1. Hebrew Bible, Leviticus, 18.8, 20.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •joseph and the brothers Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 415| 18.8. "עֶרְוַת אֵשֶׁת־אָבִיךָ לֹא תְגַלֵּה עֶרְוַת אָבִיךָ הִוא׃", 20.11. "וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת־אֵשֶׁת אָבִיו עֶרְוַת אָבִיו גִּלָּה מוֹת־יוּמְתוּ שְׁנֵיהֶם דְּמֵיהֶם בָּם׃", | 18.8. "The nakedness of thy father’s wife shalt thou not uncover: it is thy father’s nakedness.", 20.11. "And the man that lieth with his father’s wife—he hath uncovered his father’s nakedness—both of them shall surely be put to death; their blood shall be upon them.", |
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2. Hebrew Bible, Genesis, 28.20-28.21, 29.31, 35.16-35.22, 37.21-37.22, 37.25, 37.29, 47.31, 48.5-48.6, 49.1-49.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 387, 388, 394, 414, 415, 416, 419, 420, 421, 422, 423| 28.21. "וְשַׁבְתִּי בְשָׁלוֹם אֶל־בֵּית אָבִי וְהָיָה יְהוָה לִי לֵאלֹהִים׃", 29.31. "וַיַּרְא יְהוָה כִּי־שְׂנוּאָה לֵאָה וַיִּפְתַּח אֶת־רַחְמָהּ וְרָחֵל עֲקָרָה׃", 35.16. "וַיִּסְעוּ מִבֵּית אֵל וַיְהִי־עוֹד כִּבְרַת־הָאָרֶץ לָבוֹא אֶפְרָתָה וַתֵּלֶד רָחֵל וַתְּקַשׁ בְּלִדְתָּהּ׃", 35.17. "וַיְהִי בְהַקְשֹׁתָהּ בְּלִדְתָּהּ וַתֹּאמֶר לָהּ הַמְיַלֶּדֶת אַל־תִּירְאִי כִּי־גַם־זֶה לָךְ בֵּן׃", 35.18. "וַיְהִי בְּצֵאת נַפְשָׁהּ כִּי מֵתָה וַתִּקְרָא שְׁמוֹ בֶּן־אוֹנִי וְאָבִיו קָרָא־לוֹ בִנְיָמִין׃", 35.19. "וַתָּמָת רָחֵל וַתִּקָּבֵר בְּדֶרֶךְ אֶפְרָתָה הִוא בֵּית לָחֶם׃", 35.21. "וַיִּסַּע יִשְׂרָאֵל וַיֵּט אָהֳלֹה מֵהָלְאָה לְמִגְדַּל־עֵדֶר׃", 35.22. "וַיְהִי בִּשְׁכֹּן יִשְׂרָאֵל בָּאָרֶץ הַהִוא וַיֵּלֶךְ רְאוּבֵן וַיִּשְׁכַּב אֶת־בִּלְהָה פִּילֶגֶשׁ אָבִיו וַיִּשְׁמַע יִשְׂרָאֵל וַיִּהְיוּ בְנֵי־יַעֲקֹב שְׁנֵים עָשָׂר׃", 37.21. "וַיִּשְׁמַע רְאוּבֵן וַיַּצִּלֵהוּ מִיָּדָם וַיֹּאמֶר לֹא נַכֶּנּוּ נָפֶשׁ׃", 37.22. "וַיֹּאמֶר אֲלֵהֶם רְאוּבֵן אַל־תִּשְׁפְּכוּ־דָם הַשְׁלִיכוּ אֹתוֹ אֶל־הַבּוֹר הַזֶּה אֲשֶׁר בַּמִּדְבָּר וְיָד אַל־תִּשְׁלְחוּ־בוֹ לְמַעַן הַצִּיל אֹתוֹ מִיָּדָם לַהֲשִׁיבוֹ אֶל־אָבִיו׃", 37.25. "וַיֵּשְׁבוּ לֶאֱכָל־לֶחֶם וַיִּשְׂאוּ עֵינֵיהֶם וַיִּרְאוּ וְהִנֵּה אֹרְחַת יִשְׁמְעֵאלִים בָּאָה מִגִּלְעָד וּגְמַלֵּיהֶם נֹשְׂאִים נְכֹאת וּצְרִי וָלֹט הוֹלְכִים לְהוֹרִיד מִצְרָיְמָה׃", 37.29. "וַיָּשָׁב רְאוּבֵן אֶל־הַבּוֹר וְהִנֵּה אֵין־יוֹסֵף בַּבּוֹר וַיִּקְרַע אֶת־בְּגָדָיו׃", 47.31. "וַיֹּאמֶר הִשָּׁבְעָה לִי וַיִּשָּׁבַע לוֹ וַיִּשְׁתַּחוּ יִשְׂרָאֵל עַל־רֹאשׁ הַמִּטָּה׃", 48.5. "וְעַתָּה שְׁנֵי־בָנֶיךָ הַנּוֹלָדִים לְךָ בְּאֶרֶץ מִצְרַיִם עַד־בֹּאִי אֵלֶיךָ מִצְרַיְמָה לִי־הֵם אֶפְרַיִם וּמְנַשֶּׁה כִּרְאוּבֵן וְשִׁמְעוֹן יִהְיוּ־לִי׃", 48.6. "וּמוֹלַדְתְּךָ אֲשֶׁר־הוֹלַדְתָּ אַחֲרֵיהֶם לְךָ יִהְיוּ עַל שֵׁם אֲחֵיהֶם יִקָּרְאוּ בְּנַחֲלָתָם׃", 49.1. "לֹא־יָסוּר שֵׁבֶט מִיהוּדָה וּמְחֹקֵק מִבֵּין רַגְלָיו עַד כִּי־יָבֹא שילה [שִׁילוֹ] וְלוֹ יִקְּהַת עַמִּים׃", 49.1. "וַיִּקְרָא יַעֲקֹב אֶל־בָּנָיו וַיֹּאמֶר הֵאָסְפוּ וְאַגִּידָה לָכֶם אֵת אֲשֶׁר־יִקְרָא אֶתְכֶם בְּאַחֲרִית הַיָּמִים׃", 49.2. "מֵאָשֵׁר שְׁמֵנָה לַחְמוֹ וְהוּא יִתֵּן מַעֲדַנֵּי־מֶלֶךְ׃", 49.2. "הִקָּבְצוּ וְשִׁמְעוּ בְּנֵי יַעֲקֹב וְשִׁמְעוּ אֶל־יִשְׂרָאֵל אֲבִיכֶם׃", 49.3. "בַּמְּעָרָה אֲשֶׁר בִּשְׂדֵה הַמַּכְפֵּלָה אֲשֶׁר עַל־פְּנֵי־מַמְרֵא בְּאֶרֶץ כְּנָעַן אֲשֶׁר קָנָה אַבְרָהָם אֶת־הַשָּׂדֶה מֵאֵת עֶפְרֹן הַחִתִּי לַאֲחֻזַּת־קָבֶר׃", 49.3. "רְאוּבֵן בְּכֹרִי אַתָּה כֹּחִי וְרֵאשִׁית אוֹנִי יֶתֶר שְׂאֵת וְיֶתֶר עָז׃", 49.4. "פַּחַז כַּמַּיִם אַל־תּוֹתַר כִּי עָלִיתָ מִשְׁכְּבֵי אָבִיךָ אָז חִלַּלְתָּ יְצוּעִי עָלָה׃", 49.5. "שִׁמְעוֹן וְלֵוִי אַחִים כְּלֵי חָמָס מְכֵרֹתֵיהֶם׃", 49.6. "בְּסֹדָם אַל־תָּבֹא נַפְשִׁי בִּקְהָלָם אַל־תֵּחַד כְּבֹדִי כִּי בְאַפָּם הָרְגוּ אִישׁ וּבִרְצֹנָם עִקְּרוּ־שׁוֹר׃", 49.7. "אָרוּר אַפָּם כִּי עָז וְעֶבְרָתָם כִּי קָשָׁתָה אֲחַלְּקֵם בְּיַעֲקֹב וַאֲפִיצֵם בְּיִשְׂרָאֵל׃", 49.8. "יְהוּדָה אַתָּה יוֹדוּךָ אַחֶיךָ יָדְךָ בְּעֹרֶף אֹיְבֶיךָ יִשְׁתַּחֲוּוּ לְךָ בְּנֵי אָבִיךָ׃", | 28.20. "And Jacob vowed a vow, saying: ‘If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,", 28.21. "so that I come back to my father’s house in peace, then shall the LORD be my God,", 29.31. "And the LORD saw that Leah was hated, and he opened her womb; but Rachel was barren.", 35.16. "And they journeyed from Beth-el; and there was still some way to come to Ephrath; and Rachel travailed, and she had hard labour.", 35.17. "And it came to pass, when she was in hard labour, that the mid-wife said unto her: ‘Fear not; for this also is a son for thee.’", 35.18. "And it came to pass, as her soul was in departing—for she died—that she called his name Ben-oni; but his father called him Benjamin.", 35.19. "And Rachel died, and was buried in the way to Ephrath—the same is Beth-lehem.", 35.20. "And Jacob set up a pillar upon her grave; the same is the pillar of Rachel’s grave unto this day.", 35.21. "And Israel journeyed, and spread his tent beyond Migdal-eder.", 35.22. "And it came to pass, while Israel dwelt in that land, that Reuben went and lay with Bilhah his father’s concubine; and Israel heard of it. Now the sons of Jacob were twelve:", 37.21. "And Reuben heard it, and delivered him out of their hand; and said: ‘Let us not take his life.’", 37.22. "And Reuben said unto them: ‘Shed no blood; cast him into this pit that is in the wilderness, but lay no hand upon him’—that he might deliver him out of their hand, to restore him to his father.", 37.25. "And they sat down to eat bread; and they lifted up their eyes and looked, and, behold, a caravan of Ishmaelites came from Gilead, with their camels bearing spicery and balm and ladanum, going to carry it down to Egypt.", 37.29. "And Reuben returned unto the pit; and, behold, Joseph was not in the pit; and he rent his clothes.", 47.31. "And he said: ‘Swear unto me.’ And he swore unto him. And Israel bowed down upon the bed’s head.", 48.5. "And now thy two sons, who were born unto thee in the land of Egypt before I came unto thee into Egypt, are mine; Ephraim and Manasseh, even as Reuben and Simeon, shall be mine.", 48.6. "And thy issue, that thou begettest after them, shall be thine; they shall be called after the name of their brethren in their inheritance.", 49.1. "And Jacob called unto his sons, and said: ‘Gather yourselves together, that I may tell you that which shall befall you in the end of days.", 49.2. "Assemble yourselves, and hear, ye sons of Jacob; And hearken unto Israel your father.", 49.3. "Reuben, thou art my first-born, My might, and the first-fruits of my strength; The excellency of dignity, and the excellency of power.", 49.4. "Unstable as water, have not thou the excellency; Because thou wentest up to thy father’s bed; Then defiledst thou it—he went up to my couch.", 49.5. "Simeon and Levi are brethren; Weapons of violence their kinship.", 49.6. "Let my soul not come into their council; Unto their assembly let my glory not be not united; For in their anger they slew men, And in their self-will they houghed oxen.", 49.7. "Cursed be their anger, for it was fierce, And their wrath, for it was cruel; I will divide them in Jacob, And scatter them in Israel", 49.8. "Judah, thee shall thy brethren praise; Thy hand shall be on the neck of thine enemies; Thy father’s sons shall bow down before thee.", |
