוֹלֶה שַׂק עַל פִּתְחוֹ. אָמַר לָהֶם אַף אֲנִי כָּךְ אֲנִי עוֹשֶׂה, הֲדָא הוּא דִּכְתִיב (ישעיה נ, ג): אַלְבִּישׁ שָׁמַיִם קַדְרוּת וְשַׂק אָשִׂים כְּסוּתָם. מֶלֶךְ בָּשָׂר וָדָם מַה דַּרְכּוֹ לַעֲשׂוֹת, אָמְרוּ לוֹ מְכַבֶּה אֶת הַפָּנָסִין, אָמַר לָהֶם כָּךְ אֲנִי עוֹשֶׂה, שֶׁנֶּאֱמַר (יואל ד, טו): שֶׁמֶשׁ וְיָרֵחַ קָדָרוּ וְכוֹכָבִים אָסְפוּ נָגְהָם. מֶלֶךְ בָּשָׂר וָדָם מַה דַּרְכּוֹ לַעֲשׂוֹת, כּוֹפֶה אֶת הַמִּטּוֹת. כָּךְ אֲנִי עוֹשֶׂה, שֶׁנֶּאֱמַר (דניאל ז, ט): עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב, כִּבְיָכוֹל שֶׁהָיוּ הֲפוּכִין. מֶלֶךְ בָּשָׂר וָדָם מַה דַּרְכּוֹ לַעֲשׂוֹת, הוֹלֵךְ יָחֵף, כָּךְ אֲנִי עוֹשֶׂה, שֶׁנֶּאֱמַר (נחום א, ג): ה' בְּסוּפָה וּבִסְעָרָה דַּרְכּוֹ וְעָנָן אֲבַק רַגְלָיו. מֶלֶךְ בָּשָׂר וָדָם מַה דַּרְכּוֹ לַעֲשׂוֹת, מְבַזֵּעַ פּוּרְפִּירָא שֶׁלּוֹ. כָּךְ אֲנִי עוֹשֶׂה, דִּכְתִיב (איכה ב, יז): עָשָׂה ה' אֲשֶׁר זָמָם בִּצַּע אֶמְרָתוֹ. רַבִּי יַעֲקֹב דִּכְפַר חָנָן מְפָרֵשׁ לֵיהּ מַהוּ בִּצַּע אֶמְרָתוֹ, מְבַזַּע פּוּרְפִּירָא שֶׁלּוֹ. מֶלֶךְ בָּשָׂר וָדָם מַה דַּרְכּוֹ לַעֲשׂוֹת, יוֹשֵׁב וְדוֹמֵם, כָּךְ אֲנִי עוֹשֶׂה, שֶׁנֶּאֱמַר (איכה ג, כח): יֵשֵׁב בָּדָד וְיִדֹּם. מֶלֶךְ בָּשָׂר וָדָם אָבֵל, מַה דַּרְכּוֹ לַעֲשׂוֹת, יוֹשֵׁב וּבוֹכֶה, כָּךְ אֲנִי עוֹשֶׂה, דִּכְתִיב (ישעיה כב, יב): וַיִּקְרָא ה' אֱלֹהִים צְבָאוֹת בַּיּוֹם הַהוּא לִבְכִי וּלְמִסְפֵּד וּלְקָרְחָה, דָּבָר אַחֵר, אֵיכָה, אָמַר לָהֶם יִרְמְיָה, מָה רְאִיתֶם בַּעֲבוֹדַת כּוֹכָבִים שֶׁאַתֶּם לְהוּטִין אַחֲרֶיהָ, אִלּוּ הָיָה לָהּ פֶּה לְמֵיסַב וּלְמֵיתַב, הָיִינוּ אוֹמְרִין כָּךְ, אֶלָּא נֶאֱמַר דִּידָהּ וְנֶאֱמַר דִּילֵיהּ, נֶאֱמַר דִּידָהּ (ירמיה י, ב): כֹּה אָמַר ה' אֶל דֶּרֶךְ הַגּוֹיִם אַל תִּלְמָדוּ וּמֵאֹתוֹת הַשָּׁמַיִם אַל תֵּחָתּוּ כִּי יֵחַתּוּ הַגּוֹיִם מֵהֵמָה. וְנֶאֱמַר דִּילֵיהּ (ירמיה י, יא): כִּדְנָה תֵּאמְרוּן לְהוֹם אֱלָהַיָּא דִי שְׁמַיָא וְאַרְקָא וגו', (ירמיה י, טז): לֹא כְאֵלֶּה חֵלֶק יַעֲקֹב כִּי יוֹצֵר הַכֹּל הוּא וְיִשְׂרָאֵל שֵׁבֶט נַחֲלָתוֹ ה' צְבָאוֹת שְׁמוֹ. רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר אֵין לְשׁוֹן אֵיכָה אֶלָּא לְשׁוֹן תּוֹכֵחָה, הֲדָא מָה דְאַתְּ אָמַר (ירמיה ח, ח): אֵיכָה תֹאמְרוּ חֲכָמִים אֲנַחְנוּ וְתוֹרַת ה' אִתָּנוּ וגו'. וְרַבִּי נְחֶמְיָה אוֹמֵר אֵין לְשׁוֹן אֵיכָה אֶלָּא קִינָה, הֲדָא מָה דְאַתְּ אָמַר (בראשית ג, ט): וַיִּקְרָא ה' אֱלֹהִים אֶל הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה, אוֹי לְכָה. וְאֵימָתַי נֶאֶמְרָה מְגִלַּת קִינוֹת, רַבִּי יְהוּדָה אוֹמֵר בִּימֵי יְהוֹיָקִים נֶאֶמְרָה, אָמַר לוֹ רַבִּי נְחֶמְיָה וְכִי בּוֹכִין עַל הַמֵּת עַד שֶׁלֹא יָמוּת, אֶלָּא אֵימָתַי נֶאֶמְרָה אַחַר חֻרְבַּן הַבַּיִת, הֲרֵי פִּתְרוֹנוֹ: אֵיכָה יָשְׁבָה בָדָד. | |
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| 40. Palestinian Talmud, Taanit, 1.1 (64a), 4.8 (69b) (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 92 |
| 41. Palestinian Talmud, Kilayim, 9.4 (32b) (2nd cent. CE - 5th cent. CE) Tagged with subjects: •jeremiah, book of, on gods presence in exile Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 94 |
42. Babylonian Talmud, Bava Batra, 15a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •jeremiah, book of, lamentations and •jeremiah, book of, haftarot of rebuke Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 41| 15a. ועל ידי שלשה בני קרח,ירמיה כתב ספרו וספר מלכים וקינות חזקיה וסיעתו כתבו (ימש"ק סימן) ישעיה משלי שיר השירים וקהלת אנשי כנסת הגדולה כתבו (קנד"ג סימן) יחזקאל ושנים עשר דניאל ומגילת אסתר עזרא כתב ספרו ויחס של דברי הימים עד לו,מסייעא ליה לרב דאמר רב יהודה אמר רב לא עלה עזרא מבבל עד שיחס עצמו ועלה ומאן אסקיה נחמיה בן חכליה,אמר מר יהושע כתב ספרו ושמונה פסוקים שבתורה תניא כמאן דאמר שמונה פסוקים שבתורה יהושע כתבן דתניא (דברים לד, ה) וימת שם משה עבד ה' אפשר משה (מת) וכתב וימת שם משה אלא עד כאן כתב משה מכאן ואילך כתב יהושע דברי ר"י ואמרי לה ר' נחמיה,אמר לו ר"ש אפשר ס"ת חסר אות אחת וכתיב (דברים לא, כו) לקוח את ספר התורה הזה אלא עד כאן הקב"ה אומר ומשה אומר וכותב מכאן ואילך הקב"ה אומר ומשה כותב בדמע כמו שנאמר להלן (ירמיהו לו, יח) ויאמר להם ברוך מפיו יקרא אלי את כל הדברים האלה ואני כותב על הספר בדיו,כמאן אזלא הא דא"ר יהושע בר אבא אמר רב גידל אמר רב שמונה פסוקים שבתורה יחיד קורא אותן לימא (ר"י היא) ודלא כר"ש אפילו תימא ר"ש הואיל ואשתנו אשתנו:,יהושע כתב ספרו והכתיב (יהושע כד, כט) וימת יהושע בן נון עבד ה' דאסקיה אלעזר והכתיב (יהושע כד, לג) ואלעזר בן אהרן מת דאסקיה פנחס,שמואל כתב ספרו והכתיב (שמואל א כח, ג) ושמואל מת דאסקיה גד החוזה ונתן הנביא,דוד כתב ספר תהלים על ידי עשרה זקנים וליחשוב נמי איתן האזרחי אמר רב איתן האזרחי זה הוא אברהם כתיב הכא (תהלים פט, א) איתן האזרחי וכתיב התם (ישעיהו מא, ב) מי העיר ממזרח צדק [וגו'],קא חשיב משה וקא חשיב הימן והאמר רב הימן זה משה כתיב הכא הימן וכתיב התם (במדבר יב, ז) בכל ביתי נאמן הוא תרי הימן הוו,משה כתב ספרו ופרשת בלעם ואיוב מסייעא ליה לר' לוי בר לחמא דא"ר לוי בר לחמא איוב בימי משה היה כתיב הכא (איוב יט, כג) מי יתן אפוא ויכתבון מלי וכתיב התם (שמות לג, טז) ובמה יודע אפוא,ואימא בימי יצחק דכתיב (בראשית כז, לג) מי אפוא הוא הצד ציד ואימא בימי יעקב דכתיב (בראשית מג, יא) אם כן אפוא זאת עשו ואימא בימי יוסף דכתיב (בראשית לז, טז) איפה הם רועים,לא ס"ד דכתיב (איוב יט, כג) מי יתן בספר ויוחקו ומשה הוא דאיקרי מחוקק דכתיב (דברים לג, כא) וירא ראשית לו כי שם חלקת מחוקק ספון,רבא אמר איוב בימי מרגלים היה כתיב הכא (איוב א, א) איש היה בארץ עוץ איוב שמו וכתיב התם (במדבר יג, כ) היש בה עץ מי דמי הכא עוץ התם עץ הכי קאמר להו משה לישראל ישנו לאותו אדם ששנותיו ארוכות כעץ ומגין על דורו כעץ,יתיב ההוא מרבנן קמיה דר' שמואל בר נחמני ויתיב וקאמר איוב לא היה ולא נברא אלא משל היה אמר ליה עליך אמר קרא איש היה בארץ עוץ איוב שמו,אלא מעתה (שמואל ב יב, ג) ולרש אין כל כי אם כבשה אחת קטנה אשר קנה ויחיה וגו' מי הוה אלא משל בעלמא הכא נמי משל בעלמא א"כ שמו ושם עירו למה,רבי יוחנן ורבי אלעזר דאמרי תרוייהו איוב מעולי גולה היה ובית מדרשו בטבריא היה מיתיבי ימי שנותיו של איוב משעה שנכנסו ישראל למצרים ועד שיצאו | 15a. and by the three sons of Korah.,Jeremiah wrote his own book, and the book of Kings, and Lamentations. Hezekiah and his colleagues wrote the following, and a mnemonic to remember which books they wrote is yod, mem, shin, kuf: Isaiah [Yeshaya], Proverbs [Mishlei], Song of Songs [Shir HaShirim], and Ecclesiastes [Kohelet]. The members of the Great Assembly wrote the following, and a mnemonic to remember these books is kuf, nun, dalet, gimmel: Ezekiel [Yeḥezkel ], and the Twelve Prophets [Sheneim Asar], Daniel [Daniel ], and the Scroll of Esther [Megillat Ester]. Ezra wrote his own book and the genealogy of the book of Chronicles until his period.,The Gemara comments: This supports Rav, as Rav Yehuda says that Rav says: Ezra did not ascend from Babylonia to Eretz Yisrael until he established his own genealogy, and after that he ascended. This genealogy is what is written in the book of Chronicles. And who completed the book of Chronicles for the generations following Ezra? Nehemiah, son of Hacaliah.,The Gemara elaborates on the particulars of this baraita: The Master said above that Joshua wrote his own book and eight verses of the Torah. The Gemara comments: This baraita is taught in accordance with the one who says that it was Joshua who wrote the last eight verses in the Torah. This point is subject to a tannaitic dispute, as it is taught in another baraita: “And Moses the servant of the Lord died there” (Deuteronomy 34:5); is it possible that after Moses died, he himself wrote “And Moses died there”? Rather, Moses wrote the entire Torah until this point, and Joshua wrote from this point forward; this is the statement of Rabbi Yehuda. And some say that Rabbi Neḥemya stated this opinion.,Rabbi Shimon said to him: Is it possible that the Torah scroll was missing a single letter? But it is written: “Take this Torah scroll” (Deuteronomy 31:26), indicating that the Torah was complete as is and that nothing further would be added to it. Rather, until this point the Holy One, Blessed be He, dictated and Moses repeated after Him and wrote the text. From this point forward, with respect to Moses’ death, the Holy One, Blessed be He, dictated and Moses wrote with tears. The fact that the Torah was written by way of dictation can be seen later, as it is stated concerning the writing of the Prophets: “And Baruch said to them: He dictated all these words to me, and I wrote them with ink in the scroll” (Jeremiah 36:18).,The Gemara asks: In accordance with whose opinion is that which Rabbi Yehoshua bar Abba says that Rav Giddel says that Rav says: When the Torah is read publicly in the synagogue, one person reads the last eight verses in the Torah, and that section may not be divided between two readers? Shall we say that this is in accordance with the opinion of Rabbi Yehuda and not in accordance with the opinion of Rabbi Shimon, as according to Rabbi Shimon these verses are an integral part of the Torah, written by Moses just like the rest? The Gemara answers: Even if you say that this was said in accordance with the opinion of Rabbi Shimon, since they differ from the rest of the Torah in one way, as Moses wrote them with tears, they differ from the rest of the Torah in this way as well, i.e., they may not be divided between two readers.,It is stated in the baraita that Joshua wrote his own book. The Gemara asks: But isn’t it written toward the end of the book: “And Joshua, son of Nun, the servant of the Lord, died” (Joshua 24:29)? Is it possible that Joshua wrote this? The Gemara answers: Aaron’s son Eleazar completed it. The Gemara asks: But isn’t it also written: “And Eleazar, son of Aaron, died” (Joshua 24:33)? The Gemara answers: Pinehas completed it.,It is also stated in the baraita that Samuel wrote his own book. The Gemara asks: But isn’t it written: “And Samuel died” (I Samuel 28:3)? The Gemara answers: Gad the seer and Nathan the prophet finished it.,It is further stated that David wrote the book of Psalms by means of ten elders, whom the baraita proceeds to list. The Gemara asks: But then let it also count Ethan the Ezrahite among the contributors to the book of Psalms, as it is he who is credited with Psalms, chapter 89. Rav says: Ethan the Ezrahite is the same person as Abraham. Proof for this is the fact that it is written here: “A Maskil of Ethan the Ezrahite” (Psalms 89:1), and it is written there: “Who raised up one from the east [mizraḥ], whom righteousness met wherever he set his foot” (Isaiah 41:2). The latter verse is understood as referring to Abraham, who came from the east, and for that reason he is called Ethan the Ezrahite in the former verse.,The Gemara asks: The baraita counts Moses among the ten elders whose works are included in the book of Psalms, and it also counts Heman. But doesn’t Rav say: The Heman mentioned in the Bible (I Kings 5:11) is the same person as Moses? This is proven by the fact that it is written here: “Heman” (Psalms 88:1), which is Aramaic for trusted, and it is written there about Moses: “For he is the trusted one in all My house” (Numbers 12:7). The Gemara answers: There were two Hemans, one of whom was Moses, and the other a Temple singer from among the descendants of Samuel.,The baraita further states that Moses wrote his own book, i.e., the Torah, the portion of Balaam, and the book of Job. This supports Rabbi Levi bar Laḥma, as Rabbi Levi bar Laḥma says: Job lived in the time of Moses. It is written here with regard to Job: “Oh, that my words were written now [eifo]” (Job 19:23), and it is written there in Moses’ words to God: “For in what shall it be known here [eifo]” (Exodus 33:16). The unusual use of the word eifo in these two places indicates that Job and Moses lived in the same generation.,The Gemara comments: But if that is the proof, say that Job lived in the time of Isaac, as it is written in connection with Isaac: “Who then [eifo] is he that has taken venison” (Genesis 27:33). Or say that he lived in the time of Jacob, as it is written with respect to Jacob: “If it must be so now [eifo], do this” (Genesis 43:11). Or say that he lived in the time of Joseph, as it is written with respect to Joseph: “Tell me, I pray you, where [eifo] are they feeding their flocks?” (Genesis 37:16).,The Gemara answers: It could not enter your mind to say this, as it is written in the continuation of the previously mentioned verse: “Oh, that my words were inscribed [veyuḥaku] in a book” (Job 19:23), and it is Moses who is called the inscriber, as it is written with regard to him: “And he provided the first part for himself, for there was the inscriber’s [meḥokek] portion reserved” (Deuteronomy 33:21).,Rava says: Job lived at the time of the spies whom Moses sent to scout the land of Canaan. This is proven by the fact that it is written here: “There was a man in the land of Utz, whose name was Job” (Job 1:1), and it is written there in the account of the spies: “Whether there are trees [eitz] in it” (Numbers 13:20). The Gemara asks: Is it comparable? Here the word that is used is Utz, whereas there the word is eitz. The Gemara answers: This is what Moses said to Israel, i.e., to the spies: Is that man named Job still alive, he whose years are as long as the years of a tree and who protects his generation like a tree? This is why the allusion to him here is through the word eitz, rather than Utz.,The Gemara relates that one of the Sages sat before Rabbi Shmuel bar Naḥmani and he sat and said: Job never existed and was never created; there was never such a person as Job. Rather, his story was a parable. Rabbi Shmuel bar Naḥmani said to him: In rebuttal to you, the verse states: “There was a man in the Land of Utz whose name was Job” (Job 1:1), which indicates that such a man did indeed exist.,The Gemara asks: But if that is so, that the words “there was” prove that Job existed, what shall we say about the parable that Natan the prophet presented to David: “There were two men in one city; the one rich and the other poor. The rich man had very many flocks and herds, but the poor man had nothing except one little lamb, which he had bought and reared” (II Samuel 12:3)? Was there really such a person? Rather, it was merely a parable; here too it is merely a parable. The Gemara answers: If so, that it is a parable, why state his name and the name of his city? Rather, Job was clearly a real person.,The Gemara cites another opinion with regard to the time when Job lived. Rabbi Yoḥa and Rabbi Elazar both say: Job was among those who ascended from the exile to Eretz Yisrael at the start of the Second Temple period, and his house of study was in Tiberias. The Gemara raises an objection from what is taught in a baraita: The days of Job’s life extended from when Israel entered Egypt until they left, indicating that this is the period during which he lived and not, as suggested, in the early days of the Second Temple. |
