| 1. Septuagint, Exodus, ex. 20.7 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •divine name, profanation of Found in books: Schiffman, Testimony and the Penal Code (1983) 151 |
2. Hebrew Bible, Jonah, 2.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •attributes, divine, and divine names •name (divine), change in Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 99| 2.6. אֲפָפוּנִי מַיִם עַד־נֶפֶשׁ תְּהוֹם יְסֹבְבֵנִי סוּף חָבוּשׁ לְרֹאשִׁי׃ | 2.6. The waters compassed me about, even to the soul; The deep was round about me; The weeds were wrapped about my head. |
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3. Hebrew Bible, Micah, 1.3, 7.19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •name (divine) •attributes, divine, and divine names •name (divine), change in •name (divine), creation with Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 77, 125| 1.3. כִּי־הִנֵּה יְהוָה יֹצֵא מִמְּקוֹמוֹ וְיָרַד וְדָרַךְ עַל־במותי [בָּמֳתֵי] אָרֶץ׃ | 1.3. For, behold, the LORD cometh forth out of His place, And will come down, and tread upon the high places of the earth. |
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4. Hebrew Bible, Nahum, 1.3-1.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •name (divine) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 52| 1.3. יְהֹוָה אֶרֶךְ אַפַּיִם וגדול־[וּגְדָל־] כֹּחַ וְנַקֵּה לֹא יְנַקֶּה יְהוָה בְּסוּפָה וּבִשְׂעָרָה דַּרְכּוֹ וְעָנָן אֲבַק רַגְלָיו׃ 1.4. גּוֹעֵר בַּיָּם וַיַּבְּשֵׁהוּ וְכָל־הַנְּהָרוֹת הֶחֱרִיב אֻמְלַל בָּשָׁן וְכַרְמֶל וּפֶרַח לְבָנוֹן אֻמְלָל׃ 1.5. הָרִים רָעֲשׁוּ מִמֶּנּוּ וְהַגְּבָעוֹת הִתְמֹגָגוּ וַתִּשָּׂא הָאָרֶץ מִפָּנָיו וְתֵבֵל וְכָל־יֹשְׁבֵי בָהּ׃ 1.6. לִפְנֵי זַעְמוֹ מִי יַעֲמוֹד וּמִי יָקוּם בַּחֲרוֹן אַפּוֹ חֲמָתוֹ נִתְּכָה כָאֵשׁ וְהַצֻּרִים נִתְּצוּ מִמֶּנּוּ׃ | 1.3. The LORD is long-suffering, and great in power, And will by no means clear the guilty; The LORD, in the whirlwind and in the storm is His way, And the clouds are the dust of His feet. 1.4. He rebuketh the sea, and maketh it dry, And drieth up all the rivers; Bashan languisheth, and Carmel, And the flower of Lebanon languisheth. 1.5. The mountains quake at Him, And the hills melt; And the earth is upheaved at His presence, Yea, the world, and all that dwell therein. 1.6. Who can stand before His indignation? And who can abide in the fierceness of His anger? His fury is poured out like fire, And the rocks are broken asunder before Him. |
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5. Hebrew Bible, Joel, 2.26, 4.14-4.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •tetragrammaton, the (divine name) •name (divine) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 77; Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 111| 2.26. וַאֲכַלְתֶּם אָכוֹל וְשָׂבוֹעַ וְהִלַּלְתֶּם אֶת־שֵׁם יְהוָה אֱלֹהֵיכֶם אֲשֶׁר־עָשָׂה עִמָּכֶם לְהַפְלִיא וְלֹא־יֵבֹשׁוּ עַמִּי לְעוֹלָם׃ 4.14. הֲמוֹנִים הֲמוֹנִים בְּעֵמֶק הֶחָרוּץ כִּי קָרוֹב יוֹם יְהוָה בְּעֵמֶק הֶחָרוּץ׃ 4.15. שֶׁמֶשׁ וְיָרֵחַ קָדָרוּ וְכוֹכָבִים אָסְפוּ נָגְהָם׃ 4.16. וַיהוָה מִצִּיּוֹן יִשְׁאָג וּמִירוּשָׁלִַם יִתֵּן קוֹלוֹ וְרָעֲשׁוּ שָׁמַיִם וָאָרֶץ וַיהוָה מַחֲסֶה לְעַמּוֹ וּמָעוֹז לִבְנֵי יִשְׂרָאֵל׃ 4.17. וִידַעְתֶּם כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם שֹׁכֵן בְּצִיּוֹן הַר־קָדְשִׁי וְהָיְתָה יְרוּשָׁלִַם קֹדֶשׁ וְזָרִים לֹא־יַעַבְרוּ־בָהּ עוֹד׃ | 2.26. And ye shall eat in plenty and be satisfied, and shall praise the name of the LORD your God, that hath dealt wondrously with you; and My people shall never be ashamed. 4.14. Multitudes, multitudes in the valley of decision! For the day of the LORD is near in the valley of decision. 4.15. The sun and the moon are become black, And the stars withdraw their shining. 4.16. And the LORD shall roar from Zion, And utter His voice from Jerusalem, And the heavens and the earth shall shake; But the LORD will be a refuge unto His people, And a stronghold to the children of Israel. 4.17. So shall ye know that I am the LORD your God, Dwelling in Zion My holy mountain; Then shall Jerusalem be holy, And there shall no strangers pass through her any more. |
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6. Hebrew Bible, Leviticus, a b c d\n0 19.12 19.12 19 12\n1 24.16 24.16 24 16\n2 1.9 1.9 1 9\n3 3.5 3.5 3 5\n4 1.17 1.17 1 17\n5 23.40 23.40 23 40\n6 25.38 25.38 25 38\n7 10.4 10.4 10 4\n8 25.11 25.11 25 11\n9 25.10 25.10 25 10\n10 25.9 25.9 25 9\n11 25.12 25.12 25 12\n12 25.15 25.15 25 15\n13 25.17 25.17 25 17\n14 25.14 25.14 25 14\n15 25.16 25.16 25 16\n16 25.13 25.13 25 13\n17 "18.26" "18.26" "18 26"\n18 25.2 25.2 25 2\n19 25.5 25.5 25 5\n20 25.6 25.6 25 6\n21 25.8 25.8 25 8\n22 25.7 25.7 25 7\n23 25.3 25.3 25 3\n24 25.1 25.1 25 1\n25 25.4 25.4 25 4\n26 17.11 17.11 17 11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Schiffman, Testimony and the Penal Code (1983) 139| 19.12. וְלֹא־תִשָּׁבְעוּ בִשְׁמִי לַשָּׁקֶר וְחִלַּלְתָּ אֶת־שֵׁם אֱלֹהֶיךָ אֲנִי יְהוָה׃ | 19.12. And ye shall not swear by My name falsely, so that thou profane the name of thy God: I am the LORD. |
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7. Hebrew Bible, Malachi, 1.11, 3.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •tetragrammaton, the (divine name) •divine name, tetragrammaton Found in books: Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 111; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 113| 1.11. כִּי מִמִּזְרַח־שֶׁמֶשׁ וְעַד־מְבוֹאוֹ גָּדוֹל שְׁמִי בַּגּוֹיִם וּבְכָל־מָקוֹם מֻקְטָר מֻגָּשׁ לִשְׁמִי וּמִנְחָה טְהוֹרָה כִּי־גָדוֹל שְׁמִי בַּגּוֹיִם אָמַר יְהוָה צְבָאוֹת׃ 3.1. הָבִיאוּ אֶת־כָּל־הַמַּעֲשֵׂר אֶל־בֵּית הָאוֹצָר וִיהִי טֶרֶף בְּבֵיתִי וּבְחָנוּנִי נָא בָּזֹאת אָמַר יְהוָה צְבָאוֹת אִם־לֹא אֶפְתַּח לָכֶם אֵת אֲרֻבּוֹת הַשָּׁמַיִם וַהֲרִיקֹתִי לָכֶם בְּרָכָה עַד־בְּלִי־דָי׃ 3.1. הִנְנִי שֹׁלֵחַ מַלְאָכִי וּפִנָּה־דֶרֶךְ לְפָנָי וּפִתְאֹם יָבוֹא אֶל־הֵיכָלוֹ הָאָדוֹן אֲשֶׁר־אַתֶּם מְבַקְשִׁים וּמַלְאַךְ הַבְּרִית אֲשֶׁר־אַתֶּם חֲפֵצִים הִנֵּה־בָא אָמַר יְהוָה צְבָאוֹת׃ | 1.11. For from the rising of the sun even unto the going down of the same My name is great among the nations; And in every place offerings are presented unto My name, Even pure oblations; For My name is great among the nations, Saith the LORD of hosts. 3.1. Behold, I send My messenger, and he shall clear the way before Me; and the Lord, whom ye seek, will suddenly come to His temple, and the messenger of the covet, Whom ye delight in, Behold, he cometh, Saith the LORD of hosts. |
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8. Hebrew Bible, Deuteronomy, a b c d\n0 28.43 28.43 28 43\n1 28.42 28.42 28 42\n2 28.41 28.41 28 41\n3 28.40 28.40 28 40\n4 28.39 28.39 28 39\n.. ... ... ... ...\n81 10.20 10.20 10 20\n82 21.22 21.22 21 22\n83 "33.1" "33.1" "33 1"\n84 "4.1" "4.1" "4 1"\n85 "12.28" "12.28" "12 28"\n\n[86 rows x 4 columns] (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Schiffman, Testimony and the Penal Code (1983) 137, 142| 28.43. הַגֵּר אֲשֶׁר בְּקִרְבְּךָ יַעֲלֶה עָלֶיךָ מַעְלָה מָּעְלָה וְאַתָּה תֵרֵד מַטָּה מָּטָּה׃ | 28.43. The stranger that is in the midst of thee shall mount up above thee higher and higher; and thou shalt come down lower and lower. |
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9. Hebrew Bible, Exodus, a b c d\n0 23.13 23.13 23 13\n1 15.3 15.3 15 3\n2 22.27 22.27 22 27\n3 2.24 2.24 2 24\n4 23.8 23.8 23 8\n.. ... ... ... ...\n82 "6.29" "6.29" "6 29"\n83 "3.14" "3.14" "3 14"\n84 "34.28" "34.28" "34 28"\n85 "31.2" "31.2" "31 2"\n86 2.12 2.12 2 12\n\n[87 rows x 4 columns] (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Schiffman, Testimony and the Penal Code (1983) 144| 23.13. וּבְכֹל אֲשֶׁר־אָמַרְתִּי אֲלֵיכֶם תִּשָּׁמֵרוּ וְשֵׁם אֱלֹהִים אֲחֵרִים לֹא תַזְכִּירוּ לֹא יִשָּׁמַע עַל־פִּיךָ׃ | 23.13. And in all things that I have said unto you take ye heed; and make no mention of the name of other gods, neither let it be heard out of thy mouth. . |
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10. Hebrew Bible, Psalms, 5.11-5.12, 7.7, 8.2, 9.7-9.8, 18.11, 19.1, 20.1, 25.6, 33.6, 35.23, 44.2-44.5, 44.24-44.25, 50.1, 59.5-59.6, 60.14, 68.37, 69.36, 74.1-74.2, 74.10-74.12, 74.18, 74.20, 74.22, 77.12, 78.65, 79.5, 81.5, 84.3, 84.13, 89.50-89.51, 90.14, 91.14-91.15, 92.3, 94.3, 102.1, 104.6-104.7, 106.19, 118.25, 118.32, 119.32, 121.4, 139.22, 148.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 52, 68, 77, 179, 181, 189, 190, 218, 233, 244, 356, 361, 381, 386, 387; Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 111, 299; Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 26, 37, 47; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 287; Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 52; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 52; Stuckenbruck, 1 Enoch 91-108 (2007) 735| 5.12. וְיִשְׂמְחוּ כָל־חוֹסֵי בָךְ לְעוֹלָם יְרַנֵּנוּ וְתָסֵךְ עָלֵימוֹ וְיַעְלְצוּ בְךָ אֹהֲבֵי שְׁמֶךָ׃ 7.7. קוּמָה יְהוָה בְּאַפֶּךָ הִנָּשֵׂא בְּעַבְרוֹת צוֹרְרָי וְעוּרָה אֵלַי מִשְׁפָּט צִוִּיתָ׃ 8.2. יְהוָה אֲדֹנֵינוּ מָה־אַדִּיר שִׁמְךָ בְּכָל־הָאָרֶץ אֲשֶׁר תְּנָה הוֹדְךָ עַל־הַשָּׁמָיִם׃ 9.7. הָאוֹיֵב תַּמּוּ חֳרָבוֹת לָנֶצַח וְעָרִים נָתַשְׁתָּ אָבַד זִכְרָם הֵמָּה׃ 9.8. וַיהוָה לְעוֹלָם יֵשֵׁב כּוֹנֵן לַמִּשְׁפָּט כִּסְאוֹ׃ 18.11. וַיִּרְכַּב עַל־כְּרוּב וַיָּעֹף וַיֵּדֶא עַל־כַּנְפֵי־רוּחַ׃ 19.1. לַמְנַצֵּחַ מִזְמוֹר לְדָוִד׃ 19.1. יִרְאַת יְהוָה טְהוֹרָה עוֹמֶדֶת לָעַד מִשְׁפְּטֵי־יְהוָה אֱמֶת צָדְקוּ יַחְדָּו׃ 20.1. יְהוָה הוֹשִׁיעָה הַמֶּלֶךְ יַעֲנֵנוּ בְיוֹם־קָרְאֵנוּ׃ 20.1. לַמְנַצֵּחַ מִזְמוֹר לְדָוִד׃ 25.6. זְכֹר־רַחֲמֶיךָ יְהוָה וַחֲסָדֶיךָ כִּי מֵעוֹלָם הֵמָּה׃ 33.6. בִּדְבַר יְהוָה שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל־צְבָאָם׃ 44.3. אַתָּה יָדְךָ גּוֹיִם הוֹרַשְׁתָּ וַתִּטָּעֵם תָּרַע לְאֻמִּים וַתְּשַׁלְּחֵם׃ 44.4. כִּי לֹא בְחַרְבָּם יָרְשׁוּ אָרֶץ וּזְרוֹעָם לֹא־הוֹשִׁיעָה לָּמוֹ כִּי־יְמִינְךָ וּזְרוֹעֲךָ וְאוֹר פָּנֶיךָ כִּי רְצִיתָם׃ 44.5. אַתָּה־הוּא מַלְכִּי אֱלֹהִים צַוֵּה יְשׁוּעוֹת יַעֲקֹב׃ 50.1. כִּי־לִי כָל־חַיְתוֹ־יָעַר בְּהֵמוֹת בְּהַרְרֵי־אָלֶף׃ 50.1. מִזְמוֹר לְאָסָף אֵל אֱלֹהִים יְהוָה דִּבֶּר וַיִּקְרָא־אָרֶץ מִמִּזְרַח־שֶׁמֶשׁ עַד־מְבֹאוֹ׃ 59.6. וְאַתָּה יְהוָה־אֱלֹהִים צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל הָקִיצָה לִפְקֹד כָּל־הַגּוֹיִם אַל־תָּחֹן כָּל־בֹּגְדֵי אָוֶן סֶלָה׃ 