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3. Hebrew Bible, Exodus, 25.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •joseph and the brothers Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 394| 25.2. "וְהָיוּ הַכְּרֻבִים פֹּרְשֵׂי כְנָפַיִם לְמַעְלָה סֹכְכִים בְּכַנְפֵיהֶם עַל־הַכַּפֹּרֶת וּפְנֵיהֶם אִישׁ אֶל־אָחִיו אֶל־הַכַּפֹּרֶת יִהְיוּ פְּנֵי הַכְּרֻבִים׃", 25.2. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְיִקְחוּ־לִי תְּרוּמָה מֵאֵת כָּל־אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ תִּקְחוּ אֶת־תְּרוּמָתִי׃", | 25.2. "’Speak unto the children of Israel, that they take for Me an offering; of every man whose heart maketh him willing ye shall take My offering.", |
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4. Hebrew Bible, Deuteronomy, 6.4, 21.15-21.17, 23.1, 27.11-27.26, 27.29, 33.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •joseph and the brothers Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 387, 388, 394, 415, 416, 420, 422, 423| 6.4. "שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃", 21.15. "כִּי־תִהְיֶיןָ לְאִישׁ שְׁתֵּי נָשִׁים הָאַחַת אֲהוּבָה וְהָאַחַת שְׂנוּאָה וְיָלְדוּ־לוֹ בָנִים הָאֲהוּבָה וְהַשְּׂנוּאָה וְהָיָה הַבֵּן הַבְּכוֹר לַשְּׂנִיאָה׃", 21.16. "וְהָיָה בְּיוֹם הַנְחִילוֹ אֶת־בָּנָיו אֵת אֲשֶׁר־יִהְיֶה לוֹ לֹא יוּכַל לְבַכֵּר אֶת־בֶּן־הָאֲהוּבָה עַל־פְּנֵי בֶן־הַשְּׂנוּאָה הַבְּכֹר׃", 21.17. "כִּי אֶת־הַבְּכֹר בֶּן־הַשְּׂנוּאָה יַכִּיר לָתֶת לוֹ פִּי שְׁנַיִם בְּכֹל אֲשֶׁר־יִמָּצֵא לוֹ כִּי־הוּא רֵאשִׁית אֹנוֹ לוֹ מִשְׁפַּט הַבְּכֹרָה׃", 23.1. "לֹא־יִקַּח אִישׁ אֶת־אֵשֶׁת אָבִיו וְלֹא יְגַלֶּה כְּנַף אָבִיו׃", 23.1. "כִּי־תֵצֵא מַחֲנֶה עַל־אֹיְבֶיךָ וְנִשְׁמַרְתָּ מִכֹּל דָּבָר רָע׃", 27.11. "וַיְצַו מֹשֶׁה אֶת־הָעָם בַּיּוֹם הַהוּא לֵאמֹר׃", 27.12. "אֵלֶּה יַעַמְדוּ לְבָרֵךְ אֶת־הָעָם עַל־הַר גְּרִזִים בְּעָבְרְכֶם אֶת־הַיַּרְדֵּן שִׁמְעוֹן וְלֵוִי וִיהוּדָה וְיִשָּׂשכָר וְיוֹסֵף וּבִנְיָמִן׃", 27.13. "וְאֵלֶּה יַעַמְדוּ עַל־הַקְּלָלָה בְּהַר עֵיבָל רְאוּבֵן גָּד וְאָשֵׁר וּזְבוּלֻן דָּן וְנַפְתָּלִי׃", 27.14. "וְעָנוּ הַלְוִיִּם וְאָמְרוּ אֶל־כָּל־אִישׁ יִשְׂרָאֵל קוֹל רָם׃", 27.15. "אָרוּר הָאִישׁ אֲשֶׁר יַעֲשֶׂה פֶסֶל וּמַסֵּכָה תּוֹעֲבַת יְהוָה מַעֲשֵׂה יְדֵי חָרָשׁ וְשָׂם בַּסָּתֶר וְעָנוּ כָל־הָעָם וְאָמְרוּ אָמֵן׃", 27.16. "אָרוּר מַקְלֶה אָבִיו וְאִמּוֹ וְאָמַר כָּל־הָעָם אָמֵן׃", 27.17. "אָרוּר מַסִּיג גְּבוּל רֵעֵהוּ וְאָמַר כָּל־הָעָם אָמֵן׃", 27.18. "אָרוּר מַשְׁגֶּה עִוֵּר בַּדָּרֶךְ וְאָמַר כָּל־הָעָם אָמֵן׃", 27.19. "אָרוּר מַטֶּה מִשְׁפַּט גֵּר־יָתוֹם וְאַלְמָנָה וְאָמַר כָּל־הָעָם אָמֵן׃", 27.21. "אָרוּר שֹׁכֵב עִם־כָּל־בְּהֵמָה וְאָמַר כָּל־הָעָם אָמֵן׃", 27.22. "אָרוּר שֹׁכֵב עִם־אֲחֹתוֹ בַּת־אָבִיו אוֹ בַת־אִמּוֹ וְאָמַר כָּל־הָעָם אָמֵן׃", 27.23. "אָרוּר שֹׁכֵב עִם־חֹתַנְתּוֹ וְאָמַר כָּל־הָעָם אָמֵן׃", 27.24. "אָרוּר מַכֵּה רֵעֵהוּ בַּסָּתֶר וְאָמַר כָּל־הָעָם אָמֵן׃", 27.25. "אָרוּר לֹקֵחַ שֹׁחַד לְהַכּוֹת נֶפֶשׁ דָּם נָקִי וְאָמַר כָּל־הָעָם אָמֵן׃", 27.26. "אָרוּר אֲשֶׁר לֹא־יָקִים אֶת־דִּבְרֵי הַתּוֹרָה־הַזֹּאת לַעֲשׂוֹת אוֹתָם וְאָמַר כָּל־הָעָם אָמֵן׃", 33.6. "יְחִי רְאוּבֵן וְאַל־יָמֹת וִיהִי מְתָיו מִסְפָּר׃", | 6.4. "HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE.", 21.15. "If a man have two wives, the one beloved, and the other hated, and they have borne him children, both the beloved and the hated; and if the first-born son be hers that was hated;", 21.16. "then it shall be, in the day that he causeth his sons to inherit that which he hath, that he may not make the son of the beloved the first-born before the son of the hated, who is the first-born;", 21.17. "but he shall acknowledge the first-born, the son of the hated, by giving him a double portion of all that he hath; for he is the first-fruits of his strength, the right of the first-born is his.", 23.1. "A man shall not take his father’s wife, and shall not uncover his father’s skirt.", 27.11. "And Moses charged the people the same day, saying:", 27.12. "’These shall stand upon mount Gerizim to bless the people, when ye are passed over the Jordan: Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin;", 27.13. "and these shall stand upon mount Ebal for the curse: Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali.", 27.14. "And the Levites shall speak, and say unto all the men of Israel with a loud voice:", 27.15. "Cursed be the man that maketh a graven or molten image, an abomination unto the LORD, the work of the hands of the craftsman, and setteth it up in secret. And all the people shall answer and say: Amen.", 27.16. "Cursed be he that dishonoureth his father or his mother. And all the people shall say: Amen.", 27.17. "Cursed be he that removeth his neighbour’s landmark. And all the people shall say: Amen.", 27.18. "Cursed be he that maketh the blind to go astray in the way. And all the people shall say: Amen.", 27.19. "Cursed be he that perverteth the justice due to the stranger, fatherless, and widow. And all the people shall say: Amen.", 27.20. "Cursed be he that lieth with his father’s wife; because he hath uncovered his father’s skirt. And all the people shall say: Amen. .", 27.21. "Cursed be he that lieth with any manner of beast. And all the people shall say: Amen.", 27.22. "Cursed be he that lieth with his sister, the daughter of his father, or the daughter of his mother. And all the people shall say: Amen.", 27.23. "Cursed be he that lieth with his mother-in-law. And all the people shall say: Amen.", 27.24. "Cursed be he that smiteth his neighbour in secret. And all the people shall say: Amen.", 27.25. "Cursed be he that taketh a bribe to slay an innocent person. And all the people shall say: Amen.", 27.26. "Cursed be he that confirmeth not the words of this law to do them. And all the people shall say: Amen.’", 33.6. "Let Reuben live, and not die In that his men become few.", |
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5. Hebrew Bible, 1 Chronicles, 5.1-5.2 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •joseph and the brothers Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 416, 422| 5.1. "וּבְנֵי רְאוּבֵן בְּכוֹר־יִשְׂרָאֵל כִּי הוּא הַבְּכוֹר וּבְחַלְּלוֹ יְצוּעֵי אָבִיו נִתְּנָה בְּכֹרָתוֹ לִבְנֵי יוֹסֵף בֶּן־יִשְׂרָאֵל וְלֹא לְהִתְיַחֵשׂ לַבְּכֹרָה׃", 5.1. "וּבִימֵי שָׁאוּל עָשׂוּ מִלְחָמָה עִם־הַהַגְרִאִים וַיִּפְּלוּ בְּיָדָם וַיֵּשְׁבוּ בְּאָהֳלֵיהֶם עַל־כָּל־פְּנֵי מִזְרָח לַגִּלְעָד׃", 5.2. "וַיֵּעָזְרוּ עֲלֵיהֶם וַיִּנָּתְנוּ בְיָדָם הַהַגְרִיאִים וְכֹל שֶׁעִמָּהֶם כִּי לֵאלֹהִים זָעֲקוּ בַּמִּלְחָמָה וְנַעְתּוֹר לָהֶם כִּי־בָטְחוּ בוֹ׃", 5.2. "כִּי יְהוּדָה גָּבַר בְּאֶחָיו וּלְנָגִיד מִמֶּנּוּ וְהַבְּכֹרָה לְיוֹסֵף׃", | 5.1. "And the sons of Reuben the first-born of Israel—for he was the first-born; but, forasmuch as he defiled his father’s couch, his birthright was given unto the sons of Joseph the son of Israel, yet not so that he was to be reckoned in the genealogy as first-born.", 5.2. "For Judah prevailed above his brethren, and of him came he that is the prince; but the birthright was Joseph’s—", |
