The Ancient Mediterranean Religions Index Database

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26 results for "masoretic"

1. Septuagint, Lamentations, 29.8-29.13 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •masoretic text, and the septuagint Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 158

2. Hebrew Bible, Genesis, 21.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •masoretic text, and the septuagint Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 130

21.9. "וַתֵּרֶא שָׂרָה אֶת־בֶּן־הָגָר הַמִּצְרִית אֲשֶׁר־יָלְדָה לְאַבְרָהָם מְצַחֵק׃",

21.9. "And Sarah saw the son of Hagar the Egyptian, whom she had borne unto Abraham, making sport.",

3. Hebrew Bible, Psalms, 69.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •masoretic text, and the septuagint Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 88

69.22. "וַיִּתְּנוּ בְּבָרוּתִי רֹאשׁ וְלִצְמָאִי יַשְׁקוּנִי חֹמֶץ׃",

69.22. "Yea, they put poison into my food; And in my thirst they gave me vinegar to drink.",

4. Hebrew Bible, Micah, 4.13, 7.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •masoretic text, and the septuagint Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 147, 158, 159, 160, 161, 162

4.13. "קוּמִי וָדוֹשִׁי בַת־צִיּוֹן כִּי־קַרְנֵךְ אָשִׂים בַּרְזֶל וּפַרְסֹתַיִךְ אָשִׂים נְחוּשָׁה וַהֲדִקּוֹת עַמִּים רַבִּים וְהַחֲרַמְתִּי לַיהוָה בִּצְעָם וְחֵילָם לַאֲדוֹן כָּל־הָאָרֶץ׃", 7.4. "טוֹבָם כְּחֵדֶק יָשָׁר מִמְּסוּכָה יוֹם מְצַפֶּיךָ פְּקֻדָּתְךָ בָאָה עַתָּה תִהְיֶה מְבוּכָתָם׃",

4.13. "Arise and thresh, O daughter of Zion; For I will make thy horn iron, And I will make thy hoofs brass; And thou shalt beat in pieces many peoples; And thou shalt devote their gain unto the LORD, And their substance unto the Lord of the whole earth.", 7.4. "The best of them is as a brier; The most upright is worse than a thorn hedge; The day of thy watchmen, even thy visitation, is come; Now shall be their perplexity.",

5. Hebrew Bible, Hosea, 5.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •masoretic text, and the septuagint Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 173, 174

5.6. "בְּצֹאנָם וּבִבְקָרָם יֵלְכוּ לְבַקֵּשׁ אֶת־יְהוָה וְלֹא יִמְצָאוּ חָלַץ מֵהֶם׃",

5.6. "With their flocks and with their herds they shall go To seek the LORD, but they shall not find Him; He hath withdrawn Himself from them.",

6. Hebrew Bible, Isaiah, 7.14, 54.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •masoretic text, and the septuagint Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 30, 113, 129, 130, 131, 159, 160

7.14. "לָכֵן יִתֵּן אֲדֹנָי הוּא לָכֶם אוֹת הִנֵּה הָעַלְמָה הָרָה וְיֹלֶדֶת בֵּן וְקָרָאת שְׁמוֹ עִמָּנוּ אֵל׃", 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׃",

7.14. "Therefore the Lord Himself shall give you a sign: behold, the young woman shall conceive, and bear a son, and shall call his name Immanuel.", 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.",

7. Hebrew Bible, Amos, 4.13 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •masoretic text, and the septuagint Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 72, 73, 74, 86, 159

4.13. "כִּי הִנֵּה יוֹצֵר הָרִים וּבֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה־שֵּׂחוֹ עֹשֵׂה שַׁחַר עֵיפָה וְדֹרֵךְ עַל־בָּמֳתֵי אָרֶץ יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃",

4.13. "For, lo, He that formeth the mountains, and createth the wind, And declareth unto man what is his thought, That maketh the morning darkness, And treadeth upon the high places of the earth; The LORD, the God of hosts, is His name.",

8. Dead Sea Scrolls, Hodayot, 12.11 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •masoretic text, and the septuagint Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 88

9. Dead Sea Scrolls, Hodayot, 12.11 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •masoretic text, and the septuagint Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 88

10. New Testament, Luke, 12.32-12.34 (1st cent. CE - 1st cent. CE) Tagged with subjects: •masoretic text, and the septuagint Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 158, 162

12.32. μὴ φοβοῦ, τὸ μικρὸν ποίμνιον, ὅτι εὐδόκησεν ὁ πατὴρ ὑμῶν δοῦναι ὑμῖν τὴν βασιλείαν. 12.33. Πωλήσατε τὰ ὑπάρχοντα ὑμῶν καὶ δότε ἐλεημοσύνην· ποιήσατε ἑαυτοῖς βαλλάντια μὴ παλαιούμενα, θησαυρὸν ἀνέκλειπτον ἐν τοῖς οὐρανοῖς, 12.34. ὅπου κλέπτης οὐκ ἐγγίζει οὐδὲ σὴς διαφθείρει· ὅπου γάρ ἐστιν ὁ θησαυρὸς ὑμῶν, ἐκεῖ καὶ ἡ καρδία ὑμῶν ἔσται.

12.32. Don't be afraid, little flock, for it is your Father's good pleasure to give you the Kingdom. 12.33. Sell that which you have, and give gifts to the needy. Make for yourselves purses which don't grow old, a treasure in the heavens that doesn't fail, where no thief approaches, neither moth destroys. 12.34. For where your treasure is, there will your heart be also.

11. New Testament, Galatians, 4.21-4.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •masoretic text, and the septuagint Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 129, 130, 131, 159

4.21. Λέγετέ μοι, οἱ ὑπὸ νόμον θέλοντες εἶναι, τὸν νόμον οὐκ ἀκούετε; 4.22. γέγραπται γὰρ ὅτι Ἀβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης καὶ ἕνα ἐκ τῆς ἐλευθέρας· 4.23. ἀλλʼ ὁ [μὲν] ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται, ὁ δὲ ἐκ τῆς ἐλευθέρας διʼ ἐπαγγελίας. 4.24. ἅτινά ἐστιν ἀλληγορούμενα· αὗται γάρ εἰσιν δύο διαθῆκαι, μία μὲν ἀπὸ ὄρους Σινά, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἅγαρ, 4.25. τὸ δὲ Ἅγαρ Σινὰ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ, συνστοιχεῖ δὲ τῇ νῦν Ἰερουσαλήμ, δουλεύει γὰρ μετὰ τῶν τέκνων αὐτῆς· 4.26. ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν, 4.27. ἥτις ἐστὶν μήτηρ ἡμῶν· γέγραπται γάρ 4.28. ἡμεῖς δέ, ἀδελφοί, κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ἐσμέν· 4.29. ἀλλʼ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν. 4.30. ἀλλὰ τί λέγει ἡ γραφή; Ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς, οὐ γὰρ μὴ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας. 4.31. διό, ἀδελφοί, οὐκ ἐσμὲν παιδίσκης τέκνα ἀλλὰ τῆς ἐλευθέρας.

4.21. Tell me, you that desire to be under the law, don't you listen to thelaw? 4.22. For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. 4.23. However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise. 4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25. For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26. But the Jerusalem that is above isfree, which is the mother of us all. 4.27. For it is written,"Rejoice, you barren who don't bear. Break forth and shout, you that don't travail. For more are the children of the desolate than of her who has a husband." 4.28. Now we, brothers, as Isaac was, are children of promise. 4.29. But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. 4.30. However what does the Scripture say? "Throw out the handmaid and herson, for the son of the handmaid will not inherit with the son of thefree woman." 4.31. So then, brothers, we are not children of ahandmaid, but of the free woman.

12. New Testament, Matthew, 6.19-6.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •masoretic text, and the septuagint Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 158, 162

6.19. Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει, καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν· 6.20. θησαυρίζετε δὲ ὑμῖν θησαυροὺς ἐν οὐρανῷ, ὅπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει, καὶ ὅπου κλέπται οὐ διορύσσουσιν οὐδὲ κλέπτουσιν· 6.21. ὅπου γάρ ἐστιν ὁ θησαυρός σου, ἐκεῖ ἔσται [καὶ] ἡ καρδία σου.

6.19. "Don't lay up treasures for yourselves on the earth, where moth and rust consume, and where thieves break through and steal; 6.20. but lay up for yourselves treasures in heaven, where neither moth nor rust consume, and where thieves don't break through and steal; 6.21. for where your treasure is, there your heart will be also.

