1. Hebrew Bible, Leviticus, 9.17, 19.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •love, spirit of Found in books: Schiffman (1983), Testimony and the Penal Code, 93, 94| 9.17. "וַיַּקְרֵב אֶת־הַמִּנְחָה וַיְמַלֵּא כַפּוֹ מִמֶּנָּה וַיַּקְטֵר עַל־הַמִּזְבֵּחַ מִלְּבַד עֹלַת הַבֹּקֶר׃", 19.17. "לֹא־תִשְׂנָא אֶת־אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת־עֲמִיתֶךָ וְלֹא־תִשָּׂא עָלָיו חֵטְא׃", | 9.17. "And the meal-offering was presented; and he filled his hand therefrom, and made it smoke upon the altar, besides the burnt-offering of the morning.", 19.17. "Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him.", |
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2. Hebrew Bible, Micah, 6.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •love, spirit of Found in books: Schiffman (1983), Testimony and the Penal Code, 94| 6.8. "הִגִּיד לְךָ אָדָם מַה־טּוֹב וּמָה־יְהוָה דּוֹרֵשׁ מִמְּךָ כִּי אִם־עֲשׂוֹת מִשְׁפָּט וְאַהֲבַת חֶסֶד וְהַצְנֵעַ לֶכֶת עִם־אֱלֹהֶיךָ׃", | 6.8. "It hath been told thee, O man, what is good, And what the LORD doth require of thee: Only to do justly, and to love mercy, and to walk humbly with thy God.", |
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3. Hebrew Bible, Numbers, 30.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •love, spirit of Found in books: Schiffman (1983), Testimony and the Penal Code, 94| 30.15. "וְאִם־הַחֲרֵשׁ יַחֲרִישׁ לָהּ אִישָׁהּ מִיּוֹם אֶל־יוֹם וְהֵקִים אֶת־כָּל־נְדָרֶיהָ אוֹ אֶת־כָּל־אֱסָרֶיהָ אֲשֶׁר עָלֶיהָ הֵקִים אֹתָם כִּי־הֶחֱרִשׁ לָהּ בְּיוֹם שָׁמְעוֹ׃", | 30.15. "But if her husband altogether hold his peace at her from day to day, then he causeth all her vows to stand, or all her bonds, which are upon her; he hath let them stand, because he held his peace at her in the day that he heard them.", |
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| 4. Hebrew Bible, Ezekiel, 37, 36 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 255, 259 |
| 5. Dead Sea Scrolls, Damascus Covenant, 9.2-9.8 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •love, spirit of Found in books: Schiffman (1983), Testimony and the Penal Code, 93, 94 |
| 6. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 9.2-9.8 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •love, spirit of Found in books: Schiffman (1983), Testimony and the Penal Code, 93, 94 |
| 7. Dead Sea Scrolls, of Discipline, 5.24-6.1, 6.1 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 94 |
8. Septuagint, Ecclesiasticus (Siracides), 19.13-19.17 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •love, spirit of Found in books: Schiffman (1983), Testimony and the Penal Code, 94 | 19.13. Question a friend, perhaps he did not do it;but if he did anything, so that he may do it no more. 19.14. Question a neighbor, perhaps he did not say it;but if he said it, so that he may not say it again. 19.15. Question a friend, for often it is slander;so do not believe everything you hear. 19.16. A person may make a slip without intending it. Who has never sinned with his tongue? 19.17. Question your neighbor before you threaten him;and let the law of the Most High take its course. |