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6. Anon., Jubilees, 33.1-33.17, 33.19-33.20 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •joseph and the brothers Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 387, 416, 417, 418 | 33.1. And Jacob went and dwelt to the south of Magdalâdrâ’êf. 33.2. And he went to his father Isaac, he and Leah his wife, on the new moon of the tenth month. 33.3. And Reuben saw Bilhah, Rachel's maid, the concubine of his father, bathing in water in asecret place, and he loved her. br And he hid himself at night, and he entered the house of Bilhah [at night], and he found her sleeping alone on a bed in her house. 33.4. And he lay with her, and she awoke and saw, and behold Reuben was lying with her in the bed, and she uncovered the border of her covering and seized him, and cried out, 33.5. and discovered that it was Reuben. br And she was ashamed because of him, and released her hand from him, and he fled. br And she lamented because of this thing exceedingly, and did not tell it to any one. 33.6. And when Jacob returned and sought her, she said unto him: "I am not clean for thee, for I have been defiled as regards thee; for Reuben hath defiled me, and hath lain with me in the night, and I was asleep, and did not discover until he uncovered my skirt and slept with me." br And Jacob was exceedingly wroth with Reuben because he had lain with Bilhah, because he had uncovered his father's skirt. 33.7. And Jacob did not approach her again because Reuben had defiled her. And as for any man who uncovereth his father's skirt. 33.8. his deed is wicked exceedingly, for he is abominable before the Lord. 33.9. For this reason it is written and ordained on the heavenly tables that a man should not lie with his father's wife, and should not uncover his father's skirt, for this is unclean: 33.10. they shall surely die together, the man who lieth with his father's wife and the woman also, for they have wrought uncleanness on the earth. 33.11. And there shall be nothing unclean before our God in the nation which He hath chosen for Himself as a possession. 33.12. And again, it is written a second time: "Cursed he be who lieth with the wife of his father, for he hath uncovered his father's shame"; and all the holy ones of the Lord said "So be it; so be it." 33.13. And do thou, Moses, command the children of Israel that they observe this word; for it (entaileth) a punishment of death; and it is unclean, and there is no atonement for ever to atone for the man who hath committed this, but he is to be put to death and slain, and stoned with stones, and rooted out from the midst of the people of our God. 33.14. For to no man who doeth so in Israel is it permitted to remain alive a single day on the earth, for he is abominable and unclean. 33.15. And let them not say: to Reuben was granted life and forgiveness after he had lain with his father's concubine, and to her also though she had a husband, and her husband Jacob, his father, was still alive. 33.16. For until that time there had not been revealed the ordice and judgment and law in its completeness for all, 33.17. but in thy days (it hath been revealed) as a law of seasons and of days, and an everlasting law for the everlasting generations. 33.19. And do thou, Moses, write (it) down for Israel that they may observe it, and do according to these words, and not commit a sin unto death; for the Lord our God is judge, who respecteth not persons and accepteth not gifts. 33.20. And tell them these words of the covet, that they may hear and observe, and be on their guard with respect to them, and not be destroyed and rooted out of the land; |
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7. Anon., Testament of Reuben, 1.6-1.10, 3.11-3.15, 4.2-4.4 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •joseph and the brothers Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 387, 416 | 1.6. And behold I call to witness against you this day the God of heaven, that ye walk not in the sins of youth and fornication, wherein I was poured out, and defiled the bed of my father Jacob. 1.7. And I tell you that he smote me with a sore plague in my loins for seven months; and had not my father Jacob prayed for me to the Lord, the Lord would have destroyed me. 1.8. For I was thirty years old when I wrought the evil thing before the Lord, and for seven months I was sick unto death. 1.9. And after this I repented with set purpose of my soul for seven years before the Lord. And wine and strong drink I drank not, and flesh entered not into my mouth, and I eat no pleasant food; but I mourned over my sin, for it was great, such as had not been in Israel. 4.2. For until my father's death I had not boldness to look in his face, or to speak to any of my brethren, because of the reproach. 4.3. Even until now my conscience causeth me anguish on account of my impiety. 4.4. And yet my father comforted me much and prayed for me unto the Lord, that the anger of the Lord might pass from me, even as the Lord showed. And thenceforth until now I have been on my guard and sinned not. |
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| 8. Anon., Testament of Judah, 13 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •joseph and the brothers Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 387 |
| 9. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 3.4-3.5 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •joseph and the brothers Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 387 |
| 10. Dead Sea Scrolls, Damascus Covenant, 3.4-3.5 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •joseph and the brothers Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 387 |
| 11. Josephus Flavius, Jewish Antiquities, 1.21.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •joseph and the brothers Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 415 |
12. Mishnah, Megillah, 4.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •joseph and the brothers Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 415| 4.10. "מַעֲשֵׂה רְאוּבֵן (בראשית לה), נִקְרָא וְלֹא מִתַּרְגֵּם. מַעֲשֵׂה תָמָר (בראשית לח), נִקְרָא וּמִתַּרְגֵּם. מַעֲשֵׂה עֵגֶל הָרִאשׁוֹן (שמות לב), נִקְרָא וּמִתַּרְגֵּם. וְהַשֵּׁנִי (שם), נִקְרָא וְלֹא מִתַּרְגֵּם. בִּרְכַּת כֹּהֲנִים (במדבר ו), מַעֲשֵׂה דָּוִד (שמואל ב י״א:כ״ז) וְאַמְנוֹן (שמואל ב יג), לֹא נִקְרָאִין וְלֹא מִתַּרְגְּמִין. אֵין מַפְטִירִין בַּמֶּרְכָּבָה (יחזקאל א), וְרַבִּי יְהוּדָה מַתִּיר. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵין מַפְטִירִין בְּהוֹדַע אֶת יְרוּשָׁלַיִם (יחזקאל ט״ז:ב׳):", | 4.10. "The incident of Reuven is read but not translated. The story of Tamar is read and translated. The first part of the incident of the golden calf is both read and translated, but the second is read but not translated. The blessing of the priests, the stories of David and Amnon are not read or translated. They do not conclude with the portion of the chariot as a haftarah. But Rabbi Judah permits this. R. Eliezar says: they do not conclude with “Proclaim Jerusalem’s [abominations]” (Ezekiel as a haftarah.", |
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| 13. Tosefta, Megillah, 3.35 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •joseph and the brothers Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 415 |