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43. Babylonian Talmud, Rosh Hashanah, 31a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •jeremiah, book of, pesikta de-rav kahanas discussion of •jeremiah, book of, on gods presence in exile Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 95| 31a. שאני התם דשירה דיומיה היא,תניא רבי יהודה אומר משום ר"ע בראשון מה היו אומרים (תהלים כד, א) לה' הארץ ומלואה על שם שקנה והקנה ושליט בעולמו,בשני מה היו אומרים (תהלים מח, ב) גדול ה' ומהולל מאד על שם שחילק מעשיו ומלך עליהן,בשלישי היו אומרים (תהלים פב, א) אלהים נצב בעדת אל על שם שגילה ארץ בחכמתו והכין תבל לעדתו ברביעי היו אומרים (תהלים צד, א) אל נקמות ה' על שם שברא חמה ולבנה ועתיד ליפרע מעובדיהן,בחמישי היו אומרים (תהלים פא, ב) הרנינו לאלהים עוזנו על שם שברא עופות ודגים לשבח לשמו בששי היו אומרים (תהלים צג, א) ה' מלך גאות לבש על שם שגמר מלאכתו ומלך עליהן בשביעי היו אומרים (תהלים צב, א) מזמור שיר ליום השבת ליום שכולו שבת,א"ר נחמיה מה ראו חכמים לחלק בין הפרקים הללו אלא בראשון שקנה והקנה ושליט בעולמו בשני שחילק מעשיו ומלך עליהם בשלישי שגילה ארץ בחכמתו והכין תבל לעדתו,ברביעי שברא חמה ולבנה ועתיד ליפרע מעובדיהן בחמישי שברא עופות ודגים לשבח לשמו בששי שגמר מלאכתו ומלך עליהם בשביעי על שם ששבת,וקמיפלגי בדרב קטינא דאמר רב קטינא שיתא אלפי שני הוה עלמא וחד חרוב שנאמר (ישעיהו ב, יא) ונשגב יי' לבדו ביום ההוא (אמר אביי) תרי חרוב שנאמ' (הושע ו, ב) יחיינו מיומים,במוספי דשבתא מה היו אומרים אמר רב ענן בר רבא אמר רב הזי"ו ל"ך,ואמר רב חנן בר רבא אמר רב כדרך שחלוקים כאן כך חלוקין בבית הכנסת,במנחת' דשבתא מה היו אומרי' אמר רבי יוחנן אז ישיר ומי כמוך ואז ישיר,איבעי' להו הני כולהו בחד שבתא אמרי להו או דלמא כל שבתא ושבתא אמרי חד תא שמע דתניא א"ר יוסי עד שהראשונה אומרת אחת שניה חוזרת שתים שמע מינה כל שבתא ושבתא אמרי חד שמע מינה,אמר רב יהודה בר אידי א"ר יוחנן עשר מסעות נסעה שכינה מקראי וכנגדן גלתה סנהדרין מגמרא,עשר מסעות נסעה שכינה מקראי מכפרת לכרוב ומכרוב לכרוב ומכרוב למפתן וממפתן לחצר ומחצר למזבח וממזבח לגג ומגג לחומה ומחומה לעיר ומעיר להר ומהר למדבר וממדבר עלתה וישבה במקומה שנאמר (הושע ה, טו) אלך אשובה אל מקומי,מכפורת לכרוב מכרוב לכרוב ומכרוב למפתן דכתיב (שמות כה, כב) ונועדתי [לך שם ודברתי] אתך מעל הכפורת וכתיב וירכב על כרוב ויעף וכתיב (יחזקאל ט, ג) וכבוד אלהי ישראל נעלה מעל הכרוב אשר היה עליו אל מפתן הבית,וממפתן לחצר דכתיב (יחזקאל י, ד) וימלא הבית את הענן והחצר מלאה את נגה כבוד ה' מחצר למזבח דכתיב ראיתי את ה' נצב על המזבח וממזבח לגג דכתיב (משלי כא, ט) טוב לשבת על פנת גג מגג לחומה דכתיב והנה ה' נצב על חומת אנך מחומה לעיר דכתיב (מיכה ו, ט) קול ה' לעיר יקרא,ומעיר להר דכתיב ויעל כבוד ה' מעל תוך העיר ויעמד על ההר אשר מקדם לעיר ומהר למדבר דכתיב (משלי כא, יט) טוב שבת בארץ מדבר וממדבר עלתה וישבה במקומה דכתיב אלך אשובה אל מקומי וגו',א"ר יוחנן ששה חדשים נתעכבה שכינה לישראל במדבר שמא יחזרו בתשובה כיון שלא חזרו אמר תיפח עצמן שנאמר (איוב יא, כ) ועיני רשעים תכלינה ומנוס אבד מנהם ותקותם מפח נפש,וכנגדן גלתה סנהדרין מגמרא מלשכת הגזית לחנות ומחנות לירושלים ומירושלים ליבנה | 31a. The Gemara rejects this argument. It is different there, as in any case “Sing aloud” is the psalm of the day, either because it was an ordinary Thursday or because it was Rosh HaShana. However, there is no proof from here that in all uncertain cases they would recite the psalm for an ordinary weekday, as it is possible that they did not recite any psalm at all.,§ The Gemara expands on the topic of the daily psalms recited by the Levites. It is taught in a baraita that Rabbi Yehuda said in the name of Rabbi Akiva: On the first day of the week, Sunday, what psalm would the Levites recite? The psalm beginning with the phrase: “The earth is the Lord’s, and its fullness” (Psalms 24:1), in commemoration of the first day of Creation, because on that day He acquired the world and transferred it to man, and He was the only ruler in His world, as the angels were not created until the second day.,On the second day of the week what psalm would the Levites recite? The psalm that begins: “Great is the Lord, and highly to be praised in the city of our God, His sacred mountain” (Psalms 48:2). This is because on the second day of Creation He separated His works, dividing between the upper waters and the lower waters, and ruled over them as King; and this psalm speaks of Jerusalem as “The city of a great King” (Psalms 48:3).,On the third day of the week they would recite the psalm beginning: “God stands in the congregation of God” (Psalms 82:1), because on the third day of Creation He revealed the land in His wisdom and thereby prepared the world for His assembly that could now live on the dry land. On the fourth day of the week they would recite the psalm beginning: “O Lord God, to Whom vengeance belongs” (Psalms 94:1), because on the fourth day of Creation He created the sun and the moon, and in the future He will punish and take vengeance upon those who worship them.,On the fifth day of the week the Levites would recite the psalm beginning: “Sing aloud to God our strength” (Psalms 81:2), because on the fifth day of Creation He created birds and fish to praise His name. On the sixth day of the week they would recite the psalm beginning: “The Lord reigns, He is clothed with majesty” (Psalms 93:1), because on that day He completed His labor and ruled over all of creation in full glory. On the seventh day of the week, Shabbat, they would recite the psalm beginning: “A psalm, a song for the day of Shabbat” (Psalms 92:1), as the future world will be a day that is all Shabbat.,Rabbi Neḥemya said: What did the Sages see that led them to distinguish between these chapters, as they interpret the psalms recited on the six weekdays as referring to the past, whereas the psalm recited on Shabbat is referring to the future. Rather, all of the psalms refer to the past. The first six are as explained above: On the first day, the reason is that He acquired the world and transferred it to man, and He was the only ruler in His world; on the second day, the reason is that He separated His works and ruled over them as King; on the third day, the reason is that He revealed the land in His wisdom and thereby prepared the world for His assembly.,On the fourth day, the reason is that He created the sun and the moon, and in the future He will punish those who worship them; on the fifth day, the reason is that He created birds and fish to praise His name; on the sixth day, the reason is that He completed His labor and ruled over all of creation. However, on the seventh day, the reason is that He rested from His work, as the phrase “A psalm, a song for the day of Shabbat” is referring to the first Shabbat of Creation.,The Gemara comments: And these tanna’im disagree with regard to a statement of Rav Ketina, as Rav Ketina said: The world will exist for six thousand years, and for one thousand years it will be destroyed, as it is stated: “And the Lord alone shall be exalted on that day” (Isaiah 2:11), and one day for God is a thousand years, as indicated in the verse: “For a thousand years in Your sight are but as yesterday when it is past” (Psalms 90:4). Rav Ketina’s statement is in accordance with the opinion of Rabbi Akiva. Conversely, Abaye said: The world will be destroyed for two thousand years, as it is stated: “After two days He will revive us” (Hosea 6:2). According to the opinion of Abaye that the destruction will be for two days, there is no connection between the future world and the day of Shabbat, which is only one day.,§ The Gemara further asks: When it came to the additional offerings of Shabbat, what would the Levites recite? Rav A bar Rava said that Rav said: They would recite in accordance with the mnemonic hei, zayin, yod, vav, lamed, kaf. They would divide the song of Ha’azinu into six sections, each of which began with a letter of the mnemonic: “Give ear [ha’azinu], you heavens” (Deuteronomy 32:1); “Remember [zekhor] the days of old” (Deuteronomy 32:7); “He made him ride [yarkivehu] on the high places of the earth” (Deuteronomy 32:13); “The Lord saw it [vayar] and spurned” (Deuteronomy 32:19); “Were it not [lulei] that I dread the enemy’s provocation” (Deuteronomy 32:27); “For [ki] the Lord will judge His people” (Deuteronomy 32:36).,And Rav Ḥa bar Rava said that Rav said: In the manner that the verses of the song of Ha’azinu are divided here for the recitation of the additional offerings of Shabbat in the Temple, so too are they divided when they are read in the synagogue on Shabbat.,The Gemara asks another question: When it came to the daily afternoon offering on Shabbat, what would the Levites recite? Rabbi Yoḥa said: “Then sang Moses” (Exodus 15:1), and: “Who is like You” (Exodus 15:11), the two halves of the Song of the Sea, and: “Then Israel sang this song” (Numbers 21:17), the entire Song of the Well.,A dilemma was raised before the Sages: Does one recite all these sections of the song of Ha’azinu on each Shabbat, or perhaps on each and every Shabbat they would recite one section? The Gemara suggests: Come and hear, as it is taught in a baraita that Rabbi Yosei said: By the time that those who recite the first set, i.e., the verses for the additional offerings brought on Shabbat, recite it once, those who recite the second set, for the daily afternoon offering, would repeat their cycle twice, as the first set was comprised of six sections, whereas the second set included only three sections. Learn from here that each and every Shabbat they would recite only one section. The Gemara concludes: Indeed, learn from here that this is correct.,§ Rav Yehuda bar Idi said that Rabbi Yoḥa said: The Divine Presence traveled ten journeys, i.e., it left the Temple and Eretz Yisrael in ten stages at the time of the destruction of the First Temple, as derived from verses. And corresponding to them the Sanhedrin was exiled in ten stages at the end of the Second Temple period and after the destruction of the Temple, and this is known from tradition.,The Gemara elaborates. The Divine Presence traveled ten journeys, as derived from verses. The ten journeys are: From the Ark cover to the cherub; and from one cherub to the other cherub; and from the second cherub to the threshold of the Sanctuary; and from the threshold to the courtyard; and from the courtyard to the altar; and from the altar to the roof; and from the roof to the wall of the Temple Mount; and from the wall to the city; and from the city to a mountain close to Jerusalem; and from that mountain to the wilderness; and from the wilderness it ascended and rested in its place in Heaven, isolated from humanity, as it is stated: “I will go and return to My place” (Hosea 5:15).,The Gemara cites the sources for each of these stages: From the Ark cover the Divine Presence traveled to the cherub, and from one cherub to the other cherub, and from the second cherub to the threshold, as it is written with regard to Moses in the Tabernacle: “And there I will meet with you, and I will speak to you from above the Ark cover, from between the two cherubs” (Exodus 25:22). And it is written: “And He rode upon a cherub, and flew” (II Samuel 22:11), which indicates that the glory of the Divine Presence can rest upon one cherub. And it is written: “And the glory of the God of Israel had ascended from the cherub, on which it was, to the threshold of the House” (Ezekiel 9:3), i.e., the Divine Presence moved from the cherub to the threshold.,And from the threshold of the Sanctuary the Divine Presence went to the courtyard, as