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9. Anon., Testament of Gad, 6.3-6.7 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •love, spirit of Found in books: Schiffman (1983), Testimony and the Penal Code, 94 | 6.3. Love ye one another from the heart; and if a man sin against thee, speak peaceably to him, and in thy soul hold not guile; and if he repent and confess, forgive him. 6.4. But if he deny it, do not get into a passion with him, lest catching the poison from thee he take to swearing and so thou sin doubly. 6.5. Let not another man hear thy secrets when engaged in legal strife, lest he come to hate thee and become thy enemy, and commit a great sin against thee; for ofttimes he addresseth thee guilefully or busieth himself about thee with wicked intent. 6.6. And though he deny it and yet have a sense of shame when reproved, give over reproving him. For be who denieth may repent so as not again to wrong thee; yea, he may also honour thee, and fear and be at peace with thee. 6.7. And if he be shameless and persist in his wrong-doing, even so forgive him from the heart, and leave to God the avenging. |
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10. New Testament, 2 Corinthians, 1.20, 5.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 255, 259| 1.20. ὅσαι γὰρ ἐπαγγελίαι θεοῦ, ἐν αὐτῷ τό Ναί· διὸ καὶ διʼ αὐτοῦ τό Ἀμήν τῷ θεῷ πρὸς δόξαν διʼ ἡμῶν. 5.5. ὁ δὲ κατεργασάμενος ἡμᾶς εἰς αὐτὸ τοῦτο θεός, ὁ δοὺς ἡμῖν τὸν ἀρραβῶνα τοῦ πνεύματος. | |
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11. New Testament, 2 Thessalonians, 3.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •love, spirit of Found in books: Schiffman (1983), Testimony and the Penal Code, 94| 3.15. καὶ μὴ ὡς ἐχθρὸν ἡγεῖσθε, ἀλλὰ νουθετεῖτε ὡς ἀδελφόν. | 3.15. Don't count him as an enemy, but admonish him as a brother. |
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| 12. New Testament, 2 Timothy, 3.23-3.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •love, spirit of Found in books: Schiffman (1983), Testimony and the Penal Code, 94 |
13. New Testament, Acts, 5.5, 5.12-5.21, 8.28-8.30, 15.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 255, 259| 5.5. ἀκούων δὲ ὁ Ἁνανίας τοὺς λόγους τούτους πεσὼν ἐξέψυξεν· 5.12. Διὰ δὲ τῶν χειρῶν τῶν ἀποστόλων ἐγίνετο σημεῖα καὶ τέρατα πολλὰ ἐν τῷ λαῷ· καὶ ἦσαν ὁμοθυμαδὸν πάντες ἐν τῇ Στοᾷ Σολομῶντος· 5.13. τῶν δὲ λοιπῶν οὐδεὶς ἐτόλμα κολλᾶσθαι αὐτοῖς· 5.14. ἀλλʼ ἐμεγάλυνεν αὐτοὺς ὁ λαός, μᾶλλον δὲ προσετίθεντο πιστεύοντες τῷ κυρίῳ πλήθη ἀνδρῶν τε καὶ γυναικῶν· 5.15. ὥστε καὶ εἰς τὰς πλατείας ἐκφέρειν τοὺς ἀσθενεῖς καὶ τιθέναι ἐπὶ κλιναρίων καὶ κραβάττων, ἵνα ἐρχομένου Πέτρου κἂν ἡ σκιὰ ἐπισκιάσει τινὶ αὐτῶν. 5.16. συνήρχετο δὲκαὶ τὸ πλῆθος τῶν πέριξ πόλεων Ἰερουσαλήμ, φέροντες ἀσθενεῖς καὶ ὀχλουμένους ὑπὸ πνευμάτων ἀκαθάρτων, οἵτινες ἐθεραπεύοντο ἅπαντες. 5.17. Ἀναστὰς δὲ ὁ ἀρχιερεὺς καὶ πάντες οἱ σὺν αὐτῷ, ἡ οὖσα αἵρεσις τῶν Σαδδουκαίων, 5.18. ἐπλήσθησαν ζήλου καὶ ἐπέβαλον τὰς χεῖρας ἐπὶ τοὺς ἀποστόλους καὶ ἔθεντο αὐτοὺς ἐν τηρήσει δημοσίᾳ. 5.19. Ἄγγελος δὲ Κυρίου διὰ νυκτὸς ἤνοιξε τὰς θύρας τῆς φυλακῆς ἐξαγαγών τε αὐτοὺς εἶπεν 5.20. Πορεύεσθε καὶ σταθέντες λαλεῖτε ἐν τῷ ἱερῷ τῷ λαῷ πάντα τὰ ῥήματα τῆς ζωῆς ταύτης. 5.21. ἀκούσαντες δὲ εἰσῆλθον ὑπὸ τὸν ὄρθρον εἰς τὸ ἱερὸν καὶ ἐδίδασκον. Παραγενόμενος δὲ ὁ ἀρχιερεὺς καὶ οἱ σὺν αὐτῷ συνεκάλεσαν τὸ συνέδριον καὶ πᾶσαν τὴν γερουσίαν τῶν υἱῶν Ἰσραήλ, καὶ ἀπέστειλαν εἰς τὸ δεσμωτήριον ἀχθῆναι αὐτούς. 8.28. ἦν δὲ ὑποστρέφων καὶ καθήμενος ἐπὶ τοῦ ἅρματος αὐτοῦ καὶ ἀνεγίνωσκεν τὸν προφήτην Ἠσαίαν. 8.29. εἶπεν δὲ τὸ πνεῦμα τῷ Φιλίππῳ Πρόσελθε καὶ κολλήθητι τῷ ἅρματι τούτῳ. 8.30. προσδραμὼν δὲ ὁ Φίλιππος ἤκουσεν αὐτοῦ ἀναγινώσκοντος Ἠσαίαν τὸν προφήτην, καὶ εἶπεν Ἆρά γε γινώσκεις ἃ ἀναγινώσκεις; 15.13. Μετὰ δὲ τὸ σιγῆσαι αὐτοὺς ἀπεκρίθη Ἰάκωβος λέγων Ἄνδρες ἀδελφοί, ἀκούσατέ μου. | 5.5. Aias, hearing these words, fell down and died. Great fear came on all who heard these things. 