14. Anon., Genesis Rabba, 84.19, 98.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •joseph and the brothers Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 423| 84.19. וַיָּשָׁב רְאוּבֵן אֶל הַבּוֹר (בראשית לז, כט), וְהֵיכָן הָיָה, רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ, רַבִּי אֱלִיעֶזֶר אוֹמֵר בְּשַׂקּוֹ וּבְתַעֲנִיתוֹ, כְּשֶׁנִּפְנָה הָלַךְ וְהֵצִיץ לְאוֹתוֹ בּוֹר, הֲדָא הוּא דִכְתִיב: וַיָּשָׁב רְאוּבֵן אֶל הַבּוֹר, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מֵעוֹלָם לֹא חָטָא אָדָם לְפָנַי וְעָשָׂה תְּשׁוּבָה, וְאַתָּה פָּתַחְתָּ בִּתְשׁוּבָה תְּחִלָּה, חַיֶּיךָ שֶׁבֶּן בִּנְךָ עוֹמֵד וּפוֹתֵחַ בִּתְשׁוּבָה תְּחִלָּה, וְאֵיזֶה זֶה הוֹשֵׁעַ, שֶׁנֶּאֱמַר (הושע יד, ב): שׁוּבָה יִשְׂרָאֵל עַד ה' אֱלֹהֶיךָ. (בראשית לז, לא): וַיִּקְחוּ אֶת כְּתֹנֶת הַפַּסִּים וַיִּשְׁחֲטוּ שְׂעִיר עִזִּים, וְלָמָּה שְׂעִיר עִזִּים, שֶׁדָּמוֹ דּוֹמֶה לְשֶׁל אָדָם. (בראשית לז, לב): וַיְשַׁלְּחוּ אֶת כְּתֹנֶת הַפַּסִּים וגו'. אָמַר רַבִּי יוֹחָנָן אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לִיהוּדָה אַתָּה אָמַרְתָּ (בראשית לז, לב): הַכֶּר נָא, חַיֶּיךָ שֶׁתָּמָר אוֹמֶרֶת לְךָ (בראשית לח, כה): הַכֶּר נָא. (בראשית לז, לג): וַיַּכִּירָהּ וַיֹּאמֶר כְּתֹנֶת בְּנִי, אָמַר לֵית אֲנָא יָדַע מָה אֲנָא חָמֵי, כְּתֹנֶת בְּנִי חַיָּה רָעָה אֲכָלָתְהוּ וגו', אָמַר רַב הוּנָא נִצְנְצָה בּוֹ רוּחַ הַקֹּדֶשׁ, חַיָּה רָעָה אֲכָלָתְהוּ, זוֹ אִשְׁתּוֹ שֶׁל פּוֹטִיפַר. 98.4. רְאוּבֵן בְּכֹרִי אַתָּה (בראשית מט, ג), רַבִּי הָיָה אוֹמֵר בּוֹ דָּבָר לְשֶׁבַח וְדָבָר לִגְנַאי, אַתְּ בְּכוֹר וְעֵשָׂו בְּכוֹר (בראשית כז, ה): וַיֵּלֶךְ עֵשָׂו הַשָּׂדֶה לָצוּד צַיִד, אִם מָצָא מוּטָב וְאִם לָאו (בראשית כז, ה): לְהָבִיא מִן הַגְּזֵלוֹת וּמִן הַחֲמָסִים. וְאַתְּ (בראשית ל, יד): וַיֵּלֶךְ רְאוּבֵן בִּימֵי קְצִיר חִטִּים וגו'. (בראשית מט, ג): כֹּחִי וְרֵאשִׁית אוֹנִי, אֵלּוּ זַעְקָפֵי הַמִּלְחָמָה. (בראשית מט, ג): יֶתֶר שְׂאֵת וְיֶתֶר עָז, (דברי הימים א יב, ח): וּפְנֵי אַרְיֵה פְּנֵיהֶם. וְהָיָה אוֹמֵר בּוֹ דָּבָר לִגְנַאי רְאוּבֵן בְּכֹרִי אַתָּה, אַתְּ בְּכוֹר וַאֲנִי בְּכוֹר, אֲנִי בֶּן שְׁמוֹנִים וְאַרְבַּע שָׁנָה לֹא רָאִיתִי טִפַּת קֶרִי, וְאַתְּ (בראשית לה, כב): וַיֵּלֶךְ וַיִּשְׁכַּב אֶת בִּלְהָה. כֹּחִי וְרֵאשִׁית אוֹנִי, שֵׁרוּי חֵילִי וְשֵׁרוּי צַעֲרִי. (בראשית מט, ג): יֶתֶר שְׂאֵת וְיֶתֶר עָז, הַבְּכוֹרָה הָיְתָה שֶׁלְךָ וְהַכְּהֻנָּה הָיְתָה שֶׁלְךָ וְהַמַּלְכוּת הָיְתָה שֶׁלְךָ, וְעַכְשָׁיו שֶׁחָטָאתָ נִתְּנָה הַבְּכוֹרָה לְיוֹסֵף, וְהַכְּהֻנָּה לְלֵוִי, וְהַמַּלְכוּת לִיהוּדָה. אָמַר רַבִּי אַחָא לֹא שֶׁלְךָ הָיְתָה הַבְּכוֹרָה, כְּלוּם הָלַךְ יַעֲקֹב אֵצֶל לָבָן אֶלָּא בִּשְׁבִיל רָחֵל, כָּל הַחֲרִישׁוֹת שֶׁחָרַשְׁתִּי בְאִמְךָ לֹא בְרָחֵל הָיִיתִי רָאוּי לְחָרְשָׁן, עַכְשָׁיו חָזְרָה הַבְּכוֹרָה לִבְעָלֶיהָ. (בראשית לה, ד): פַּחַז כַּמַּיִם אַל תּוֹתַר, רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ, רַבִּי אֱלִיעֶזֶר אָמַר פָּחַזְ"תָּ חָטָא "תָ זָנִי"תָ. רַבִּי יְהוֹשֻׁעַ אָמַר פָּרַקְ"תָּ עֹל, חִלַּלְ"תָּ יְצוּעִי, זָ"ע יִצְרְךָ עָלֶיךָ. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אָמַר פָּסַעְ"תָּ עַל דָּת, חַבְתָּ"ה בִּבְכוֹרָתְךָ, זָ"ר נַעֲשֵׂיתָ לְמַתְּנוֹתֶיךָ. אָמְרוּ עַד עַכְשָׁיו אָנוּ צְרִיכִין לְמוֹדָעִי, בָּא רַבִּי אֱלִיעֶזֶר הַמּוֹדָעִי וּפֵרַשׁ, זַעְ"תָּ חָרַדְ"תָּ פָּרַ"ח חֵטְא מֵעַל רֹאשֶׁךָ. אָמַר רַבִּי פִּינְחָס עָשִׂיתָ כַּפֶּחָזִים שֶׁנִּשְׁתַּבְּרוּ שׁוֹקֵיהֶן בַּמַּיִם. כַּמַּיִם, רַבָּנָן אָמְרֵי אַתָּה חָטָאתָ בְּמַיִם יָבוֹא מָשׁוּי מִמַּיִם וִיקָרְבֶךָ. (דברים לג, ו): יְחִי רְאוּבֵן וְאַל יָמֹת. כַּמַּיִם, מַה מַּיִם נִתָּרִין מִמָּקוֹם לְמָקוֹם כָּךְ הֻתְּרָה לָךְ. רַבִּי אֱלִיעֶזֶר הַמּוֹדָעִי אוֹמֵר אֵין עוֹשִׂין מִקְוֶה שֶׁל יַיִן שֶׁל שֶׁמֶן אֶלָּא שֶׁל מַיִם, כָּךְ עָשִׂיתָ לְךָ מִקְוֶה שֶׁל מַיִם וְטִהַרְתָּ עַצְמְךָ בּוֹ. אַל תּוֹתַר, רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ תַּרְוֵיהוֹן אָמְרֵי כָּךְ לֹא וִתַּרְתָּ לְךָ כְּלוּם. רַבִּי אֱלִיעֶזֶר הַמּוֹדָעִי אוֹמֵר אַל יְהִי לָךְ וִתָּרוֹן עָוֹן שֶׁלְּךָ. כִּי עָלִיתָ, רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ תַּרְוֵיהוֹן אָמְרֵי כִּי עָלִיתָ בְּוַדַּאי. רַבִּי אֶלְעָזָר אָמַר כִּי עָלִיתָ, הֵיכָן בַּדּוּדָאִים. מִשְׁכְּבֵי אָבִיךָ, אָמַר רַבִּי בֶּרֶכְיָה מִשְׁכַּב אָבִיךָ אֵין כְּתִיב כָּאן אֶלָּא מִשְׁכְּבֵי אָבִיךָ, מִשְׁכַּב בִּלְהָה וּמִשְׁכַּב זִלְפָּה. רַבִּי אַבָּהוּ וְאָמְרֵי לָהּ רַבִּי יַעֲקֹב בְּשֵׁם רַבִּי חִיָּא רַבָּה וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, תְּנֵינַן הַחָשׁוּד עַל דָּבָר לֹא דָּנוֹ וְלֹא מְעִידוֹ, אֶפְשָׁר שֶׁהוּא עָתִיד לִהְיוֹת בְּשִׁשָּׁה שְׁבָטִים הָעוֹמְדִים בְּרֹאשׁ הַר עֵיבָל וְאוֹמְרִין (דברים כז, כ): אָרוּר שֹׁכֵב עִם אֵשֶׁת אָבִיו, וְהוּא עוֹשֶׂה הַדָּבָר הַזֶּה, אֶלָּא עֶלְבּוֹן אִמּוֹ תָּבַע, שֶׁכָּל יָמִים שֶׁהָיְתָה רָחֵל קַיֶּימֶת הָיָה מִטָּתָהּ נְתוּנָה אֵצֶל מִטָּתוֹ שֶׁל יַעֲקֹב אָבִינוּ, כֵּיוָן שֶׁמֵּתָה רָחֵל נָטַל יַעֲקֹב אָבִינוּ מִטָּתָהּ שֶׁל בִּלְהָה וּנְתָנָהּ אֵצֶל מִטָּתוֹ. אָמַר לֹא דַּיָּה לְאִמָּא לְאִתְקְנָא בְּחַיֵּי אֲחוֹתָהּ אֶלָּא אַף לְאַחַר מוֹתָהּ, עָלָה וְקִלְקֵל אֶת הַיְצוּעִין. רַבִּי יְהוּדָה בַּר סִימוֹן פָּלִיג עֲלֵיהּ, וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי לְאֶחָד שֶׁחֲשָׁדוּהוּ מוֹכֵר תְּרוּמָה בְּשֶׁל חֻלִּין, בִּקְּשׁוּ אַחֲרָיו וְרָאוּ וְלֹא מָצְאוּ בַּדְבָרִים מַמָּשׁ, וּמִנּוּ אוֹתוֹ מְשַׁעֵר בַּשּׁוּק. אָז חִלַּלְתָּ, רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ תַּרְוֵיהוֹן אָמְרִין אָז חִלַּלְתָּ וַדַּאי. עָלָה, רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ תַּרְוֵיהוֹן אָמְרִין עָלָה מֵחַטָּאתֶיךָ, רַבִּי אֱלִיעֶזֶר הַמּוֹדָעִי אָמַר עָלָה מִמַּתְּנוֹתֶיךָ. רַבָּנָן אָמְרֵי אֵינִי לֹא מְרַחֶקְךָ וְלֹא מְקָרֶבְךָ, אֶלָּא הֲרֵי אֲנִי תּוֹלֶה אוֹתְךָ בְּרִפְיוֹן, עַד שֶׁיָּבוֹא משֶׁה שֶׁכָּתוּב בּוֹ (שמות יט, ג): וּמשֶׁה עָלָה אֶל הָאֱלֹהִים, מַה שֶּׁדַּעְתּוֹ רוֹאָה לַעֲשׂוֹת בְּךָ עוֹשֶׂה, כֵּיוָן שֶׁבָּא משֶׁה הִתְחִיל מְקָרְבוֹ (דברים לג, ו): יְחִי רְאוּבֵן. וְרַבָּנָן אָמְרֵי כָּךְ הָיְתָה עֲדָתוֹ שֶׁל קֹרַח [היך דכתיב לעיל]. | |
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| 15. Anon., Sifre Deuteronomy, 2, 31, 347-348, 355, 329 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 420, 422 |
16. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •joseph and the brothers Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 423| 55b. מיתיבי אמרו מלאכי השרת לפני הקב"ה רבונו של עולם מפני מה קנסת מיתה על אדם הראשון אמר להם מצוה קלה צויתיו ועבר עליה א"ל והלא משה ואהרן שקיימו כל התורה כולה ומתו א"ל (קהלת ט, ב) מקרה אחד לצדיק ולרשע לטוב וגו',הוא דאמר כי האי תנא דתניא ר"ש בן אלעזר אומר אף משה ואהרן בחטאם מתו שנא' (במדבר כ, יב) יען לא האמנתם בי הא האמנתם בי עדיין לא הגיע זמנכם ליפטר מן העולם,מיתיבי ארבעה מתו בעטיו של נחש ואלו הן בנימין בן יעקב ועמרם אבי משה וישי אבי דוד וכלאב בן דוד וכולהו גמרא לבר מישי אבי דוד דמפרש ביה קרא דכתיב (שמואל ב יז, כה) ואת עמשא שם אבשלום תחת יואב (שר) הצבא ועמשא בן איש ושמו יתרא הישראלי אשר בא אל אביגיל בת נחש אחות צרויה אם יואב,וכי בת נחש הואי והלא בת ישי הואי דכתיב (דברי הימים א ב, טז) ואחיותיהן צרויה ואביגיל אלא בת מי שמת בעטיו של נחש,מני אילימא תנא דמלאכי השרת והא איכא משה ואהרן אלא לאו ר"ש בן אלעזר היא וש"מ יש מיתה בלא חטא ויש יסורין בלא עון ותיובתא דרב אמי תיובתא:,א"ר שמואל בר נחמני א"ר יונתן כל האומר ראובן חטא אינו אלא טועה שנאמר (בראשית לה, כב) ויהיו בני יעקב שנים עשר מלמד שכולן שקולים כאחת אלא מה אני מקיים (בראשית לה, כב) וישכב את בלהה פילגש אביו מלמד שבלבל מצעו של אביו ומעלה עליו הכתוב כאילו שכב עמה,תניא ר"ש בן אלעזר אומר מוצל אותו צדיק מאותו עון ולא בא מעשה זה לידו אפשר עתיד זרעו לעמוד על הר עיבל ולומר (דברים כז, כ) ארור שוכב עם אשת אביו ויבא חטא זה לידו אלא מה אני מקיים וישכב את בלהה פילגש אביו עלבון אמו תבע אמר אם אחות אמי היתה צרה לאמי שפחת אחות אמי תהא צרה לאמי עמד ובלבל את מצעה,אחרים אומרים שתי מצעות בלבל אחת של שכינה ואחת של אביו והיינו דכתיב (בראשית מט, ד) אז חללת יצועי עלה (אל תקרי יצועי אלא יצועיי),כתנאי פחז כמים אל תותר ר' אליעזר אומר פזתה חבתה זלתה ר' יהושע אומר פסעתה על דת חטאת זנית ר"ג אומר פיללתה חלתה זרחה תפלתך,אמר ר"ג עדיין צריכין אנו למודעי ר' אלעזר המודעי אומר הפוך את התיבה ודורשה זעזעתה הרתעתה פרחה חטא ממך רבא אמר ואמרי לה ר' ירמיה בר אבא זכרת עונשו של דבר חלית עצמך חולי גדול פירשת מלחטוא:,ראובן בני עלי בני שמואל דוד ושלמה ויואש סימן:,אמר ר' שמואל בר נחמני א"ר