60.14. בֵּאלֹהִים נַעֲשֶׂה־חָיִל וְהוּא יָבוּס צָרֵינוּ׃ 69.36. כִּי אֱלֹהִים יוֹשִׁיעַ צִיּוֹן וְיִבְנֶה עָרֵי יְהוּדָה וְיָשְׁבוּ שָׁם וִירֵשׁוּהָ׃ 74.1. מַשְׂכִּיל לְאָסָף לָמָה אֱלֹהִים זָנַחְתָּ לָנֶצַח יֶעְשַׁן אַפְּךָ בְּצֹאן מַרְעִיתֶךָ׃ 74.1. עַד־מָתַי אֱלֹהִים יְחָרֶף צָר יְנָאֵץ אוֹיֵב שִׁמְךָ לָנֶצַח׃ 74.2. הַבֵּט לַבְּרִית כִּי מָלְאוּ מַחֲשַׁכֵּי־אֶרֶץ נְאוֹת חָמָס׃ 74.2. זְכֹר עֲדָתְךָ קָנִיתָ קֶּדֶם גָּאַלְתָּ שֵׁבֶט נַחֲלָתֶךָ הַר־צִיּוֹן זֶה שָׁכַנְתָּ בּוֹ׃ 74.11. לָמָּה תָשִׁיב יָדְךָ וִימִינֶךָ מִקֶּרֶב חוקך [חֵיקְךָ] כַלֵּה׃ 74.12. וֵאלֹהִים מַלְכִּי מִקֶּדֶם פֹּעֵל יְשׁוּעוֹת בְּקֶרֶב הָאָרֶץ׃ 74.18. זְכָר־זֹאת אוֹיֵב חֵרֵף יְהוָה וְעַם נָבָל נִאֲצוּ שְׁמֶךָ׃ 74.22. קוּמָה אֱלֹהִים רִיבָה רִיבֶךָ זְכֹר חֶרְפָּתְךָ מִנִּי־נָבָל כָּל־הַיּוֹם׃ 77.12. אזכיר [אֶזְכּוֹר] מַעַלְלֵי־יָהּ כִּי־אֶזְכְּרָה מִקֶּדֶם פִּלְאֶךָ׃ 78.65. וַיִּקַץ כְּיָשֵׁן אֲדֹנָי כְּגִבּוֹר מִתְרוֹנֵן מִיָּיִן׃ 79.5. עַד־מָה יְהוָה תֶּאֱנַף לָנֶצַח תִּבְעַר כְּמוֹ־אֵשׁ קִנְאָתֶךָ׃ 81.5. כִּי חֹק לְיִשְׂרָאֵל הוּא מִשְׁפָּט לֵאלֹהֵי יַעֲקֹב׃ 84.3. נִכְסְפָה וְגַם־כָּלְתָה נַפְשִׁי לְחַצְרוֹת יְהוָה לִבִּי וּבְשָׂרִי יְרַנְּנוּ אֶל אֵל־חָי׃ 89.51. זְכֹר אֲדֹנָי חֶרְפַּת עֲבָדֶיךָ שְׂאֵתִי בְחֵיקִי כָּל־רַבִּים עַמִּים׃ 91.14. כִּי בִי חָשַׁק וַאֲפַלְּטֵהוּ אֲשַׂגְּבֵהוּ כִּי־יָדַע שְׁמִי׃ 91.15. יִקְרָאֵנִי וְאֶעֱנֵהוּ עִמּוֹ־אָנֹכִי בְצָרָה אֲחַלְּצֵהוּ וַאֲכַבְּדֵהוּ׃ 92.3. לְהַגִּיד בַּבֹּקֶר חַסְדֶּךָ וֶאֱמוּנָתְךָ בַּלֵּילוֹת׃ 94.3. עַד־מָתַי רְשָׁעִים יְהוָה עַד־מָתַי רְשָׁעִים יַעֲלֹזוּ׃ 102.1. כִּי־אֵפֶר כַּלֶּחֶם אָכָלְתִּי וְשִׁקֻּוַי בִּבְכִי מָסָכְתִּי׃ 102.1. תְּפִלָּה לְעָנִי כִי־יַעֲטֹף וְלִפְנֵי יְהוָה יִשְׁפֹּךְ שִׂיחוֹ׃ 104.6. תְּהוֹם כַּלְּבוּשׁ כִּסִּיתוֹ עַל־הָרִים יַעַמְדוּ־מָיִם׃ 104.7. מִן־גַּעֲרָתְךָ יְנוּסוּן מִן־קוֹל רַעַמְךָ יֵחָפֵזוּן׃ 118.25. אָנָּא יְהוָה הוֹשִׁיעָה נָּא אָנָּא יְהוָה הַצְלִיחָה נָּא׃ 121.4. הִנֵּה לֹא־יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל׃ 139.22. תַּכְלִית שִׂנְאָה שְׂנֵאתִים לְאוֹיְבִים הָיוּ לִי׃ 148.8. אֵשׁ וּבָרָד שֶׁלֶג וְקִיטוֹר רוּחַ סְעָרָה עֹשָׂה דְבָרוֹ׃ | 5.12. So shall all those that take refuge in Thee rejoice, They shall ever shout for joy, And Thou shalt shelter them; Let them also that love Thy name exult in Thee. 7.7. Arise, O LORD, in Thine anger, Lift up Thyself in indignation against mine adversaries; Yea, awake for me at the judgment which Thou hast commanded. 8.2. O LORD, our Lord, How glorious is Thy name in all the earth! Whose majesty is rehearsed above the heavens. 9.7. O thou enemy, the waste places are come to an end for ever; And the cities which thou didst uproot, Their very memorial is perished. 9.8. But the LORD is enthroned for ever; He hath established His throne for judgment. 18.11. And He rode upon a cherub, and did fly; yea, He did swoop down upon the wings of the wind. 19.1. For the Leader. A Psalm of David. 20.1. For the Leader. A Psalm of David. 25.6. Remember, O LORD, Thy compassions and Thy mercies; For they have been from of old. 33.6. By the word of the LORD were the heavens made; And all the host of them by the breath of His mouth. 44.3. Thou with Thy hand didst drive out the nations, and didst plant them in; Thou didst break the peoples, and didst spread them abroad. 44.4. For not by their own sword did they get the land in possession, Neither did their own arm save them; but Thy right hand, and Thine arm, and the light of Thy countece, because Thou wast favourable unto them. 44.5. Thou art my King, O God; command the salvation of Jacob. 50.1. A Psalm of Asaph. God, God, the LORD, hath spoken, and called the earth From the rising of the sun unto the going down thereof. 59.6. Thou therefore, O LORD God of hosts, the God of Israel, arouse Thyself to punish all the nations; show no mercy to any iniquitous traitors. Selah 60.14. Through God we shall do valiantly; For He it is that will tread down our adversaries. 69.36. For God will save Zion, and build the cities of Judah; And they shall abide there, and have it in possession. 74.1. Maschil of Asaph. Why, O God, hast Thou cast us off for ever? Why doth Thine anger smoke against the flock of Thy pasture? 74.2. Remember Thy congregation, which Thou hast gotten of old, Which Thou hast redeemed to be the tribe of Thine inheritance; And mount Zion, wherein Thou hast dwelt. 74.10. How long, O God, shall the adversary reproach? Shall the enemy blaspheme Thy name for ever? 74.11. Why withdrawest Thou Thy hand, even Thy right hand? Draw it out of Thy bosom and consume them. 74.12. Yet God is my King of old, Working salvation in the midst of the earth. 74.18. Remember this, how the enemy hath reproached the LORD, And how a base people have blasphemed Thy name. 74.20. Look upon the covet; For the dark places of the land are full of the habitations of violence. 74.22. Arise, O God, plead Thine own cause; Remember Thy reproach all the day at the hand of the base man. 77.12. I will make mention of the deeds of the LORD; Yea, I will remember Thy wonders of old. 78.65. Then the Lord awaked as one asleep, Like a mighty man recovering from wine. 79.5. How long, O LORD, wilt Thou be angry for ever? How long will Thy jealousy burn like fire? 81.5. For it is a statute for Israel, an ordice of the God of Jacob. 84.3. My soul yearneth, yea, even pineth for the courts of the LORD; my heart and my flesh sing for joy unto the living God. 89.50. Where are Thy former mercies, O Lord, Which Thou didst swear unto David in Thy faithfulness? 89.51. Remember, Lord, the taunt of Thy servants; How I do bear in my bosom [the taunt of] so many peoples; 91.14. 'Because he hath set his love upon Me, therefore will I deliver him; I will set him on high, because he hath known My name. 91.15. He shall call upon Me, and I will answer him; I will be with him in trouble; I will rescue him, and bring him to honour. 92.3. To declare Thy lovingkindness in the morning, And Thy faithfulness in the night seasons, 94.3. LORD, how long shall the wicked, How long shall the wicked exult? 102.1. A Prayer of the afflicted, when he fainteth, and poureth out his complaint before the LORD. 104.6. Thou didst cover it with the deep as with a vesture; the waters stood above the mountains. 104.7. At Thy rebuke they fled, at the voice of Thy thunder they hasted away— 118.25. We beseech Thee, O LORD, save now! We beseech Thee, O LORD, make us now to prosper! 121.4. Behold, He that keepeth Israel Doth neither slumber nor sleep. 139.22. I hate them with utmost hatred; I count them mine enemies. 148.8. Fire and hail, snow and vapour, Stormy wind, fulfilling His word; |
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11. Hebrew Bible, Song of Songs, 1.9, 1.12, 3.1, 3.11, 5.10-5.16, 7.2-7.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •attributes, divine, and divine names •name (divine), change in •name (divine), power of •name (divine), letters of •name (divine), profanation of •divine name, tetragrammaton •names, divine, barbara Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 187, 233, 322, 383; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 271, 530, 533, 553| 1.9. לְסֻסָתִי בְּרִכְבֵי פַרְעֹה דִּמִּיתִיךְ רַעְיָתִי׃ 1.12. עַד־שֶׁהַמֶּלֶךְ בִּמְסִבּוֹ נִרְדִּי נָתַן רֵיחוֹ׃ 3.1. עַמּוּדָיו עָשָׂה כֶסֶף רְפִידָתוֹ זָהָב מֶרְכָּבוֹ אַרְגָּמָן תּוֹכוֹ רָצוּף אַהֲבָה מִבְּנוֹת יְרוּשָׁלִָם׃ 3.1. עַל־מִשְׁכָּבִי בַּלֵּילוֹת בִּקַּשְׁתִּי אֵת שֶׁאָהֲבָה נַפְשִׁי בִּקַּשְׁתִּיו וְלֹא מְצָאתִיו׃ 3.11. צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה־לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ׃ 5.11. רֹאשׁוֹ כֶּתֶם פָּז קְוּצּוֹתָיו תַּלְתַּלִּים שְׁחֹרוֹת כָּעוֹרֵב׃ 5.12. עֵינָיו כְּיוֹנִים עַל־אֲפִיקֵי מָיִם רֹחֲצוֹת בֶּחָלָב יֹשְׁבוֹת עַל־מִלֵּאת׃ 5.13. לְחָיָו כַּעֲרוּגַת הַבֹּשֶׂם מִגְדְּלוֹת מֶרְקָחִים שִׂפְתוֹתָיו שׁוֹשַׁנִּים נֹטְפוֹת מוֹר עֹבֵר׃ 5.14. יָדָיו גְּלִילֵי זָהָב מְמֻלָּאִים בַּתַּרְשִׁישׁ מֵעָיו עֶשֶׁת שֵׁן מְעֻלֶּפֶת סַפִּירִים׃ 5.15. שׁוֹקָיו עַמּוּדֵי שֵׁשׁ מְיֻסָּדִים עַל־אַדְנֵי־פָז מַרְאֵהוּ כַּלְּבָנוֹן בָּחוּר כָּאֲרָזִים׃ 5.16. חִכּוֹ מַמְתַקִּים וְכֻלּוֹ מַחֲּמַדִּים זֶה דוֹדִי וְזֶה רֵעִי בְּנוֹת יְרוּשָׁלִָם׃ 7.2. מַה־יָּפוּ פְעָמַיִךְ בַּנְּעָלִים בַּת־נָדִיב חַמּוּקֵי יְרֵכַיִךְ כְּמוֹ חֲלָאִים מַעֲשֵׂה יְדֵי אָמָּן׃ 7.3. שָׁרְרֵךְ אַגַּן הַסַּהַר אַל־יֶחְסַר הַמָּזֶג בִּטְנֵךְ עֲרֵמַת חִטִּים סוּגָה בַּשּׁוֹשַׁנִּים׃ 7.4. שְׁנֵי שָׁדַיִךְ כִּשְׁנֵי עֳפָרִים תָּאֳמֵי צְבִיָּה׃ 7.5. צַוָּארֵךְ כְּמִגְדַּל הַשֵּׁן עֵינַיִךְ בְּרֵכוֹת בְּחֶשְׁבּוֹן עַל־שַׁעַר בַּת־רַבִּים אַפֵּךְ כְּמִגְדַּל הַלְּבָנוֹן צוֹפֶה פְּנֵי דַמָּשֶׂק׃ 7.6. רֹאשֵׁךְ עָלַיִךְ כַּכַּרְמֶל וְדַלַּת רֹאשֵׁךְ כָּאַרְגָּמָן מֶלֶךְ אָסוּר בָּרְהָטִים׃ 7.7. מַה־יָּפִית וּמַה־נָּעַמְתְּ אַהֲבָה בַּתַּעֲנוּגִים׃ 7.8. זֹאת קוֹמָתֵךְ דָּמְתָה לְתָמָר וְשָׁדַיִךְ לְאַשְׁכֹּלוֹת׃ 7.9. אָמַרְתִּי אֶעֱלֶה בְתָמָר אֹחֲזָה בְּסַנְסִנָּיו וְיִהְיוּ־נָא שָׁדַיִךְ כְּאֶשְׁכְּלוֹת הַגֶּפֶן וְרֵיחַ אַפֵּךְ כַּתַּפּוּחִים׃ | 1.9. I have compared thee, O my love, To a steed in Pharaoh’s chariots. 1.12. While the king sat at his table, My spikenard sent forth its fragrance. 3.1. By night on my bed I sought him whom my soul loveth; I sought him, but I found him not. 3.11. Go forth, O ye daughters of Zion, And gaze upon king Solomon, Even upon the crown wherewith his mother hath crowned him in the day of his espousals, And in the day of the gladness of his heart. 5.10. ’My beloved is white and ruddy, Pre-eminent above ten thousand. 5.11. His head is as the most fine gold, His locks are curled, And black as a raven. 5.12. His eyes are like doves Beside the water-brooks; Washed with milk, And fitly set. 5.13. His cheeks are as a bed of spices, As banks of sweet herbs; His lips are as lilies, Dropping with flowing myrrh. 5.14. His hands are as rods of gold Set with beryl; His body is as polished ivory Overlaid with sapphires. 5.15. His legs are as pillars of marble, Set upon sockets of fine gold; His aspect is like Lebanon, Excellent as the cedars. 5.16. His mouth is most sweet; Yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.’ 7.2. How beautiful are thy steps in sandals, O prince’s daughter! The roundings of thy thighs are like the links of a chain, The work of the hands of a skilled workman. 7.3. Thy navel is like a round goblet, wherein no mingled wine is wanting; Thy belly is like a heap of wheat Set about with lilies. 7.4. Thy two breasts are like two fawns that are twins of a gazelle. 7.5. Thy neck is as a tower of ivory; Thine eyes as the pools in Heshbon, By the gate of Bath-rabbim; Thy nose is like the tower of Lebanon Which looketh toward Damascus. 7.6. Thy head upon thee is like Carmel, and the hair of thy head like purple; The king is held captive in the tresses thereof. 7.7. How fair and how pleasant art thou, O love, for delights! . 7.8. This thy stature is like to a palm-tree, and thy breasts to clusters of grapes. 7.9. I said: ‘I will climb up into the palm-tree, I will take hold of the branches thereof; and let thy breasts be as clusters of the vine, And the smell of thy countece like apples; |