5.12. By the hands of the apostles many signs and wonders were done among the people. They were all with one accord in Solomon's porch. 5.13. None of the rest dared to join them, however the people honored them. 5.14. More believers were added to the Lord, multitudes of both men and women. 5.15. They even carried out the sick into the streets, and laid them on cots and mattresses, so that as Peter came by, at the least his shadow might overshadow some of them. 5.16. Multitudes also came together from the cities around Jerusalem, bringing sick people, and those who were tormented by unclean spirits: and they were all healed. 5.17. But the high priest rose up, and all those who were with him (which is the sect of the Sadducees), and they were filled with jealousy, 5.18. and laid hands on the apostles, and put them in public custody. 5.19. But an angel of the Lord opened the prison doors by night, and brought them out, and said, 5.20. "Go stand and speak in the temple to the people all the words of this life." 5.21. When they heard this, they entered into the temple about daybreak, and taught. But the high priest came, and those who were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. 8.28. He was returning and sitting in his chariot, and was reading the prophet Isaiah. 8.29. The Spirit said to Philip, "Go near, and join yourself to this chariot." 8.30. Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading?" 15.13. After they were silent, James answered, "Brothers, listen to me. |
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14. New Testament, Galatians, 6.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •love, spirit of Found in books: Schiffman (1983), Testimony and the Penal Code, 94| 6.1. Ἀδελφοί, ἐὰν καὶ προλημφθῇ ἄνθρωπος ἔν τινι παραπτώματι, ὑμεῖς οἱ πνευματικοὶ καταρτίζετε τὸν τοιοῦτον ἐν πνεύματι πραΰτητος, σκοπῶν σεαυτόν, μὴ καὶ σὺ πειρασθῇς. | 6.1. Brothers, even if a man is caught in some fault, you who arespiritual must restore such a one in a spirit of gentleness; looking toyourself so that you also aren't tempted. |
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15. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •love, spirit of Found in books: Schiffman (1983), Testimony and the Penal Code, 94| 119b. מהדר אזוזי זוזי דרבנן א"ל במטותא מינייכו לא תחללוניה,אמר רבא ואיתימא ר' יהושע בן לוי אפי' יחיד המתפלל בע"ש צריך לומר ויכולו דאמר רב המנונא כל המתפלל בע"ש ואומר ויכולו מעלה עליו הכתוב כאילו נעשה שותף להקב"ה במעשה בראשית שנאמר ויכולו אל תקרי ויכולו אלא ויכלו אמר רבי אלעזר מניין שהדיבור כמעשה שנאמר (תהלים לג, ו) בדבר ה' שמים נעשו,אמר רב חסדא אמר מר עוקבא כל המתפלל בע"ש ואומר ויכולו שני מלאכי השרת המלוין לו לאדם מניחין ידיהן על ראשו ואומרים לו (ישעיהו ו, ז) וסר עונך וחטאתך תכופר תניא ר' יוסי בר יהודה אומר שני מלאכי השרת מלוין לו לאדם בע"ש מבית הכנסת לביתו אחד טוב ואחד רע וכשבא לביתו ומצא נר דלוק ושלחן ערוך ומטתו מוצעת מלאך טוב אומר יהי רצון שתהא לשבת אחרת כך ומלאך רע עונה אמן בעל כרחו ואם לאו מלאך רע אומר יהי רצון שתהא לשבת אחרת כך ומלאך טוב עונה אמן בעל כרחו,אמר ר' אלעזר לעולם יסדר אדם שלחנו בע"ש אע"פ שאינו צריך אלא לכזית ואמר ר' חנינא לעולם יסדר אדם שלחנו במוצאי שבת אע"פ שאינו צריך אלא לכזית חמין במוצאי שבת מלוגמא פת חמה במוצאי שבת מלוגמא ר' אבהו הוה עבדין ליה באפוקי שבתא עיגלא תילתא הוה אכיל מיניה כולייתא כי גדל אבימי בריה א"ל למה לך לאפסודי כולי האי נשבוק כולייתא ממעלי שבתא שבקוהו ואתא אריא אכליה,אריב"ל כל העונה אמן יהא שמיה רבא מברך בכל כחו קורעין לו גזר דינו שנאמר (שופטים ה, ב) בפרוע פרעות בישראל בהתנדב עם ברכו