it is written: “And the House was filled with the cloud and the courtyard was full of the brightness of the Lord’s glory” (Ezekiel 10:4). From the courtyard to the altar, as it is written: “I saw the Lord standing on the altar” (Amos 9:1). And from the altar to the roof, as it is written: “It is better to dwell in a corner of the roof than in a house together with a contentious woman” (Proverbs 21:9). From the roof to the wall, as it is written: “And behold, the Lord stood upon a wall made by a plumb line” (Amos 7:7). From the wall to the city, as it is written: “The Lord’s voice cries to the city” (Micah 6:9).,And from the city the Divine Presence arose to the mountain nearest the Sanctuary, i.e., the Mount of Olives, as it is written: “And the glory of the Lord went up from the midst of the city, and stood upon the mountain, which is on the east side of the city” (Ezekiel 11:23). And from the mountain to the wilderness, as it is written: “It is better to live in the wilderness than with a contentious and fretful woman” (Proverbs 21:19). And from the wilderness it ascended and rested in its place in Heaven, as it is written: “I will go and return to My place until they acknowledge their guilt” (Hosea 5:15).,Rabbi Yoḥa said: For six months the Divine Presence lingered in the wilderness, waiting for the Jewish people, hoping that perhaps they would repent and it would be able to return to its place. When they did not repent, the Divine Presence said: Let them despair and be lost, as it is stated: “But the eyes of the wicked shall fail, and they shall have no way to flee, and their hope shall be the drooping of the soul” (Job 11:20). This concludes the discussion of the ten stages of the exile of the Divine Presence from the Holy of Holies.,And corresponding to these ten stages, the Sanhedrin was exiled in ten stages at the end of the Second Temple period and after the destruction of the Temple, and this is known from tradition: From the Chamber of Hewn Stone, its fixed seat in the Temple, to Ḥanut, literally, shop, a designated spot on the Temple Mount outside the Temple proper; and from Ḥanut to Jerusalem; and from Jerusalem to Yavne; |
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44. Babylonian Talmud, Megillah, 31b, 29a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 92 29a. מבטלין ת"ת להוצאת המת ולהכנסת הכלה אמרו עליו על ר' יהודה בר' אילעאי שהיה מבטל ת"ת להוצאת המת ולהכנסת הכלה בד"א בשאין שם כל צורכו אבל יש שם כל צורכו אין מבטלין,וכמה כל צורכו אמר רב שמואל בר איניא משמיה דרב תריסר אלפי גברי ושיתא אלפי שיפורי ואמרי לה תריסר אלפי גברי ומינייהו שיתא אלפי שיפורי עולא אמר כגון דחייצי גברי מאבולא עד סיכרא,רב ששת אמר כנתינתה כך נטילתה מה נתינתה בששים ריבוא אף נטילתה בס' ריבוא ה"מ למאן דקרי ותני אבל למאן דמתני לית ליה שיעורא,תניא ר"ש בן יוחי אומר בוא וראה כמה חביבין ישראל לפני הקב"ה שבכל מקום שגלו שכינה עמהן גלו למצרים שכינה עמהן שנאמר (שמואל א ב, כז) הנגלה נגליתי לבית אביך בהיותם במצרים וגו' גלו לבבל שכינה עמהן שנאמר (ישעיהו מג, יד) למענכם שלחתי בבלה ואף כשהן עתידין ליגאל שכינה עמהן שנאמר (דברים ל, ג) ושב ה' אלהיך את שבותך והשיב לא נאמר אלא ושב מלמד שהקב"ה שב עמהן מבין הגליות,בבבל היכא אמר אביי בבי כנישתא דהוצל ובבי כנישתא דשף ויתיב בנהרדעא ולא תימא הכא והכא אלא זמנין הכא וזמנין הכא אמר אביי תיתי לי דכי מרחיקנא פרסה עיילנא ומצלינא התם אבוה דשמואל [ולוי] הוו יתבי בכנישתא דשף ויתיב בנהרדעא אתיא שכינה שמעו קול ריגשא [קמו ונפקו,רב ששת הוה יתיב בבי כנישתא דשף ויתיב בנהרדעא אתיא שכינה] ולא נפק אתו מלאכי השרת וקא מבעתו ליה אמר לפניו רבש"ע עלוב ושאינו עלוב מי נדחה מפני מי אמר להו שבקוהו,(יחזקאל יא, טז) ואהי להם למקדש מעט אמר רבי יצחק אלו בתי כנסיות ובתי מדרשות שבבבל ור"א אמר זה בית רבינו שבבבל,דרש רבא מאי דכתיב (תהלים צ, א) ה' מעון אתה היית לנו אלו בתי כנסיות ובתי מדרשות אמר אביי מריש הואי גריסנא בביתא ומצלינא בבי כנשתא כיון דשמעית להא דקאמר דוד (תהלים כו, ח) ה' אהבתי מעון ביתך הואי גריסנא בבי כנישתא,תניא ר"א הקפר אומר עתידין בתי כנסיות ובתי מדרשות שבבבל שיקבעו בא"י שנאמר (ירמיהו מו, יח) כי כתבור בהרים וככרמל בים יבא והלא דברים ק"ו ומה תבור וכרמל שלא באו אלא לפי שעה ללמוד תורה נקבעים בארץ ישראל בתי כנסיות ובתי מדרשות שקורין ומרביצין בהן תורה עאכ"ו,דרש בר קפרא מאי דכתיב (תהלים סח, יז) למה תרצדון הרים גבנונים יצתה בת קול ואמרה להם למה תרצו דין עם סיני כולכם בעלי מומים אתם אצל סיני כתיב הכא גבנונים וכתיב התם (ויקרא כא, כ) או גבן או דק אמר רב אשי ש"מ האי מאן דיהיר בעל מום הוא:,אין עושין אותו קפנדריא: מאי קפנדריא אמר רבא קפנדריא כשמה מאי כשמה כמאן דאמר אדמקיפנא אדרי איעול בהא,א"ר אבהו אם היה שביל מעיקרא מותר,אר"נ בר יצחק הנכנס ע"מ שלא לעשות קפנדריא מותר לעשותו קפנדריא וא"ר חלבו אמר ר"ה הנכנס לבהכ"נ להתפלל מותר לעשותו קפנדריא שנא' (יחזקאל מו, ט) ובבא עם הארץ לפני ה' במועדים הבא דרך שער צפון להשתחוות יצא דרך שער נגב:,עלו בו עשבים לא יתלוש מפני עגמת נפש: והתניא אינו תולש ומאכיל אבל תולש ומניח כי תנן נמי מתני' תולש ומאכיל תנן,ת"ר בית הקברות אין נוהגין בהן קלות ראש אין מרעין בהן בהמה ואין מוליכין בהן אמת המים ואין מלקטין בהן עשבים ואם ליקט שורפן במקומן מפני כבוד מתים,אהייא אילימא אסיפא כיון ששורפן במקומן מאי כבוד מתים איכא אלא ארישא:,| 29a. One interrupts his Torah study to carry out the dead for burial and to escort a bride to her wedding. They said about Rabbi Yehuda, son of Rabbi Elai, that he would interrupt his Torah study to carry out the dead for burial and to escort a bride to her wedding. The Gemara qualifies this ruling: In what case is this statement said? Only where there are not sufficient numbers of other people available to perform these mitzvot and honor the deceased or the bride appropriately. However, when there are sufficient numbers, additional people should not interrupt their Torah study to participate.,The Gemara asks: And how many people are considered sufficient? Rav Shmuel bar Inya said in the name of Rav: Twelve thousand men and another six thousand men to blow horns as a sign of mourning. And some say a different version: Twelve thousand men, among whom are six thousand men with horns. Ulla said: For example, enough to make a procession of people all the way from the town gate [abbula] to the place of burial.,Rav Sheshet said: As the Torah was given, so it should be taken away, i.e., the same honor that was provided when the Torah was given at Mount Sinai should be provided when the Torah is taken through the passing away of a Torah scholar. Just as the Torah was given in the presence of six hundred thousand men, so too its taking should be done in the presence of six hundred thousand men. The Gemara comments: This applies to someone who read the Bible and studied halakhot for himself. But for someone who taught others, there is no limit to the honor that should be shown to him.,§ It is taught in a baraita: Rabbi Shimon ben Yoḥai says: Come and see how beloved the Jewish people are before the Holy One, Blessed be He. As every place they were exiled, the Divine Presence went with them. They were exiled to Egypt, and the Divine Presence went with them, as it is stated: “Did I reveal myself to the house of your father when they were in Egypt?” (I Samuel 2:27). They were exiled to Babylonia, and the Divine Presence went with them, as it is stated: “For your sake I have sent to Babylonia” (Isaiah 43:14). So too, when, in the future, they will be redeemed, the Divine Presence will be with them, as it is stated: “Then the Lord your God will return with your captivity” (Deuteronomy 30:3). It does not state: He will bring back, i.e., He will cause the Jewish people to return, but rather it says: “He will return,” which teaches that the Holy One, Blessed be He, will return together with them from among the various exiles.,The Gemara asks: Where in Babylonia does the Divine Presence reside? Abaye said: In the ancient synagogue of Huzal and in the synagogue that was destroyed and rebuilt in Neharde’a. And do not say that the Divine Presence resided here and there, i.e., in both places simultaneously. Rather, at times it resided here in Huzal and at times there in Neharde’a. Abaye said: I have a blessing coming to me, for whenever I am within a distance of a parasang from one of those synagogues, I go in and pray there, due to the special honor and sanctity attached to them. It was related that the father of Shmuel and Levi were once sitting in the synagogue that was destroyed and rebuilt in Neharde’a. The Divine Presence came and they heard a loud sound, so they arose and left.,It was further related that Rav Sheshet was once sitting in the synagogue that was destroyed and rebuilt in Neharde’a, and the Divine Presence came but he did not go out. The ministering angels came and were frightening him in order to force him to leave. Rav Sheshet turned to God and said before Him: Master of the Universe, if one is wretched and the other is not wretched, who should defer to whom? Shouldn’t the one who is not wretched give way to the one who is? Now I am blind and wretched; why then do you expect me to defer to the angels? God then turned to the angels and said to them: Leave him.,The verse states: “Yet I have been to them as a little sanctuary in the countries where they have come” (Ezekiel 11:16). Rabbi Yitzḥak said: This is referring to the synagogues and study halls in Babylonia. And Rabbi Elazar said: This is referring to the house of our master, i.e., Rav, in Babylonia, from which Torah issues forth to the entire world.,Rava interpreted a verse homiletically: What is the meaning of that which is written: “Lord, You have been our dwelling place in all generations” (Psalms 90:1)? This is referring to the synagogues and study halls. Abaye said: Initially, I used to study Torah in my home and pray in the synagogue. Once I heard and understood that which King David says: “Lord, I love the habitation of Your house” (Psalms 26:8), I would always study Torah in the synagogue, to express my love for the place in which the Divine Presence resides.,It is taught in a baraita: Rabbi Elazar HaKappar says: In the future, the synagogues and the study halls in Babylonia will be transported and reestablished in Eretz Yisrael, as it is stated: “Surely, like Tabor among the mountains, and like Carmel by the sea, so shall he come” (Jeremiah 46:18). There is a tradition that these mountains came to Sinai at the giving of the Torah and demanded that the Torah should be given upon them. And are these matters not inferred through an a fortiori argument: Just as Tabor and Carmel, which came only momentarily to study Torah, were relocated and established in Eretz Yisrael in reward for their actions, all the more so should the synagogues and study halls in Babylonia, in which the Torah is read and disseminated, be relocated to Eretz Yisrael.,Bar Kappara interpreted a verse homiletically: What is the meaning of that which is written: “Why do you look askance [teratzdun], O high-peaked mountains, at the mountain that God has desired for His abode” (Psalms 68:17)? A Divine Voice issued forth and said to all the mountains that came and demanded that the Torah be given upon them: Why do you seek [tirtzu] to enter into a legal dispute [din] with Mount Sinai? You are all blemished in comparison to Mount Sinai, as it is written here: “High-peaked [gavnunnim]” and it is written there, with regard to the blemishes that disqualify a priest: “Or crookbacked [gibben] or a dwarf” (Leviticus 21:20). Rav Ashi said: Learn from this that one who is arrogant is considered blemished. The other mountains arrogantly insisted that the Torah should be given upon them, and they were therefore described as blemished.,§ The mishna teaches that even if a synagogue fell into ruin, it may not be made into a kappendarya. The Gemara asks: What is meant by kappendarya? Rava said: A shortcut, as implied by its name. The Gemara clarifies: What do you mean by adding: As implied by its name? It is like one who said: Instead of going around the entire row of houses [makkifna addari] to get to the other side, thereby lengthening my journey, I will enter this house and walk through it to the other side. The word kappendarya sounds like a contraction of makkifna addari. This is what Rava meant by saying: As implied by its name.,Rabbi Abbahu said: If a public path had initially passed through that location, before the synagogue was built, it is permitted to continue to use it as a shortcut, for the honor due to a synagogue cannot annul the public’s right of access to the path.,Rav Naḥman bar Yitzḥak said: With regard to one who enters a synagogue without intending to make it into a shortcut, when he leaves he is permitted to make it into a shortcut for himself, by leaving through the exit on the other side of the building. And Rabbi Ḥelbo said that Rav Huna said: With regard to one who enters a synagogue to pray, he is permitted to make it into a shortcut for himself by leaving through a different exit, and it is fitting to do so, as it is stated: “And when the people of the land shall come before the Lord in the appointed seasons, he that enters by way of the north gate to bow down shall go forth