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12. Hebrew Bible, Numbers, a b c d\n0 28.8 28.8 28 8\n1 14.17 14.17 14 17\n2 5.13 5.13 5 13\n3 5.14 5.14 5 14\n4 5.15 5.15 5 15\n5 5.22 5.22 5 22\n6 5.16 5.16 5 16\n7 5.17 5.17 5 17\n8 5.18 5.18 5 18\n9 5.19 5.19 5 19\n10 5.20 5.20 5 20\n11 5.21 5.21 5 21\n12 5.12 5.12 5 12\n13 5.11 5.11 5 11\n14 5.24 5.24 5 24\n15 5.25 5.25 5 25\n16 5.26 5.26 5 26\n17 5.27 5.27 5 27\n18 5.28 5.28 5 28\n19 5.23 5.23 5 23\n20 23.8 23.8 23 8\n21 5.29 5.29 5 29\n22 5.31 5.31 5 31\n23 5.30 5.30 5 30\n24 7.1 7.1 7 1\n25 3.4 3.4 3 4\n26 15.30 15.30 15 30\n27 "14.9" "14.9" "14 9" (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 185| 28.8. וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכּוֹ תַּעֲשֶׂה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃ | 28.8. And the other lamb shalt thou present at dusk; as the meal-offering of the morning, and as the drink-offering thereof, thou shalt present it, an offering made by fire, of a sweet savour unto the LORD. |
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13. Hebrew Bible, Job, 9.7, 12.15, 17.9, 19.17, 22.7, 24.15, 26.12, 29.4, 41.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 99, 101, 180, 208, 211, 384, 387| 9.7. הָאֹמֵר לַחֶרֶס וְלֹא יִזְרָח וּבְעַד כּוֹכָבִים יַחְתֹּם׃ 24.15. וְעֵין נֹאֵף שָׁמְרָה נֶשֶׁף לֵאמֹר לֹא־תְשׁוּרֵנִי עָיִן וְסֵתֶר פָּנִים יָשִׂים׃ 26.12. בְּכֹחוֹ רָגַע הַיָּם ובתובנתו [וּבִתְבוּנָתוֹ] מָחַץ רָהַב׃ 41.7. גַּאֲוָה אֲפִיקֵי מָגִנִּים סָגוּר חוֹתָם צָר׃ | 9.7. Who commandeth the sun, and it riseth not; And sealeth up the stars. 24.15. The eye also of the adulterer waiteth for the twilight, Saying: ‘No eye shall see me’; And he putteth a covering on his face. . 26.12. He stirreth up the sea with His power, And by His understanding He smiteth through Rahab. 41.7. His scales are his pride, shut up together as with a close seal. |
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14. Hebrew Bible, Genesis, a b c d\n0 1.10 1.10 1 10\n1 6.7 6.7 6 7\n2 30.23 30.23 30 23\n3 1 1 1 None\n4 2.4 2.4 2 4\n5 30.22 30.22 30 22\n6 8.2 8.2 8 2\n7 1.1 1.1 1 1\n8 8.1 8.1 8 1\n9 6.6 6.6 6 6\n10 6.5 6.5 6 5\n11 2.3 2.3 2 3\n12 33.20 33.20 33 20\n13 2.2 2.2 2 2\n14 2.24 2.24 2 24\n15 1.2 1.2 1 2\n16 2.15 2.15 2 15\n17 "1" "1" "1" None\n18 "2.19" "2.19" "2 19"\n19 "2" "2" "2" None\n20 "17.5" "17.5" "17 5"\n21 17.14 17.14 17 14\n22 17.13 17.13 17 13\n23 17.12 17.12 17 12\n24 17.11 17.11 17 11\n25 17.10 17.10 17 10\n26 17.9 17.9 17 9\n27 17.15 17.15 17 15\n28 17.8 17.8 17 8\n29 17.6 17.6 17 6\n30 17.5 17.5 17 5\n31 17.7 17.7 17 7\n32 "17.1" "17.1" "17 1"\n33 "1.11" "1.11" "1 11"\n34 "1.25" "1.25" "1 25"\n35 "2.8" "2.8" "2 8"\n36 "2.9" "2.9" "2 9"\n37 "2.20" "2.20" "2 20"\n38 "17.15" "17.15" "17 15"\n39 "32.29" "32.29" "32 29"\n40 "17.2" "17.2" "17 2"\n41 "1.26" "1.26" "1 26"\n42 "2.7" "2.7" "2 7"\n43 "5.24" "5.24" "5 24"\n44 "17" "17" "17" None\n45 "32.30" "32.30" "32 30"\n46 "32.25" "32.25" "32 25"\n47 "32" "32" "32" None\n48 "17.21" "17.21" "17 21" (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 101, 102 | 1.10. And God called the dry land Earth, and the gathering together of the waters called He Seas; and God saw that it was good. |
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15. Hebrew Bible, Proverbs, 3.18, 4.2, 8.22-8.31, 9.1, 10.25, 18.10, 22.7, 25.2, 29.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •tetragrammaton, the (divine name), devekut to •tetragrammaton, the (divine name), divine essence related to •name (divine) •tetragrammaton, the (divine name) •tetragrammaton, the (divine name), metatron and •tetragrammaton, the (divine name), keter (and ein sof) identified with •tetragrammaton, the (divine name), ḥokhmah and •attributes, divine, and divine names •name (divine), change in •name (divine), profanation of •names, divine, barbara •creation, and divine name Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 99, 101, 348, 387; Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 111, 274, 276, 300, 351; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 274| 3.18. עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר׃ 4.2. בְּנִי לִדְבָרַי הַקְשִׁיבָה לַאֲמָרַי הַט־אָזְנֶךָ׃ 4.2. כִּי לֶקַח טוֹב נָתַתִּי לָכֶם תּוֹרָתִי אַל־תַּעֲזֹבוּ׃ 8.22. יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ 8.23. מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃ 8.24. בְּאֵין־תְּהֹמוֹת חוֹלָלְתִּי בְּאֵין מַעְיָנוֹת נִכְבַּדֵּי־מָיִם׃ 8.25. בְּטֶרֶם הָרִים הָטְבָּעוּ לִפְנֵי גְבָעוֹת חוֹלָלְתִּי׃ 8.26. עַד־לֹא עָשָׂה אֶרֶץ וְחוּצוֹת וְרֹאשׁ עָפְרוֹת תֵּבֵל׃ 8.27. בַּהֲכִינוֹ שָׁמַיִם שָׁם אָנִי בְּחוּקוֹ חוּג עַל־פְּנֵי תְהוֹם׃ 8.28. בְּאַמְּצוֹ שְׁחָקִים מִמָּעַל בַּעֲזוֹז עִינוֹת תְּהוֹם׃ 8.29. בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ׃ 8.31. מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ וְשַׁעֲשֻׁעַי אֶת־בְּנֵי אָדָם׃ 9.1. חָכְמוֹת בָּנְתָה בֵיתָהּ חָצְבָה עַמּוּדֶיהָ שִׁבְעָה׃ 9.1. תְּחִלַּת חָכְמָה יִרְאַת יְהוָה וְדַעַת קְדֹשִׁים בִּינָה׃ 22.7. עָשִׁיר בְּרָשִׁים יִמְשׁוֹל וְעֶבֶד לֹוֶה לְאִישׁ מַלְוֶה׃ 25.2. כְּבֹד אֱלֹהִים הַסְתֵּר דָּבָר וּכְבֹד מְלָכִים חֲקֹר דָּבָר׃ 25.2. מַעֲדֶה בֶּגֶד בְּיוֹם קָרָה חֹמֶץ עַל־נָתֶר וְשָׁר בַּשִּׁרִים עַל לֶב־רָע׃ 29.4. מֶלֶךְ בְּמִשְׁפָּט יַעֲמִיד אָרֶץ וְאִישׁ תְּרוּמוֹת יֶהֶרְסֶנָּה׃ | 3.18. She is a tree of life to them that lay hold upon her, And happy is every one that holdest her fast. 4.2. For I give you a good taking; Forsake ye not my teaching. 8.22. The LORD made me as the beginning of His way, The first of His works of old. 8.23. I was set up from everlasting, from the beginning, Or ever the earth was. 8.24. When there were no depths, I was brought forth; When there were no fountains abounding with water. 8.25. Before the mountains were settled, Before the hills was I brought forth; 8.26. While as yet He had not made the earth, nor the fields, Nor the beginning of the dust of the world. 8.27. When He established the heavens, I was there; When He set a circle upon the face of the deep, 8.28. When He made firm the skies above, When the fountains of the deep showed their might, 8.29. When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth; 8.30. Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him, 8.31. Playing in His habitable earth, And my delights are with the sons of men. 9.1. Wisdom hath builded her house, she hath hewn out her seven pillars; 22.7. The rich ruleth over the poor, And the borrower is servant to the lender. 25.2. It is the glory of God to conceal a thing; but the glory of kings is to search out a matter. 29.4. The king by justice establisheth the land; but he that exacteth gifts overthroweth it. |
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16. Hebrew Bible, Amos, 1.2, 1.6, 1.11, 1.13, 2.11, 7.13, 9.6 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •name (divine) •acts, divine names in •name (divine), profanation of Found in books: Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 249; Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 77, 208, 381| 1.2. וַיֹּאמַר יְהוָה מִצִיּוֹן יִשְׁאָג וּמִירוּשָׁלִַם יִתֵּן קוֹלוֹ וְאָבְלוּ נְאוֹת הָרֹעִים וְיָבֵשׁ רֹאשׁ הַכַּרְמֶל׃ 1.13. כֹּה אָמַר יְהוָה עַל־שְׁלֹשָׁה פִּשְׁעֵי בְנֵי־עַמּוֹן וְעַל־אַרְבָּעָה לֹא אֲשִׁיבֶנּוּ עַל־בִּקְעָם הָרוֹת הַגִּלְעָד לְמַעַן הַרְחִיב אֶת־גְּבוּלָם׃ 2.11. וָאָקִים מִבְּנֵיכֶם לִנְבִיאִים וּמִבַּחוּרֵיכֶם לִנְזִרִים הַאַף אֵין־זֹאת בְּנֵי יִשְׂרָאֵל נְאֻם־יְהוָה׃ 7.13. וּבֵית־אֵל לֹא־תוֹסִיף עוֹד לְהִנָּבֵא כִּי מִקְדַּשׁ־מֶלֶךְ הוּא וּבֵית מַמְלָכָה הוּא׃ 9.6. הַבּוֹנֶה בַשָּׁמַיִם מעלותו [מַעֲלוֹתָיו] וַאֲגֻדָּתוֹ עַל־אֶרֶץ יְסָדָהּ הַקֹּרֵא לְמֵי־הַיָּם וַיִּשְׁפְּכֵם עַל־פְּנֵי הָאָרֶץ יְהוָה שְׁמוֹ׃ | 1.2. And he said: The LORD roareth from Zion, And uttereth His voice from Jerusalem; and the pastures of the shepherds shall mourn, and the top of Carmel shall wither. 1.13. Thus saith the LORD: For three transgressions of the children of Ammon, yea, for four, I will not reverse it: because they have ripped up the women with child of Gilead, that they might enlarge their border. 2.11. And I raised up of your sons for prophets, And of your young men for Nazirites. Is it not even thus, O ye children of Israel? Saith the LORD. 7.13. but prophesy not again any more at Beth-el, for it is the king’s sanctuary, and it is a royal house.’ 9.6. It is He that buildeth His upper chambers in the heaven, And hath founded His vault upon the earth; He that calleth for the waters of the sea, And poureth them out upon the face of the earth; The LORD is His name. |