13. Tosefta, Peah, 4.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •masoretic text, and the septuagint Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 158

4.18. "מעשה במונבז המלך שעמד ובזבז את כל אוצרותיו בשני בצורת אמרו לו אחיו אבותיך גנזו אוצרות והוסיפו על [של] אבותם ואתה עמדת ובזבזת את כל אוצרותיך שלך ושל אבותיך אמר להם אבותי גנזו אוצרות למטה ואני גנזתי למעלה שנא' (תהילים פ״ה:י״ב) אמת מארץ תצמח וגו' אבותי גנזו [אוצרות] במקום שהיד שולטת בו ואני גנזתי אוצרות במקום שאין היד שולטת בו שנאמר (תהילים פ״ט:ט״ו) צדק ומשפט מכון כסאך וגו' אבותי גנזו אוצרות שאין עושין פירות ואני גנזתי אוצרות שעושין פירות שנאמר (ישעיהו ג׳:י׳) אמרו צדיק כי טוב [וגו'] אבותי גנזו אוצרות של ממון ואני גנזתי אוצרות של נפשות שנא' (משלי י״א:ל׳) פרי צדיק עץ חיים ולוקח נפשות חכם אבותי גנזו אוצרות לאחרים ואני גנזתי לעצמי שנא' (דברים כ״ד:י״ג) ולך תהיה צדקה לפני ה' אלהיך אבותי גנזו אוצרות בעוה\"ז ואני גנזתי לעוה\"ב שנא' (ישעיהו נ״ח:ח׳) והלך לפניך צדקך צדקה וגמילת חסדים שקולין כנגד כל מצות שבתורה אלא שהצדקה בחיים וגמ\"ח בחיים ובמתים צדקה בעניים גמילות חסדים בעניים ובעשירים צדקה בממונו גמילות חסדים בממונו ובגופו.",

14. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •masoretic text, and the septuagint Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 87

39a. (יחזקאל יח, ב) אבות יאכלו בוסר ושיני בנים תקהינה (ויקרא יט, לו) מאזני צדק אבני צדק (משלי יא, ח) צדיק מצרה נחלץ ויבא רשע תחתיו,א"ל כופר לרבן גמליאל אלהיכם גנב הוא דכתיב (בראשית ב, כא) ויפל ה' אלהים תרדמה על האדם ויישן אמרה ליה ברתיה שבקיה דאנא מהדרנא ליה אמרה ליה תנו לי דוכוס אחד א"ל למה ליך ליסטין באו עלינו הלילה ונטלו ממנו קיתון של כסף והניחו לנו קיתון של זהב אמר לה ולוואי שיבא עלינו בכל יום ולא יפה היה לו לאדם הראשון שנטלו ממנו צלע אחת ונתנו לו שפחה לשמשו,אמר לה הכי קאמינא אלא לשקליה בהדיא אמרה ליה אייתו לי אומצא דבישרא אייתו לה אותבה תותי בחשא אפיקתה אמרה ליה אכול מהאי אמר לה מאיסא לי אמרה ליה ואדם הראשון נמי אי הות שקילה בהדיא הוה מאיסא ליה,א"ל כופר לרבן גמליאל ידענא אלהייכו מאי קא עביד (והיכן יתיב) איתנגד ואיתנח א"ל מאי האי א"ל בן אחד יש לי בכרכי הים ויש לי גיעגועים עליו בעינא דמחוית ליה ניהלי אמר מי ידענא היכא ניהו א"ל דאיכא בארעא לא ידעת דאיכא בשמיא ידעת,אמר ליה כופר לרבן גמליאל כתיב (תהלים קמז, ד) מונה מספר לכוכבים מאי רבותיה אנא מצינא למימנא כוכבי אייתי חבושי שדינהו בארבילא וקא מהדר להו אמר ליה מנינהו א"ל אוקמינהו א"ל רקיע נמי הכי הדרא,איכא דאמרי הכי א"ל מני לי כוכבי א"ל אימא לי ככיך ושיניך כמה הוה שדא ידיה לפומיה וקא מני להו א"ל דאיכא בפומיך לא ידעת דאיכא ברקיעא ידעת,א"ל כופר לרבן גמליאל מי שברא הרים לא ברא רוח שנאמר (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח אלא מעתה גבי אדם דכתיב ויברא וייצר הכי נמי מי שברא זה לא ברא זה,טפח על טפח יש בו באדם ושני נקבים יש בו מי שברא זה לא ברא זה שנאמר (תהלים צד, ט) הנוטע אוזן הלא ישמע ואם יוצר עין הלא יביט א"ל אין א"ל ובשעת מיתה כולן נתפייסו,א"ל ההוא אמגושא לאמימר מפלגך לעילאי דהורמיז מפלגך לתתאי דאהורמיז א"ל א"כ היכי שביק ליה אהורמיז להורמיז לעבורי מיא בארעיה,אמר ליה קיסר לר' תנחום תא ליהוו כולן לעמא חד אמר לחיי אנן דמהלינן לא מצינן מיהוי כוותייכו אתון מהליתו והוו כוותן א"ל מימר שפיר קאמרת מיהו כל דזכי למלכא לשדיוה לביבר שדיוה לביבר ולא אכלוה א"ל ההוא מינא האי דלא אכלוה משום דלא כפין הוא שדיוה ליה לדידיה ואכלוה,א"ל כופר לר"ג אמריתו כל בי עשרה שכינתא שריא כמה שכינתא איכא קרייה לשמעיה מחא ביה באפתקא א"ל אמאי על שמשא בביתיה דכופר א"ל שמשא אכולי עלמא ניחא ומה שמשא דחד מן אלף אלפי רבוא שמשי דקמי קודשא בריך הוא ניחא לכולי עלמא שכינתא דקב"ה על אחת כמה וכמה,א"ל ההוא מינא לרבי אבהו אלהיכם גחכן הוא דקאמר ליה ליחזקאל (יחזקאל ד, ד) שכב על צדך השמאלי וכתיב (יחזקאל ד, ו) ושכבת על צדך הימני אתא ההוא תלמידא א"ל מ"ט דשביעתא א"ל השתא אמינא לכו מילתא דשויא לתרוייהו,אמר הקב"ה לישראל זרעו שש והשמיטו שבע כדי שתדעו שהארץ שלי היא והן לא עשו כן אלא חטאו וגלו מנהגו של עולם מלך בשר ודם שסרחה עליו מדינה אם אכזרי הוא הורג את כולן אם רחמן הוא הורג חצים אם רחמן מלא רחמים הוא מייסר הגדולים שבהן ביסורין אף כך הקב"ה מייסר את יחזקאל כדי למרק עונותיהם של ישראל,א"ל ההוא מינא לרבי אבהו אלהיכם כהן הוא דכתיב (שמות כה, ב) ויקחו לי תרומה כי קבריה למשה במאי טביל וכי תימא במיא והכתיב (ישעיהו מ, יב) מי מדד בשעלו מים,א"ל בנורא טביל דכתיב (ישעיהו סו, טו) כי הנה ה' באש יבא ומי סלקא טבילותא בנורא א"ל אדרבה עיקר טבילותא בנורא הוא דכתיב (במדבר לא, כג) וכל אשר לא יבא באש תעבירו במים,אמר ליה ההוא מינא לרבי אבינא כתיב (שמואל ב ז, כג) מי כעמך כישראל גוי אחד בארץ מאי רבותייהו אתון נמי ערביתו בהדן דכתיב (ישעיהו מ, יז) כל הגוים כאין נגדו אמר ליה מדידכו אסהידו עלן דכתיב