ה' מ"ט בפרוע פרעות משום דברכו ה' רבי חייא בר אבא א"ר יוחנן אפילו יש בו שמץ של עבודה זרה מוחלין לו כתיב הכא בפרוע פרעות וכתיב התם (שמות לב, כה) כי פרוע הוא אמר ריש לקיש כל העונה אמן בכל כחו פותחין לו שערי ג"ע שנאמר (ישעיהו כו, ב) פתחו שערים ויבא גוי צדיק שומר אמונים אל תיקרי שומר אמונים אלא שאומרים אמן מאי אמן א"ר חנינא אל מלך נאמן,א"ר יהודה בריה דרב שמואל משמיה דרב אין הדליקה מצויה אלא במקום שיש חילול שבת שנאמר (ירמיהו יז, כז) ואם לא תשמעו אלי לקדש את יום השבת ולבלתי שאת משא וגו' והצתי אש בשעריה ואכלה ארמנות ירושלים ולא תכבה מאי ולא תכבה אמר רב נחמן בר יצחק בשעה שאין בני אדם מצויין לכבותה אמר אביי לא חרבה ירושלים אלא בשביל שחללו בה את השבת שנאמר (יחזקאל כב, כו) ומשבתותי העלימו עיניהם ואחל בתוכם,אמר ר' אבהו לא חרבה ירושלים אלא בשביל שביטלו ק"ש שחרית וערבית שנאמר (ישעיהו ה, יא) הוי משכימי בבקר שכר ירדפו וגו' וכתיב (ישעיהו ה, יב) והיה כנור ונבל תוף וחליל ויין משתיהם ואת פועל ה' לא יביטו וכתיב (ישעיהו ה, יג) לכן גלה עמי מבלי דעת,אמר רב המנונא לא חרבה ירושלים אלא בשביל שביטלו בה תינוקות של בית רבן שנאמר (ירמיהו ו, יא) שפוך על עולל בחוץ וגו' מה טעם שפוך משום דעולל בחוץ אמר עולא לא חרבה ירושלים אלא מפני שלא היה להם בושת פנים זה מזה שנאמר (ירמיהו ו, טו) הובישו כי תועבה עשו גם בוש לא יבושו וגו' אמר ר' יצחק לא חרבה ירושלים אלא בשביל שהושוו קטן וגדול שנאמר (ישעיהו כד, ב) והיה כעם ככהן וכתיב בתריה הבוק תבוק הארץ,אמר רב עמרם בריה דר"ש בר אבא א"ר שמעון בר אבא א"ר חנינא לא חרבה ירושלים אלא בשביל שלא הוכיחו זה את זה שנאמר (איכה א, ו) היו שריה כאילים לא מצאו מרעה מה איל זה ראשו של זה בצד זנבו של זה אף ישראל שבאותו הדור כבשו פניהם בקרקע ולא הוכיחו זה את זה א"ר יהודה לא חרבה ירושלים אלא בשביל שביזו בה ת"ח שנאמר (דברי הימים ב לו, טז) ויהיו מלעיבים במלאכי האלהים ובוזים דבריו ומתעתעים בנביאיו עד עלות חמת ה' בעמו עד [ל] אין מרפא מאי עד לאין מרפא אמר רב יהודה אמר רב כל המבזה ת"ח אין לו רפואה למכתו,אמר רב יהודה אמר רב מאי דכתיב (דברי הימים א טז, כב) אל תגעו במשיחי ובנביאי אל תרעו אל תגעו במשיחי אלו תינוקות של בית רבן ובנביאי אל תרעו אלו ת"ח אמר ריש לקיש משום רבי יהודה נשיאה אין העולם מתקיים אלא בשביל הבל תינוקות של בית רבן א"ל רב פפא לאביי דידי ודידך מאי א"ל אינו דומה הבל שיש בו חטא להבל שאין בו חטא ואמר ריש לקיש משום ר"י נשיאה אין מבטלין תינוקות של בית רבן אפי' לבנין בית המקדש ואמר ר"ל לר"י נשיאה כך מקובלני מאבותי ואמרי לה מאבותיך כל עיר שאין בה תינוקות של בית רבן מחריבין אותה רבינא אמר מחרימין אותה,ואמר רבא לא חרבה ירושלים אלא בשביל שפסקו ממנה אנשי אמנה שנאמר (ירמיהו ה, א) שוטטו בחוצות ירושלים וראו נא [ודעו ובקשו ברחובותיה אם תמצאו איש] (אם יש איש) עושה משפט מבקש אמונה ואסלח לה איני והאמר רב קטינא אפי' בשעת כשלונה של ירושלים לא פסקו ממנה אנשי אמנה שנאמר (ישעיהו ג, ו) כי יתפש איש באחיו בית אביו (לאמר) שמלה לכה קצין תהיה לנו דברים שבני אדם מתכסין בהן כשמלה ישנן בידיך והמכשלה הזאת תחת ידך | 119b. b would seek pairs of Sages /b engaged in conversation on Shabbat and b said to them: Please do not desecrate /b Shabbat by failing to delight in Shabbat., b Rava said, and some say /b it was b Rabbi Yehoshua ben Levi /b who said: b Even an individual who prays on Shabbat evening must recite /b the passage: “And the heavens and the earth b were finished [ i vaykhullu /i ]” /b (Genesis 2:1–3), b as Rav Hamnuna said: Anyone who prays on Shabbat evening and recites /b the passage of b vaykhullu, the verse ascribed him /b credit b as if he became a partner with the Holy One, Blessed be He, in the act of Creation. As it is stated: /b “And the heavens and the earth b were finished [ i vaykhullu /i ].” Do not read /b it as: b Were finished [ i vaykhullu /i ]; rather, /b as: b They finished [ i vaykhallu /i ]. /b It is considered