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17. Hebrew Bible, Jeremiah, 10.10, 14.9, 15.16, 17.12, 20.17, 23.23, 31.16-31.17 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •name (divine), letters of •aramaic targums, god and divine names, treatment of •divine names, in aramaic targums •divine name, the •divine name, tetragrammaton Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 229; Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 298, 333; Goodman, Judaism in the Roman World: Collected Essays (2006) 81; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 406| 15.16. נִמְצְאוּ דְבָרֶיךָ וָאֹכְלֵם וַיְהִי דבריך [דְבָרְךָ] לִי לְשָׂשׂוֹן וּלְשִׂמְחַת לְבָבִי כִּי־נִקְרָא שִׁמְךָ עָלַי יְהוָה אֱלֹהֵי צְבָאוֹת׃ 17.12. כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן מְקוֹם מִקְדָּשֵׁנוּ׃ 20.17. אֲשֶׁר לֹא־מוֹתְתַנִי מֵרָחֶם וַתְּהִי־לִי אִמִּי קִבְרִי וְרַחְמָה הֲרַת עוֹלָם׃ 23.23. הַאֱלֹהֵי מִקָּרֹב אָנִי נְאֻם־יְהוָה וְלֹא אֱלֹהֵי מֵרָחֹק׃ 31.16. כֹּה אָמַר יְהוָה מִנְעִי קוֹלֵךְ מִבֶּכִי וְעֵינַיִךְ מִדִּמְעָה כִּי יֵשׁ שָׂכָר לִפְעֻלָּתֵךְ נְאֻם־יְהוָה וְשָׁבוּ מֵאֶרֶץ אוֹיֵב׃ 31.17. וְיֵשׁ־תִּקְוָה לְאַחֲרִיתֵךְ נְאֻם־יְהוָה וְשָׁבוּ בָנִים לִגְבוּלָם׃ | 10.10. But the LORD God is the true God, He is the living God, and the everlasting King; At His wrath the earth trembleth, And the nations are not able to abide His indignation. 15.16. Thy words were found, and I did eat them; And Thy words were unto me a joy and the rejoicing of my heart; Because Thy name was called on me, O LORD God of hosts. 17.12. Thou throne of glory, on high from the beginning, Thou place of our sanctuary, 20.17. Because He slew me not from the womb; And so my mother would have been my grave, And her womb always great. 23.23. Am I a God near at hand, saith the LORD, And not a God afar off? 31.16. Thus saith the LORD: Refrain thy voice from weeping, And thine eyes from tears; For thy work shall be rewarded, saith the LORD; And they shall come back from the land of the enemy. 31.17. And there is hope for thy future, saith the LORD; And thy children shall return to their own border. |
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18. Hebrew Bible, Isaiah, 6.2-6.3, 6.8, 24.18-24.20, 26.4, 27.1, 29.1, 30.20, 30.27-30.28, 30.30-30.33, 44.6, 50.2, 51.9, 55.8, 56.6, 57.8, 59.1, 59.16-59.19, 63.7-63.19, 66.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •attributes, divine, and divine names •name (divine), change in •name (divine), letters of •name (divine), profanation of •divine name, tetragrammaton •names, divine, barbara •name (divine), power of •creation, and divine name •name (divine), creation with •name (divine) •tetragrammaton, the (divine name) •tetragrammaton, the (divine name), devekut to •tetragrammaton, the (divine name), divine essence related to •love, of the divine name •divine names Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 52, 68, 77, 99, 102, 167, 322, 354, 361, 383, 389; Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 310; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 271, 286, 287, 334, 530; Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 52; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 52; Stuckenbruck, 1 Enoch 91-108 (2007) 735| 6.2. שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃ 6.3. וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃ 6.8. וָאֶשְׁמַע אֶת־קוֹל אֲדֹנָי אֹמֵר אֶת־מִי אֶשְׁלַח וּמִי יֵלֶךְ־לָנוּ וָאֹמַר הִנְנִי שְׁלָחֵנִי׃ 24.18. וְהָיָה הַנָּס מִקּוֹל הַפַּחַד יִפֹּל אֶל־הַפַּחַת וְהָעוֹלֶה מִתּוֹךְ הַפַּחַת יִלָּכֵד בַּפָּח כִּי־אֲרֻבּוֹת מִמָּרוֹם נִפְתָּחוּ וַיִּרְעֲשׁוּ מוֹסְדֵי אָרֶץ׃ 24.19. רֹעָה הִתְרֹעֲעָה הָאָרֶץ פּוֹר הִתְפּוֹרְרָה אֶרֶץ מוֹט הִתְמוֹטְטָה אָרֶץ׃ 26.4. בִּטְחוּ בַיהוָה עֲדֵי־עַד כִּי בְּיָהּ יְהוָה צוּר עוֹלָמִים׃ 27.1. כִּי עִיר בְּצוּרָה בָּדָד נָוֶה מְשֻׁלָּח וְנֶעֱזָב כַּמִּדְבָּר שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ וְכִלָּה סְעִפֶיהָ׃ 27.1. בַּיּוֹם הַהוּא יִפְקֹד יְהוָה בְּחַרְבוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה עַל לִוְיָתָן נָחָשׁ בָּרִחַ וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן וְהָרַג אֶת־הַתַּנִּין אֲשֶׁר בַּיָּם׃ 29.1. הוֹי אֲרִיאֵל אֲרִיאֵל קִרְיַת חָנָה דָוִד סְפוּ שָׁנָה עַל־שָׁנָה חַגִּים יִנְקֹפוּ׃ 29.1. כִּי־נָסַךְ עֲלֵיכֶם יְהוָה רוּחַ תַּרְדֵּמָה וַיְעַצֵּם אֶת־עֵינֵיכֶם אֶת־הַנְּבִיאִים וְאֶת־רָאשֵׁיכֶם הַחֹזִים כִּסָּה׃ 30.27. הִנֵּה שֵׁם־יְהוָה בָּא מִמֶּרְחָק בֹּעֵר אַפּוֹ וְכֹבֶד מַשָּׂאָה שְׂפָתָיו מָלְאוּ זַעַם וּלְשׁוֹנוֹ כְּאֵשׁ אֹכָלֶת׃ 30.28. וְרוּחוֹ כְּנַחַל שׁוֹטֵף עַד־צַוָּאר יֶחֱצֶה לַהֲנָפָה גוֹיִם בְּנָפַת שָׁוְא וְרֶסֶן מַתְעֶה עַל לְחָיֵי עַמִּים׃ 30.31. כִּי־מִקּוֹל יְהוָה יֵחַת אַשּׁוּר בַּשֵּׁבֶט יַכֶּה׃ 30.32. וְהָיָה כֹּל מַעֲבַר מַטֵּה מוּסָדָה אֲשֶׁר יָנִיחַ יְהוָה עָלָיו בְּתֻפִּים וּבְכִנֹּרוֹת וּבְמִלְחֲמוֹת תְּנוּפָה נִלְחַם־בה [בָּם׃] 30.33. כִּי־עָרוּךְ מֵאֶתְמוּל תָּפְתֶּה גַּם־הוא [הִיא] לַמֶּלֶךְ הוּכָן הֶעְמִיק הִרְחִב מְדֻרָתָהּ אֵשׁ וְעֵצִים הַרְבֵּה נִשְׁמַת יְהוָה כְּנַחַל גָּפְרִית בֹּעֲרָה בָּהּ׃ 44.6. כֹּה־אָמַר יְהוָה מֶלֶךְ־יִשְׂרָאֵל וְגֹאֲלוֹ יְהוָה צְבָאוֹת אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וּמִבַּלְעָדַי אֵין אֱלֹהִים׃ 50.2. מַדּוּעַ בָּאתִי וְאֵין אִישׁ קָרָאתִי וְאֵין עוֹנֶה הֲקָצוֹר קָצְרָה יָדִי מִפְּדוּת וְאִם־אֵין־בִּי כֹחַ לְהַצִּיל הֵן בְּגַעֲרָתִי אַחֲרִיב יָם אָשִׂים נְהָרוֹת מִדְבָּר תִּבְאַשׁ דְּגָתָם מֵאֵין מַיִם וְתָמֹת בַּצָּמָא׃ 51.9. עוּרִי עוּרִי לִבְשִׁי־עֹז זְרוֹעַ יְהוָה עוּרִי כִּימֵי קֶדֶם דֹּרוֹת עוֹלָמִים הֲלוֹא אַתְּ־הִיא הַמַּחְצֶבֶת רַהַב מְחוֹלֶלֶת תַּנִּין׃ 55.8. כִּי לֹא מַחְשְׁבוֹתַי מַחְשְׁבוֹתֵיכֶם וְלֹא דַרְכֵיכֶם דְּרָכָי נְאֻם יְהוָה׃ 56.6. וּבְנֵי הַנֵּכָר הַנִּלְוִים עַל־יְהוָה לְשָׁרְתוֹ וּלְאַהֲבָה אֶת־שֵׁם יְהוָה לִהְיוֹת לוֹ לַעֲבָדִים כָּל־שֹׁמֵר שַׁבָּת מֵחַלְּלוֹ וּמַחֲזִיקִים בִּבְרִיתִי׃ 57.8. וְאַחַר הַדֶּלֶת וְהַמְּזוּזָה שַׂמְתְּ זִכְרוֹנֵךְ כִּי מֵאִתִּי גִּלִּית וַתַּעֲלִי הִרְחַבְתְּ מִשְׁכָּבֵךְ וַתִּכְרָת־לָךְ מֵהֶם אָהַבְתְּ מִשְׁכָּבָם יָד חָזִית׃ 59.16. וַיַּרְא כִּי־אֵין אִישׁ וַיִּשְׁתּוֹמֵם כִּי אֵין מַפְגִּיעַ וַתּוֹשַׁע לוֹ זְרֹעוֹ וְצִדְקָתוֹ הִיא סְמָכָתְהוּ׃ 59.17. וַיִּלְבַּשׁ צְדָקָה כַּשִּׁרְיָן וְכוֹבַע יְשׁוּעָה בְּרֹאשׁוֹ וַיִּלְבַּשׁ בִּגְדֵי נָקָם תִּלְבֹּשֶׁת וַיַּעַט כַּמְעִיל קִנְאָה׃ 59.18. כְּעַל גְּמֻלוֹת כְּעַל יְשַׁלֵּם חֵמָה לְצָרָיו גְּמוּל לְאֹיְבָיו לָאִיִּים גְּמוּל יְשַׁלֵּם׃ 59.19. וְיִירְאוּ מִמַּעֲרָב אֶת־שֵׁם יְהוָה וּמִמִּזְרַח־שֶׁמֶשׁ אֶת־כְּבוֹדוֹ כִּי־יָבוֹא כַנָּהָר צָר רוּחַ יְהוָה נֹסְסָה בוֹ׃ 63.7. חַסְדֵי יְהוָה אַזְכִּיר תְּהִלֹּת יְהוָה כְּעַל כֹּל אֲשֶׁר־גְּמָלָנוּ יְהוָה וְרַב־טוּב לְבֵית יִשְׂרָאֵל אֲשֶׁר־גְּמָלָם כְּרַחֲמָיו וּכְרֹב חֲסָדָיו׃ 63.8. וַיֹּאמֶר אַךְ־עַמִּי הֵמָּה בָּנִים לֹא יְשַׁקֵּרוּ וַיְהִי לָהֶם לְמוֹשִׁיעַ׃ 63.9. בְּכָל־צָרָתָם לא [לוֹ] צָר וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ הוּא גְאָלָם וַיְנַטְּלֵם וַיְנַשְּׂאֵם כָּל־יְמֵי עוֹלָם׃ 63.11. וַיִּזְכֹּר יְמֵי־עוֹלָם מֹשֶׁה עַמּוֹ אַיֵּה הַמַּעֲלֵם מִיָּם אֵת רֹעֵי צֹאנוֹ אַיֵּה הַשָּׂם בְּקִרְבּוֹ אֶת־רוּחַ קָדְשׁוֹ׃ 63.12. מוֹלִיךְ לִימִין מֹשֶׁה זְרוֹעַ תִּפְאַרְתּוֹ בּוֹקֵעַ מַיִם מִפְּנֵיהֶם לַעֲשׂוֹת לוֹ שֵׁם עוֹלָם׃ 63.13. מוֹלִיכָם בַּתְּהֹמוֹת כַּסּוּס בַּמִּדְבָּר לֹא יִכָּשֵׁלוּ׃ 63.14. כַּבְּהֵמָה בַּבִּקְעָה תֵרֵד רוּחַ יְהוָה תְּנִיחֶנּוּ כֵּן נִהַגְתָּ עַמְּךָ לַעֲשׂוֹת לְךָ שֵׁם תִּפְאָרֶת׃ 63.15. הַבֵּט מִשָּׁמַיִם וּרְאֵה מִזְּבֻל קָדְשְׁךָ וְתִפְאַרְתֶּךָ אַיֵּה קִנְאָתְךָ וּגְבוּרֹתֶךָ הֲמוֹן מֵעֶיךָ וְרַחֲמֶיךָ אֵלַי הִתְאַפָּקוּ׃ 63.16. כִּי־אַתָּה אָבִינוּ כִּי אַבְרָהָם לֹא יְדָעָנוּ וְיִשְׂרָאֵל לֹא יַכִּירָנוּ אַתָּה יְהוָה אָבִינוּ גֹּאֲלֵנוּ מֵעוֹלָם שְׁמֶךָ׃ 63.17. לָמָּה תַתְעֵנוּ יְהוָה מִדְּרָכֶיךָ תַּקְשִׁיחַ לִבֵּנוּ מִיִּרְאָתֶךָ שׁוּב לְמַעַן עֲבָדֶיךָ שִׁבְטֵי נַחֲלָתֶךָ׃ 63.18. לַמִּצְעָר יָרְשׁוּ עַם־קָדְשֶׁךָ צָרֵינוּ בּוֹסְסוּ מִקְדָּשֶׁךָ׃ 63.19. הָיִינוּ מֵעוֹלָם לֹא־מָשַׁלְתָּ בָּם לֹא־נִקְרָא שִׁמְךָ עֲלֵיהֶם לוּא־קָרַעְתָּ שָׁמַיִם יָרַדְתָּ מִפָּנֶיךָ הָרִים נָזֹלּוּ׃ 66.1. שִׂמְחוּ אֶת־יְרוּשָׁלִַם וְגִילוּ בָהּ כָּל־אֹהֲבֶיהָ שִׂישׂוּ אִתָּהּ מָשׂוֹשׂ כָּל־הַמִּתְאַבְּלִים עָלֶיהָ׃ 66.1. כֹּה אָמַר יְהוָה הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי־זֶה בַיִת אֲשֶׁר תִּבְנוּ־לִי וְאֵי־זֶה מָקוֹם מְנוּחָתִי׃ | 6.2. Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly. 6.3. And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory. 6.8. And I heard the voice of the Lord, saying: Whom shall I send, And who will go for us? Then I said: ‘Here am I; send me.’ 24.18. And it shall come to pass, that he who fleeth from the noise of the terror shall fall into the pit; And he that cometh up out of the midst of the pit shall be taken in the trap; For the windows on high are opened, And the foundations of the earth do shake; 24.19. The earth is broken, broken down, The earth is crumbled in pieces, The earth trembleth and tottereth; 24.20. The earth reeleth to and fro like a drunken man, And swayeth to and fro as a lodge; And the transgression thereof is heavy upon it, And it shall fall, and not rise again. 26.4. Trust ye in the LORD for ever, For the LORD is GOD, an everlasting Rock. 27.1. In that day the LORD with his sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent; and He will slay the dragon that is in the sea. 29.1. Ah, Ariel, Ariel, the city where David encamped! Add ye year to year, Let the feasts come round! 30.20. And though the Lord give you sparing bread and scant water, Yet shall not thy Teacher hide Himself any more, But thine eyes shall see thy Teacher; 30.27. Behold, the name of the LORD cometh from far, With His anger burning, and in thick uplifting of smoke; His lips are full of indignation, And His tongue is as a devouring fire; 30.28. And His breath is as an overflowing stream, That divideth even unto the neck, To sift the nations with the sieve of destruction; And a bridle that causeth to err shall be in the jaws of the peoples. 30.30. And the LORD will cause His glorious voice to be heard, And will show the lighting down of His arm, With furious anger, and the flame of a devouring fire, With a bursting of clouds, and a storm of rain, and hailstones. 30.31. For through the voice of the LORD shall Asshur be dismayed, The rod with which He smote. 30.32. And in every place where the appointed staff shall pass, Which the LORD shall lay upon him, It shall be with tabrets and harps; And in battles of wielding will He fight with them. 30.33. For a hearth is ordered of old; Yea, for the king it is prepared, Deep and large; The pile thereof is fire and much wood; The breath of the LORD, like a stream of brimstone, doth kindle it. 44.6. Thus saith the LORD, the King of Israel, And his Redeemer the LORD of hosts: I am the first, and I am the last, And beside Me there is no God. 50.2. Wherefore, when I came, was there no man? When I called, was there none to answer? Is My hand shortened at all, that it cannot redeem? Or have I no power to deliver? Behold, at My rebuke I dry up the sea, I make the rivers a wilderness; Their fish become foul, because there is no water, And die for thirst. 51.9. Awake, awake, put on strength, O arm of the LORD; Awake, as in the days of old, The generations of ancient times. Art thou not it that hewed Rahab in pieces, That pierced the dragon? 