39a. And they are the parables concerning the following verses: b “The fathers have eaten sour grapes, and the children’s teeth are set on edge” /b (Ezekiel 18:2); b “Just balances, just weights /b …shall you have” (Leviticus 19:36); and b “The righteous is delivered out of trouble, and the wicked comes in his stead” /b (Proverbs 11:8).,§ b The /b Roman b emperor said to Rabban Gamliel: Your God is a thief, as it is written: “And the Lord God caused a deep sleep to fall upon the man and he slept; /b and He took one of his sides, and closed up the place with flesh instead” (Genesis 2:21). b The daughter of /b the emperor b said to /b Rabban Gamliel: b Leave him, as I will respond to him. She said /b to her father: b Provide one commander [ i dukhus /i ] for me /b to avenge someone’s wrongdoing. The emperor b said to her: Why do you need /b him? She said to him: b Armed bandits came to us this /b past b night, and took a silver jug [ i kiton /i ] from us, and left a golden jug for us. /b The emperor b said to her: /b If so, b would it be that /b armed bandits such as these b would come to us every day. /b She said to him: b And was it not /b similarly b good for Adam the first /b man b that /b God b took a side from him and gave him a maidservant to serve him? /b ,The emperor b said to her: This is what I was saying: But /b if it is good for Adam, b let /b God b take /b his side from him b in the open, /b not during the time of his deep sleep, like a thief. b She said to him: Bring me /b a slice of b raw meat. They brought it to her. She placed it under the embers, /b and b removed it /b after it was roasted. b She said to him: Eat from this /b meat. The emperor b said to her: It is repulsive to me. /b Although he knew that this is how meat is prepared, seeing the raw meat made it repulsive to him. b She said to him: /b With regard to b Adam the first /b man b as well, had /b God b taken her /b from him b in the open, she would have been repulsive to him. /b Therefore God acted while Adam was asleep., b The emperor said to Rabban Gamliel: I know your God, what He does and where He sits. /b Meanwhile, the emperor b was moaning and groaning. /b Rabban Gamliel b said to him: What /b is b this? /b Why are you in distress? The emperor b said to him: I have one son in the cities overseas and I miss him. /b Rabban Gamliel said to him: b I want you to show him to me. /b The emperor b said: Do I know where he is? /b Rabban Gamliel b said to him: /b If b you do not know that which is on earth, /b is it possible that b you do know that which is in the heavens? /b , b The emperor said to Rabban Gamliel: It is written /b in praise of the Lord: b “He counts the number of the stars; /b He gives them all their names” (Psalms 147:4). b What is His greatness? I can /b also b count the stars. /b Rabban Gamliel b brought quinces, put them in a sieve, and spun them. He said /b to the emperor: b Count them. /b The emperor b said to him: Stand them still /b so that I can count them. Rabban Gamliel b said to him: /b The b firmament also revolves like this, /b therefore you cannot count the stars in it., b Some say /b that b this is /b what the emperor b said to him: I have counted the stars. /b Rabban Gamliel b said to him: Tell me how many teeth and incisors you /b have. The emperor b put his hand in his mouth and was counting them. /b Rabban Gamliel b said to him: You do not know what is in your mouth, /b but b you do know what is in the firmament? /b , b The emperor said to Rabban Gamliel: He Who created mountains did not create wind, /b rather two separate gods created them, b as it is stated: “For, lo, He forms mountains and creates wind” /b (Amos 4:13); one is described with the verb “forms,” and the other with the verb “creates.” Rabban Gamliel said to him: b If that is so, /b then b with regard to Adam, as it is written /b concerning him: b “And /b God b created” /b (Genesis 1:27), and also: b “And /b the Lord God b formed” /b (Genesis 2:7), b so too /b should one say that b He who created this did not create that? /b ,If you will claim that different gods created different parts of Adam, that will not suffice. b A person has one handbreadth by one handbreadth /b of facial countece, with b two /b types of b orifices in it, /b eyes and ears. Should one say that b He who created this did not create that; as it is stated: “He that planted the ear, shall He not hear? He that formed the eye, shall He not see?” /b (Psalms 94:9)? The verse employs two verbs for the eyes and ears alone. The emperor b said to him: Yes, /b different gods created different parts of the face. Rabban Gamliel b said to him: And at the moment of death, are they all appeased? /b Do all these gods agree as one that the time arrived for the person to die?,The Gemara relates: b A certain magus said to Ameimar: From your midpoint and up /b is in the domain b of Hurmiz, /b the god of good, who created the significant and important parts of the body, and b from your midpoint and down /b is in the domain b of Ahurmiz, /b the god of bad. Ameimar b said to him: If so, how does Ahurmiz allow Hurmiz to urinate in his territory? /b A person drinks with his mouth, which is in his upper half, and urinates from below.,The Gemara relates: b The emperor said to Rabbi Tanḥum: Come, let us all be one people. /b Rabbi Tanḥum b said: Very well. /b But b we, who are circumcised, cannot become /b uncircumcised b as you /b are; b you /b all b circumcise /b yourselves b and become like us. /b The emperor b said to /b Rabbi Tanḥum: In terms of the logic of your b statement, you are saying well, but anyone who bests the king /b in a debate b is thrown to the enclosure [ i labeivar /i ] /b of wild animals. b They threw him to the enclosure but /b the animals b did not eat him, /b as God protected him. b A certain heretic said to /b the emperor: b This /b incident, b that they did not eat him, /b happened b because they are not hungry. They /b then b threw the /b heretic into the enclosure b and /b the animals b ate him. /b , b The emperor said to Rabban Gamliel: You say /b that b the Divine Presence dwells /b in b any place where there are ten /b adult male Jews. He asked, sarcastically: b How many Divine Presences are there? /b Rabban Gamliel b summoned the servant /b of the emperor and b hit him on his neck [ i be’appatka /i ]. /b Rabban Gamliel b said to him: Why /b did you allow b the sun /b to b enter the house of the emperor? The emperor said to him: The sun rests upon all the world; /b no one can prevent it from shining. Rabban Gamliel said to him: b And if the sun, which is one of ten thousand attendants that are before the Holy One, Blessed be He, rests upon all the world, the Divine Presence of the Holy One, Blessed be He, all the more so /b rests upon the world., b A certain heretic said to Rabbi Abbahu: Your God is a jester, as He said to Ezekiel /b the prophet: b “Lie on your left side” /b (Ezekiel 4:4), b and /b it b is /b also b written: “Lie on your right side” /b (Ezekiel 4:6); God had Ezekiel turn from side to side, apparently for comic effect. In the meantime, b a certain student came /b before Rabbi Abbahu and b said to him: What is the reason for /b the mitzva of b the Sabbatical /b Year? Rabbi Abbahu b said to them: Now I will tell you something that is fit for the two of you. /b ,Rabbi Abbahu continued: b The Holy One, Blessed be He, said to the Jewish people: Sow /b for b six /b years, b and withhold /b sowing during the b seventh /b year, b so that that you will know that the land is Mine. But /b the Jewish people b did not do so; rather, they sinned and were /b consequently b exiled. The manner of the world /b is that in the case of b a flesh-and-blood king whose province sinned against him, if he is cruel, he kills them all; if he is compassionate, he kills /b only b half of them; /b and b if he is compassionate /b and b is full of compassion, he afflicts the leaders among them with suffering. /b Rabbi Abbahu continues: b So /b too in b this /b case, b the Holy One, Blessed be He, afflicts Ezekiel in order to cleanse the sins of the Jewish people. /b God instructed him to lie down and suffer the same number of days as the number of years that the Jewish people did not observe the i halakhot /i of the Sabbatical Year., b A certain heretic said to Rabbi Abbahu: Your God is a priest, as it is written: “That they take for Me an offering [ i teruma /i ]” /b (Exodus 25:2), and i teruma /i is given to the priests. He asked, sarcastically: b When He buried Moses, in what /b ritual bath b did He immerse? /b A priest who contracts impurity from a corpse must immerse in order to be able to partake of i teruma /i . b And if you would say /b that He immersed b in water, but isn’t it written: “Who has measured the waters in the hollow of His hand” /b (Isaiah 40:12), that all waters of the world fit in the palm of God, so He could not immerse in them.,Rabbi Abbahu b said to him: He immersed in fire, as it is written: “For, behold, the Lord will come in fire” /b (Isaiah 66:15). The heretic said to him: b But is immersion in fire effective? /b Rabbi Abbahu b said to him: On the contrary, the main /b form of b immersion is in fire, as it is written /b with regard to the removal of non-kosher substances absorbed in a vessel: b “And all that abides not the fire you shall make to go through the water” /b (Numbers 31:23), indicating that fire purifies more than water does., b A certain heretic said to Rabbi Avina: It is written: “And who is like Your people, Israel, one nation in the earth” /b (II Samuel 7:23). The heretic asked: b What is your greatness? You are also mixed together with us, as it is written: “All nations before Him are as nothing; /b they are counted by Him less than nothing and vanity” (Isaiah 40:17). Rabbi Avina b said to him: One of yours, /b the gentile prophet Balaam, b has /b already b testified for us, as it is written: /b

15. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •masoretic text, and the septuagint Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 72, 87, 159, 160