יונתן כל האומר בני עלי חטאו אינו אלא טועה שנאמר (שמואל א א, ג) ושם שני בני עלי (עם ארון ברית האלהים) חפני ופנחס כהנים לה',סבר לה כרב דאמר רב פנחס לא חטא מקיש חפני לפנחס מה פנחס לא חטא אף חפני לא חטא אלא מה אני מקיים אשר ישכבון את הנשים מתוך ששהו את קיניהן שלא הלכו אצל בעליהן מעלה עליהן הכתוב כאילו שכבום,גופא אמר רב פנחס לא חטא שנאמר (שמואל א יד, ג) ואחיה בן אחיטוב אחי אי כבוד בן פנחס בן עלי כהן ה' וגו' אפשר חטא בא לידו והכתוב מייחסו,והלא כבר נאמר (מלאכי ב, יב) יכרת ה' לאיש אשר יעשנה ער ועונה מאהלי יעקב ומגיש מנחה לה' צבאות אם ישראל הוא לא יהיה לו ער בחכמים ולא עונה בתלמידים ואם כהן הוא לא יהיה לו בן מגיש מנחה אלא לאו שמע מינה פנחס לא חטא,אלא הא כתיב (שמואל א ב, כב) אשר ישכבון ישכבן כתיב,והכתיב (שמואל א ב, כד) אל בני כי לא טובה השמועה א"ר נחמן בר יצחק בני כתיב,והכתיב מעבירים א"ר הונא בריה דרב יהושע מעבירם כתיב,והכתיב בני בליעל מתוך שהיה לו לפנחס למחות לחפני ולא מיחה מעלה עליו הכתוב כאילו חטא,א"ר שמואל בר נחמני א"ר יונתן כל האומר | 55b. The Gemara b raises an objection /b from the following i baraita /i : b The ministering angels said before the Holy One, Blessed be He: Master of the Universe, why did You penalize Adam, the first man, with /b the b death /b penalty? b He said to them: I gave him a simple mitzva, and he violated it. They said to Him: Didn’t Moses and Aaron, who observed the whole Torah in its entirety, /b nevertheless b die? /b The Holy One, Blessed be He, b said to them, /b citing the verse: “All things come alike to all; b there is one event to the righteous and to the wicked; to the good /b and to the clean, and to the unclean; to him who sacrifices, and to him who does not sacrifice; as is the good, so is the sinner; and he who swears, as he who fears an oath” (Ecclesiastes 9:2). Apparently, death is not dependent upon one’s actions. Everyone dies.,The Gemara answers: Rav Ami b stated /b his position b in accordance with this i tanna /i , as it was taught /b in a i baraita /i : b Rabbi Shimon ben Elazar said: Even Moses and Aaron died due to their sin, as it is stated: /b “And the Lord spoke to Moses and Aaron: b Because you did not believe in Me /b , to sanctify Me in the eyes of the children of Israel, therefore you shall not bring this congregation in to the land which I have given them” (Numbers 20:12). b Had you believed in Me /b and spoken to the rock as commanded, b your time would not /b yet b have come to leave the world. /b Apparently, even Moses and Aaron died due to their sins.,The Gemara b raises an objection /b from what was taught in the following i baraita /i : b Four /b people b died due to /b Adam’s sin with b the serpent, /b in the wake of which death was decreed upon all of mankind, although they themselves were free of sin. b And they are: Benjamin, son of Jacob; Amram, father of Moses; Yishai, father of David; and Kilab, son of David. And all of them /b were learned through b tradition, except for Yishai, father of David, with regard to whom there is an explicit verse /b interpreted homiletically, b as it is written: “And Absalom placed Amasa in charge of the army in place of Joab, and Amasa was the son of a man named Ithra the Israelite, who had taken to himself Abigail the daughter of Nahash, sister of Zeruiah, the mother of Joab” /b (II Samuel 17:25).,The Gemara asks: b And was /b Abigail b the daughter of Nahash? Wasn’t she the daughter of Yishai, as it is written: /b “And Yishai begot his firstborn Eliab, and Abinadab the second, and Shimea the third, Nethanel the fourth, Raddai the fifth, Ozem the sixth, David the seventh: b and their sisters were Zeruiah and Abigail. /b And the sons of Zeruiah: Abishai, and Joab, and Asahel, three. And Abigail bore Amasa; and the father of Amasa was Jether the Ishmaelite” (I Chronicles 2:13–17)? Apparently, Abigail was the daughter of Yishai. b Rather, /b the verse states that Abigail was the daughter of Nahash in order to teach us that she was b the daughter of one who died on account of /b Adam’s sin with b the serpent [ i naḥash /i ], /b though he himself was free of sin.,The Gemara now clarifies the matter: b Who /b is the i tanna /i of the i baraita /i that states that four people did not die due to their own sins? b If you say /b that it is the b i tanna /i /b who taught the conversation between b the ministering angels /b and God, it is difficult, b as weren’t there /b also b Moses and Aaron /b who did not die due to their own sins? b Rather, it must be Rabbi Shimon ben Elazar, /b who holds that even Moses and Aaron died because of their own sins. b Learn from it /b then that, in principle, he agrees that b there is death without sin and there is suffering without iniquity, and /b this is a b conclusive refutation /b of the opinion b of Rav Ami. /b The Gemara concludes: Indeed, it is a b conclusive refutation. /b ,Having mentioned the sins of some of the significant ancestors of the Jewish people, the Gemara now addresses several additional ancestors. b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: Anyone who says that Reuben sinned /b with Bilhah b is nothing other than mistaken, as it is stated: /b “And it came to pass, when Israel dwelt in that land, that Reuben went and lay with Bilhah his father’s concubine; and Israel heard of it. b Now the sons of Jacob were twelve” /b (Genesis 35:22). The fact that the Torah stated the number of Jacob’s sons at that point in the narrative b teaches that, /b even after the incident involving Bilhah, b all /b of the brothers b were equal /b in righteousness. Apparently, Reuben did not sin. b How /b then b do I establish /b the meaning of the verse: b “And he lay with Bilhah his father’s concubine”? /b The plain understanding of the verse indicates sin. b This /b verse b teaches that /b Reuben b rearranged his father’s bed /b in protest of Jacob’s placement of his bed in the tent of Bilhah and not in the tent of his mother Leah after the death of Rachel. b And the verse ascribes to him /b liability for his action b as if he had /b actually b lain with /b Bilhah., b It was taught /b in a i baraita /i that b Rabbi Shimon ben Elazar says: This righteous person, /b Reuben, b was saved from that sin /b of adultery, b and that action did not come to /b be performed by b him? Is it possible /b that b his descendants are destined to stand on Mount Eival and say: “Cursed be he that lies with his father’s wife; /b because he uncovers his father’s skirt. And all the people shall say, amen” (Deuteronomy 27:20), b and this sin will come to /b be performed by b him? /b Is it conceivable that the members of a tribe would curse their ancestor? b How /b then b do I establish /b the meaning of the verse: b “And he lay with Bilhah his father’s concubine”? /b It is understood as follows: b He protested the affront to his mother. He said: If my mother’s sister /b Rachel b was a rival to my mother, will my mother’s sister’s concubine be a rival to my mother? He /b immediately b stood and rearranged her bed /b so that Jacob would enter Leah’s tent., b i Aḥerim /i say: He rearranged two beds, one of the Divine Presence and one of his father. And that is /b the meaning of b that which is written: /b “Unstable as water, you shall not excel; because you went up to your father’s bed; b then you did defile it; he went up to my bed [ i yetzu /i ’ i i /i ]” /b (Genesis 49:4). b Do not read it as i yetzu’i /i , /b in the singular; b rather, read it as i yetzu /i ’ i ai /i , my beds, /b in the plural, referring to both the bed of his father and to the bed of the Divine Presence, which rests in the tents of the righteous.,The Gemara notes that the matter of Reuben’s innocence is b parallel to /b a dispute between b i tanna’im /i . /b As it was taught in a i baraita /i : The verse states: b “Unstable [ i paḥaz /i ] as water, you shall not excel.” /b The Sages understood i paḥaz /i as an acronym. b Rabbi Eliezer says /b that it means: b You were impulsive [ i pazta /i ], you were liable [ i ḥavta /i ], and you acted contemptuously [ i zalta /i ]. Rabbi Yehoshua says /b that it means: b You trampled the law [ i pasata al dat /i ], you sinned [ i ḥatata /i ], /b and b you were promiscuous [ i zanita /i ]. Rabban Gamliel says: /b The acronym does not refer to Reuben’s sin. It refers to his repentance: b You prayed [ i pilalta /i ], you trembled /b in fear b [ i ḥalta /i ], /b and b your prayer shone forth [ i zarḥa /i ]. /b , b Rabban Gamliel said: We still need /b the explanation of b the Modaite, /b as b Rabbi Elazar HaModa’i said: Reverse /b the order of the letters in b the word /b i paḥaz /i b and /b then b interpret it homiletically: You shook [ i zizata /i ], you recoiled /b [ b i hirtata /i ]; /b the i ḥet /i in i paḥaz /i is interchanged with the letter i heh /i , so that you would not sin, and b the sin flew [ i parḥa /i ] from you. /b Rabban Gamliel and Rabbi Elazar HaModa’i are of the opinion that Reuben did not sin. Rabbi Eliezer and Rabbi Yehoshua held that he did. b Rava said, and some say /b that b Rabbi Yirmeya bar Abba said: /b Reverse the letters in i paḥaz /i and interpret: b You remembered [ i zakharta /i ] the punishment /b for that offense, b you made yourself gravely ill [ i ḥalita /i ] /b in order to refrain from sinning, and b you /b successfully b withdrew [ i peirashta /i ] from sinning. /b ,The Gemara prefaces the following statements of Rabbi Shmuel bar Naḥmani with a b mnemonic: Reuben, the sons of Eli, the sons of Samuel, David, Solomon, and Josiah. /b , b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: Anyone who says that the sons of Eli sinned is nothing other than mistaken, as it is written: “And the two sons of Eli, Hophni and Pinehas, were there priests of the Lord” /b (I Samuel 1:3).,The Gemara explains: Rabbi Yonatan b holds in accordance with /b the opinion of b Rav, as Rav said: Pinehas did not sin. /b And the verse b juxtaposes Hophni to Pinehas; just as Pinehas did not sin, so too Hophni did not sin. /b The Gemara asks: b How, /b then, b do I establish /b the meaning of the verse: “Now Eli was very old, and heard all that his sons did to all Israel; and b how they lay with the women /b that assembled at the door of the Tent of Meeting” (I Samuel 2:22), which indicates otherwise? The Gemara answers: b Since /b the sons of Eli b delayed /b sacrificing b the bird-offerings /b of women who had given birth, a pair of doves brought as part of the purification process, and this delay caused the women b not to go to their husbands /b in timely fashion, b the verse ascribes to /b Hophni and Pinehas liability b as if they had lain with them. /b They were guilty of nothing more than negligence and carelessness.,The Gemara now examines b the matter itself /b of Rav’s statement cited in the course of the previous discussion. b Rav said: Pinehas did not sin, as it is stated: “And Ahijah, the son of Ahitub, Ichabod’s brother, the son of Pinehas, the son of Eli, was the Lord’s priest /b in Shiloh, wearing an ephod” (I Samuel 14:3). b Is it possible that sin came to /b Pinehas’ b hand and, /b nevertheless, b the verse traces the lineage /b of his grandson, Ahijah, back b to him? /b , b Wasn’t it was already stated /b with regard to those who engage in promiscuous relations: b “The Lord will cut off from the man that does this, him that is awake and him that answers from the tents of Jacob, or any to present an offering to the Lord of hosts” /b (Malachi 2:12). The Sages interpreted the verse homiletically: b If /b the sinner is b an Israelite, he will not have /b among his descendants b one who is /b sharp and b awake among the Sages, or /b even b one among /b their b disciples who can answer /b questions. b And if he is a priest, he will not have a son who will present a meal-offering. /b If Pinehas had sons and grandsons serving as priests, b conclude from it that Pinehas did not sin. /b ,The Gemara asks: b However, isn’t it written: “And how they lay [ i yishkevun /i ] /b with the women.” The verb i yishkevun /i is in the plural, indicating that both sons were guilty. The Gemara answers: It b is written /b without a i vav /i so that it can be read as b i yishkeven /i /b in the singular, i.e., how he lay, indicating that only one of them sinned.,The Gemara asks further: b Isn’t it written /b that Eli said: b “No, my sons [ i banai /i ]; for it is not a good report /b that I hear; you make the Lord’s people to transgress” (I Samuel 2:24). The fact that Eli referred to his sons in the plural indicates that they both sinned. b Rav Naḥman bar Yitzḥak said: It is written /b in a manner that can be read as b my son [ i beni /i ] /b in the singular.,The Gemara raises another question: b Isn’t it written: “You make /b the Lord’s people b to transgress [ i ma’avirim /i ] /b in the plural, indicating that both sons were guilty. b Rav Huna, son of Rav Yehoshua, said: /b Here too, the word b is written /b without a i yod /i so that it can be read as: b You cause /b the Lord’s people b to transgress [ i ma’aviram /i ] /b in the singular, indicating that only one of them sinned.,The Gemara raises one last challenge: b Isn’t it written: /b “Now the sons of Eli were b scoundrels; /b they knew not the Lord” (I Samuel 2:12), indicating that they were both sinners. The Gemara answers: b Since Pinehas should have protested Hophni’s /b conduct, b but he did not protest, the verse ascribes to him /b liability b as if he /b too b had sinned. /b , b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: Anyone who says /b |
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17. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •joseph and the brothers Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 387, 422| 92a. יקבוהו לאום ואין לאום אלא עוברין שנאמר (בראשית כה, כג) ולאום מלאום יאמץ ואין קבה אלא קללה שנאמר (במדבר כג, ח) מה אקב לא קבה אל ואין בר אלא תורה שנאמר (תהלים ב, יב) נשקו בר פן יאנף,עולא בר ישמעאל אומר מנקבין אותו ככברה כתיב הכא (משלי יא, כו) יקבוהו לאום וכתיב התם (מלכים ב יב, י) ויקב חור בדלתו ואמר אביי כי אוכלא דקצרי,ואם למדו מה שכרו אמר רבא אמר רב ששת זוכה לברכות כיוסף שנאמר (משלי יא, כו) וברכה לראש משביר ואין משביר אלא יוסף שנאמר (בראשית מב, ו) ויוסף הוא [השליט על הארץ הוא] המשביר לכל עם הארץ,אמר רב ששת כל המלמד תורה בעוה"ז זוכה ומלמדה לעולם הבא שנאמר (משלי יא, כה) ומרוה גם הוא יורה,אמר רבא מניין לתחיית המתים מן התורה שנאמר (דברים לג, ו) יחי ראובן ואל ימות יחי ראובן בעולם הזה ואל ימות לעולם הבא רבינא אמר מהכא (דניאל יב, ב) ורבים מישני אדמת עפר יקיצו אלה לחיי עולם ואלה לחרפות לדראון עולם רב אשי אמר מהכא (דניאל יב, יג) ואתה לך [לקץ] ותנוח ותעמוד לגורלך לקץ הימין,אמר רבי אלעזר כל פרנס שמנהיג את הצבור בנחת זוכה ומנהיגם לעוה"ב שנאמר (ישעיהו מט, י) כי מרחמם ינהגם ועל מבועי מים ינהלם,וא"ר אלעזר גדולה דעה שניתנה בין שתי אותיות שנאמר (שמואל א ב, ג) כי אל דעות ה',וא"ר אלעזר גדול מקדש שניתן בין שתי אותיות