55.8. For My thoughts are not your thoughts, Neither are your ways My ways, saith the LORD. 56.6. Also the aliens, that join themselves to the LORD, to minister unto Him, And to love the name of the LORD, To be His servants, Every one that keepeth the sabbath from profaning it, And holdeth fast by My covet: 57.8. And behind the doors and the posts Hast thou set up thy symbol; For thou hast uncovered, and art gone up from Me, Thou hast enlarged thy bed, And chosen thee of them Whose bed thou lovedst, Whose hand thou sawest. 59.16. And He saw that there was no man, And was astonished that there was no intercessor; Therefore His own arm brought salvation unto Him; And His righteousness, it sustained Him; 59.17. And He put on righteousness as a coat of mail, And a helmet of salvation upon His head, And He put on garments of vengeance for clothing, And was clad with zeal as a cloak. 59.18. According to their deeds, accordingly He will repay, Fury to His adversaries, recompense to His enemies; To the islands He will repay recompense. 59.19. So shall they fear the name of the LORD from the west, And His glory from the rising of the sun; For distress will come in like a flood, Which the breath of the LORD driveth. 63.7. I will make mention of the mercies of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us; and the great goodness toward the house of Israel, which He hath bestowed on them according to His compassions, and according to the multitude of His mercies. 63.8. For He said: ‘Surely, they are My people, children that will not deal falsely’; so He was their Saviour. 63.9. In all their affliction He was afflicted, and the angel of His presence saved them; in His love and in His pity He redeemed them; And He bore them, and carried them all the days of old. . 63.10. But they rebelled, and grieved His holy spirit; therefore He was turned to be their enemy, Himself fought against them. 63.11. Then His people remembered the days of old, the days of Moses: ‘Where is He that brought them up out of the sea With the shepherds of His flock? Where is He that put His holy spirit In the midst of them? 63.12. That caused His glorious arm to go at the right hand of Moses? That divided the water before them, To make Himself an everlasting name? 63.13. That led them through the deep, as a horse in the wilderness, without stumbling? 63.14. As the cattle that go down into the valley, the spirit of the LORD caused them to rest; So didst Thou lead Thy people, To make Thyself a glorious name.’ 63.15. Look down from heaven, and see, even from Thy holy and glorious habitation; Where is Thy zeal and Thy mighty acts, The yearning of Thy heart and Thy compassions, Now restrained toward me? 63.16. For Thou art our Father; for Abraham knoweth us not, and Israel doth not acknowledge us; Thou, O LORD, art our Father, Our Redeemer from everlasting is Thy name. 63.17. O LORD, why dost Thou make us to err from Thy ways, And hardenest our heart from Thy fear? Return for Thy servants’sake, The tribes of Thine inheritance. 63.18. Thy holy people they have well nigh driven out, Our adversaries have trodden down Thy sanctuary. 63.19. We are become as they over whom Thou never borest rule, As they that were not called by Thy name. Oh, that Thou wouldest rend the heavens, that Thou wouldest come down, That the mountains might quake at Thy presence, 66.1. Thus saith the LORD: The heaven is My throne, and the earth is My footstool; where is the house that ye may build unto Me? And where is the place that may be My resting-place? |
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19. Hebrew Bible, Lamentations, 1.6, 2.3, 5.20 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •attributes, divine, and divine names •name (divine) •name (divine), change in •name (divine), power of •name (divine), profanation of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 38, 68, 179, 181, 381| 1.6. וַיֵּצֵא מן־בת־[מִבַּת־] צִיּוֹן כָּל־הֲדָרָהּ הָיוּ שָׂרֶיהָ כְּאַיָּלִים לֹא־מָצְאוּ מִרְעֶה וַיֵּלְכוּ בְלֹא־כֹחַ לִפְנֵי רוֹדֵף׃ 2.3. גָּדַע בָּחֳרִי אַף כֹּל קֶרֶן יִשְׂרָאֵל הֵשִׁיב אָחוֹר יְמִינוֹ מִפְּנֵי אוֹיֵב וַיִּבְעַר בְּיַעֲקֹב כְּאֵשׁ לֶהָבָה אָכְלָה סָבִיב׃ | 1.6. And gone is from the daughter of Zion all her splendor; her princes were like harts who did not find pasture and they departed without strength before [their] pursuer. 2.3. He hath cut off in fierce anger All the horn of Israel; He hath drawn back His right hand From before the enemy; And He hath burned in Jacob like a flaming fire, Which devoureth round about. 5.20. Wherefore dost Thou forget us for ever, And forsake us so long time? |
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20. Hebrew Bible, Judges, 2.12-2.13, 5.2, 13.18 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •names, divine (lack of) •aramaic targums, god and divine names, treatment of •divine names, in aramaic targums •divine names, christian exegesis and •divine names, origen’s theory of •divine names, all refer to same deity •divine names, creative power of •divine names, is wonderful •divine names, rabbinic interpretation of •divine names, recitation of Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 230; Cover, Philo of Alexandria: On the Change of Names (2023) 198; Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 29, 35, 38| 2.12. וַיַּעַזְבוּ אֶת־יְהוָה אֱלֹהֵי אֲבוֹתָם הַמּוֹצִיא אוֹתָם מֵאֶרֶץ מִצְרַיִם וַיֵּלְכוּ אַחֲרֵי אֱלֹהִים אֲחֵרִים מֵאֱלֹהֵי הָעַמִּים אֲשֶׁר סְבִיבוֹתֵיהֶם וַיִּשְׁתַּחֲווּ לָהֶם וַיַּכְעִסוּ אֶת־יְהוָה׃ 2.13. וַיַּעַזְבוּ אֶת־יְהוָה וַיַּעַבְדוּ לַבַּעַל וְלָעַשְׁתָּרוֹת׃ 13.18. וַיֹּאמֶר לּוֹ מַלְאַךְ יְהוָה לָמָּה זֶּה תִּשְׁאַל לִשְׁמִי וְהוּא־פֶלִאי׃ | 2.12. and they forsook the Lord God of their fathers, who had brought them out of the land of Miżrayim, and followed other gods, of the gods of the people that were round about them, and bowed themselves down to them, and provoked the Lord to anger. 2.13. And they forsook the Lord, and served the Ba῾al and the ῾Ashtarot. 13.18. And the angel of the Lord said to him, Why askest thou thus after my name, seeing it is hidden? |
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21. Hebrew Bible, 2 Samuel, 6.7, 7.23, 23.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •divine name, the •name (divine) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 348, 354; Goodman, Judaism in the Roman World: Collected Essays (2006) 81| 6.7. וַיִּחַר־אַף יְהוָה בְּעֻזָּה וַיַּכֵּהוּ שָׁם הָאֱלֹהִים עַל־הַשַּׁל וַיָּמָת שָׁם עִם אֲרוֹן הָאֱלֹהִים׃ 7.23. וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ אֲשֶׁר הָלְכוּ־אֱלֹהִים לִפְדּוֹת־לוֹ לְעָם וְלָשׂוּם לוֹ שֵׁם וְלַעֲשׂוֹת לָכֶם הַגְּדוּלָּה וְנֹרָאוֹת לְאַרְצֶךָ מִפְּנֵי עַמְּךָ אֲשֶׁר פָּדִיתָ לְּךָ מִמִּצְרַיִם גּוֹיִם וֵאלֹהָיו׃ | 6.7. And the anger of the Lord burned against ῾Uzza; and God smote him there for his error; and there he died by the ark of God. 7.23. And what one nation in the earth is like Thy people, like Yisra᾽el, whom God went to redeem for a people to himself, and to make himself a name, and to do like the great things and terrible which Thou didst for Thy land, by driving out from before Thy people, whom Thou didst redeem to Thee from Miżrayim, the nations and their gods? |
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22. Hebrew Bible, 1 Samuel, 2.2, 4.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •name (divine) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 218, 330| 2.2. אֵין־קָדוֹשׁ כַּיהוָה כִּי אֵין בִּלְתֶּךָ וְאֵין צוּר כֵּאלֹהֵינוּ׃ 2.2. וּבֵרַךְ עֵלִי אֶת־אֶלְקָנָה וְאֶת־אִשְׁתּוֹ וְאָמַר יָשֵׂם יְהוָה לְךָ זֶרַע מִן־הָאִשָּׁה הַזֹּאת תַּחַת הַשְּׁאֵלָה אֲשֶׁר שָׁאַל לַיהוָה וְהָלְכוּ לִמְקֹמוֹ׃ 4.11. וַאֲרוֹן אֱלֹהִים נִלְקָח וּשְׁנֵי בְנֵי־עֵלִי מֵתוּ חָפְנִי וּפִינְחָס׃ | 2.2. There is none holy as the Lord: for there is none beside Thee: neither is there any rock like our God. 4.11. And the ark of God was taken; and the two sons of ῾Eli, Ĥofni and Pineĥas, were slain. |
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23. Hebrew Bible, 1 Kings, 8.6-8.7, 8.27, 8.49, 22.23 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •name (divine) •name (divine), letters of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 77, 333| 8.6. וַיָּבִאוּ הַכֹּהֲנִים אֶת־אֲרוֹן בְּרִית־יְהוָה אֶל־מְקוֹמוֹ אֶל־דְּבִיר הַבַּיִת אֶל־קֹדֶשׁ הַקֳּדָשִׁים אֶל־תַּחַת כַּנְפֵי הַכְּרוּבִים׃ 8.6. לְמַעַן דַּעַת כָּל־עַמֵּי הָאָרֶץ כִּי יְהוָה הוּא הָאֱלֹהִים אֵין עוֹד׃ 8.7. כִּי הַכְּרוּבִים פֹּרְשִׂים כְּנָפַיִם אֶל־מְקוֹם הָאָרוֹן וַיָּסֹכּוּ הַכְּרֻבִים עַל־הָאָרוֹן וְעַל־בַּדָּיו מִלְמָעְלָה׃ 8.27. כִּי הַאֻמְנָם יֵשֵׁב אֱלֹהִים עַל־הָאָרֶץ הִנֵּה הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלוּךָ אַף כִּי־הַבַּיִת הַזֶּה אֲשֶׁר בָּנִיתִי׃ 8.49. וְשָׁמַעְתָּ הַשָּׁמַיִם מְכוֹן שִׁבְתְּךָ אֶת־תְּפִלָּתָם וְאֶת־תְּחִנָּתָם וְעָשִׂיתָ מִשְׁפָּטָם׃ 22.23. וְעַתָּה הִנֵּה נָתַן יְהוָה רוּחַ שֶׁקֶר בְּפִי כָּל־נְבִיאֶיךָ אֵלֶּה וַיהוָה דִּבֶּר עָלֶיךָ רָעָה׃ | 8.6. And the priests brought in the ark of the covet of the LORD unto its place, into the Sanctuary of the house, to the most holy place, even under the wings of the cherubim. 8.7. For the cherubim spread forth their wings over the place of the ark, and the cherubim covered the ark and the staves thereof above. 8.27. But will God in very truth dwell on the earth? behold, heaven and the heaven of heavens cannot contain Thee; how much less this house that I have builded! 8.49. then hear Thou their prayer and their supplication in heaven Thy dwelling-place, and maintain their cause; 22.23. Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets; and the LORD hath spoken evil concerning thee.’ |
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| 24. Homer, Odyssey, a b c d\n0 "8.499" "8.499" "8 499" (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •names, divine (lack of) Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 198 |
25. Homer, Iliad, 4.49 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •divine names, numerical value of Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 50| 4.49. λοιβῆς τε κνίσης τε· τὸ γὰρ λάχομεν γέρας ἡμεῖς. | 4.49. wherein men that dwell upon the face of the earth have their abodes, of these sacred Ilios was most honoured of my heart, and Priam and the people of Priam, with goodly spear of ash. For never at any time was mine altar in lack of the equal feast, the drink-offering, and the savour of burnt-offering, even the worship that is our due. |