by the way of the south gate” (Ezekiel 46:9). This indicates that it is a show of respect not to leave through the same entrance through which one came in; it is better to leave through the other side.,§ The mishna teaches: If grass sprang up in a ruined synagogue, although it is not befitting its sanctity, one should not pick it, due to the anguish that it will cause to those who see it. It will remind them of the disrepair of the synagogue and the need to rebuild it. The Gemara asks: But isn’t it taught in a baraita: One may not pick the grass and feed it to one’s animals, but he may pick it and leave it there? The Gemara answers: When we learned the prohibition against picking the grass in the mishna as well, we learned only that it is prohibited to pick it and feed it to one’s animals, but it is permitted to leave it there.,The Sages taught in a baraita: In a cemetery, one may not act with frivolity; one may not graze an animal on the grass growing inside it; and one may not direct a water channel to pass through it; and one may not gather grass inside it to use the grass as feed for one’s animals; and if one gathered grass for that purpose, it should be burnt on the spot, out of respect for the dead.,The Gemara clarifies: With regard to the phrase: Out of respect for the dead, to which clause of the baraita does it refer? If we say it is referring to the last clause, that if one gathered grass that it should be burnt out of respect for the dead, then one could ask: Since the grass is burnt on the spot, and not publicly, what respect for the dead is there in this act? Rather, the phrase must be referring to the first clause of the baraita, and it explains why it is prohibited to act with frivolity.,Shabbatot during and surrounding the month of Adar, a Torah portion of seasonal significance is read. When the New Moon of Adar occurs on Shabbat, the congregation reads the portion of Shekalim on that Shabbat. If the New Moon occurs during the middle of the week, they advance the reading of that portion to the previous Shabbat, and, in such a case, they interrupt the reading of the four portions on the following Shabbat, which would be the first Shabbat of the month of Adar, and no additional portion is read on it.,On the second Shabbat, the Shabbat prior to Purim, they read the portion: “Remember what Amalek did” (Deuteronomy 25:17–19), which details the mitzva to remember and destroy the nation of Amalek. On the third Shabbat, they read the portion of the Red Heifer [Para] (Numbers 19:1–22), which details the purification process for one who became ritually impure through contact with a corpse. On the fourth Shabbat, they read the portion: “This month [haḥodesh] shall be for you” (Exodus 12:1–20), which describes the offering of the Paschal lamb. On the fifth Shabbat, they resume the regular weekly order of readings and no special portion is read.,For all special days, the congregation interrupts the regular weekly order of readings, and a special portion relating to the character of the day is read. This applies on the New Moons, on Hanukkah, and on Purim, on fast days, and on the non-priestly watches, and on Yom Kippur.,We learned in a mishna there (Shekalim 1:1): On the first of Adar they make a public announcement concerning the forthcoming collection of half-shekels. The money is used for the communal offerings in the Temple in the coming year. | |
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45. Babylonian Talmud, Sanhedrin, 11a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •jeremiah, book of, reliability of divine word in Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 49| 11a. במזומנין לה מעשה ברבן גמליאל שאמר השכימו לי שבעה לעלייה השכים ומצא שמונה אמר מי הוא שעלה שלא ברשות ירד,עמד שמואל הקטן ואמר אני הוא שעליתי שלא ברשות ולא לעבר השנה עליתי אלא ללמוד הלכה למעשה הוצרכתי אמר לו שב בני שב ראויות כל השנים כולן להתעבר על ידך אלא אמרו חכמים אין מעברין את השנה אלא במזומנין לה ולא שמואל הקטן הוה אלא איניש אחרינא ומחמת כיסופא הוא דעבד,כי הא דיתיב רבי וקא דריש והריח ריח שום אמר מי שאכל שום יצא עמד רבי חייא ויצא עמדו כולן ויצאו בשחר מצאו רבי שמעון בר' לרבי חייא אמר ליה אתה הוא שציערת לאבא אמר לו לא תהא כזאת בישראל,ורבי חייא מהיכא גמיר לה מרבי מאיר דתניא מעשה באשה אחת שבאתה לבית מדרשו של ר"מ אמרה לו רבי אחד מכם קדשני בביאה עמד רבי מאיר וכתב לה גט כריתות ונתן לה עמדו כתבו כולם ונתנו לה,ור"מ מהיכא גמיר לה משמואל הקטן ושמואל הקטן מהיכא גמיר לה משכניה בן יחיאל דכתיב (עזרא י, ב) ויען שכניה בן יחיאל מבני עילם ויאמר לעזרא אנחנו מעלנו באלהינו ונושב נשים נכריות מעמי הארץ ועתה יש מקוה לישראל על זאת,ושכניה בן יחיאל מהיכא גמר לה מיהושע דכתיב (יהושע ז, י) ויאמר ה' אל יהושע קום לך למה זה אתה נופל על פניך חטא ישראל אמר לפניו רבש"ע מי חטא אמר לו וכי דילטור אני לך הטל גורלות ואיבעית אימא ממשה דכתיב (שמות טז, כח) עד אנה מאנתם,ת"ר משמתו נביאים האחרונים חגי זכריה ומלאכי נסתלקה רוח הקודש מישראל ואף על פי כן היו משתמשין בבת קול פעם אחת היו מסובין בעליית בית גוריה ביריחו ונתנה עליהם בת קול מן השמים יש כאן אחד שראוי שתשרה עליו שכינה (כמשה רבינו) אלא שאין דורו זכאי לכך נתנו חכמים את עיניהם בהלל הזקן וכשמת אמרו עליו הי חסיד הי עניו תלמידו של עזרא,שוב פעם אחת היו מסובין בעליה ביבנה ונתנה עליהם בת קול מן השמים יש כאן אחד שראוי שתשרה עליו שכינה אלא שאין דורו זכאי לכך נתנו חכמים את עיניהם בשמואל הקטן וכשמת אמרו עליו הי חסיד הי עניו תלמידו של הלל אף הוא אמר בשעת מיתתו שמעון וישמעאל לחרבא וחברוהי לקטלא ושאר עמא לביזא ועקן סגיאן עתידן למיתי על עלמא,ועל יהודה בן בבא בקשו לומר כן אלא שנטרפה שעה שאין מספידין על הרוגי מלכות,ת"ר אין מעברין את השנה אלא אם כן ירצה נשיא ומעשה ברבן גמליאל שהלך ליטול רשות אצל שלטון אחד שבסוריא ושהה לבא ועיברו את השנה על מנת שירצה רבן גמליאל וכשבא ר"ג ואמר רוצה אני נמצאת שנה מעוברת,תנו רבנן אין מעברין את השנה אלא אם כן היתה צריכה מפני הדרכים ומפני הגשרים ומפני תנורי פסחים ומפני גליות ישראל שנעקרו ממקומן ועדיין לא הגיעו אבל לא מפני השלג ולא מפני הצינה ולא מפני גליות ישראל שלא עקרו ממקומן,ת"ר אין מעברין את השנה לא מפני הגדיים ולא מפני הטלאים ולא מפני הגוזלות שלא פירחו אבל עושין אותן סעד לשנה כיצד רבי ינאי אומר משום רבן שמעון בן גמליאל מהודעין אנחנא לכון דגוזליא רכיכין ואימריא דערקין וזימנא דאביבא לא מטא ושפרת מילתא באנפאי ואוסיפית על שתא דא תלתין יומין,מיתיבי כמה עיבור השנה שלשים יום רבן שמעון בן גמליאל אומר חדש אמר רב פפא רצו חדש רצו שלשים יום,תא חזי מאי איכא בין | 11a. by those who were invited by the Nasi, the president of the Great Sanhedrin, for that purpose. There was an incident involving Rabban Gamliel, who said to the Sages: Bring me seven of the Sages early tomorrow morning to the loft designated for convening a court to intercalate the year. He went to the loft early the next morning and found eight Sages there. Rabban Gamliel said: Who is it who ascended to the loft without permission? He must descend immediately.,Shmuel HaKatan stood up and said: I am he who ascended without permission; and I did not ascend to participate and be one of those to intercalate the year, but rather I needed to observe in order to learn the practical halakha. Rabban Gamliel said to him: Sit, my son, sit. It would be fitting for all of the years to be intercalated by you, as you are truly worthy. But the Sages said: The year may be intercalated only by those who were invited for that purpose. The Gemara notes: And it was not actually Shmuel HaKatan who had come uninvited, but another person. And due to the embarrassment of the other, Shmuel HaKatan did this, so that no one would know who had come uninvited.,The Gemara relates that the story about Shmuel HaKatan is similar to an incident that occurred when Rabbi Yehuda HaNasi was sitting and teaching, and he smelled the odor of garlic. Rabbi Yehuda HaNasi was very sensitive and could not tolerate this odor. He said: Whoever ate garlic should leave. Rabbi Ḥiyya stood up and left. Out of respect for Rabbi Ḥiyya, all of those in attendance stood up and left. The next day, in the morning, Rabbi Shimon, son of Rabbi Yehuda HaNasi, found Rabbi Ḥiyya, and he said to him: Are you the one who disturbed my father by coming to the lecture with the foul smell of garlic? Rabbi Ḥiyya said to him: There should not be such behavior among the Jewish people. I would not do such a thing, but I assumed the blame and left so that the one who did so would not be embarrassed.,And from where did Rabbi Ḥiyya learn that characteristic of being willing to implicate himself in order to save someone else from being embarrassed? He learned it from Rabbi Meir, as it is taught in a baraita: There was an incident involving a certain woman who came to the study hall of Rabbi Meir. She said to him: My teacher, one of you, i.e., one of the men studying in this study hall, betrothed me through intercourse. The woman came to Rabbi Meir to appeal for help in identifying the man, so that he would either marry her or grant her a divorce. As he himself was also among those who studied in the study hall, Rabbi Meir arose and wrote her a bill of divorce, and he gave it to her. Following his example, all those in the study hall arose and wrote bills of divorce and gave them to her. In this manner, the right man also gave her a divorce, freeing her to marry someone else.,And from where did Rabbi Meir learn that characteristic? From Shmuel HaKatan, in the incident outlined above. And from where did Shmuel HaKatan learn it? From Shecaniah ben Jehiel, as it is written: “And Shecaniah, the son of Jehiel, one of the sons of Elam, answered and said to Ezra: We have broken faith with our God, and have married foreign women of the peoples of the land; yet now there is hope for Israel concerning this” (Ezra 10:2). And although he confessed, Shecaniah is not listed among those who took foreign wives (Ezra 10:18–44). Evidently, he confessed only to spare the others from public embarrassment.,The Gemara continues: And from where did Shecaniah ben Jehiel learn it? From an incident involving Joshua, as it is written: “And the Lord said to Joshua: Get yourself up; why do you fall upon your face? Israel has sinned” (Joshua 7:10–11). Joshua said before Him: Master of the Universe, who sinned? God said to him: And am I your informer? Rather, cast lots to determine who is guilty. In this way, God did not directly disclose the identity of the sinner to Joshua. And if you wish, say instead that Shecaniah ben Jehiel learned this from an incident involving Moses, as it is written: “And the Lord said to Moses: How long do you refuse to keep My mitzvot and My laws?” (Exodus 16:28). Although only a small number of people attempted to collect the manna on Shabbat, God spoke as though the entire nation were guilty, so as not to directly expose the guilty.,§ Since Shmuel HaKatan and his great piety were mentioned, the Gemara now relates several incidents that shed additional light on his personality. The Sages taught: After the last of the prophets, Haggai, Zechariah, and Malachi, died, the Divine Spirit of prophetic revelation departed from the Jewish people. But nevertheless, they were still utilizing a Divine Voice, which they heard as a kind of echo of prophecy. One time, a group of Sages were reclining in the loft of the house of Gurya in Jericho, and a Divine Voice was bestowed upon them from Heaven, saying: There is one here who is fit for the Divine Presence to rest upon him as it rested upon Moses our teacher, but his generation is not deserving of this distinction. The Sages set their eyes upon Hillel the Elder, trusting that he was the one indicated by the Divine Voice. And when he died, the Sages said about him: Alas, the pious man, alas, the humble man, a disciple of Ezra.,The baraita continues: Another time, a group of Sages were reclining in the loft in Yavne, and a Divine Voice was bestowed upon them from Heaven, saying: There is one here who is fit for the Divine Presence to rest upon him in prophecy, but his generation is not deserving of this distinction. The Sages set their eyes upon Shmuel HaKatan. And when he died, the Sages said about him: Alas, the pious man, alas, the humble man, a disciple of Hillel. Additionally, he said at the time of his death, under the influence of the Divine Spirit: Rabban Shimon ben Gamliel, the Nasi of the Great Sanhedrin, and Rabbi Yishmael, the High Priest, will die by the sword, and their friends will die by other executions, and the rest of the nation will be despoiled, and great troubles will ultimately come upon the world.,And they also wished to say thus: Alas, the pious man, alas, the humble man, about Yehuda ben Bava, in their eulogy for him, but the hour was torn, i.e., the opportunity was lost, as one does not eulogize those executed by the government. As will be explained (14a), Yehuda ben Bava was executed by the government.,§ The Gemara returns to the discussion about intercalation of the year. The Sages taught: The year may be intercalated only if the Nasi of the Sanhedrin wants to intercalate it. And there was once an incident involving Rabban Gamliel, who went to ask permission for some communal matter from