87a. b the flour- /b like white scum that floats on the surface, b nor from /b the wine at b bottom of /b the cask b due to the sediment /b that collects there. b Rather, one brings from /b the wine in b its middle third. /b , b How does /b the Temple treasurer b inspect /b the wine to determine that it is from the middle of the cask? b The treasurer sits /b alongside the cask b and /b has b the /b measuring b reed in his hand. /b The spigot is opened and the wine begins to flow. When he sees that the wine emerging b draws /b with it b chalk /b -like scum b [ i hagir /i ], he /b immediately b knocks with the reed /b to indicate that the spigot should be closed., b Rabbi Yosei, son of Rabbi Yehuda, says: /b Wine b in which there is flour- /b like white scum is b unfit /b for libations, b as it is stated /b with regard to animal offerings: b “Unblemished they shall be for you…and their meal offering /b shall be fine flour mixed with b oil…unblemished they shall be for you, and their libations” /b (Numbers 28:19–20, 31). This indicates that animal offerings, meal offerings, and libations must all be brought from flawless products. Therefore, the presence of flour-like white scum in wine renders it unfit., strong GEMARA: /strong The mishna teaches: b One may not bring /b libations from b sweet /b wine, b nor /b from b boiled /b wine, b nor /b from wine produced from b smoked /b grapes, b and if one did bring /b a libation from such wine, it is b not valid. /b The Gemara asks: b But doesn’t the first clause teach: One may not bring libations from sweet wine made from sun-dried grapes, but if one did bring /b a libation from such wine it is b valid? /b How can one clause teach that a libation of one type of sweet wine is valid, and the other clause teach that a libation of another type of sweet wine is not valid?, b Ravina said: /b The text of the mishna is corrupt. To correct it, b combine /b the two clauses into one b and teach /b with regard to all the wines mentioned that they are unfit to be used for libations. b Rav Ashi said: /b The text of the mishna is correct. The reason for the difference between the two wines is that b the sweetness /b of grapes sweetended b by the sun is not objectionable, /b so libations of wine made from such grapes are valid, while b sweetness /b that results from the sugars b of the fruit /b itself b is objectionable, /b so libations of wine made from such grapes are not valid.,§ The mishna teaches: b One may not bring /b wine b aged /b for one year; this is b the statement of Rabbi /b Yehuda HaNasi, b but the Rabbis deem it valid. /b The Gemara provides the source for Rabbi Yehuda HaNasi’s ruling. b Rabbi Ḥizkiyya said: What is the reasoning of Rabbi /b Yehuda HaNasi? b The verse states /b with regard to the libations that accompany the New Moon offering: “And their libations: Half a i hin /i for a bull, a third of a i hin /i for a ram, and a quarter of a i hin /i b for a lamb, of wine” /b (Numbers 28:14). The juxtaposition of the terms lamb and wine teaches that b just as a lamb /b is fit to be used as an offering only if brought b in its /b first b year, so too wine /b is fit to be used as a libation only if it is b in its /b first b year. /b ,The Gemara ask: b If /b so, take the analogy further and conclude that b just as /b if one offers b a lamb in /b its b second year, /b it is b not valid, so too /b a libation of b wine in /b its b second year /b is b not valid. And if you would say /b that this is b indeed /b the i halakha /i , that is difficult: b But isn’t it taught /b in a i baraita /i that b wine in /b its b second year may not be brought /b i ab initio /i , but b if one did bring it /b as a libation, it is b valid? /b That i baraita /i certainly expresses the opinion of Rabbi Yehuda HaNasi, as b whom did you hear who said /b that aged wine b may not be brought? /b Only b Rabbi /b Yehuda HaNasi, who explicitly states this opinion in the mishna. b And yet he says /b in the i baraita /i : b If one did bring /b a libation of aged wine, it is b valid. /b According to Rabbi Ḥizkiyya’s explanation of Rabbi Yehuda HaNasi’s opinion, such an opinion is illogical., b Rather, Rava said: This is the reasoning of Rabbi /b Yehuda HaNasi: b As it is written /b in the verse exhorting a person not to be enticed by fine wines: b “Look not upon the wine when it is red” /b (Proverbs 23:31). Evidently, the redness of wine is indicative of its quality. After a year, wine begins to lose its redness and so it should not be used, i ab initio /i . Nevertheless, it is still of a sufficient quality to be acceptable, after the fact.,§ The mishna teaches: b One may not bring /b wine produced from b grapes suspended /b on stakes or trees; rather, one brings wine produced from grapes at foot height and from vineyards that are cultivated. The definition of vineyards that are cultivated is clarified in a i baraita /i that b taught: Vineyards that are cultivated twice a year. /b This is done by hoeing the earth underneath the vines.,The Gemara relates the efficacy of cultivating the land twice a year: b Rav Yosef had a tract /b of land b that was /b used b an orchard [ i depardeisa /i ] /b to b which he /b used to b give an extra hoeing, and /b consequently b it produced wine /b of such superior quality that when preparing the wine for drinking it required b a dilution using twice /b the amount b of water /b than that which is usually used to dilute wine.,§ The mishna teaches: When people produced wine for libations b they would not collect /b the wine b into large barrels, /b as it causes the wine to spoil; rather, it would be placed in small casks. The Sages b taught /b in a i baraita /i : The b casks /b referred to by the mishna are b flasks /b that are made in b Lod and /b that b are medium-sized. /b ,The Gemara adds another i halakha /i : When storing casks containing wine for libations, b they should not be placed in twos, /b i.e., one atop the other, but b rather singly, /b i.e., each one should be placed separately.,§ The mishna teaches: b How does /b the Temple treasurer b inspect /b wine to determine that it is from the middle of the cask? The b treasurer sits /b alongside the cask b and /b has b the /b measuring b reed in his hand. /b The spigot is opened and the wine begins to flow. If he sees that the wine emerging b draws /b with it b chalk /b -like scum, b he /b immediately b knocks with the reed /b to indicate that the spigot should be closed. The precise point at which he knocks is clarified in a i baraita /i that b taught: /b If the wine b draws /b with it b chalk /b -like scum, which comes b from the sediment, he knocks with the reed. /b ,The Gemara challenges: Why does the treasurer knock with the reed; b let him /b simply b speak. /b The Gemara explains: This b supports /b the opinion b of Rabbi Yoḥa, as Rabbi Yoḥa said: Just as speech is beneficial to the /b incense b spices, so is speech detrimental to wine, /b and so the treasurer avoids speaking.,§ The mishna teaches: b Rabbi Yosei, son of Rabbi Yehuda, says: /b Wine in which there is flour-like white scum is unfit for libations. b Rabbi Yoḥa raises a dilemma /b concerning such wine: If b one consecrated it /b to be used as a libation, b what is /b the i halakha /i with regard to whether b he should be flogged for /b consecrating b it due to /b the prohibition against consecrating b a flawed /b item as an offering? Does one say that b since it /b is b unfit, it is comparable to a blemished /b animal? b Or perhaps, /b the prohibition to consecrate b a flawed /b item b applies only to an animal. /b The Gemara concludes: The dilemma b shall stand /b unresolved.,§ Having discussed which flours, oils, and wine are fit to be offered in the Temple, the Gemara considers which animals are of sufficient quality to be used as offerings. b The Sages taught /b in a i baraita /i : The choicest b rams /b are those b from Moab; /b the choicest b lambs /b are those b from Hebron; /b the choicest b calves /b are those b from Sharon; /b and the choicest b fledglings, /b i.e., doves and pigeons, are those b from the King’s Mountain. /b , b Rabbi Yehuda says: One should bring lambs whose height is like their width, /b i.e., they are so robust that they are as wide as they are tall. b Rava bar Rav Sheila said: What is the reason of Rabbi Yehuda? As it is written: /b “And He will give the rain for your seed, with which you sow the ground, and bread of the produce of the ground, and it shall be fat and bountiful; b your cattle shall graze in wide pastures [ i kar nirḥav /i ] on that day” /b (Isaiah 30:23). The word “ i kar /i ” can also mean a lamb, and “ i nirḥav /i ” means wide. Accordingly, Rabbi Yehuda interprets this verse, on a homiletical level, to be alluding to robust sheep.,The chapter concludes by quoting an additional prophecy of Isaiah concerning the rebuilding of Eretz Yisrael: It b is written: “I have set watchmen upon your walls, Jerusalem; they shall never be silent day nor night; those who remind the Lord, take no rest” /b (Isaiah 62:6). This is referring to the angels appointed by God to bring the redemption. The Gemara asks: b What /b do these watchmen b say /b to remind the Lord? b This /b is what b Rava bar Rav Sheila said: /b They recite the verse: b “You will arise and have compassion upon Zion; /b for it is time to be gracious to her, for the appointed time has come” (Psalms 102:14)., b Rav Naḥman bar Yitzḥak says: /b They recite the verse: b “The Lord builds up Jerusalem, /b He gathers together the dispersed of Israel” (Psalms 147:2). The Gemara asks: b And initially, /b when the Temple still stood and the Jewish people were gathered together in Eretz Yisrael, b what would /b the watchmen b say? Rava bar Rav Sheila says: /b They would say: b “For the Lord has chosen Zion; He has desired it for His habitation. /b This is My resting place forever; here will I dwell for I have desired it” (Psalms 132:13–14).,, strong MISHNA: /strong b Two /b sizes of b measuring vessels for dry /b substances b were /b used b in the Temple /b for measuring flour for the meal offerings. One held b a tenth /b of an ephah b and /b the other held b one-half of a tenth /b of an ephah. b Rabbi Meir says: /b There were three measuring vessels; one that held b a tenth /b of an ephah, another one that also held b a tenth /b of an ephah, b and /b a third one that held b one /b - b half of a tenth /b of an ephah., b What /b purpose b did /b the b tenth /b of an ephah measuring vessel b serve? /b It was the vessel b with which one would measure /b flour b for all the meal offerings. One would not measure /b the flour by using a measuring vessel of a size that held the entire volume of flour required at once, i.e., b neither with /b a vessel of b three- /b tenths of an ephah b for /b the meal offering accompanying the sacrifice of b a bull, nor with /b a vessel of b two /b -tenths of an ephah b for /b the meal offering accompanying the sacrifice of b a ram. Rather, one measures /b the flour for b them /b by repeatedly using the tenth of an ephah measuring vessel to measure the required number of b tenths. /b , b What /b purpose b did /b the b one /b - b half of a tenth /b of an ephah measuring vessel b serve? /b It was the vessel b with which one would measure /b the flour for the b High Priest’s griddle-cake /b offering. A tenth of an ephah was required each day; he sacrificed b half /b of it b in the morning and /b the other b half /b of it b in the afternoon. /b , strong GEMARA: /strong The Gemara cites a i baraita /i that clarifies Rabbi Meir’s opinion. It b is taught /b in a i baraita /i that b Rabbi Meir would say: What /b is the meaning when b the verse states: “A tenth, a tenth, for every lamb” /b (Numbers 28:29)? The fact the word “tenth” appears twice b teaches that there were two /b measuring vessels that each held b a tenth /b of an ephah b in the Temple. One /b of them held that volume when it was b heaped, and /b the other b one /b was slightly larger and held that same volume when the flour was b leveled /b with the rim.,The one that held a tenth of an ephah when b heaped /b was the vessel b with which one would measure /b the flour b for all the meal offerings. /b