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26. Hebrew Bible, Habakkuk, 3.2, 3.15 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •name (divine), profanation of •attributes, divine, and divine names Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 68, 233| 3.2. יְהוָה שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי יְהוָה פָּעָלְךָ בְּקֶרֶב שָׁנִים חַיֵּיהוּ בְּקֶרֶב שָׁנִים תּוֹדִיעַ בְּרֹגֶז רַחֵם תִּזְכּוֹר׃ 3.15. דָּרַכְתָּ בַיָּם סוּסֶיךָ חֹמֶר מַיִם רַבִּים׃ | 3.2. O LORD, I have heard the report of Thee, and am afraid; O LORD, revive Thy work in the midst of the years, in the midst of the years make it known; In wrath remember compassion. 3.15. Thou hast trodden the sea with Thy horses, the foaming of mighty waters. |
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27. Hebrew Bible, Joshua, 2.10-2.11, 2.19, 4.13-4.17, 5.1, 21.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •attributes, divine, and divine names •name (divine), change in •name (divine), letters of •name (divine), profanation of •names, divine, barbara •name (divine) •tetragrammaton, the (divine name) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 52, 383; Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 111; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 235| 2.11. וַנִּשְׁמַע וַיִּמַּס לְבָבֵנוּ וְלֹא־קָמָה עוֹד רוּחַ בְּאִישׁ מִפְּנֵיכֶם כִּי יְהוָה אֱלֹהֵיכֶם הוּא אֱלֹהִים בַּשָּׁמַיִם מִמַּעַל וְעַל־הָאָרֶץ מִתָּחַת׃ 2.19. וְהָיָה כֹּל אֲשֶׁר־יֵצֵא מִדַּלְתֵי בֵיתֵךְ הַחוּצָה דָּמוֹ בְרֹאשׁוֹ וַאֲנַחְנוּ נְקִיִּם וְכֹל אֲשֶׁר יִהְיֶה אִתָּךְ בַּבַּיִת דָּמוֹ בְרֹאשֵׁנוּ אִם־יָד תִּהְיֶה־בּוֹ׃ 4.14. בַּיּוֹם הַהוּא גִּדַּל יְהוָה אֶת־יְהוֹשֻׁעַ בְּעֵינֵי כָּל־יִשְׂרָאֵל וַיִּרְאוּ אֹתוֹ כַּאֲשֶׁר יָרְאוּ אֶת־מֹשֶׁה כָּל־יְמֵי חַיָּיו׃ 5.1. וַיְהִי כִשְׁמֹעַ כָּל־מַלְכֵי הָאֱמֹרִי אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן יָמָּה וְכָל־מַלְכֵי הַכְּנַעֲנִי אֲשֶׁר עַל־הַיָּם אֵת אֲשֶׁר־הוֹבִישׁ יְהוָה אֶת־מֵי הַיַּרְדֵּן מִפְּנֵי בְנֵי־יִשְׂרָאֵל עַד־עברנו [עָבְרָם] וַיִּמַּס לְבָבָם וְלֹא־הָיָה בָם עוֹד רוּחַ מִפְּנֵי בְּנֵי־יִשְׂרָאֵל׃ 5.1. וַיַּחֲנוּ בְנֵי־יִשְׂרָאֵל בַּגִּלְגָּל וַיַּעֲשׂוּ אֶת־הַפֶּסַח בְּאַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ בָּעֶרֶב בְּעַרְבוֹת יְרִיחוֹ׃ 21.16. וְאֶת־עַיִן וְאֶת־מִגְרָשֶׁהָ וְאֶת־יֻטָּה וְאֶת־מִגְרָשֶׁהָ אֶת־בֵּית שֶׁמֶשׁ וְאֶת־מִגְרָשֶׁהָ עָרִים תֵּשַׁע מֵאֵת שְׁנֵי הַשְּׁבָטִים הָאֵלֶּה׃ | 2.10. For we have heard how the LORD dried up the water of the Red Sea before you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were beyond the Jordan, unto Sihon and to Og, whom ye utterly destroyed. 2.11. And as soon as we had heard it, our hearts did melt, neither did there remain any more spirit in any man, because of you; for the LORD your God, He is God in heaven above, and on earth beneath. 2.19. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless; and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. 4.14. On that day the LORD magnified Joshua in the sight of all Israel; and they feared him, as they feared Moses, all the days of his life. 5.1. And it came to pass, when all the kings of the Amorites, that were beyond the Jordan westward, and all the kings of the Canaanites, that were by the sea, heard how that the LORD had dried up the waters of the Jordan from before the children of Israel, until they were passed over, that their heart melted, neither was there spirit in them any more, because of the children of Israel. 21.16. and Ain with the open land about it, and Juttah with the open land about it, and Beth-shemesh with the open land about it; nine cities out of those two tribes. |
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28. Hebrew Bible, Ezekiel, 1.14, 1.27, 3.1-3.3, 3.12, 9.3-9.4, 36.20-36.23, 43.1-43.5, 43.7, 47.8 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 608; Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 77, 155, 208, 356, 383; Goodman, Judaism in the Roman World: Collected Essays (2006) 81; Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 292; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 240, 271, 406| 1.14. וְהַחַיּוֹת רָצוֹא וָשׁוֹב כְּמַרְאֵה הַבָּזָק׃ 1.27. וָאֵרֶא כְּעֵין חַשְׁמַל כְּמַרְאֵה־אֵשׁ בֵּית־לָהּ סָבִיב מִמַּרְאֵה מָתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה־אֵשׁ וְנֹגַהּ לוֹ סָבִיב׃ 3.1. וַיֹּאמֶר אֵלָי בֶּן־אָדָם אֶת־כָּל־דְּבָרַי אֲשֶׁר אֲדַבֵּר אֵלֶיךָ קַח בִּלְבָבְךָ וּבְאָזְנֶיךָ שְׁמָע׃ 3.1. וַיֹּאמֶר אֵלַי בֶּן־אָדָם אֵת אֲשֶׁר־תִּמְצָא אֱכוֹל אֱכוֹל אֶת־הַמְּגִלָּה הַזֹּאת וְלֵךְ דַּבֵּר אֶל־בֵּית יִשְׂרָאֵל׃ 3.2. וָאֶפְתַּח אֶת־פִּי וַיַּאֲכִלֵנִי אֵת הַמְּגִלָּה הַזֹּאת׃ 3.2. וּבְשׁוּב צַדִּיק מִצִּדְקוֹ וְעָשָׂה עָוֶל וְנָתַתִּי מִכְשׁוֹל לְפָנָיו הוּא יָמוּת כִּי לֹא הִזְהַרְתּוֹ בְּחַטָּאתוֹ יָמוּת וְלֹא תִזָּכַרְןָ צִדְקֹתָו אֲשֶׁר עָשָׂה וְדָמוֹ מִיָּדְךָ אֲבַקֵּשׁ׃ 3.12. וַתִּשָּׂאֵנִי רוּחַ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד־יְהוָה מִמְּקוֹמוֹ׃ 9.3. וּכְבוֹד אֱלֹהֵי יִשְׂרָאֵל נַעֲלָה מֵעַל הַכְּרוּב אֲשֶׁר הָיָה עָלָיו אֶל מִפְתַּן הַבָּיִת וַיִּקְרָא אֶל־הָאִישׁ הַלָּבֻשׁ הַבַּדִּים אֲשֶׁר קֶסֶת הַסֹּפֵר בְּמָתְנָיו׃ 9.4. וַיֹּאמֶר יְהוָה אלו [אֵלָיו] עֲבֹר בְּתוֹךְ הָעִיר בְּתוֹךְ יְרוּשָׁלִָם וְהִתְוִיתָ תָּו עַל־מִצְחוֹת הָאֲנָשִׁים הַנֶּאֱנָחִים וְהַנֶּאֱנָקִים עַל כָּל־הַתּוֹעֵבוֹת הַנַּעֲשׂוֹת בְּתוֹכָהּ׃ 36.21. וָאֶחְמֹל עַל־שֵׁם קָדְשִׁי אֲשֶׁר חִלְּלוּהוּ בֵּית יִשְׂרָאֵל בַּגּוֹיִם אֲשֶׁר־בָּאוּ שָׁמָּה׃ 36.22. לָכֵן אֱמֹר לְבֵית־יִשְׂרָאֵל כֹּה אָמַר אֲדֹנָי יְהוִה לֹא לְמַעַנְכֶם אֲנִי עֹשֶׂה בֵּית יִשְׂרָאֵל כִּי אִם־לְשֵׁם־קָדְשִׁי אֲשֶׁר חִלַּלְתֶּם בַּגּוֹיִם אֲשֶׁר־בָּאתֶם שָׁם׃ 36.23. וְקִדַּשְׁתִּי אֶת־שְׁמִי הַגָּדוֹל הַמְחֻלָּל בַּגּוֹיִם אֲשֶׁר חִלַּלְתֶּם בְּתוֹכָם וְיָדְעוּ הַגּוֹיִם כִּי־אֲנִי יְהוָה נְאֻם אֲדֹנָי יְהוִה בְּהִקָּדְשִׁי בָכֶם לְעֵינֵיהֶם׃ 43.1. אַתָּה בֶן־אָדָם הַגֵּד אֶת־בֵּית־יִשְׂרָאֵל אֶת־הַבַּיִת וְיִכָּלְמוּ מֵעֲוֺנוֹתֵיהֶם וּמָדְדוּ אֶת־תָּכְנִית׃ 43.1. וַיּוֹלִכֵנִי אֶל־הַשָּׁעַר שַׁעַר אֲשֶׁר פֹּנֶה דֶּרֶךְ הַקָּדִים׃ 43.2. וְהִנֵּה כְּבוֹד אֱלֹהֵי יִשְׂרָאֵל בָּא מִדֶּרֶךְ הַקָּדִים וְקוֹלוֹ כְּקוֹל מַיִם רַבִּים וְהָאָרֶץ הֵאִירָה מִכְּבֹדוֹ׃ 43.2. וְלָקַחְתָּ מִדָּמוֹ וְנָתַתָּה עַל־אַרְבַּע קַרְנֹתָיו וְאֶל־אַרְבַּע פִּנּוֹת הָעֲזָרָה וְאֶל־הַגְּבוּל סָבִיב וְחִטֵּאתָ אוֹתוֹ וְכִפַּרְתָּהוּ׃ 43.3. וּכְמַרְאֵה הַמַּרְאֶה אֲשֶׁר רָאִיתִי כַּמַּרְאֶה אֲשֶׁר־רָאִיתִי בְּבֹאִי לְשַׁחֵת אֶת־הָעִיר וּמַרְאוֹת כַּמַּרְאֶה אֲשֶׁר רָאִיתִי אֶל־נְהַר־כְּבָר וָאֶפֹּל אֶל־פָּנָי׃ 43.4. וּכְבוֹד יְהוָה בָּא אֶל־הַבָּיִת דֶּרֶךְ שַׁעַר אֲשֶׁר פָּנָיו דֶּרֶךְ הַקָּדִים׃ 43.5. וַתִּשָּׂאֵנִי רוּחַ וַתְּבִיאֵנִי אֶל־הֶחָצֵר הַפְּנִימִי וְהִנֵּה מָלֵא כְבוֹד־יְהוָה הַבָּיִת׃ 43.7. וַיֹּאמֶר אֵלַי בֶּן־אָדָם אֶת־מְקוֹם כִּסְאִי וְאֶת־מְקוֹם כַּפּוֹת רַגְלַי אֲשֶׁר אֶשְׁכָּן־שָׁם בְּתוֹךְ בְּנֵי־יִשְׂרָאֵל לְעוֹלָם וְלֹא יְטַמְּאוּ עוֹד בֵּית־יִשְׂרָאֵל שֵׁם קָדְשִׁי הֵמָּה וּמַלְכֵיהֶם בִּזְנוּתָם וּבְפִגְרֵי מַלְכֵיהֶם בָּמוֹתָם׃ 47.8. וַיֹּאמֶר אֵלַי הַמַּיִם הָאֵלֶּה יוֹצְאִים אֶל־הַגְּלִילָה הַקַּדְמוֹנָה וְיָרְדוּ עַל־הָעֲרָבָה וּבָאוּ הַיָּמָּה אֶל־הַיָּמָּה הַמּוּצָאִים ונרפאו [וְנִרְפּוּ] הַמָּיִם׃ | 1.14. And the living creatures ran and returned as the appearance of a flash of lightning. 1.27. And I saw as the colour of electrum, as the appearance of fire round about enclosing it, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and there was brightness round about him. 3.1. And He said unto me: ‘Son of man, eat that which thou findest; eat this roll, and go, speak unto the house of Israel.’ 3.2. So I opened my mouth, and He caused me to eat that roll. 3.12. Then a spirit lifted me up, and I heard behind me the voice of a great rushing: ‘Blessed be the glory of the LORD from His place’; 9.3. And the glory of the God of Israel was gone up from the cherub, whereupon it was, to the threshold of the house; and He called to the man clothed in linen, who had the writer’s inkhorn on his side. 9.4. And the LORD said unto him: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that are done in the midst thereof.’ 36.20. And when they came unto the nations, whither they came, they profaned My holy name; in that men said of them: These are the people of the LORD, and are gone forth out of His land. 36.21. But I had pity for My holy name, which the house of Israel had profaned among the nations, whither they came. 36.22. Therefore say unto the house of Israel: Thus saith the Lord GOD: I do not this for your sake, O house of Israel, but for My holy name, which ye have profaned among the nations, whither ye came. 36.23. And I will sanctify My great name, which hath been profaned among the nations, which ye have profaned in the midst of them; and the nations shall know that I am the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes. 43.1. Afterward he brought me to the gate, even the gate that looketh toward the east; 43.2. and, behold, the glory of the God of Israel came from the way of the east; and His voice was like the sound of many waters; and the earth did shine with His glory. 43.3. And the appearance of the vision which I saw was like the vision that I saw when I came to destroy the city; and the visions were like the vision that I saw by the river Chebar; and I fell upon my face. 43.4. And the glory of the LORD came into the house by the way of the gate whose prospect is toward the east. 43.5. And a spirit took me up, and brought me into the inner court; and, behold, the glory of the LORD filled the house. 43.7. And He said unto me: ‘Son of man, this is the place of My throne, and the place of the soles of My feet, where I will dwell in the midst of the children of Israel for ever; and the house of Israel shall no more defile My holy name, neither they, nor their kings, by their harlotry, and by the carcasses of their kings in their high places; 47.8. Then said he unto me: ‘These waters issue forth toward the eastern region, and shall go down into the Arabah; and when they shall enter into the sea, into the sea of the putrid waters, the waters shall be healed. |
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| 29. Hebrew Bible, Haggai, 2.25 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •name (divine), change in Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 389 |