as though the Holy One, Blessed be He, and the individual who says this become partners and completed the work together. b Rabbi Elazar said: From where /b is it derived b that speech is like action? As it is stated: “By the word of God the heavens were made, /b and all of their hosts by the breath of His mouth” (Psalms 33:6)., b Rav Ḥisda said /b that b Mar Ukva said: One who prays on Shabbat evening and recites i vaykhullu /i , the two ministering angels who accompany the person /b at all times b place their hands on his head and say to him: “And your iniquity has passed, and your sin has been atoned” /b (Isaiah 6:7). b It was taught /b in a i baraita /i : b Rabbi Yosei bar Yehuda says: Two ministering angels accompany a person on Shabbat evening from the synagogue to his home, one good /b angel b and one evil /b angel. b And when /b he b reaches his home and finds a lamp burning and a table set and his bed made, the good angel says: May it be /b Your b will that it shall be like this for another Shabbat. And the evil angel answers against his will: Amen. And if /b the person’s home is b not /b prepared for Shabbat in that manner, b the evil angel says: May it be /b Your b will that it shall be so for another Shabbat, and the good angel answers against his will: Amen. /b , b Rabbi Elazar said: A person should always set his table on Shabbat eve /b with all the preparations for an important feast, b even if he only needs /b the table set for b an olive-bulk /b of food. b And Rabbi Ḥanina said: A person should always set his table at the conclusion of Shabbat, /b Saturday night, for a feast in deference to the Shabbat that passed, b even if he only needs /b the table set for b an olive-bulk /b of food. And with regard to the meal at the conclusion of Shabbat, they said: b Hot water after Shabbat /b is a b remedy [ i melugma /i ], warm bread at the conclusion of Shabbat /b is a b remedy. /b The Gemara relates: b They would prepare for Rabbi Abbahu at the conclusion of Shabbat a third-born calf, /b and b he would eat /b one b kidney from it. When his son Avimi grew up, /b he b said to /b his father: b Why do you waste so much? Let us leave a kidney over from Shabbat eve, /b and you will not need to slaughter an entire calf for that purpose. Indeed, b they left /b the calf and did not slaughter it, b and a lion came and ate it. /b This teaches that one should not be miserly when it comes to honoring Shabbat.,Apropos the reward for honoring Shabbat, the Gemara cites statements about the reward for answering amen. b Rabbi Yehoshua ben Levi said /b that b anyone who answers: Amen, may His great name be blessed, /b wholeheartedly, b with all his might, /b they b rip his sentence, as it is stated: “When punishments are annulled in Israel, when the people offer themselves, bless the Lord” /b (Judges 5:2). b What is the reason for when punishments are annulled? Because /b the Jewish people b blessed God. /b When one recites: Amen, may His great name be blessed, and blesses God, his punishment is annulled. b Rabbi Ḥiyya bar Abba /b said that b Rabbi Yoḥa said: Even /b if b one has within him a trace of idolatry, /b when he answers amen b he is forgiven. It is written here, /b in the verse above: b “When punishments [ i pera’ot /i ] are annulled.” And it is written there, /b with regard to the sin of the Golden Calf: “And Moses saw b that /b the nation b was wild [ i paru’a /i ], /b for Aaron had let them loose for anyone who might rise against them” (Exodus 32:25). Even one with the wildness of