16. Nag Hammadi, The Gospel of Thomas, 76 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •masoretic text, and the septuagint Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 158

17. Nag Hammadi, The Gospel of Truth, 1.7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •masoretic text, and the septuagint Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 29

18. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •masoretic text, and the septuagint Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 158, 159, 160, 161, 162

101a. big strongמתני׳ /strong /big הדלת שבמוקצה וחדקים שבפרצה ומחצלות אין נועלין בהן אלא אם כן גבוהים מן הארץ:, big strongגמ׳ /strong /big ורמינהו דלת הנגררת ומחצלת הנגררת וקנקן הנגרר בזמן שקשורין ותלויין נועלין בהן בשבת ואין צריך לומר ביום טוב,אמר אביי בשיש להם ציר רבא אמר בשהיה להן ציר,מיתיבי דלת הנגררת ומחצלת הנגררת וקנקן הנגרר בזמן שקשורין ותלויין וגבוהים מן הארץ אפילו מלא נימא נועלין בהן ואם לאו אין נועלין בהן,אביי מתרץ לטעמיה ורבא מתרץ לטעמיה אביי מתרץ לטעמיה או שיש להן ציר או שגבוהין מן הארץ רבא מתרץ לטעמיה כשהיה להן ציר או שגבוהין מן הארץ,ת"ר סוכי קוצים וחבילין שהתקינן לפירצה שבחצר בזמן שקשורין ותלויין נועלין בהן בשבת וא"צ לומר ביו"ט,תני ר' חייא דלת אלמנה הנגררת אין נועלין בה היכי דמי דלת אלמנה איכא דאמרי דחד שיפא ואיכא דאמרי דלית ליה גשמה,אמר רב יהודה האי מדורתא ממעלה למטה שרי ממטה למעלה אסיר,וכן ביעתא וכן קידרא וכן פוריא וכן חביתא,א"ל ההוא צדוקי לרבי יהושע בן חנניה חדקאה דכתיב בכו (מיכה ז, ד) טובם כחדק אמר ליה שטיא שפיל לסיפיה דקרא דכתיב ישר ממסוכה ואלא מאי טובם כחדק כשם שחדקים הללו מגינין על הפירצה כך טובים שבנו מגינים עלינו דבר אחר טובם כחדק שמהדקין את הרשעים לגיהנם שנאמר (מיכה ד, יג) קומי ודושי בת ציון כי קרנך אשים ברזל ופרסותיך אשים נחושה והדיקות עמים רבים וגו':, big strongמתני׳ /strong /big לא יעמוד אדם ברשות היחיד ויפתח ברשות הרבים ברשות הרבים ויפתח ברשות היחיד אא"כ עשה מחיצה גבוה עשרה טפחים דברי ר' מאיר,אמרו לו מעשה בשוק של פטמים שהיה בירושלים שהיו נועלין ומניחין את המפתח בחלון שעל גבי הפתח רבי יוסי אומר שוק של צמרים הוה:, big strongגמ׳ /strong /big ורבנן אמר רבי מאיר רשות הרבים ומהדרו אינהו כרמלית דאמר רבה בר בר חנה אמר רבי יוחנן ירושלים אלמלא דלתותיה ננעלות בלילה חייבין עליה משום רשות הרבים,אמר רב פפא כאן קודם שנפרצו בה פרצות כאן לאחר שנפרצו בה פרצות,רבא אמר סיפא אתאן לשערי גינה והכי קאמר וכן לא יעמוד ברשות היחיד ויפתח בכרמלית בכרמלית ויפתח ברשות היחיד

101a. strong MISHNA: /strong With regard to b the door to a rear court, /b i.e., a door that opens from a house to the courtyard situated behind it, which is typically not a proper door but merely a wooden board without hinges that closes off the doorway; b and /b likewise b bundles of thorns /b that seal b a breach; and /b reed b mats, one /b may b not close /b an opening b with them /b on Shabbat. This would be considered building or completing a building, b unless they /b remain b above the ground /b even when they are open., strong GEMARA: /strong b And /b the Gemara b raises a contradiction /b from a i baraita /i : With regard to b a door, or a mat, or a lattice [ i kankan /i ] that drag /b along the ground and are used for closing up openings, b when they are tied and suspended /b in place b one /b may b close /b an opening b with them on Shabbat; and needless to say /b this is permitted b on a Festival. /b According to the i baraita /i , the critical factor is apparently that they must be tied and suspended, not that they have to be held up above the ground., b Abaye said: /b The i baraita /i is referring b to /b ones b that have a hinge. /b As they are considered proper doors, closing them does not appear like building. b Rava said: /b The i baraita /i is referring even b to /b doors b that /b once b had a hinge, /b even though they no longer have one. These partitions also bear the clear form of a door, and therefore one’s action does not have the appearance of building.,The Gemara b raises an objection /b from another i baraita /i : With regard to b a door, or a mat, or a lattice that drag /b along the ground, b when they are tied and suspended /b in place b and /b they are held b above the ground even by /b as little as b a hairbreadth, one /b may b close /b an opening b with them. However, if /b they are b not /b raised in this manner, b one /b may b not close /b an opening b with them. /b Clearly, these doors must indeed be raised above the ground as well.,The Gemara answers: b Abaye reconciles /b the objection b in accordance with his reasoning, and Rava reconciles /b the objection b in accordance with his reasoning. /b The Gemara elaborates: b Abaye reconciles /b the objection b in accordance with his reasoning /b by adding to the i baraita /i : They must b either have a hinge or /b be held b above the ground. Rava /b likewise b reconciles /b the objection b in accordance with his reasoning, /b as he reads: They must b have had a hinge or /b else be held b above the ground. /b , b The Sages taught /b a i baraita /i : With regard to b branches of thorn bushes or bundles /b of wood b that were arranged /b so that they sealed off b a breach in a courtyard, when they are tied and suspended /b in place, b one /b may b close /b an opening b with them on Shabbat; and needless to say, /b this is permitted b on a Festival. /b , b Rabbi Ḥiyya taught /b a i baraita /i : With regard to b a widowed door that drags /b along the ground, b one /b may b not close /b an opening b with it. /b The Gemara asks: b What are the circumstances /b of b a widowed door? Some say /b it refers to a door built b from a single plank, /b which does not look like a door, b and others say /b it is b a door that does not have a lower doorsill /b ( i ge’onim /i ) and that touches the ground when closed.,With regard to activities that are prohibited because of their similarity to building, the Gemara cites a teaching that b Rav Yehuda said: /b When arranging a pile of wood for b a fire /b on a Festival, if the logs are arranged b from the top down, /b i.e., the upper logs are temporarily suspended in the air while the lower logs are inserted below them, b it is permitted. /b However, if the wood is placed from b the bottom up, it is prohibited, /b as the arrangement of wood in the regular manner is a form of building., b And the same /b applies to b eggs /b that are to be arranged in a pile, b and the same /b applies to b a cauldron /b that is to be set down on a fire by means of supports, b and the same /b applies to a b bed /b that will be placed on its frame, b and the same /b applies to b barrels /b arranged in a cellar. In all these cases, the part that goes on top must be temporarily suspended in the air while the lower section is inserted beneath it.,With regard to bundles of thorns used to seal a breach, the Gemara cites a related incident: b A certain heretic /b once b said to Rabbi Yehoshua ben Ḥaya: Man of thorns! For it says about you: “The best of them is as a brier” /b (Micah 7:4), which indicates that even Israel’s best are merely thorns. b He said to him: Fool, go down to the end of the verse: “The most upright is worse than a thorn hedge,” /b a derogatory expression meant as praise. b Rather, what is /b the meaning of b the best of them is as a brier? /b It means that b just as these thorns protect a breach, so the best among us protect us. Alternatively: The best of them is as a brier [ i ḥedek /i ] /b means b that they grind [ i mehaddekin /i ] the nations of the world into Gehenna, as it is stated: “Arise and thresh, O daughter of Zion, for I will make your horn iron, and I will make your hoofs brass, and you shall beat in pieces [ i vahadikot /i ] many peoples; /b and you shall devote their gain to God, and their substance to the God of the whole earth” (Micah 4:13)., strong MISHNA: /strong b A person /b may b not stand in the private domain and open /b a door located b in the public domain /b with a key, lest he inadvertently transfer the key from one domain to the other. Likewise, one may not stand b in the public domain and open /b a door b in the private domain /b with a key, b unless /b in the latter case b he erected a partition ten handbreadths high /b around the door and stands inside it. This is b the statement of Rabbi Meir. /b ,The Rabbis b said to him: /b There was b an incident at the poultry dealers’ market in Jerusalem, /b where they would fatten fowl for slaughter (Rabbeinu Ḥael), b and they would lock /b the doors to their shops b and place the key in the window that was over the door, /b which was more than ten handbreadths off the ground, and nobody was concerned about the possible violation of any prohibition. b Rabbi Yosei says: /b That place b was a market of wool dealers. /b , strong GEMARA: /strong The Gemara asks: b And /b those b Rabbis, /b who cited the case of the poultry dealers of Jerusalem to rebut Rabbi Meir’s opinion, b Rabbi Meir spoke /b to them about unlocking a door in a private domain while standing b in the public domain, and they responded /b with an incident involving b a i karmelit /i . As Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: /b With regard to b Jerusalem, were it not /b for the fact that b its doors are locked at night, one would be liable for /b carrying in b it /b on Shabbat, b because /b its thoroughfares have the status of b the public domain. /b However, since Jerusalem’s doors are typically locked, it is considered one large i karmelit /i , which is subject to rabbinic prohibitions. How, then, could a proof be cited from the markets of Jerusalem with regard to the transfer of objects between a public domain and a private domain, which is prohibited by Torah law?, b Rav Pappa said: Here, /b in the statement of Rabbi Yoha, Jerusalem was considered a i karmelit /i during the period b before breaches were made in its /b walls. Its doors did not turn it into a public domain, as they were locked. Whereas b there, /b the Rabbis in the mishna are referring to the time b after breaches had been made in /b the walls, and it therefore acquired the status of a public domain., b Rava said: In the latter clause /b of the mishna b we came to /b a different issue, i.e., the final section of the mishna is not designed to counter Rabbi Meir’s statement with regard to the public domain. Rather, it refers b to /b the b gates of a garden /b with an area greater than two i beit se’a /i in size, whose legal status is that of a i karmelit /i . Consequently, the mishna b is saying as follows: And likewise, /b one may b not stand in the private domain and open /b a door b in a i karmelit /i ; /b neither may one stand b in a i karmelit /i and open /b a door b in the private domain, /b

19. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •masoretic text, and the septuagint Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 159, 160

10a. כל פרשה שהיתה חביבה על דוד פתח בה באשרי וסיים בה באשרי פתח באשרי דכתיב (תהלים א, א) אשרי האיש וסיים באשרי דכתיב (תהלים ב, יב) אשרי כל חוסי בו:,הנהו בריוני דהוו בשבבותיה דר"מ והוו קא מצערו ליה טובא הוה קא בעי ר' מאיר רחמי עלויהו כי היכי דלימותו אמרה לי' ברוריא דביתהו מאי דעתך משום דכתיב (תהלים קד, לה) יתמו חטאים מי כתיב חוטאים חטאים כתיב,ועוד שפיל לסיפיה דקרא ורשעים עוד אינם כיון דיתמו חטאים ורשעים עוד אינם אלא בעי רחמי עלויהו דלהדרו בתשובה ורשעים עוד אינם,בעא רחמי עלויהו והדרו בתשובה:,אמר לה ההוא צדוקי לברוריא כתיב (ישעיהו נד, א) רני עקרה לא ילדה משום דלא ילדה רני,אמרה ליה שטיא שפיל לסיפיה דקרא דכתיב כי רבים בני שוממה מבני בעולה אמר ה',אלא מאי עקרה לא ילדה רני כנסת ישראל שדומה לאשה עקרה שלא ילדה בנים לגיהנם כותייכו:,א"ל ההוא צדוקי לר' אבהו כתיב (תהלים ג, א) מזמור לדוד בברחו מפני אבשלום בנו וכתיב (תהלים נז, א) לדוד מכתם בברחו מפני שאול במערה הי מעשה הוה ברישא מכדי מעשה שאול הוה ברישא לכתוב ברישא,אמר ליה אתון דלא דרשיתון סמוכין קשיא לכו אנן דדרשינן סמוכים לא קשיא לן,דא"ר יוחנן סמוכין מן התורה מנין שנא' (תהלים קיא, ח) סמוכים לעד לעולם עשוים באמת וישר,למה נסמכה פרשת אבשלום לפרשת גוג ומגוג שאם יאמר לך אדם כלום יש עבד שמורד ברבו אף אתה אמור לו כלום יש בן שמורד באביו אלא הוה הכא נמי הוה:,אמר ר' יוחנן משום רבי שמעון בן יוחי מאי דכתיב (משלי לא, כו) פיה פתחה בחכמה ותורת חסד על לשונה כנגד מי אמר שלמה מקרא זה לא אמרו אלא כנגד דוד אביו שדר בחמשה עולמים ואמר שירה,דר במעי אמו ואמר שירה שנאמר (תהלים קג, א) ברכי נפשי את ה' וכל קרבי את שם קדשו,יצא לאויר העולם ונסתכל בכוכבים ומזלות ואמר שירה שנאמר (תהלים קג, כ) ברכו ה' מלאכיו גבורי כח עושי דברו לשמוע בקול דברו ברכו ה' כל צבאיו וגו',ינק משדי אמו ונסתכל בדדיה ואמר שירה שנאמר (תהלים קג, ב) ברכי נפשי את ה' ואל תשכחי כל גמוליו,מאי כל גמוליו אמר ר' אבהו שעשה לה דדים במקום בינה,טעמא מאי אמר (רבי) יהודה כדי שלא יסתכל במקום ערוה רב מתנא אמר כדי שלא יינק ממקום הטנופת,ראה במפלתן של רשעים ואמר שירה שנאמר (תהלים קד, לה) יתמו חטאים מן הארץ ורשעים עוד אינם ברכי נפשי את ה' הללויה,נסתכל ביום המיתה ואמר שירה שנאמר (תהלים קד, א) ברכי נפשי את ה' ה' אלהי גדלת מאד הוד והדר לבשת,מאי משמע דעל יום המיתה נאמר אמר רבה בר רב שילא מסיפא דעניינא דכתיב (תהלים קד, כט) תסתיר פניך יבהלון תוסף רוחם יגועון וגו',רב שימי בר עוקבא ואמרי לה מר עוקבא הוה שכיח קמיה דר' שמעון בן פזי והוה מסדר אגדתא קמיה דר' יהושע בן לוי אמר ליה מאי דכתיב (תהלים קג, א) ברכי נפשי את ה' וכל קרבי את שם קדשו אמר ליה בא וראה שלא כמדת הקדוש ברוך הוא מדת בשר ודם מדת בשר ודם צר צורה על גבי הכותל ואינו יכול להטיל בה רוח ונשמה קרבים ובני מעים והקב"ה אינו כן צר צורה בתוך צורה ומטיל בה רוח ונשמה קרבים ובני מעים והיינו דאמרה חנה (שמואל א ב, ב) אין קדוש כה' כי אין בלתך ואין צור כאלהינו.,מאי אין צור כאלהינו אין צייר כאלהינו,מאי כי אין בלתך אמר ר' יהודה בר מנסיא אל תקרי כי אין בלתך אלא אין לבלותך שלא כמדת הקדוש ברוך הוא מדת בשר ודם מדת בשר ודם מעשה ידיו מבלין אותו והקב"ה מבלה מעשיו,א"ל אנא הכי קא אמינא לך הני חמשה ברכי נפשי כנגד מי אמרן דוד לא אמרן אלא כנגד הקב"ה וכנגד נשמה,מה הקב"ה מלא כל העולם אף נשמה מלאה את כל הגוף מה הקדוש ברוך הוא רואה ואינו נראה אף נשמה רואה ואינה נראית מה הקב"ה זן את כל העולם כלו אף נשמה זנה את כל הגוף מה הקב"ה טהור אף נשמה טהורה מה הקב"ה יושב בחדרי חדרים אף נשמה יושבת בחדרי חדרים יבא מי שיש בו חמשה דברים הללו וישבח למי שיש בו חמשה דברים הללו:,אמר רב המנונא מאי דכתיב (קהלת ח, א) מי כהחכם ומי יודע פשר דבר מי כהקדוש ברוך הוא שיודע לעשות פשרה בין שני צדיקים בין חזקיהו לישעיהו חזקיהו אמר ליתי ישעיהו גבאי דהכי אשכחן באליהו דאזל לגבי אחאב (שנאמר (מלכים א יח, ב) וילך אליהו להראות אל אחאב) ישעיהו אמר ליתי חזקיהו גבאי דהכי אשכחן ביהורם בן אחאב דאזל לגבי אלישע,מה עשה הקב"ה הביא יסורים על חזקיהו ואמר לו לישעיהו לך ובקר את החולה שנאמר (מלכים ב כ, א) בימים ההם חלה חזקיהו למות ויבא אליו ישעיהו בן אמוץ הנביא ויאמר אליו כה אמר ה' (צבאות) צו לביתך כי מת אתה ולא תחיה וגו' מאי כי מת אתה ולא תחיה מת אתה בעולם הזה ולא תחיה לעולם הבא,אמר ליה מאי כולי האי אמר ליה משום דלא עסקת בפריה ורביה א"ל משום דחזאי לי ברוח הקדש דנפקי מינאי בנין דלא מעלו,א"ל בהדי כבשי דרחמנא למה לך מאי דמפקדת איבעי לך למעבד ומה דניחא קמיה קודשא בריך הוא לעביד,אמר ליה השתא הב לי ברתך אפשר דגרמא זכותא דידי ודידך ונפקי מנאי בנין דמעלו א"ל כבר נגזרה עליך גזירה א"ל בן אמוץ כלה נבואתך וצא,כך מקובלני מבית אבי אבא אפי' חרב חדה מונחת על צוארו של אדם אל ימנע עצמו מן הרחמים,אתמר נמי רבי יוחנן ורבי (אליעזר) דאמרי תרוייהו אפילו חרב חדה מונחת על צוארו של אדם אל ימנע עצמו מן הרחמים שנא' (איוב יג, טו) הן יקטלני לו איחל