שנאמר (שמות טו, יז) פעלת ה' מקדש ה' כוננו ידיך מתקיף לה רב אדא קרחינאה אלא מעתה גדולה נקמה שניתנה בין שתי אותיות דכתיב (תהלים צד, א) אל נקמות ה' אל נקמות הופיע,אמר ליה למילתיה הכי נמי כדעולא דאמר עולא שתי הופעיות הללו למה אחת למדת טובה ואחת למדת פורענות,ואמר ר' אלעזר כל אדם שיש בו דעה כאילו נבנה בית המקדש בימיו שזה ניתן בין שתי אותיות וזה ניתן בין שתי אותיות,ואמר ר' אלעזר כל אדם שיש בו דעה לסוף מתעשר שנאמר (משלי כד, ד) ובדעת חדרים ימלאו כל הון יקר ונעים,ואמר ר' אלעזר כל אדם שאין בו דעה אסור לרחם עליו שנאמר (ישעיהו כז, יא) כי לא עם בינות הוא על כן לא ירחמנו עושהו ויוצרו לא יחוננו,וא"ר אלעזר כל הנותן פיתו למי שאין בו דעה יסורין באין עליו שנאמר (עובדיה א, ז) לחמך ישימו מזור תחתיך אין תבונה בו ואין מזור אלא יסורין שנאמר (הושע ה, יג) וירא אפרים את חליו ויהודה את מזורו,ואמר ר' אלעזר כל אדם שאין בו דעה לסוף גולה שנאמר (ישעיהו ה, יג) לכן גלה עמי מבלי דעת,ואמר ר"א כל בית שאין דברי תורה נשמעים בו בלילה אש אוכלתו שנאמר (איוב כ, כו) כל חשך טמון לצפוניו תאכלהו אש לא נופח ירע שריד באהלו אין שריד אלא ת"ח שנאמר (יואל ג, ה) ובשרידים אשר ה' קורא,ואמר ר' אלעזר כל שאינו מהנה תלמידי חכמים מנכסיו אינו רואה סימן ברכה לעולם שנאמר (איוב כ, כא) אין שריד לאכלו על כן לא יחיל טובו אין שריד אלא תלמידי חכמים שנאמר ובשרידים אשר ה' קורא,ואמר רבי אלעזר כל שאינו משייר פת על שלחנו אינו רואה סימן ברכה לעולם שנאמר אין שריד לאכלו על כן לא יחיל טובו,והאמר רבי אלעזר כל המשייר פתיתים על שלחנו כאילו עובד ע"ז שנאמר (ישעיהו סה, יא) העורכים לגד שלחן והממלאים למני ממסך לא קשיא הא דאיכא שלימה בהדיה הא דליכה שלימה בהדיה,ואמר רבי אלעזר כל המחליף בדבורו כאילו עובד ע"ז כתיב הכא (בראשית כז, יב) והייתי בעיניו כמתעתע וכתיב התם (ירמיהו י, טו) הבל המה מעשה תעתועים,ואמר רבי אלעזר כל המסתכל בערוה קשתו ננערת שנאמר (חבקוק ג, ט) עריה תעור קשתך,ואמר רבי אלעזר לעולם הוי קבל וקיים אמר רבי זירא אף אנן נמי תנינא בית אפל אין פותחין לו חלונות לראות נגעו ש"מ,אמר ר' טבי אמר ר' יאשיה מאי דכתיב (משלי ל, טז) שאול ועוצר רחם ארץ לא שבעה מים וכי מה ענין שאול אצל רחם אלא לומר לך מה רחם מכניס ומוציא אף שאול מכניס ומוציא,והלא דברים קל וחומר ומה רחם שמכניסין בו בחשאי מוציאין ממנו בקולי קולות שאול שמכניסין בו בקולות אינו דין שמוציאין ממנו בקולי קולות מיכן תשובה לאומרין אין תחיית המתים מן התורה,תנא דבי אליהו צדיקים שעתיד הקדוש ברוך הוא להחיותן אינן חוזרין לעפרן שנאמר (ישעיהו ד, ג) והיה הנשאר בציון והנותר בירושלים קדוש יאמר לו כל הכתוב לחיים בירושלים מה קדוש לעולם קיים אף הם לעולם קיימין | 92a. b the people [ i leom /i ] shall curse him [ i yikkevuhu /i ], /b but blessing shall be upon the head of one who provides” (Proverbs 11:26). b And /b the term b i leom /i /b is referring to b nothing other than fetuses, as it is stated: /b “Two nations are in your womb, and two peoples shall be separated from your bowels; b and the one i leom /i shall overcome the other i leom /i ” /b (Genesis 25:23). b And i kabbo /i /b is referring to b nothing other than curse, as it is stated /b in the statement of Balaam: b “How can I curse one who is not cursed [ i kabbo /i ] by God?” /b (Numbers 23:8). b And i bar /i /b is referring to b nothing other than Torah, as it is stated: “Pay homage to i bar /i lest He be angry” /b (Psalms 2:12), i.e., observe the Torah to avoid God’s wrath., b Ulla bar Yishmael says: One perforates like a sieve /b a person who withholds i halakha /i from a student. b It is written here: /b “He who withholds i bar /i , b the people i yikkevuhu /i ” /b (Proverbs 11:26), b and it is written there: “And he bored [ i vayyikkov /i ] a hole in its lid of it” /b (II Kings 12:10). b And Abaye says: /b One perforates him b like a launderers’ utensil /b used for sprinkling water on garments., b And if one teaches /b the student i halakha /i rather than withholding it, b what is his reward? Rava says /b that b Rav Sheshet says: He is privileged /b to receive b blessings like Joseph, as it is stated /b at the end of that verse: b “But blessing shall be upon the head of one who provides [ i mashbir /i ]” /b (Proverbs 11:26). b And i mashbir /i /b is referring to b no /b one b other than Joseph, as it is stated: “And Joseph was the governor of the land, and he was the provider [ i hamashbir /i ] to all the people of the land” /b (Genesis 42:6)., b Rav Sheshet says: Anyone who teaches Torah in this world is privileged and teaches it in the World-to-Come, as it is stated: “And he who satisfies abundantly [ i umarveh /i ] shall be satisfied himself [ i yoreh /i ]” /b (Proverbs 11:25). Rav Sheshet interprets the verse homiletically: By transposing the letters of the word i marveh /i : i Mem /i , i reish /i , i vav /i , i heh /i , one arrives at the word i moreh /i , meaning teaches. The verse means that one who teaches [ i moreh /i ] will teach [ i yoreh /i ] in the future as well.,The Gemara returns to the topic of the source for resurrection in the Torah. b Rava says: From where /b is b resurrection of the dead /b derived b from the Torah? /b It is derived from a verse, b as it is stated: “Let Reuben live and not die, /b in that his men become few” (Deuteronomy 33:6). This is interpreted: b “Let Reuben live” in this world “and not die” in the World-to-Come. Ravina says /b that resurrection is derived b from here: “And many of those who sleep in the dust of the earth shall awaken, some to everlasting life, and some to reproaches and everlasting disgrace” /b (Daniel 12:2). b Rav Ashi says /b proof is derived b from here: “But go you your way until the end be; and you shall rest, and arise to your lot at the end of days” /b (Daniel 12:13).,§ b Rabbi Elazar says: Any communal leader who leads the community calmly, /b without anger and honestly, b is privileged and leads them in the World-to-Come, as it is stated: “For he that has compassion upon them will lead them, even by the springs of water shall he guide them” /b (Isaiah 49:10). Just as he led them in this world, so too will he guide them in the World-to-Come.,The Gemara proceeds to cite additional statements of Rabbi Elazar relating to recommended conduct. b And Rabbi Elazar says: Great is knowledge, as it was placed between two letters, /b two names of God, b as it is stated: “For a God of knowledge is the Lord” /b (I Samuel 2:3)., b And Rabbi Elazar says: Great is the Holy Temple, as it /b too b was placed between two letters, /b two names of God, b as it is stated: /b “The place in which to dwell that b You have made, Lord, the Temple, Lord, which Your hands have prepared” /b (Exodus 15:17). b Rav Adda Karḥina’a objects to /b the explanation that being placed between two names of God accords significance. b If that is so, /b the same should hold true for vengeance. Shall one say: b Great /b is b vengeance, as it was placed between two letters, as it is written: “God of vengeance, Lord, God of vengeance shine forth” /b (Psalms 94:1)?,Rabbi Elazar b said to him: In its context, indeed, /b vengeance is great, b in accordance with /b the statement b of Ulla. As Ulla says /b with regard to b these two appearances: /b “O Lord, God to Whom vengeance belongs; God to Whom vengeance belongs, appear” (Psalms 94:1), and: “He appeared from Mount Paran” (Deuteronomy 33:2), b why /b are both necessary? b One, /b the second verse, is necessary b for the attribute of /b divine b good, /b with which God gave the Torah at Sinai, b and one, /b the first verse, is necessary b for the attribute of /b divine b punishment, /b with which God exacts vengeance against the enemies and oppressors of the Jewish people., b And