idolatry is forgiven. b Reish Lakish said: One who answers amen with all his strength, they open the gates of the Garden of Eden before him, as it is stated: “Open the gates, and a righteous nation shall come who keeps the faith” /b (Isaiah 26:2). b Do not read: Who keeps [ i shomer /i ] the faith [ i emunim /i ], but rather: Who say [ i she’omerim /i ] amen. What /b is the allusion of the word b i amen /i ? Rabbi Ḥanina said: /b It is an acronym of the words: b God, faithful King [ i El Melekh ne’eman /i ]. /b , b Rav Yehuda, son of Rav Shmuel, said in the name of Rav: Fire is only found in a place where there is desecration of Shabbat, as it is stated: “And if you do not heed Me to sanctify the day of Shabbat, and to refrain from carrying burdens /b and come to the gates of Jerusalem on the day of Shabbat, b and I will light a fire in its gates and it will consume the palaces of Jerusalem and it will not be extinguished” /b (Jeremiah 17:27). The Gemara asks: b What /b is the meaning of: b And it will not be extinguished? Rav Naḥman bar Yitzḥak said: /b Fire will break out b at a time when people are not found to extinguish it. Abaye said: Jerusalem was destroyed only because people desecrated the Shabbat in it, as it is stated: “And from My i Shabbatot /i they averted their eyes, and I was profaned among them” /b (Ezekiel 22:26). Several punishments were decreed to befall Jerusalem as punishment for this transgression.,The Gemara suggests additional reasons for the destruction of Jerusalem. br b Rabbi Abbahu said: Jerusalem was destroyed only because /b its citizens intentionally b omitted recitation of i Shema /i morning and evening, as it is stated: “Woe to those who rise early in the morning and pursue the drink /b and are aflame from wine until late in the evening” (Isaiah 5:11). b And it is written /b in the continuation of that passage: b “And their drinking parties have lyre and lute, drum and flute and wine, and they do not look upon the actions of God, /b and they do not see His hands’ creations” (Isaiah 5:12). This means that in the morning and evening, when the Jews should have been reciting i Shema /i , they were drinking wine and liquor. b And it is written /b in that passage: b “Therefore My nation is being exiled for its ignorance; /b its honor will die of hunger and its multitudes will be parched with thirst” (Isaiah 5:13)., b Rav Hamnuna said: Jerusalem was destroyed only because schoolchildren there were interrupted /b from studying Torah, b as it is stated: /b “And I am filled with the wrath of God, I cannot contain it, b pour it onto the infants in the street /b and onto the gathering of youths together, for men and women alike will be captured, the elderly along with those of advanced years” (Jeremiah 6:11). Rav Hamnuna explains: b What is the reason that /b the wrath is b poured? /b It is b because infants are outside /b in the streets and are not studying Torah. br b Ulla said: Jerusalem was destroyed only because people had no shame before each other, as it is stated: “They acted shamefully; they have performed abominations, yet they neither were ashamed /b nor did they know humiliation. Therefore, they will fall among the fallen, they will fail at the time that I punish them, said God” (Jeremiah 6:15). br b Rabbi Yitzḥak said: Jerusalem was destroyed only because /b its b small and /b the b great /b citizens b were equated. /b They did not properly value the prominent leaders of their generation, b as it is stated: “And the common people were like the priest, /b