an officer [hegmon] in Syria, and he tarried in returning until after it was too late to intercalate the year. And because they did not know what his opinion on the matter was, they intercalated the year on the condition that Rabban Gamliel would want to do so. And when Rabban Gamliel came back and said: I want to intercalate the year, the year was found to be retroactively intercalated.,The Sages taught: The year may be intercalated only if it is necessary due to damage to the roads, if the rain has damaged them in such a way that they are inaccessible for those ascending to Jerusalem for Passover; or due to the bridges that are likewise in disrepair; or due to the ovens for the Paschal offerings that are damaged and unfit for roasting the offerings; or due to the Diaspora Jews who have left their homes and still have not arrived due to delays in travel. But the year may not be intercalated due to the snow, and not due to the cold, and not due to the Diaspora Jews who have not yet left from their homes, even if they no longer have enough time to reach Jerusalem for the Festival.,The Sages taught: The year may not be intercalated due to the young goats and not due to the lambs, to allow them to grow larger before they are to be sacrificed as Paschal offerings; and not due to the fledgling doves who have not yet developed sufficiently to fly, so that there won’t be enough of them to supply all those who wish to bring bird offerings at the Festival. But all these considerations may be made supporting factors in the decision to intercalate the year. The Gemara asks: How so? Rabbi Yannai says in the name of Rabban Shimon ben Gamliel, i.e., this is the language Rabban Shimon ben Gamliel used in his declaration of the intercalation: We are notifying you that the fledglings are tender, and that the lambs are thin [de’arkin], and time for the spring has not yet arrived. And consequently, the matter is good in my eyes, and I have therefore added thirty days onto this year.,The Gemara raises an objection to the report that Rabban Shimon ben Gamliel holds the intercalated month is thirty days long. It is taught in a baraita: How long is the additional month in an intercalated leap year? The Rabbis say: Thirty days. Rabban Shimon ben Gamliel says: A standard month, which is twenty-nine days long. What, then, does Rabban Shimon ben Gamliel hold? Rav Pappa said: Rabban Gamliel holds that if the court wants, it may add a standard month, and if it wants, it may add a month of thirty days.,Concerning the declaration of Rabban Shimon ben Gamliel, the Gemara observes: Come and see what difference there is between |
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46. Babylonian Talmud, Shabbat, 145b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •jeremiah, book of, on gods presence in exile Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 94 145b. אלא לעדות אשה בלבד,איבעיא להו עד מפי עד לעדות בכור מהו רב אמי אסיר ורב אסי שרי,א"ל רב אמי לרב אסי והא תנא דבי מנשיא אין עד מפי עד כשר אלא לעדות אשה בלבד אימא לעדות שהאשה כשרה לה בלבד רב יימר אכשר עד מפי עד לבכור קרי עליה מרימר יימר שרי בוכרא והלכתא עד מפי עד כשר לבכור:,חלות דבש: כי אתא רב הושעיא מנהרדעא אתא ואייתי מתניתא בידיה זיתים וענבים שריסקן מע"ש ויצאו מעצמן אסורין ור"א ור"ש מתירין,אמר רב יוסף גברא יתירא אתא לאשמעינן א"ל אביי טובא קמ"ל דאי ממתניתין הוה אמינא התם הוא דמעיקרא אוכלא ולבסוף אוכלא אבל הכא דמעיקרא אוכלא ולבסוף משקה אימא לא קמ"ל:,| 145b. only for testimony that a woman’s husband died, enabling her to remarry. Only in that case can a ruling rely on hearsay testimony, and that is specifically so the woman will be allowed to remarry.,A dilemma was raised before the Sages about a related matter: With regard to hearsay testimony in testimony permitting a priest to eat a firstborn animal, what is the halakha? After the destruction of the Temple, the Sages decreed that if a priest has the firstborn offspring of a kosher animal and it becomes blemished, he must bring witnesses to testify that he did not cause the blemish. Priests were suspected of violating the prohibition against inflicting a wound on firstborn animals to enable them to eat the animals. The question here pertains to a case in which there is no one available who can testify that he saw firsthand how the animal was blemished, but there is someone who heard from an eyewitness how the blemish was caused. Rav Ami prohibited accepting hearsay testimony in this case, and Rav Asi permitted doing so.,Rav Ami said to Rav Asi: Didn’t the school of Menashya teach that hearsay testimony is only valid in testimony enabling a woman to remarry, indicating that it is not accepted in the case of a firstborn animal? Rav Asi answered: Emend the previously cited ruling and say: Hearsay testimony is only valid in testimony for which the testimony of a woman is valid. A woman’s testimony is accepted with regard to the death of a man, enabling his wife to remarry, and it is also accepted with regard to a firstborn animal. Rav Yeimar deemed hearsay testimony valid in permitting the slaughter of a firstborn animal that developed a blemish. Mareimar called him: Yeimar who permits the firstborn; Mareimar was of the opinion that testimony of that kind is invalid and cannot provide the basis to allow the animal to be slaughtered. The Gemara concludes: And the halakha is that hearsay testimony is valid with regard to a firstborn animal.,We learned in the mishna that according to Rabbi Eliezer, honey that flows on its own from honeycombs is permitted on Shabbat. When Rav Hoshaya came from Neharde’a, he came and brought a baraita with him: With regard to olives and grapes that one crushed before Shabbat and their juices seeped out on their own on Shabbat, the juices are prohibited for use on Shabbat; and Rabbi Elazar and Rabbi Shimon permit using them.,Rav Yosef said rhetorically: Did he merely come to teach us an additional person? This opinion already appears in the mishna in the name of Rabbi Elazar. Did Rav Hoshaya cite the baraita merely to add the name of Rabbi Shimon? Abaye said to him: He is teaching us a great deal, as if we learned this matter from the mishna alone, I would have said: It is there that it is permitted, because initially it was food and ultimately it remained food, since it is possible to assert that the honey that seeped is a food rather than a liquid. However, here, with regard to olives and grapes, which initially were food and ultimately became liquid, say that it is not permitted even according to Rabbi Elazar. Therefore, he is teaching us that Rabbi Elazar rules leniently even in the case of olives and grapes.,Any salted food item that was already placed in hot water, i.e., cooked, before Shabbat, one may soak it in hot water even on Shabbat. And anything that was not placed in hot water before Shabbat, one may rinse it in hot water on Shabbat but may not soak it, with the exception of old salted fish and small salted fish and the kolyas ha’ispanin fish, for which rinsing with hot water itself is completion of the prohibited labor of cooking.,In what case would soaking in hot water be required after the item was already cooked? Rav Safra said: In the case of the chicken of Rabbi Abba, which for medical reasons was cooked so thoroughly that it completely dissolved. And Rav Safra said: One time I happened to come there and he fed me chicken prepared that way, and if not for the fact that Rabbi Abba gave me three-leaf-, i.e., year, old wine to drink, I would have been forced to vomit.,The Gemara relates that Rabbi Yoḥa would spit from the thought of Babylonian kutaḥ, because he found it so disgusting. Rav Yosef said: Then we should spit from the thought of Rabbi Abba’s chicken, which is even more disgusting to people from Babylonia. And furthermore, Rav Gaza said: On one occasion I happened to come there, to Eretz Yisrael, and I prepared Babylonian kutaḥ, and all of the sick people of the West, Eretz Yisrael, asked me for it. Apparently, not everyone in Eretz Yisrael found it disgusting.,We learned in the mishna: Anything that was not cooked in hot water before Shabbat, one may rinse it in hot water on Shabbat except for salted fish and kolyas ha’ispanin. The Gemara asks: If one unwittingly rinsed it, what is the halakha? Rav Yosef said: If one rinsed these foods, he is liable to bring a sin-offering for having performed the prohibited labor of cooking. Mar, son of Ravina, said: We, too, have also learned this ruling in the mishna, which states: Except for old salted fish and kolyas ha’ispanin, rinsing itself is completion of their prohibited labor of cooking. One who rinses these items is considered to have performed a prohibited labor. The Gemara concludes: Indeed, learn from this that this is the ruling.,Apropos relations between the Jews of Eretz Yisrael and Babylonia, the Gemara relates: Rabbi Ḥiyya bar Abba and Rabbi Asi were sitting before Rabbi Yoḥa, and Rabbi Yoḥa was sitting and dozing. In the meantime the two of them conversed. Rabbi Ḥiyya bar Abba said to Rabbi Asi: For what reason are the fowl in Babylonia fatter than those in Eretz Yisrael? He said to him: This is not at all the case; go to the desert of Gaza in Eretz Yisrael, and I will show you fowl that are fatter than them. Rabbi Ḥiyya bar Abba then asked: For what reason are Festivals in Babylonia more joyous than those in Eretz Yisrael? Rabbi Asi answered him: Because in Babylonia they are poor, and it is only on Festivals that they have a lot to eat, which causes them to rejoice. Rabbi Ḥiyya then asked: For what reason are Torah scholars in Babylonia distinguished by their special rabbinic garb? Rabbi Asi answered: Because they are not well-versed in Torah. If they would not distinguish themselves by dressing differently, they would not be respected for their Torah knowledge. He then asked: For what reason are gentiles ethically contaminated? He answered: Because they eat abominable creatures and crawling things, and that causes bad character traits.,Rabbi Yoḥa woke up due to their discussion and said to them: You children, did I not tell you this, that the verse “Say to wisdom: You are my sister, and call understanding your kin” (Proverbs 7:4) means that if the matter is as clear to you as the fact that your sister is forbidden to you, say it, and if not, do not say it; and these explanations that you offered are unfounded. They said to him: Then will the Master tell us the answers to some of them? He said to them: Why are the fowl in Babylonia fatter than those in Eretz Yisrael? Because they were not exiled, as it says: “Moab has been at ease since his youth and he has settled on his lees, and he was not emptied from vessel to vessel and did not go into captivity; therefore his taste remained in him and his scent did not change” (Jeremiah 48:11). Apparently, one who is not exiled retains his strength.,And here in Eretz Yisrael, from where do we derive that even the animals and birds were exiled? As it was taught in a baraita: Rabbi Yehuda says that no person passed through the land of Judea for fifty-two years, as it is stated: “I will raise crying and wailing for the mountains and a lamentation for the pastures of the wilderness, for they have been burned, with no person passing through, and they do not hear the voice of the cattle, from the bird of the heavens to the beast [behema, spelled beit, heh, mem, heh], all have fled and gone” (Jeremiah 9:9). Behema has a numerical value of fifty-two, alluding to the fact that no one passed through for fifty-two years. From the verse cited in this baraita, it is clear that even the animals and birds were exiled, as it states: “All have fled and gone.”,Rabbi Ya’akov said that Rabbi Yoḥa said: They all returned except for the kolyas ha’ispanin, as Rav said: Those inclines of Babylonia return the water through underground watercourses to the spring of Eitam in Eretz Yisrael, and the fish also returned through these watercourses. And this fish, the kolyas, because its spine is not strong, it could not ascend these watercourses and did not return to Eretz Yisrael.,Rabbi Yoḥa continued to answer the questions of Rabbi Ḥiyya bar Abba and Rabbi Asi: For what reason are the Festivals in Babylonia more joyous than those in Eretz Yisrael? Because they were not included in that curse with which Eretz Yisrael was cursed, as it is written: “And I will cause all of her happiness to cease, her Festival, her New Moon, and her Shabbat and all her Festivals” (Hosea 2:13). And it is also written: “My soul hates your New Moons and your Festivals; they are a burden to Me; I am weary to bear them” (Isaiah 1:14). What is the meaning of the phrase: “They are a burden to me”? Rabbi Elazar said that the Holy One, Blessed be He, said: Is it not enough for the Jewish people that they sin before Me, that they also burden Me to know which harsh decree I will bring upon them? Rabbi Yitzḥak said: Because of this curse, there is not a single Festival on which troops did not come to Tzippori to conduct searches or to collect taxes. And Rabbi Ḥanina said: There is not a single Festival on which an egmon and a kamton and a branch bearer, Roman officials, did not come to Tiberias to collect taxes, thereby disrupting the festive celebrations.,For what reason are the Torah scholars in Babylonia distinguished by special garb? Because they are not native to that place and therefore require special dress to distinguish themselves, as people say in the folk expression: In my own city, I am honored for my name; in a place that is not my own city, I am honored for my clothing. The Gemara then praised the Sages of Babylonia by interpreting the verse “In days to come Jacob will take root, Israel will bud and blossom” (Isaiah 27:6). Rav Yosef taught: These are the Torah scholars in Babylonia, who add buds and blossoms to the Torah.,Rabbi Yoḥa then explained to them: Why are gentiles ethically contaminated? It is because they did not stand on Mount Sinai. As when | |