Rabbi Elazar says: /b With regard to b any person in whom there is knowledge, /b it is b as though the Temple was built in his days, as this, /b knowledge, b was placed between two letters and that, /b the Temple, b was placed between two letters. /b , b And Rabbi Elazar says: Any person in whom there is knowledge ultimately becomes wealthy, as it is stated: “And by knowledge are the chambers filled with all precious and pleasant riches” /b (Proverbs 24:4)., b And Rabbi Elazar says: /b With regard to b any person in whom there is no knowledge, it is prohibited to have mercy upon him, as it is stated: “For it is a people of no understanding; therefore its Maker will have no mercy on them, and its Creator will show them no favor” /b (Isaiah 27:11). If God has no mercy upon them, all the more so should people not show them mercy., b And Rabbi Elazar says: /b With regard to b anyone who gives his bread to one without knowledge, afflictions befall him, as it is stated: “They who eat your bread will place i mazor /i under you, in whom there is no discernment” /b (Obadiah 1:7). b And i mazor /i /b means b nothing other than afflictions, /b based on the parallel with another verse, b as it is stated: “And Ephraim saw his sickness and Judah his wound [ i mezoro /i ]” /b (Hosea 5:13). This indicates that one who gives his bread to one without discernment will ultimately fall ill., b And Rabbi Elazar says: Any person in whom there is no knowledge is ultimately exiled, as it is stated: “Therefore my people are exiled, for lack of knowledge” /b (Isaiah 5:13)., b And Rabbi Elazar says: /b With regard to b any house in which there are no matters of Torah heard at night, the fire /b of Gehenna b consumes it, as it is stated: “All darkness is laid up for his treasures, a fire not fanned shall consume him; it shall go ill with a i sarid /i in his tent” /b (Job 20:26). b i Sarid /i /b is referring to b no /b one b but a Torah scholar, as it is stated: “And among the i seridim /i , those whom the Lord shall call” /b (Joel 3:5). A house that is dark at night and in which no Torah is heard will be consumed by a fire that does not require fanning with a bellows, the fire of Gehenna., b And Rabbi Elazar says: Anyone who does not benefit Torah scholars from his property never sees a sign of blessing, as it is stated: “None of his food shall remain [ i sarid /i ]; therefore his prosperity shall not endure” /b (Job 20:21). b i Sarid /i /b is referring to b no /b one b but Torah scholars, as it is stated: “And among the i seridim /i , those whom the Lord shall call.” /b No prosperity will come to one who does not share his food with a Torah scholar., b And Rabbi Elazar says: Anyone who does not leave bread on his table /b at the end of his meal indicating his gratitude to God for providing him more than enough b never sees a sign of blessing, as it is stated: “None of his food shall remain; therefore his prosperity shall not endure.” /b ,The Gemara asks: b But doesn’t Rabbi Elazar say: /b With regard to b anyone who leaves pieces /b of bread b on his table, it is as if he worships idols, as it is stated: “Who prepare a table for Fortune [ i Gad /i ] and offer blended wine for Destiny” /b (Isaiah 65:11). The people would leave pieces of bread on the table as an offering to the constellation i Gad /i , which they believed influences the fortune of the home. This practice was a form of idol worship. The Gemara answers: This apparent contradiction is b not difficult: This /b case, where leaving pieces of bread is a form of idol worship, applies b when there is a whole /b loaf together b with /b the pieces, as the addition of the pieces is clearly for idol worship; b that /b case, where failure to leave bread on the table is criticized, applies b when there is no whole /b loaf together b with /b the pieces., b And Rabbi Elazar says: /b With regard to b anyone who amends /b the truth b in his speech, it is as though he worships idols. /b As, b it is written here, /b in the verse where Jacob sought to resist taking his father’s blessing from Esau: b “And I shall seem to him a deceiver [ i metate’a /i ]” /b (Genesis 27:12), b and it is written there /b with regard to idol worship: b “They are vanity, the work of deception [ i tatuim /i ]” /b (Jeremiah 10:15)., b And Rabbi Elazar says: /b With regard to b anyone who looks at nakedness [ i erva /i ], his bow is emptied, /b i.e., he will be robbed of his potency, b as it is stated: “Your bow is stripped bare [ i erya /i ]” /b (Habakkuk 3:9)., b And Rabbi Elazar says: Forever be in the dark, /b i.e., anonymous, b and /b you will continue to b exist. Rabbi Zeira says: We learn /b a similar idea in a mishna b as well /b ( i Nega’im /i 2:3): In b a dark house, one does not open windows to /b illuminate b it /b in order b to see /b whether or not b its /b blemish is b leprosy, /b and the house retains the presumptive status of ritual purity. Those matters that are obscured are allowed to continue. The Gemara affirms: b Conclude from /b that mishna that this is so.,§ The Gemara returns to the topic of the source for resurrection in the Torah. b Rabbi Tavi says /b that b Rabbi Yoshiya says: What /b is the meaning of that b which is written: /b “There are three that are never satisfied… b the grave, and the barren womb, and earth that does not receive sufficient water” /b (Proverbs 30:15–16)? b And what does a grave have to do with a womb? Rather, /b they are juxtaposed b to say to you: Just as a womb takes in and gives forth, so too a grave takes in and /b also b gives forth, /b with the resurrection of the dead., b And are /b these b matters not /b inferred b i a fortiori /i : If /b with regard to b a womb, into which one introduces /b the embryo b in secret, one removes /b the baby b from it /b accompanied b by /b the b loud sounds /b of the woman crying out during childbirth, then with regard to b the grave, into which one introduces /b the corpse b with sounds /b of wailing and mourning the dead, b is it not right that one removes /b from it the resurrected dead accompanied b by /b the b loud sounds /b of the resurrected multitudes? b From here /b there is b a response to /b those who b say: There is no resurrection of the dead /b derived b from the Torah. /b , b The school of Eliyahu taught: The righteous whom the Holy One, Blessed be He, is destined to resurrect do not return to their dust, as it is stated: “And it shall come to pass, that he who remains in Zion and he who remains in Jerusalem shall be called holy, anyone who is written unto life in Jerusalem” /b (Isaiah 4:3). b Just as /b the b Holy One exists forever, so too will they exist forever. /b |
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| 19. Mishnah, Bek., 4.10, 5.4 Tagged with subjects: •joseph and the brothers Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 423 |
| 20. Anon., Aggadat Bereishit, 49 Tagged with subjects: •joseph and the brothers Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 422 |
| 21. Anon., Tanhuma, None Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 422 |
| 22. Anon., Pesiqta De Rav Kahana, 24.9 Tagged with subjects: •joseph and the brothers Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 423 |
| 23. Dead Sea Scrolls, 4Q252, 4.3-4.7 Tagged with subjects: •joseph and the brothers Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 419 |