10a. b Every chapter that was dear to David, he began with “happy is” and concluded with “happy is.” He opened with “happy is,” as it is written: “Happy is the man /b who has not walked in the counsel of the wicked or stood in the way of sinners or sat in the dwelling place of the scornful” (Psalms 1:1). b And he concluded with “happy,” as it is written /b at the end of the chapter: “Pay homage in purity, lest He be angry, and you perish on the way when His anger is kindled suddenly. b Happy are those who take refuge in Him” /b (Psalms 2:12). We see that these two chapters actually constitute a single chapter.,With regard to the statement of Rabbi Yehuda, son of Rabbi Shimon ben Pazi, that David did not say i Halleluya /i until he saw the downfall of the wicked, the Gemara relates: b There were these hooligans in Rabbi Meir’s neighborhood who caused him a great deal of anguish. Rabbi Meir prayed for /b God to have b mercy on them, that they should die. Rabbi Meir’s wife, Berurya, said to him: What is your thinking? /b On what basis do you pray for the death of these hooligans? Do you base yourself on the verse, b as it is written: “Let sins cease from the land” /b (Psalms 104:35), which you interpret to mean that the world would be better if the wicked were destroyed? But b is it written, /b let b sinners /b cease?” Let b sins /b cease, b is written. /b One should pray for an end to their transgressions, not for the demise of the transgressors themselves., b Moreover, go to the end of the verse, /b where it says: b “And the wicked will be no more.” /b If, as you suggest, b transgressions shall cease /b refers to the demise of the evildoers, how is it possible that b the wicked will be no more, /b i.e., that they will no longer be evil? b Rather, pray for /b God to have b mercy on them, that they should repent, /b as if they repent, then the wicked will be no more, as they will have repented.,Rabbi Meir saw that Berurya was correct b and he prayed for /b God to have b mercy on them, and they repented. /b ,The Gemara relates an additional example of Berurya’s incisive insight: b A certain heretic said to Berurya: It is written: “Sing, barren woman who has not given birth, /b open forth in song and cry, you did not travail, for more are the children of the desolate than the children of the married wife, said the Lord” (Isaiah 54:1). b Because she has not given birth, /b she should b sing /b and rejoice?,Berurya responded to this heretic’s mockery and b said: Fool! Go to the end of the verse, where it is written: “For the children of the desolate shall be more numerous than the children of the married wife, said the Lord.” /b , b Rather, what /b is the meaning of: b “Sing, barren woman who has not given birth”? /b It means: b Sing congregation of Israel, which is like a barren woman who did not give birth to children who are /b destined b for Gehenna like you. /b ,In explaining passages from Psalms, the Gemara relates another instance of a response to the question of a heretic: b A certain heretic said to Rabbi Abbahu, it is written: “A Psalm of David, when he fled from his son, Absalom” /b (Psalms 3:1), b and /b similarly b it is said: /b “To the chief musician, i al tashḥet /i , b a i mikhtam /i of David when fleeing from Saul into the cave” /b (Psalms 57:1). b Which event was first? Since the event with Saul was first, /b it would have been appropriate b to write it first. /b ,Rabbi Abbahu b said to him: /b For b you, who do /b not employ the b homiletic /b method b of juxtaposition /b of verses, b it is difficult. /b But for b us, who /b employ the b homiletic /b method b of juxtaposition /b of verses, b it is not difficult, /b as the Sages commonly homiletically infer laws and moral lessons from the juxtaposition of two verses.,Regarding the juxtaposition of verses, b Rabbi Yoḥa said: From where /b in the Bible is it derived that one may draw homiletical inferences from the b juxtaposition /b of verses? b As it is said: /b “The works of His hands in truth and justice, all His commandments are sure. b Adjoined forever and ever, made in truth and uprightness” /b (Psalms 111:7–8). Conclude from here that it is appropriate to draw inferences from the juxtaposition of God’s commandments. Accordingly, David’s fleeing from Absalom is situated where it is in order to juxtapose it to the next chapter, which mentions the war of Gog and Magog; the second chapter of Psalms opens: “Why are the nations in an uproar?”, b Why was the chapter of Absalom juxtaposed with the chapter of Gog and Magog? /b They are juxtaposed b so /b that b if a person should say to you, /b expressing doubt with regard to the prophecy of the war of Gog and Magog “against the Lord and against His anointed”: b Is there a slave who rebels against his master? /b Is there someone capable of rebelling against God? b You too say to him: Is there a son who rebels against his father /b and severs the relationship with the one who brought him into the world and raised him? b Yet, /b nevertheless, b there was /b such a son, Absalom, and b so too there /b can b be /b a situation where people will seek to rebel against God., b Rabbi Yoḥa said /b explanations of other verses b in the name of Rabbi Shimon ben Yoḥai: What is /b the meaning of b that which is written: “She opens her mouth with wisdom, and the teaching of loving-kindness is on her tongue” /b (Proverbs 31:26)? The Sages explain that this chapter discusses the wisdom of Torah and those who engage in its study, so b with reference to whom did Solomon say this verse? He said this /b verse b about none other than his father, David, /b who was the clearest example of one who opens his mouth in wisdom, and b who resided in five worlds /b or stages of life b and /b his soul b said a song /b of praise corresponding to each of them. Five times David said: “Bless the Lord, O my soul,” each corresponding to a different stage of life., b He resided in his mother’s womb, /b his first world, b and said a song /b of praise of the pregcy, b as it is stated: /b “of David. b Bless the Lord, O my soul and all that is within me bless His holy name” /b (Psalms 103:1), in which he thanks God for creating all that is within his mother, i.e., her womb., b He emerged into the atmosphere of the world, /b his second world, b looked upon the stars and constellations and said a song /b of praise of God for the entirety of creation, b as it is stated: “Bless the Lord, His angels, mighty in strength, that fulfill His word, listening to the voice of His word. Bless the Lord, all His hosts, /b His servants, that do His will. Bless the Lord, all His works, in all places of His kingship, bless my soul, Lord” (Psalms 103:20–23). David saw the grandeur of all creation and recognized that they are mere servants, carrying out the will of their Creator ( i Ma’ayan HaBerakhot /i )., b He nursed from his mother’s breast, /b his third world, b and he looked upon her bosom and said a song /b of praise, b as it is stated: “Bless the Lord, O my soul, and do not forget all His benefits [ i gemulav /i ]” /b (Psalms 103:2). The etymological association is between i gemulav /i and i gemulei meḥalav /i , which means weaned from milk (Isaiah 28:9).,We still must understand, however, b what is /b meant by b all His benefits? /b What in particular is praiseworthy in what God provided, beyond merely providing for the infant? b Rabbi Abbahu said: /b In contrast with most other animals, God b placed her breasts /b near her heart, b the place /b that is the source b of understanding. /b , b What is the reason /b that God did this? b Rav Yehuda said: So that /b the nursing child b would not look upon the place of /b his mother’s b nakedness. Rav Mattana said: So that /b the child b would not nurse from a place of uncleanliness. /b , b He witnessed /b in both vision and reality b the downfall of the wicked and he said a song /b of praise, b as it is stated: “Let sinners cease from the earth, and let the wicked be no more. Bless the Lord, O my soul, i Halleluya /i ” /b (Psalms 104:35).,The fifth world was when David b looked upon the day of death and said a song /b of praise, b as it is stated: “Bless the Lord, O my soul. Lord my God, You are very great; You are clothed in glory and majesty” /b (Psalms 104:1); for even death is a time of transcendence for the righteous.,The connection between this final praise and the day of death is unclear. The Gemara asks: b From where is it inferred /b that b this /b verse b was stated with regard to the day of death? /b Rabba bar Rav Sheila says: We can derive this b from /b the verses at b the end of the matter, /b where b it is written: “You hide Your face, they vanish; You gather Your breath, they perish /b and return to the dust” (Psalms 104:29).,Other interpretations of this verse exist. The Gemara relates how b Rav Shimi bar Ukva, and some say Mar Ukva, would regularly /b study b before Rabbi Shimon ben Pazi, /b who was well versed in i aggada /i and b would arrange the i aggada /i before Rabbi Yehoshua ben Levi. /b br Once, Rabbi Shimon ben Pazi b said to him: What is /b the meaning of b that which is written: “Bless the Lord, my soul, and all that is within me bless His Holy name”? /b br Rav Shimi bar Ukva b said to /b Rabbi Shimon ben Pazi: b Come and see that the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood, /b as this verse praises the formation of man in his mother’s womb. b The attribute of flesh and blood is /b such that he b shapes a form on the wall /b for all to see, yet b he cannot instill it with a spirit and soul, bowels and intestines. /b While b the Holy One, Blessed be He, is not so, /b as God b shapes one form within another form, /b a child in its mother’s womb, b and instills it with spirit and soul, bowels and intestines. And this is /b the explanation of b what Hannah said /b with regard to the birth of Samuel: b “There is none holy like the Lord, for there is none like You, and there is no Rock like our God” /b (I Samuel 2:2)., b What is /b the meaning of b there is no rock [ i tzur /i ] like our God? There is no artist [ i tzayyar /i ] like our God. /b ,The Gemara continues to interpret the rest of that verse homiletically: b What is /b the meaning of b “there is none like You”? Rabbi Yehuda ben Menasya said: Do not read /b the verse to mean b “there is none like You [ i biltekha /i ]”; rather, read /b it to mean b “none can outlast You [ i levalotkha /i ],” as the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood: The attribute of flesh and blood is /b such b that his creations outlast him, /b but b the Holy One, Blessed be He, outlasts His actions. /b ,This did not satisfy Rav Shimi bar Ukva, who b said to /b Rabbi Shimon ben Pazi: b I /b meant to b say to you as follows: Corresponding to whom did David say these five /b instance of b “Bless /b the Lord, b O my soul”? /b He answered him: b He said them about none other than the Holy One, Blessed be He, and corresponding to the soul, /b as the verse refers to the relationship between man’s soul and God. The five instances of “Bless the Lord, O my soul” correspond to the five parallels between the soul in man’s body and God’s power in His world., b Just as the Holy One, Blessed be He, fills the entire world, so too the soul fills the entire body. /b br b Just as the Holy One, Blessed be He, sees but is not seen, so too does the soul see, but is not seen. /b br b Just as the Holy One, Blessed be He, sustains the entire world, so too the soul sustains the entire body. /b br b Just as the Holy One, Blessed be He, is pure, so too is the soul pure. /b br b Just as the Holy One, Blessed be He, resides in a chamber within a chamber, /b in His inner sanctum, b so too the soul resides in a chamber within a chamber, /b in the innermost recesses of the body. br Therefore, b that which has these five characteristics, /b the soul, b should come and praise He Who has these five characteristics. /b ,With regard to redemption and prayer, the Gemara tells the story of Hezekiah’s illness, his prayer to God, and subsequent recuperation. b Rav Hamnuna said: What is /b the meaning of b that which is written /b praising the Holy One, Blessed be He: b “Who is like the wise man, and who knows the interpretation [ i pesher /i ] of the matter” /b (Ecclesiastes 8:1)? This verse means: b Who is like the Holy One, Blessed be He, Who knows how to effect compromise [ i peshara /i ] between two righteous individuals, between Hezekiah, /b the king of Judea, b and Isaiah /b the prophet. They disagreed over which of them should visit the other. b Hezekiah said: Let Isaiah come to me, as that is what we find with regard to Elijah /b the prophet, b who went to Ahab, /b the king of Israel, b as it is stated: “And Elijah went to appear to Ahab” /b (I Kings 18:2). This proves that it is the prophet who must seek out the king. b And Isaiah said: Let Hezekiah come to me, as that is what we find with regard to Yehoram ben Ahab, /b king of Israel, b who went to Elisha /b the prophet, as it is stated: “So the king of Israel, Jehosaphat and the king of Edom went down to him” (II Kings 3:12)., b What did the Holy One, Blessed be He, do /b to effect compromise between Hezekiah and Isaiah? b He brought the suffering /b of illness b upon Hezekiah and told Isaiah: Go and visit the sick. /b Isaiah did as God instructed, b as it is stated: “In those days Hezekiah became deathly ill, and Isaiah ben Amoz the prophet came and said to him: Thus says the Lord of Hosts: Set your house in order, for you will die and you will not live” /b (Isaiah 38:1). This seems redundant; b what is /b the meaning of b you will die and you will not live? /b This repetition means: b You will die in this world, and you will not live, /b you will have no share, b in the World-to-Come. /b ,Hezekiah b said to him: What is all of this? /b For what transgression am I being punished? br Isaiah b said to him: Because you did not /b marry and b engage in procreation. /b br Hezekiah apologized and b said: /b I had no children b because I envisaged through divine inspiration that the children that emerge from me will not be virtuous. /b Hezekiah meant that he had seen that his children were destined to be evil. In fact, his son Menashe sinned extensively, and he thought it preferable to have no children at all.,Isaiah b said to him: Why do you /b involve b yourself with the secrets of the Holy One, Blessed be He? That which you have been commanded, /b the mitzva of procreation, b you are required to perform, and that which is acceptable /b in the eyes of b the Holy One, Blessed be He, let Him perform, /b as He has so decided.,Hezekiah b said to /b Isaiah: b Now give me your daughter /b as my wife; b perhaps my merit and your merit will cause virtuous children to emerge from me. /b br Isaiah b said to him: The decree has already been decreed against you /b and this judgment cannot be changed. br Hezekiah b said to him: Son of Amoz, cease your prophecy and leave. /b As long as the prophet spoke as God’s emissary, Hezekiah was obligated to listen to him. He was not, however, obligated to accept Isaiah’s personal opinion that there was no possibility for mercy and healing.,Hezekiah continued: b I have received a tradition from the house of my father’s father, /b from King David, the founding father of the dynasty of kings of Judea: b Even /b if b a sharp sword rests upon a person’s neck, he should not prevent himself from /b praying for b mercy. /b One may still hold out hope that his prayers will be answered, as was David himself when he saw the Angel of Destruction, but nonetheless prayed for mercy and his prayers were answered.,With regard to the fact that one should not despair of God’s mercy, the Gemara cites that b it was also said /b that b Rabbi Yoḥa and Rabbi Eliezer both said: Even if a sharp sword is resting upon a person’s neck, he should not prevent himself from /b praying for b mercy, as it is stated /b in the words of Job: b “Though He slay me, I will trust in Him” /b (Job 13:15). Even though God is about to take his life, he still prays for God’s mercy.

20. Ambrose, The Patriarchs, 4.21-4.22 (4th cent. CE - 4th cent. CE) Tagged with subjects: •masoretic text, and the septuagint Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 173

21. Claudianus, Carmina Minora\Carminum Minorum Corpusculum, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •masoretic text, and the septuagint Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 174

22. Asterius, Pg, None Tagged with subjects: •masoretic text, and the septuagint Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 160

23. Ezekiel, Trgf Fr., 1-4, 6-9, 5 Tagged with subjects: •nan Found in books: Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 131

24. Anon., Pesikta Rabbati, 5 Tagged with subjects: •masoretic text, and the septuagint Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 30

26. Anon., Gospel of Thomas, 76 Tagged with subjects: •masoretic text, and the septuagint Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 158

Tiresias: The Ancient Mediterranean Religions Source Database