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47. Babylonian Talmud, Sotah, 48b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •jeremiah, book of, reliability of divine word in Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 49| 48b. הרחיבה שאול נפשה ופערה פיה לבלי חק וירד הדרה והמונה ושאונה ועלז בה,משמתו נביאים הראשונים מאן נביאים הראשונים אמר רב הונא זה דוד ושמואל ושלמה רב נחמן אמר בימי דוד זימנין סליק וזימנין לא סליק שהרי שאל צדוק ועלתה לו שאל אביתר ולא עלתה לו שנאמר (שמואל ב טו, כד) ויעל אביתר,מתיב רבה בר שמואל (דברי הימים ב כו, ה) ויהי לדרוש אלהים כל ימי זכריה המבין בראות אלהים מאי לאו באורים ותומים לא בנביאים,ת"ש משחרב בהמ"ק ראשון בטלו ערי מגרש ופסקו אורים ותומים ופסק מלך מבית דוד,ואם לחשך אדם לומר (עזרא ב, סג) ויאמר התרשתא להם אשר לא יאכלו מקדש הקדשים עד עמוד כהן לאורים ותומים [אמור לו] כאדם שאומר לחבירו עד שיחיו מתים ויבא משיח בן דוד,אלא אמר רב נחמן בר יצחק מאן נביאים הראשונים לאפוקי מחגי זכריה ומלאכי דאחרונים נינהו דת"ר משמתו חגי זכריה ומלאכי נסתלקה רוח הקודש מישראל ואע"פ כן היו משתמשים בבת קול,שפעם אחת היו מסובין בעליית בית גוריא ביריחו נתנה עליהן בת קול מן השמים ואמרה יש בכם אדם אחד שראוי שתשרה שכינה עליו אלא שאין דורו ראוי לכך נתנו עיניהם בהלל הזקן וכשמת הספידוהו הי חסיד הי עניו תלמידו של עזרא,ושוב פעם אחרת היו מסובין בעלייה ביבנה נתנה להן בת קול מן השמים ואמרה להן יש בכם אדם א' שראוי שתשרה שכינה עליו אלא שאין דורו זכאין לכך נתנו עיניהם בשמואל הקטן וכשמת הספידוהו הי עניו הי חסיד תלמידו של הלל,ואף הוא אמר בשעת מיתתו שמעון וישמעאל לחרבא וחברוהי לקטלא ושאר עמא לביזא ועקן סגיאין עתידין למיתי על עמא ואף על ר' יהודה בן בבא בקשו לומר הי חסיד הי עניו אלא שנטרפה שעה שאין מספידין על הרוגי מלכות,משחרב בהמ"ק בטל השמיר כו' ת"ר שמיר שבו בנה שלמה את בהמ"ק שנא' (מלכים א ו, ז) והבית בהבנותו אבן שלמה מסע נבנה הדברים ככתבן דברי ר' יהודה,אמר לו ר' נחמיה וכי אפשר לומר כן והלא כבר נאמר (מלכים א ז, ט) כל אלה אבנים יקרות וגו' מגוררות במגרה אם כן מה ת"ל לא נשמע בבית בהבנותו שהיה מתקין מבחוץ ומכניס מבפנים אמר רבי נראין דברי רבי יהודה באבני מקדש ודברי ר' נחמיה באבני ביתו,ור' נחמיה שמיר למאי אתא מיבעי ליה לכדתניא אבנים הללו אין כותבין אותן בדיו משום שנאמר (שמות כח, יא) פתוחי חותם ואין מסרטין עליהם באיזמל משום שנאמר במלואותם,אלא כותב עליהם בדיו ומראה להן שמיר מבחוץ והן נבקעות מאליהן כתאינה זו שנבקעת בימות החמה ואינה חסירה כלום וכבקעה זו שנבקעת בימות הגשמים ואינה חסירה כלום,ת"ר שמיר זה ברייתו כשעורה ומששת ימי בראשית נברא ואין כל דבר קשה יכול לעמוד בפניו במה משמרין אותו כורכין אותו בספוגין של צמר ומניחין אותו באיטני של אבר מליאה סובי שעורין,אמר רבי אמי משחרב מקדש ראשון בטלה שירא פרנדא וזכוכית לבנה תניא נמי הכי משחרב מקדש ראשון בטלה שירא פרנדא וזכוכית לבנה ורכב ברזל וי"א אף יין קרוש הבא משניר הדומה כעיגולי דבילה,ונופת צופים מאי נופת צופים אמר רב סולת שצפה על גבי נפה ודומה לעיסה שנילושה בדבש ושמן ולוי אמר שתי ככרות הנדבקות בתנור ותופחות ובאות עד שמגיעות זו לזו ורבי יהושע בן לוי אמר זה דבש הבא מן הציפיא מאי משמע כדמתרגם רב ששת כמא דנתזן דבריאתה ושייטן ברומי עלמא ומתיין דובשא מעישבי טורא,תנן התם כל הנצוק טהור חוץ מדבש זיפים והצפיחים מאי זיפים אמר רבי יוחנן דבש שמזייפין בו וריש לקיש אמר על שם מקומו כדכתיב (יהושע טו, כד) זיף וטלם ובעלות,כיוצא בדבר אתה אומר (תהלים נד, ב) בבא הזיפים ויאמרו לשאול הלא דוד וגו' מאי זיפים אמר רבי יוחנן בני אדם המזייפין דבריהם ורבי אלעזר אומר על שם מקומן כדכתיב זיף וטלם ובעלות,ופסקו אנשי אמנה אמר רבי יצחק אלו בני אדם שהן מאמינין בהקב"ה דתניא רבי אליעזר הגדול אומר כל מי שיש לו פת בסלו ואומר מה אוכל למחר אינו אלא מקטני אמנה,והיינו דאמר ר' אלעזר מאי דכתיב (זכריה ד, י) כי מי בז ליום קטנות מי גרם לצדיקים שיתבזבז שולחנן לעתיד לבא קטנות שהיה בהן שלא האמינו בהקב"ה רבא אמר אלו קטני בני רשעי ישראל | 48b. the netherworld has enlarged her desire, and opened her mouth without measure, and down goes their glory and their tumult and their uproar, and he who rejoices among them” (Isaiah 5:14). Their punishment is that they shall descend into the netherworld.,§ The mishna taught: From the time when the early prophets died, the Urim VeTummim was nullified. The Gemara poses a question: Who are the early prophets? Rav Huna says: This is referring to David, and Samuel, and Solomon, and after their death the Urim VeTummim was no longer used. Rav Naḥman said: In the days of David there were times an answer rose up for them from the Urim VeTummim and there were times an answer did not rise up, i.e., they did not receive an answer. The proof for this is that Tzadok, the High Priest in David’s time, asked the Urim VeTummim and an answer rose up for him, whereas Abiathar asked and an answer did not rise up for him, as it is stated: “And Abiathar went up” (II Samuel 15:24), and he was removed from serving as the High Priest as a result.,Rabba bar Shmuel raises an objection: The verse states concerning Uzziah: “And he set himself to seek God in the days of Zechariah, who had an understanding of the vision of God” (II Chronicles 26:5). What, is the verse not stating that Uzziah would seek God by asking questions of the Urim VeTummim, despite the fact that he lived after the time of Solomon? The Gemara rejects this claim: No, he would seek God by asking questions of the prophets, but not of the Urim VeTummim.,The Gemara suggests: Come and hear a proof from a baraita (Tosefta 13:2) with regard to when the Urim VeTummim ceased: From the time when the First Temple was destroyed, the cities with fields that were allocated to the Levites were nullified, and the Urim VeTummim ceased, and the monarchy ceased from the house of David.,And if a person would whisper to you saying that the Urim VeTummim was still extant, as it states with regard to when the Second Temple first stood: “And the Tirshatha said to them that they should not eat of the most sacred things, until there stood a priest with the Urim VeTummim” (Ezra 2:63), which seems to indicate that they merely had to wait until the Second Temple was built for the reappearance of the Urim VeTummim; you should say to him that this is not referring to an expectation of a short-term development, but it is like a person who says to his friend, with regard to something that will occur in the distant future: Until the dead live and the Messiah, the son of David, comes. In any case, the baraita indicates that the Urim VeTummim ceased only from the time when the First Temple was destroyed, and not in the time of Solomon.,Rather, Rav Naḥman bar Yitzḥak said: Who are the early prophets, with regard to whom it states that use of the Urim VeTummim ceased immediately after their death? This term early prophets serves to exclude Haggai, Zechariah, and Malachi, who are the latter prophets. The Urim VeTummim was used throughout the First Temple period, up to, but not including, their time. As the Sages taught in a baraita (Tosefta 13:3): From the time when Haggai, Zechariah, and Malachi died the Divine Spirit departed from the Jewish people, as these three were considered to be the last prophets. And even after the Urim VeTummim ceased to exist, they would nevertheless still make use of a Divine Voice to receive instructions from Above, even after this time.,For on one occasion the Sages were reclining in the upper story of the house of Gurya in Jericho. A Divine Voice from Heaven was issued to them, and it said: There is one person among you for whom it is fitting that the Divine Presence should rest upon him as a prophet, but his generation is not fit for it; they do not deserve to have a prophet among them. The Sages present directed their gaze to Hillel the Elder. And when he died, they eulogized him in the following manner: Alas pious one, alas humble one, student of Ezra.,And again, on another occasion several generations later, the Sages were reclining in an upper story of a house in Yavne, and a Divine Voice from Heaven was issued to them, and said: There is one person among you for whom it is fitting that the Divine Presence should rest upon him, but his generation is not fit for it. The Sages present directed their gaze to Shmuel HaKatan. And when he died, they eulogized him in the following manner: Alas humble one, alas pious one, student of Hillel.,And he too, Shmuel HaKatan, said the following statement of divinely inspired prediction at the time of his death: Shimon, i.e., Rabban Shimon ben Gamliel, and Yishmael, i.e., Rabbi Yishmael ben Elisha the High Priest, are slated for the sword, and their colleagues for killing, and the rest of the people for plunder, and great troubles are destined to befall the people. The Gemara relates: And they also sought to say about Rabbi Yehuda ben Bava, when eulogizing him: Alas pious one, alas humble one, but the moment was disturbed and they could not do so. That is because eulogies are not given for those killed by the monarchy, which was Rabbi Yehuda ben Baba’s fate, in order not to arouse the monarchy’s wrath.,§ The mishna taught: From the time when the First Temple was destroyed the shamir ceased to exist. The Sages taught: This shamir is the creature with which Solomon built the Temple, as it is stated: “For the house, when it was built, was built of whole stone from the quarry” (I Kings 6:7). Now these words should be understood exactly as they are written, that King Solomon took whole stones and shaped them by having the shamir do the cutting. This is the statement of Rabbi Yehuda.,Rabbi Neḥemya said to him: And is it possible to say so? But isn’t it already stated: “All these were costly stones, according to the measures of hewn stones, sawed with saws” (II Kings 7:9), which indicates that saws, which are iron implements, were used to shape the stones? If so, what is the meaning when the verse states: “And hammer, ax, and any tool of iron were not heard in the house when it was being built” (I Kings 6:7)? It means that he would prepare the stones outside the Temple Mount using tools, and bring them inside already cut, so that no iron tools were used inside the Temple itself. Rabbi Yehuda HaNasi said: The statement of Rabbi Yehuda that no iron tools were used appears to be correct with regard to the Temple stones, and the statement of Rabbi Neḥemya that tools were used appears to be correct with regard to the stones of the king’s own house.,The Gemara poses a question: And according to Rabbi Neḥemya, who maintains that they used iron tools even in the cutting of the stones for the Temple, for what purpose did the shamir come? The Gemara answers: It was necessary for that which is taught in a baraita: These stones in the breastplate and ephod, upon which were inscribed the names of the tribes, they may not be written on with ink, because it is stated: “Like the engravings of a signet” (Exodus 28:21), which means the names must be engraved onto the stones. And they may not be scratched on with a scalpel [izemel], because it is stated: “In their full settings” (Exodus 28:20), indicating that the stones must be complete and not missing any of their mass.,The baraita continues: Rather, one writes the letters on them in ink, and shows them, i.e., he places the shamir close to the ink markings from outside, without having it touch the stones, and they split open along the lines of the ink of their own accord, like this fig that splits in the summer without losing anything of its mass, and like this field in a valley that cracks in the rainy season without losing anything of its mass. The shamir was used in this way for these engravings.,The Sages taught: This shamir, its size is that of a barleycorn, and it was created in the six days of creation, and nothing hard can withstand it. In what is it kept, so that it will not break everything in the vicinity? They wrap it in tufts [sefogin] of wool and place it in a leaden vessel [itenei], full of barley bran, which is soft and will not be broken by the shamir.,§ Rabbi Ami says: From the time when the First Temple was destroyed, shiny [peranda] silk [shira] and white glass ceased to exist. This is also taught in a baraita: From the time when the First Temple was destroyed, shiny silk, white glass, and iron chariots ceased; and