30. Aristophanes, The Women Celebrating The Thesmophoria, 295-301, 303-310, 302 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 158| 302. ποιῆσαι, πολυωφελῶς μὲν πόλει τῇ ̓Αθηναίων | |
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31. Hebrew Bible, Ezra, 4.18 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •aramaic targums, god and divine names, treatment of •divine names, in aramaic targums Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 230| 4.18. נִשְׁתְּוָנָא דִּי שְׁלַחְתּוּן עֲלֶינָא מְפָרַשׁ קֱרִי קָדָמָי׃ | 4.18. the letter which ye sent unto us hath been plainly read before me. |
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| 32. Hebrew Bible, 1 Chronicles, 6.18 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •divine name, tetragrammaton Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 334 |
33. Hebrew Bible, Nehemiah, 3.14 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •name/named/unnamed, divine Found in books: Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 318| 3.14. וְאֵת שַׁעַר הָאַשְׁפּוֹת הֶחֱזִיק מַלְכִּיָּה בֶן־רֵכָב שַׂר פֶּלֶךְ בֵּית־הַכָּרֶם הוּא יִבְנֶנּוּ וְיַעֲמִיד דַּלְתֹתָיו מַנְעֻלָיו וּבְרִיחָיו׃ | 3.14. And the dung gate repaired Malchijah the son of Rechab, the ruler of the district of Beth-cherem; he built it, and set up the doors thereof, the bolts thereof, and the bars thereof. |
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| 34. Sophocles, Antigone, "1284" (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •names, divine (lack of) Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 247 |
| 35. Plato, Timaeus, "51d", 12c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 33 |
| 36. Plato, Republic, "518c", "533d", "508b-509e" (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 142, 143, 146 |
| 37. Plato, Statesman, "258a" (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •names, divine (lack of) Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 153 |
| 38. Plato, Phaedrus, "245c", "249c", "250c" (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 146 |
| 39. Plato, Cratylus, "388e-389a", "436a-d", "383a-384d" (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 243 |
| 40. Plato, Apology of Socrates, "258a" (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •names, divine (lack of) Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 153 |
41. Hebrew Bible, Zechariah, 9.9 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •name (divine), profanation of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 356| 9.9. גִּילִי מְאֹד בַּת־צִיּוֹן הָרִיעִי בַּת יְרוּשָׁלִַם הִנֵּה מַלְכֵּךְ יָבוֹא לָךְ צַדִּיק וְנוֹשָׁע הוּא עָנִי וְרֹכֵב עַל־חֲמוֹר וְעַל־עַיִר בֶּן־אֲתֹנוֹת׃ | 9.9. Rejoice greatly, O daughter of Zion, Shout, O daughter of Jerusalem; Behold, thy king cometh unto thee, He is triumphant, and victorious, Lowly, and riding upon an ass, Even upon a colt the foal of an ass. |
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| 42. Aristotle, Interpretation, 16.1 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •divine names, christian exegesis and •divine names, origen’s theory of •divine names, all refer to same deity •divine names, creative power of •divine names, is wonderful Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 35, 38 |
| 43. Aristotle, Nicomachean Ethics, "6.12 (1143b)" (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •names, divine (lack of) Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 143 |
44. Anon., 1 Enoch, 14.19-14.21, 90.6, 108.1, 108.5-108.15, 108.114, 108.124 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 92, 199; Stuckenbruck, 1 Enoch 91-108 (2007) 729, 730, 735 | 14.19. cherubim. And from underneath the throne came streams of flaming fire so that I could not look" 14.21. was whiter than any snow. None of the angels could enter and could behold His face by reason" 90.6. But behold lambs were borne by those white sheep, and they began to open their eyes and to see, 108.1. Another book which Enoch wrote for his son Methuselah and for those who will come after him, 108.1. found pure so that they should bless His name. And all the blessings destined for them I have recounted in the books. And he hath assigned them their recompense, because they have been found to be such as loved heaven more than their life in the world, and though they were trodden under foot of wicked men, and experienced abuse and reviling from them and were put to shame, 108.5. mountains circling and sweeping to and fro. And I asked one of the holy angels who was with me and said unto him: ' What is this shining thing for it is not a heaven but only the flame of a blazing" 108.6. fire, and the voice of weeping and crying and lamentation and strong pain.' And he said unto me: ' This place which thou seest-here are cast the spirits of sinners and blasphemers, and of those who work wickedness, and of those who pervert everything that the Lord hath spoken through the mouth 108.7. of the prophets-(even) the things that shall be. For some of them are written and inscribed above in the heaven, in order that the angels may read them and know that which shall befall the sinners, and the spirits of the humble, and of those who have afflicted their bodies, and been recompensed 108.8. by God; and of those who have been put to shame by wicked men: Who love God and loved neither gold nor silver nor any of the good things which are in the world, but gave over their bodies to torture. Who, since they came into being, longed not after earthly food, but regarded everything as a passing breath, and lived accordingly, and the Lord tried them much, and their spirits were 108.11. yet they blessed Me. And now I will summon the spirits of the good who belong to the generation of light, and I will transform those who were born in darkness, who in the flesh were not recompensed 108.12. with such honour as their faithfulness deserved. And I will bring forth in shining light those who" 108.13. have loved My holy name, and I will seat each on the throne of his honour. And they shall be resplendent for times without number; for righteousness is the judgement of God; for to the faithful 108.14. He will give faithfulness in the habitation of upright paths. And they shall see those who were, 108.15. born in darkness led into darkness, while the righteous shall be resplendent. And the sinners shall cry aloud and see them resplendent, and they indeed will go where days and seasons are prescribed for them.' |
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45. Septuagint, 1 Maccabees, 5.67 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •divine names, wearing •divine names, writing on body Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 101 | 5.67. On that day some priests, who wished to do a brave deed, fell in battle, for they went out to battle unwisely. |
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46. Septuagint, 2 Maccabees, 12.40 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •divine names, wearing •divine names, writing on body Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 101 | 12.40. Then under the tunic of every one of the dead they found sacred tokens of the idols of Jamnia, which the law forbids the Jews to wear. And it became clear to all that this was why these men had fallen.' 12.40. Then under the tunic of every one of the dead they found sacred tokens of the idols of Jamnia, which the law forbids the Jews to wear. And it became clear to all that this was why these men had fallen. 41 So they all blessed the ways of the Lord, the righteous Judge, who reveals the things that are hidden; 42 and they turned to prayer, beseeching that the sin which had been committed might be wholly blotted out. And the noble Judas exhorted the people to keep themselves free from sin, for they had seen with their own eyes what had happened because of the sin of those who had fallen. 43 He also took up a collection, man by man, to the amount of two thousand drachmas of silver, and sent it to Jerusalem to provide for a sin offering. In doing this he acted very well and honorably, taking account of the resurrection. 44 For if he were not expecting that those who had fallen would rise again, it would have been superfluous and foolish to pray for the dead. 45 But if he was looking to the splendid reward that is laid up for those who fall asleep in godliness, it was a holy and pious thought. Therefore he made atonement for the dead, that they might be delivered from their sin. |
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47. Septuagint, Ecclesiasticus (Siracides), 23.7-23.11, 27.14, 43.5, 50.1-50.6 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •divine name, profanation of •divine name, swearing by the •divine names, automatic power of •divine names, creative power of •divine names, rabbinic interpretation of •divine name, surrogate Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 26; Schiffman, Testimony and the Penal Code (1983) 139, 147, 151 | 27.14. The talk of men given to swearing makes ones hair stand on end,and their quarrels make a man stop his ears. 50.1. The leader of his brethren and the pride of his people was Simon the high priest, son of Onias,who in his life repaired the house,and in his time fortified the temple. 50.1. like an olive tree putting forth its fruit,and like a cypress towering in the clouds. 50.2. He laid the foundations for the high double walls,the high retaining walls for the temple enclosure. 50.2. Then Simon came down, and lifted up his hands over the whole congregation of the sons of Israel,to pronounce the blessing of the Lord with his lips,and to glory in his name; 50.3. In his days a cistern for water was quarried out,a reservoir like the sea in circumference. 50.4. He considered how to save his people from ruin,and fortified the city to withstand a seige. 50.5. How glorious he was when the people gathered round him as he came out of the inner sanctuary! |
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48. Septuagint, Wisdom of Solomon, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.25-8.1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 43 | 7.19. the cycles of the year and the constellations of the stars, |