the slave like his master, the maidservant like her mistress, the buyer like the seller, the lender like the borrower, the creditor like the one indebted to him” (Isaiah 24:2). b And it is written afterward: “The land shall be utterly desolate /b and completely plundered, for God has said this” (Isaiah 24:3)., b Rav Amram, son /b of b Rabbi Shimon bar Abba, said /b that b Rabbi Shimon bar Abba said /b that b Rabbi Ḥanina said: Jerusalem was destroyed only because the people did not rebuke one another, as it is stated: “Her ministers were like stags that found no pasture, /b and they walked without strength before their pursuer” (Lamentations 1:6). b Just as this stag /b turns b its head toward the other’s tail /b when it grazes, and each one feeds on its own, b so too, the Jewish people in that generation lowered their faces to the ground and did not rebuke one another. /b br b Rabbi Yehuda said: Jerusalem was destroyed only because they disparaged the Torah scholars in it, as it is stated: “And they mocked the messengers of God and disdained His words and taunted His prophets, until the wrath of God arose against His people, until it could not be healed” /b (II Chronicles 36:16). b What /b is the meaning of: b Until it could not be healed? Rav Yehuda said /b that b Rav said: /b It means that b anyone who disparages Torah scholars cannot be healed from his wound. /b , b Rav Yehuda said /b that b Rav said: What /b is the meaning of that b which is written: “Do not touch My anointed ones and do My prophets no harm” /b (I Chronicles 16:22)? b “Do not touch My anointed ones,” these are the schoolchildren, /b who are as precious and important as kings and priests (Maharsha); b “and do not harm My prophets,” these are Torah scholars. Reish Lakish said in the name of Rabbi Yehuda Nesia: The world only exists because of the breath, /b i.e., reciting Torah, b of schoolchildren. Rav Pappa said to Abaye: My /b Torah study b and yours, what /b is its status? Why is the Torah study of adults worth less? He b said to him: The breath /b of adults, b which is /b tainted by b sin, is not similar to the breath /b of children, b which is not /b tainted by b sin. And Reish Lakish said in the name of Rabbi Yehuda Nesia: One may not interrupt schoolchildren /b from studying Torah, b even in order to build the Temple. And Reish Lakish said to Rabbi Yehuda Nesia: I have received from my ancestors, and some say /b that he said to him: I have received b from your ancestors as follows: Any city in which there are no schoolchildren /b studying Torah, they b destroy it. Ravina said: /b They leave b it desolate. /b , b And Rava said: Jerusalem was destroyed only because there were no more trustworthy people there, as it is stated: “Roam about the streets of Jerusalem and see, and search its plazas, if you can find a person, who acts justly, who seeks integrity, that I should forgive it” /b (Jeremiah 5:1). The Gemara asks: b Is that so? Didn’t Rav Ketina say: Even at the time of Jerusalem’s failure, trustworthy people did not cease there, as it is stated: “For a man will grab his brother of his father’s house and say: You have a garment. Come be a chief over us /b and let this ruin be under your care” (Isaiah 3:6)? b Things that people use to cover up like a garment, /b secrets, b are in your hands /b and you know about them. Therefore, you should be a leader of the community. And that which is stated: b “And let this ruin be under your care,” /b meaning: |
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