some say that even congealed wine that comes from Senir, the Hermon, which is similar to round fig cakes after it congeals, ceased to exist as well.,The mishna taught: And the sweetness of the honeycomb [nofet tzufim] also ceased when the First Temple was destroyed. The Gemara asks: What is nofet tzufim? Rav says: Fine flour that floats up and remains on the top of the sieve [nafa], which is similar in taste to dough kneaded with honey and oil. And Levi says that nofet tzufim is the term for two loaves stuck together in an oven, which keep swelling until they reach each other. And Rabbi Yehoshua ben Levi says: This is honey that comes from elevated areas [tzipiyya]. The Gemara explains: From where may it be inferred that this is what nofet tzufim is? As Rav Sheshet would translate the words: “As the bees do” (Deuteronomy 1:44): Like the bees spread out and fly all over the world and bring honey from mountainous plants. Similarly, Rabbi Yehoshua ben Levi states that honey comes from elevated areas.,We learned in a mishna there (Makhshirin 5:9): Anything that is poured remains ritually pure. In other words, even if a liquid is poured into a ritually impure utensil, the stream of the liquid does not defile the contents that remain in the ritually pure utensil from which they were poured, apart from zifim honey and wafer batter. These substances are too viscous to be considered liquids. The Gemara asks: What is the meaning of zifim? Rabbi Yoḥa says: Honey of such rare quality that they could falsify [mezayyefin] it, by diluting it with other substances, and it would not be noticed. And Reish Lakish says: It is named after its place, as it is written: “Ziph and Telem and Bealoth” (Joshua 15:24).,Similarly, you can say with regard to the verse: “When the zifim came and said to Saul, does not David hide himself with us” (Psalms 54:2). What is the meaning of zifim, mentioned in this verse? Rabbi Yoḥa says: It means people who would falsify [hamzayyefin] their words. And Rabbi Elazar says: They are called after their place, as it is written: “Ziph and Telem and Bealoth.”,§ The mishna states that from the time when the Second Temple was destroyed men of faith ceased. Rabbi Yitzḥak says: These are people who believe in the Holy One, Blessed be He, and place their trust in Him in all their ways. As it is taught in a baraita: Rabbi Eliezer the Great says that whoever has bread in his basket to eat today and says: What shall I eat tomorrow, meaning he does not know how he will acquire bread for tomorrow, he is nothing other than from those of little faith. One must trust in God to provide him with his sustece.,And this is what Rabbi Elazar said: What is the meaning of that which is written: “For who plunders the day of small things” (Zechariah 4:10)? What caused the table, i.e., the reward, of the righteous to be plundered, meaning wasted, in the future? It was the small-mindedness they possessed. And what is this small-mindedness? That they did not believe in the Holy One, Blessed be He, with a complete faith. Rava said: Who plunders the day of small things? These are the small children of the wicked ones of the Jewish people, who die young, |
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48. Babylonian Talmud, Yoma, 24a, 9b, 54a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 94| 54a. כל הדרה מאי כל הדרה חדרה אתה מאי אתה אומר אמר לו שאני אומר ארון במקומו נגנז שנאמר ויאריכו הבדים וגו',אמר ליה רבה לעולא מאי משמע דכתיב (מלכים א ח, ח) ויהיו שם עד היום הזה וכל היכא דכתיב עד היום הזה לעולם הוא והכתיב (שופטים א, כא) ואת היבוסי יושב ירושלם לא הורישו בני בנימין וישב היבוסי את בני בנימין בירושלם עד היום הזה הכי נמי דלא גלו,והתניא ר' יהודה אומר חמשים ושתים שנה לא עבר איש ביהודה שנאמר (ירמיהו ט, ט) על ההרים אשא בכי ונהי ועל נאות מדבר קינה כי נצתו מבלי איש עובר ולא שמעו קול מקנה מעוף השמים ועד בהמה נדדו הלכו בהמה בגימטריא חמשין ושתים הוו,ותניא ר' יוסי אומר שבע שנים נתקיימה גפרית ומלח בארץ ישראל ואמר רבי יוחנן מאי טעמא דרבי יוסי אתיא ברית ברית כתיב הכא (דניאל ט, כז) והגביר ברית לרבים שבוע אחד וכתיב התם (דברים כט, כד) ואמרו על אשר עזבו את ברית ה' אלהי אבותם,אמר ליה הכא כתיב שם התם לא כתיב שם וכל היכא דכתיב שם לעולם הוא מיתיבי (דברי הימים א ד, מב) ומהם מן בני שמעון הלכו להר שעיר אנשים חמש מאות ופלטיה ונעריה ורפיה ועוזיאל בני ישעי בראשם ויכו את שארית הפליטה לעמלק וישבו שם עד היום הזה,וכבר עלה סנחריב מלך אשור ובלבל כל הארצות שנאמר (ישעיהו י, יג) ואסיר גבולות עמים ועתודותיהם שושתי תיובתא,אמר רב נחמן תנא וחכמים אומרים ארון בלשכת דיר העצים היה גנוז אמר רב נחמן בר יצחק אף אנן נמי תנינא מעשה בכהן אחד שהיה מתעסק וראה רצפה משונה מחברותיה ובא והודיע את חבירו ולא הספיק לגמור את הדבר עד שיצתה נשמתו וידעו ביחוד ששם ארון גנוז,מאי הוה עביד אמר רבי חלבו מתעסק בקרדומו היה תנא דבי רבי ישמעאל שני כהנים בעלי מומין היו מתליעין בעצים ונשמטה קרדומו של אחד מהם ונפלה שם ויצתה אש ואכלתו,רב יהודה רמי כתיב (מלכים א ח, ח) ויראו ראשי הבדים וכתיב (מלכים א ח, ח) ולא יראו החוצה הא כיצד נראין ואין נראין תניא נמי הכי ויראו ראשי הבדים יכול לא יהו זזין ממקומן ת"ל ויאריכו הבדים יכול יהו מקרעין בפרוכת ויוצאין ת"ל ולא יראו החוצה,הא כיצד דוחקין ובולטין ויוצאין בפרוכת ונראין כשני דדי אשה שנא' (שיר השירים א, יג) צרור המור דודי לי בין שדי ילין,אמר רב קטינא בשעה שהיו ישראל עולין לרגל מגללין להם את הפרוכת ומראין להם את הכרובים שהיו מעורים זה בזה ואומרים להן ראו חבתכם לפני המקום כחבת זכר ונקבה,מתיב רב חסדא (במדבר ד, כ) ולא יבואו לראות כבלע את הקדש ואמר רב יהודה אמר רב בשעת הכנסת כלים לנרתק שלהם,אמר רב נחמן משל לכלה כל זמן שהיא בבית אביה צנועה מבעלה כיון שבאתה לבית חמיה אינה צנועה מבעלה,מתיב רב חנא בר רב קטינא מעשה בכהן אחד שהיה מתעסק וכו' אמר ליה נתגרשה קא אמרת נתגרשה חזרו לחיבתה הראשונה,במאי עסקינן אי נימא במקדש ראשון מי הואי פרוכת אלא במקדש שני מי הוו כרובים לעולם במקדש ראשון ומאי פרוכת פרוכת דבבי,דאמר רבי זירא אמר רב שלשה עשר פרוכות היו במקדש שבעה כנגד שבעה שערים שתים אחת לפתחו של היכל ואחת לפתחו של אולם שתים בדביר ושתים כנגדן בעליה,רב אחא בר יעקב אמר לעולם במקדש שני וכרובים דצורתא הוו קיימי דכתיב (מלכים א ו, כט) ואת כל קירות הבית מסב קלע (מלכים א ו, לה) כרובים ותמרות ופטורי ציצים וצפה זהב מישר על המחוקה,וכתיב (מלכים א ז, לו) כמער איש ולויות מאי כמער איש ולויות אמר רבה בר רב שילא | 54a. all her splendor” (Lamentations 1:6). What is the meaning of: “All her splendor [hadara]”? It means: Her chamber [ḥadra], i.e., something that was hidden within the innermost chambers, namely the Ark. You, Rabbi Shimon ben Yoḥai, what do you say in response to this? He said to him: As I say, the Ark was buried in its place and not exiled, as it is stated: “And the staves were so long that the ends of the staves were seen from the sacred place before the partition, but they could not be seen without; and they are there to this day” (I Kings 8:8).,Rabba said to Ulla: From where in this verse may it be inferred that the Ark was buried in its place? Ulla replied that the source is as it is written: “And they are there to this day,” which is referring to any day when one might read this sentence, i.e., forever. Rabba objected to this explanation: And is it the case that anywhere that it is written “to this day” it means forever, as opposed to the time when the verse was written? But isn’t it written: “And the children of Benjamin did not drive out the Jebusites who inhabited Jerusalem; but the Jebusites dwelt with the children of Benjamin in Jerusalem, to this day” (Judges 1:21)? So too here, let us say that the Jebusites were not exiled from Jerusalem.,But wasn’t it taught in a baraita that Rabbi Yehuda says: No person passed through the land of Judea for fifty-two years after the destruction of the Temple by Nebuchadnezzar, as it is stated: “I will raise crying and wailing for the mountains, and a lamentation for the pastures of the wilderness, for they have been burned, with no person passing through. And they do not hear the sound of the cattle; from the bird of the heavens to the beast [behema], all have fled and gone” (Jeremiah 9:9). Behema, spelled beit, heh, mem, heh, has a numerical value of fifty-two, alluding to the fact that no one passed through the land for fifty-two years.,And it was taught in another baraita that Rabbi Yosei says: For seven years a curse of brimstone and salt endured in Eretz Yisrael, rendering it unfit for human habitation. And Rabbi Yoḥa said: What is the rationale of Rabbi Yosei; from where does he learn this? It is derived from a verbal analogy between “covet” and “covet.” It is written here: “And he shall make a firm covet with many for one week” (Daniel 9:27), i.e., seven years. And it is written there: “And that its entire land is brimstone and salt…They shall say: Because they forsook the covet of the Lord, the God of their fathers” (Deuteronomy 29:22; 24). Evidently, the Jebusites must have been exiled from Jerusalem, which proves that the phrase “to this day” does not always mean forever.,Ulla said to him: Here, with regard to the Ark, it is written: “And they are there”; whereas there, in the verse that deals with the Jebusites, it is not written. And anywhere that “there” is written with the phrase “to this day” it means forever. The Gemara raises an objection from the following verse: “And some of them, even of the sons of Simeon, five hundred men, went to Mount Seir having for their captains Pelatiah and Neariah and Rephaiah and Uzziel, the sons of Ishi. And they smote the remt of the Amalekites who escaped, and dwelt there to this day” (I Chronicles 4:42–43).,The Gemara explains its objection: But Sennacherib, king of Assyria, had already come, and through his policy of forced population transfer he had scrambled all the nations of the lands, as it is stated in reference to Sennacherib: “And I have removed the bounds of the peoples, and have robbed their treasures” (Isaiah 10:13). This indicates that the children of Simeon were also exiled, despite the fact that the verse states: “There to this day.” The Gemara concludes: Indeed, this is a conclusive refutation of Ulla’s statement.,Rav Naḥman said that a Sage taught in the Tosefta: And the Rabbis say that the Ark of the Covet was buried in the Chamber of the Woodshed. Rav Naḥman bar Yitzḥak said: We, too, have learned in a mishna: There was an incident involving a certain priest who was occupied with various matters, and he saw a floor tile in the woodshed that was different from the others. One of the marble floor tiles was higher than the rest, suggesting it had been lifted out and replaced. He came and informed his friend of the uneven tile, but was unable to finish his report and provide the exact location of the tile before his soul departed from his body. And consequently they knew definitively that the Ark was buried there, but its location was meant to be kept secret.,The Gemara asks: What was he doing, that priest who noticed the misplaced tile? Rabbi Ḥelbo said: He was occupied with his axe, i.e., he was banging the floor with his axe. He thereby discovered an empty space under a tile, which he guessed was the opening of a tunnel. The school of Rabbi Yishmael taught: Two blemished priests were sorting wormy wood when the axe of one of them dropped and fell there, into the hole in the floor. Blemished priests were appointed to inspect the wood for worms, as these logs were unfit for use on the altar. And fire burst out and consumed that priest, so the exact location remains unknown.,§ Rabbi Yehuda raised a contradiction. It is written: “The ends of the staves were seen,” and it is written in that same verse: “But they could not be seen without” (I Kings 8:8). How can one reconcile this contradiction? They were seen and yet not seen, i.e., the staves were partially visible. This was also taught in a baraita: “The ends of the staves were seen”; one might have thought that they did not move from their position and did not protrude at all. Therefore, the verse states: “And the staves were so long.” One might have thought that they ripped through the curtain and emerged on the other side; therefore, the verse states: “They could not be seen without.”,How is this so? The staves of the Ark pushed and protruded and stuck out against the curtain toward the outside, and appeared like the two breasts of a woman pushing against her clothes. As it is stated: “My beloved is to me like a bundle of myrrh, that lies between my breasts” (Song of Songs 1:13). For this reason the Ark of the Covet, where the Divine Presence rests, is positioned so that its staves protrude through the curtain, like the breasts of a woman.,Continuing the previous discussion, Rav Ketina said: When the Jewish people would ascend for one of the pilgrimage Festivals, the priests would roll up the curtain for them and show them the cherubs, which were clinging to one another, and say to them: See how you are beloved before God, like the love of a male and female. The two cherubs symbolize the Holy One, Blessed be He, and the Jewish people.,Rav Ḥisda raised an objection: How could the priests allow the people to see this? After all, it is stated with regard to the Tabernacle: “But they shall not go in to see the sacred objects as they are being covered, lest they die” (Numbers 4:20), and Rav Yehuda said that Rav said: When the vessels were put into their containers for transport, it was prohibited even for the Levites to look at them. The prohibition against viewing the vessels should be even more severe when they are fixed in their sacred place within the Temple. How could they be publicly displayed?,Rav Naḥman said in answer: This is analogous to a bride; as long as she is engaged but still in her father’s house, she is modest in the presence of her husband. However, once she is married and comes to her father-in-law’s house to live with her husband, she is no longer modest in the presence of her husband. Likewise, in the wilderness, when the Divine Presence did not dwell in a permanent place, it was prohibited to see the sacred objects. By contrast, all were allowed to see the sacred objects in their permanent place in the Temple.,Rav Ḥana bar Rav Ketina raised an objection from the aforementioned mishna: There was an incident involving a certain priest who was occupied and discovered the place where the Ark was hidden, and he subsequently died before he could reveal its location. Since he was prevented from seeing the Ark, it was evidently prohibited to see the sacred objects even after the Temple was built. Rav Naḥman said to him: This is not difficult, as you are speaking of when she was divorced. Since the Jewish people were exiled after the destruction of the First Temple, they are compared to a woman divorced from her husband, and when a woman is divorced she returns to her original beloved but reserved state. She is once again modest and does not reveal herself. Likewise, the Divine Presence will remain hidden until the glory of the First Temple is restored.,The Gemara poses a question concerning Rav Ketina’s statement: With what are we dealing here; in what circumstance did the priests roll up the curtain to show everyone the cherubs? If we say this is referring to the First Temple, was there a curtain between the Sanctuary and the Holy of Holies? In the First Temple, there was a wall there. Rather, we will say this is referring to the Second Temple; but were there cherubs there? Since there was no Ark, it follows that there were no cherubs on it. The Gemara answers: Actually, Rav Ketina is referring to the First Temple, and what is the curtain that he mentioned? It is the curtain of the gates. For all of the Jewish people to be able to see, they had to raise the curtains hanging on all the gates.,As Rabbi Zeira said that Rav said: There were thirteen curtains in the Second Temple: Seven opposite, i.e., on the inside of, seven gates; two additional ones within the Temple, one of which was at the entrance to the Sanctuary and the other one of which was at the entrance to the Entrance Hall. Two additional curtains were within the partition, in the Holy of Holies in place of the one-cubit partition, and two corresponding to them were above in the upper chamber. Above the Holy of Holies, there was another level in the same layout as the one below, and a curtain was affixed there, too, as no one climbed up to the higher chamber above the Holy of Holies without a pressing need. These curtains were most likely hanging in the First Temple as well.,Rav Aḥa bar Ya’akov said: Actually, Rav Ketina’s statement is referring to the Second Temple: There was a curtain at the entrance of the Holy of Holies, and indeed there were images of cherubs there, i.e., drawn or engraved pictures of the cherubs on the walls. As it is written: “And he carved all the walls of the house round about with carved figures of cherubs and palm trees and open flowers, within and without” (I Kings 6:29), and it is further stated: “And he overlaid them with gold fitted upon the graven work” (I Kings 6:35), which teaches that in addition to the cherubs within the sacred place, other cherubs were drawn on the walls.,And it is written: “According to the space of each with loyot” (I Kings 7:36). The Gemara asks: What is the meaning of: “According to the space of each with loyot”? Rabba bar Rav Sheila said: |
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| 49. Babylonian Talmud, Ketuvot, 8a(a) (3rd cent. CE - 6th cent. CE) Tagged with subjects: •jason (tragic actor), jeremiah, book of Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 269 |
50. Anon., Exodus Rabbah, 15.17 (4th cent. CE - 9th cent. CE) Tagged with subjects: •jeremiah, book of, pesikta de-rav kahanas discussion of •jeremiah, book of, on gods presence in exile Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 92| 15.17. דָּבָר אַחֵר, בְּאֶרֶץ מִצְרַיִם, מָשָׁל לְאֶחָד שֶׁמָּצָא נָחָשׁ וְרָצַץ אֶת רֹאשׁוֹ בְּאֶבֶן וְחָתַךְ אֶת זְנָבוֹ וּמֵעַכְשָׁו מַהוּ טוֹב, כָּךְ הַמִּצְרִיִּים עָמְדוּ וְשִׁעְבְּדוּ אֶת יִשְׂרָאֵל מַה שֶּׁאִי אֶפְשָׁר, וְכֵן אֱדוֹם, מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא בְּמִצְרַיִם, פָּרַע מֵהֶם, שֶׁנֶּאֱמַר (תהלים קלו, טו): וְנִעֵר פַּרְעֹה וְחֵילוֹ בְיַם סוּף, וּבֶאֱדוֹם כְּתִיב (ישעיה סג, ג): פּוּרָה דָרַכְתִּי לְבַדִּי, אָמַר רוּחַ הַקֹּדֶשׁ (יואל ד, יט): מִצְרַיִם לִשְׁמָמָה תִהְיֶה וֶאֱדוֹם לְמִדְבַּר שְׁמָמָה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא עָתִיד לִגְאֹל אֶת יִשְׂרָאֵל מֵאֱדוֹם, (דניאל ט, טז): יְרוּשָׁלָיִם וְעַמְךָ לְחֶרְפָּה לְכָל סְבִיבֹתֵינוּ, וְאֵין אַתָּה פּוֹדֶה אוֹתָנוּ, אָמַר לָהֶן הֵן. אָמְרוּ לוֹ הִשָּׁבַע לָנוּ, וְנִשְׁבַּע לָהֶם שֶׁכְּשֵׁם שֶׁפָּדָה אוֹתָנוּ מִמִּצְרַיִם כָּךְ הוּא יִפְדֶה אוֹתָנוּ מֵאֱדוֹם, וְלֹא עוֹד אֶלָּא שֶׁיִּהְיוּ גְדוֹלֵי הָעָם רוֹאִין קָטָן מִיִּשְׂרָאֵל וּמִתְאַוִּין לִכְרֹעַ לְפָנָיו בִּשְׁבִיל הַשֵּׁם שֶׁכָּתוּב עַל כָּל אֶחָד וְאֶחָד, שֶׁנֶּאֱמַר (ישעיה מט, ז): כֹּה אָמַר ה' גֹּאֵל יִשְׂרָאֵל קְדוֹשׁוֹ לִבְזֹה נֶפֶשׁ לִמְתָעֵב גּוֹי לְעֶבֶד משְׁלִים מְלָכִים יִרְאוּ וָקָמוּ, מָשָׁל לְעֵץ נָאֶה שֶׁהָיָה נָתוּן בְּבֵית הַמֶּרְחָץ, נִכְנַס פְּרוֹסְבִּיטוּס לִרְחֹץ הוּא וְכָל עֲבָדָיו, וְדָשׁוּ אֶת הָעֵץ וְכָל הַפַּגָאנִים וְכֵן כָּל אֶחָד וְאֶחָד מֵהֶן מִתְאַוִּים לִפְסֹעַ עָלָיו, לְאַחַר יָמִים שָׁלַח פְּרוֹטוֹמוֹ שֶׁלּוֹ לְאוֹתָהּ מְדִינָה שֶׁיֵּעָשֶׂה לוֹ אִיקוֹנִין וְלֹא מָצָא עֵץ חוּץ מֵאוֹתוֹ שֶׁהָיָה בַּמֶּרְחָץ, אָמְרוּ הָאֻמָּנִין לַשִּׁלְטוֹן אִם מְבַקֵּשׁ אַתָּה לְהַעֲמִיד הָאִיקוֹנִין הָבֵא אֶת הָעֵץ שֶׁיֵּשׁ בַּמֶּרְחָץ שֶׁאֵין לְךָ טוֹב מִמֶּנּוּ, הֱבִיאוּהוּ וְתִקְנוּ אוֹתוֹ כָּרָאוּי וּנְתָנוּהוּ בְּיַד צַיָּר וְצִיֵּר אֶת הָאִיקוֹנִין עָלָיו וְהֶעֱמִידָהּ בְּתוֹךְ הַפָּלָטִין, בָּא הַשִּׁלְטוֹן וְכָרַע לְפָנֶיהָ, וְכֵן דּוּכוֹס וְכֵן אִפַּרְכּוּס וְכֵן הַפְּרוֹפִיסְטוֹן וְכֵן הַלִּגְיוֹנוֹת וְכֵן דִּימוּס וְכֵן כֻּלָּם, אָמְרוּ לָהֶן אוֹתָן הָאֻמָּנִין אֶתְמוֹל הֱיִיתֶם מְדַיְּשִׁין אֶת הָעֵץ הַזֶּה בַּמֶּרְחָץ וְעַכְשָׁו אַתֶּם מִשְׁתַּחֲוִים לְפָנָיו. אָמְרוּ לָהֶם אֵין אָנוּ כּוֹרְעִים לְפָנָיו בִּשְׁבִילוֹ אֶלָּא בִּשְׁבִיל פְּרוֹטוֹמוֹ שֶׁל מֶלֶךְ שֶׁהִיא חֲקוּקָה עָלָיו. כָּךְ אוֹמְרִים אַנְשֵׁי גוֹג, עַד עַכְשָׁו הָיִינוּ עוֹשִׂים בְּיִשְׂרָאֵל מַה שֶּׁאִי אֶפְשָׁר, שֶׁנֶּאֱמַר: לִבְזֹה נֶפֶשׁ לִמְתָעֵב גּוֹי, וְעַכְשָׁו לְיִשְׂרָאֵל אָנוּ מִשְׁתַּחֲוִים. אוֹמֵר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא הֵן בִּשְׁבִיל שְׁמִי שֶׁכָּתוּב עֲלֵיהֶם, שֶׁנֶּאֱמַר (ישעיה מט, ז): לְמַעַן ה' אֲשֶׁר נֶאֱמָן, וְכֵן משֶׁה אוֹמֵר (דברים כח, י): וְרָאוּ כָל עַמֵּי הָאָרֶץ כִּי שֵׁם ה' נִקְרָא עָלֶיךָ וגו'. וּכְשֶׁהוֹצִיא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל מִמִּצְרַיִם הָיָה נוֹטֵל הַפַּנָּס וּמְהַלֵּךְ לִפְנֵיהֶם, שֶׁנֶּאֱמַר (שמות יג, כא): וַה' הֹלֵךְ לִפְנֵיהֶם יוֹמָם, וְכֵן הוּא עָתִיד כְּשֶׁיּוֹצִיאֵם מֵאֱדוֹם, שֶׁכֵּן אָמַר יְשַׁעְיָה (ישעיה נב, יב): כִּי הֹלֵךְ לִפְנֵיכֶם ה' וּמְאַסִּפְכֶם אֱלֹהֵי יִשְׂרָאֵל, וּכְתִיב (ישעיה מב, ט): הָרִאשֹׁנוֹת הִנֵּה בָאוּ וגו', לְקַיֵּם מַה שֶּׁכָּתוּב: מִצְרַיִם לִשְׁמָמָה תִהְיֶה וֶאֱדוֹם לְמִדְבַּר שְׁמָמָה. | |
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| 51. Anon., Midrash Psalms, 94.3, 119.30 (4th cent. CE - 9th cent. CE) Tagged with subjects: •jeremiah, book of, on gods rejection of israel Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 150 |
| 52. Anon., Arsenius, daniel 1066, ezekiel 350, jeremiah 257, jeremiah 281, psalms 474, jeremiah 327 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 91, 93 |
| 53. Anon., Numbers Rabba, 7.10 (4th cent. CE - 9th cent. CE) Tagged with subjects: •jeremiah, book of, pesikta de-rav kahanas discussion of •jeremiah, book of, on gods presence in exile Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 92 |
54. Anon., Esther Rabbah, 7.12 Tagged with subjects: •jeremiah, book of, on gods rejection of israel Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 150| 7.12. וַיֹאמֶר הָמָן לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ יֶשְׁנוֹ עַם אֶחָד (אסתר ג, ח), אוֹתוֹ שֶׁנֶּאֱמַר בּוֹ (דברים ו, ד): ה' אֶחָד, יָשֵׁן לוֹ מֵעַמּוֹ. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי אֵין לְפָנַי שֵׁנָה, הֲדָא הוּא דִכְתִיב (תהלים קכא, ד): הִנֵּה לֹא יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל, וְאַתָּה אָמַרְתָּ יֵשׁ לְפָנַי שֵׁנָה, חַיֶּיךָ שֶׁמִּתּוֹךְ שֵׁנָה אֲנִי מִתְעוֹרֵר עַל אוֹתוֹ הָאִישׁ וּמְאַבְּדוֹ מִן הָעוֹלָם, הֲדָא הוּא דִכְתִיב (תהלים עח, סה): וַיִּקַּץ כְּיָשֵׁן ה' וַיַּךְ צָרָיו אָחוֹר. דָּבָר אַחֵר, יֶשְׁנוֹ עַם אֶחָד. אֲמַר לֵיהּ שִׁנֵּיהוֹן רַבְרְבָן, שֶׁאוֹכְלִין וְשׁוֹתִין וְאוֹמְרִים עֹנֶג שַׁבָּת, עֹנֶג יוֹם טוֹב, שֶׁהֵן מַכְנִיסִין פְּחָת בְּמָמוֹנוֹ שֶׁל עוֹלָם, חֲדָא לְשִׁבְעָא יוֹמִין, שַׁבַּתָּא. חַד לִתְלָתִין יוֹמִין, רֵישׁ יַרְחָא. בְּנִיסָן, פִּיסְחָא. בְּסִיוָן, עֲצֶרֶת. בְּתִשְׁרֵי, רֵישׁ שַׁתָּא וְצוֹמָא רַבָּא, וְחַגָּא דִּמְטַלַּלְתָּא. אָמַר לוֹ אֲחַשְׁוֵרוֹשׁ כָּךְ הֵם מְצֻוִּין בְּתוֹרָתָן. אָמַר לוֹ הָמָן, אִלּוּ הָיוּ מְשַׁמְרִין אֶת מוֹעֲדֵיהֶם וּמוֹעֲדֵינוּ, יָפֶה הָיוּ עוֹשִׂין, אֶלָּא שֶׁמְבַזִּים מוֹעֲדֶיךָ, וְאֶת דָּתֵי הַמֶּלֶךְ אֵינָם עוֹשִׂים, שֶׁאֵין מְשַׁמְּרִים לֹא קָלֶנְדָּס, וְלֹא סָטַרְנַלְיָא. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא רָשָׁע אַתָּה מַפִּיל עַיִן רָעָה בְּמוֹעֲדֵיהֶם שֶׁלָּהֶם, הֲרֵי אֲנִי מַפִּילְךָ לִפְנֵיהֶם וּמוֹסִיפִים לָהֶם מוֹעֵד אֶחָד עַל מַפַּלְתְּךָ, זֶה יְמֵי הַפּוּרִים, הֲדָא הוּא דִכְתִיב (משלי יח, ז): פִּי כְסִיל מְחִתָּה לוֹ. וְלַמֶּלֶךְ אֵין שֹׁוֶה לְהַנִּיחָם, כָּל מַה שֶּׁהָיָה הָמָן מְקַטְרֵג אֶת יִשְׂרָאֵל מִלְּמַטָּה, הָיָה מִיכָאֵל מְלַמֵּד עֲלֵיהֶם סָנֵיגוֹרְיָא מִלְּמַעְלָה, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם אֵין בָּנֶיךָ מִתְקַטְרְגִין לֹא עַל שֶׁעָבְדוּ עֲבוֹדַת כּוֹכָבִים, וְלֹא עַל שֶׁגִּלּוּ עֲרָיוֹת, וְלֹא עַל שְׁפִיכוּת דָּמִים, אֶלָּא אֵין מִתְקַטְרְגִין אֶלָּא עַל שֶׁהֵן מְשַׁמְרִין אֶת דָּתוֹתֶיךָ, אָמַר לוֹ חַיֶּיךָ לָא שְׁבַקִּית וְלָא אֶשְׁבֹּק, הֲדָא הוּא דִכְתִיב (שמואל א יב, כב): כִּי לֹא יִטּשׁ ה' אֶת עַמּוֹ בַּעֲבוּר שְׁמוֹ הַגָּדוֹל, בֵּין חַיָּבִין בֵּין זַכָּאִין, כָּךְ אִי אֶפְשָׁר לְהַנִּיחָם, לְפִי שֶׁאִי אֶפְשָׁר לָעוֹלָם בְּלֹא יִשְׂרָאֵל. (שיר השירים ח, ז): אִם יִתֵּן אִישׁ אֶת כָּל הוֹן בֵּיתוֹ, זֶה הָמָן הָרָשָׁע, שֶׁנָּתַן עֲשֶׂרֶת אֲלָפִים כִּכַּר כֶּסֶף לְהַכְחִיד אֶת יִשְׂרָאֵל, בּוֹז יָבוּזוּ לוֹ. | |
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| 55. Anon., Leges Publicae, 1.1, 5.20, 5.22 Tagged with subjects: •nan Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 91, 93, 95, 149, 150 |
| 56. Anon., Pesiqta De Rav Kahana, 13.1-13.15, 17.2 Tagged with subjects: •nan Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 83, 88, 89, 90, 91, 92, 93, 96, 150 |
| 57. Anon., Yalqut Shimoni, daniel 1066, ezekiel 350, jeremiah 257, jeremiah 281, psalms 474, jeremiah 327 Tagged with subjects: •nan Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 91, 93 |
| 58. Anon., Soferim, 12.1 Tagged with subjects: •jeremiah, book of, lamentations and •jeremiah, book of, haftarot of rebuke Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 41 |
| 61. Anon., Ruthrabbah, a b c d\n0 2.12 (6) 2.12 (6) 2 12 (6) Tagged with subjects: •jeremiah, book of, on gods rejection of israel Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 150 |
| 62. Anon., History of The Monks In Egypt, a b c d\n0 2.12 (6) 2.12 (6) 2 12 (6) Tagged with subjects: •jeremiah, book of, on gods rejection of israel Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 150 |
| 63. Anon., Midrash Hagadol, tazria 13.59 Tagged with subjects: •jeremiah, book of, pesikta de-rav kahanas discussion of •jeremiah, book of, on gods presence in exile Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 95 |
| 64. Epigraphy, Ig Ii, 7.2712 Tagged with subjects: •jason (tragic actor), jeremiah, book of Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 269 |
| 65. Dead Sea Scrolls, 4Q223-224, 0 Tagged with subjects: •jeremiah,, book of Found in books: Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 171 |
| 66. Anon., Pesikta Rabbati, 31.3 Tagged with subjects: •nan Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 92, 149 |
| 67. Anon., Seder Olam, 27 Tagged with subjects: •jeremiah, book of, on gods presence in exile Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 94 |