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| 49. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 9.11-9.12, 14.22-14.23, 15.1-15.5, 20.1-20.8 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •divine name, cursing by the •divine name, surrogate •divine name, profanation of •divine name, swearing by the •divine name, misuse of Found in books: Schiffman, Testimony and the Penal Code (1983) 136, 138, 139, 142, 143, 171 |
| 50. Dead Sea Scrolls, 4Q400, 1.1.13 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •divine name, tetragrammaton Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 313 |
| 51. Dead Sea Scrolls, of Discipline, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 6.6, 6.7, 6.8, 6.27-7.2, 6.27, 7.17, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 8.21-9.2, 8.22, 8.23, 8.24 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Schiffman, Testimony and the Penal Code (1983) 136, 141, 142, 143, 171 |
| 52. Dead Sea Scrolls, Temple Scroll, 30 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •divine names, recitation of Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 109 |
53. Anon., Jubilees, 10.13, 36.7 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •divine names, secret •divine names, as icon •divine names, creative power of •divine names, rabbinic interpretation of Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 27, 103 | 10.13. for these are for corruption and leading astray before my judgment, for great is the wickedness of the sons of men." 36.7. that He might multiply you and increase your seed as the stars of heaven in multitude, and establish you on the earth as the plant of righteousness which will not be rooted out unto all the generations for ever. |
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54. Hebrew Bible, Daniel, 7.9-7.11, 7.14, 7.18, 7.27, 9.2, 10.6 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 232, 389; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 92, 199, 282, 285; Schiffman, Testimony and the Penal Code (1983) 142; Stuckenbruck, 1 Enoch 91-108 (2007) 735| 7.9. חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃ 7.11. חָזֵה הֲוֵית בֵּאדַיִן מִן־קָל מִלַּיָּא רַבְרְבָתָא דִּי קַרְנָא מְמַלֱּלָה חָזֵה הֲוֵית עַד דִּי קְטִילַת חֵיוְתָא וְהוּבַד גִּשְׁמַהּ וִיהִיבַת לִיקֵדַת אֶשָּׁא׃ 7.14. וְלֵהּ יְהִיב שָׁלְטָן וִיקָר וּמַלְכוּ וְכֹל עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא לֵהּ יִפְלְחוּן שָׁלְטָנֵהּ שָׁלְטָן עָלַם דִּי־לָא יֶעְדֵּה וּמַלְכוּתֵהּ דִּי־לָא תִתְחַבַּל׃ 7.18. וִיקַבְּלוּן מַלְכוּתָא קַדִּישֵׁי עֶלְיוֹנִין וְיַחְסְנוּן מַלְכוּתָא עַד־עָלְמָא וְעַד עָלַם עָלְמַיָּא׃ 7.27. וּמַלְכוּתָה וְשָׁלְטָנָא וּרְבוּתָא דִּי מַלְכְוָת תְּחוֹת כָּל־שְׁמַיָּא יְהִיבַת לְעַם קַדִּישֵׁי עֶלְיוֹנִין מַלְכוּתֵהּ מַלְכוּת עָלַם וְכֹל שָׁלְטָנַיָּא לֵהּ יִפְלְחוּן וְיִשְׁתַּמְּעוּן׃ 9.2. בִּשְׁנַת אַחַת לְמָלְכוֹ אֲנִי דָּנִיֵּאל בִּינֹתִי בַּסְּפָרִים מִסְפַּר הַשָּׁנִים אֲשֶׁר הָיָה דְבַר־יְהוָה אֶל־יִרְמִיָה הַנָּבִיא לְמַלֹּאות לְחָרְבוֹת יְרוּשָׁלִַם שִׁבְעִים שָׁנָה׃ 9.2. וְעוֹד אֲנִי מְדַבֵּר וּמִתְפַּלֵּל וּמִתְוַדֶּה חַטָּאתִי וְחַטַּאת עַמִּי יִשְׂרָאֵל וּמַפִּיל תְּחִנָּתִי לִפְנֵי יְהוָה אֱלֹהַי עַל הַר־קֹדֶשׁ אֱלֹהָי׃ 10.6. וּגְוִיָּתוֹ כְתַרְשִׁישׁ וּפָנָיו כְּמַרְאֵה בָרָק וְעֵינָיו כְּלַפִּידֵי אֵשׁ וּזְרֹעֹתָיו וּמַרְגְּלֹתָיו כְּעֵין נְחֹשֶׁת קָלָל וְקוֹל דְּבָרָיו כְּקוֹל הָמוֹן׃ | 7.9. I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. 7.10. A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened. 7.11. I beheld at that time because of the voice of the great words which the horn spoke, I beheld even till the beast was slain, and its body destroyed, and it was given to be burned with fire. 7.14. And there was given him dominion, And glory, and a kingdom, That all the peoples, nations, and languages Should serve him; His dominion is an everlasting dominion, which shall not pass away, And his kingdom that which shall not be destroyed. 7.18. But the saints of the Most High shall receive the kingdom, and possess the kingdom for ever, even for ever and ever.’ 7.27. And the kingdom and the dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people of the saints of the Most High; their kingdom is an everlasting kingdom, and all dominions shall serve and obey them.’ 9.2. in the first year of his reign I Daniel meditated in the books, over the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that He would accomplish for the desolations of Jerusalem seventy years. 10.6. his body also was like the beryl, and his face as the appearance of lightning, and his eyes as torches of fire, and his arms and his feet like in colour to burnished brass, and the voice of his words like the voice of a multitude. |
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55. Anon., Testament of Levi, 3.5 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •divine name, tetragrammaton Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 199 | 3.5. In [the heaven next to] it are the archangels, who minister and make propitiation to the Lord for all the sins of ignorance of the righteous; |
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| 56. Dead Sea Scrolls, Damascus Covenant, 9.11-9.12, 14.22-14.23, 15.1-15.5, 20.1-20.8 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •divine name, cursing by the •divine name, surrogate •divine name, profanation of •divine name, swearing by the •divine name, misuse of Found in books: Schiffman, Testimony and the Penal Code (1983) 136, 138, 139, 142, 143, 171 |
| 57. Dead Sea Scrolls, Pesher On Habakkuk, 12.3-12.4 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •divine name, tetragrammaton •names, divine, barbara Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 237 |
58. Anon., Testament of Reuben, 1.6, 6.9 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •divine name, profanation of Found in books: Schiffman, Testimony and the Penal Code (1983) 151 | 1.6. And behold I call to witness against you this day the God of heaven, that ye walk not in the sins of youth and fornication, wherein I was poured out, and defiled the bed of my father Jacob. |
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| 59. Philo of Alexandria, Plant., "108", "71" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 168 |
60. Philo of Alexandria, That God Is Unchangeable, 60, 68 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 233 | 68. In this way, then, he hoped to be able to eradicate it, if he were to represent the Cause of all things as indulging in threats and indignation, and implacable anger, and, moreover, as employing defensive arms to ward off attacks, and to chastise the wicked; for the fool alone is corrected by such means: |
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| 61. Philo of Alexandria, That The Worse Attacks The Better, "62", "4" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 168 |
| 62. Philo of Alexandria, Questions On Genesis, a b c d\n0 2.62 2.62 2 62\n1 "3.39" "3.39" "3 39"\n2 "3.56" "3.56" "3 56"\n3 "3.43" "3.43" "3 43"\n4 "3.41" "3.41" "3 41"\n5 "3.40" "3.40" "3 40" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 245 |
| 63. Philo of Alexandria, Questions On Exodus, a b c d\n0 "2.68" "2.68" "2 68" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •names, divine (lack of) Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 158 |
| 64. Philo of Alexandria, Allegorical Interpretation, a b c d\n0 1.14 1.14 1 14\n1 "3.61" "3.61" "3 61" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 60 |
| 65. Philo of Alexandria, On The Embassy To Gaius, "6", "195" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 168 |
66. Philo of Alexandria, On The Life of Moses, 1.75, 2.41-2.42 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •divine names, christian exegesis and •divine names, origen’s theory of •divine names, creative power of •divine names, is wonderful •divine name, the Found in books: Goodman, Judaism in the Roman World: Collected Essays (2006) 81; Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 38 | 1.75. And God said, "At first say unto them, I am that I am, that when they have learnt that there is a difference between him that is and him that is not, they may be further taught that there is no name whatever that can properly be assigned to me, who am the only being to whom existence belongs. 2.41. On which account, even to this very day, there is every year a solemn assembly held and a festival celebrated in the island of Pharos, to which not only the Jews but a great number of persons of other nations sail across, reverencing the place in which the first light of interpretation shone forth, and thanking God for that ancient piece of beneficence which was always young and fresh. 2.42. And after the prayers and the giving of thanks some of them pitched their tents on the shore, and some of them lay down without any tents in the open air on the sand of the shore, and feasted with their relations and friends, thinking the shore at that time a more beautiful abode than the furniture of the king's palace. |
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| 67. Philo of Alexandria, On The Contemplative Life, "42" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •names, divine (lack of) Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 146 |
| 68. Philo of Alexandria, On The Special Laws, a b c d\n0 "1.271" "1.271" "1 271"\n1 "1.278" "1.278" "1 278"\n2 "2.75" "2.75" "2 75"\n3 "2.96" "2.96" "2 96"\n4 "3.202" "3.202" "3 202"\n5 "1.181" "1.181" "1 181"\n6 "3.188" "3.188" "3 188"\n7 "1.186" "1.186" "1 186" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 168 |
| 69. Philo of Alexandria, On Dreams, a b c d\n0 "1.183" "1.183" "1 183"\n1 "1.67" "1.67" "1 67" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 168 |
| 70. Philo of Alexandria, On The Posterity of Cain, "181" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •names, divine (lack of) Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 168 |
71. Philo of Alexandria, On The Creation of The World, "59", "72", 13 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 114 | 13. And he says that the world was made in six days, not because the Creator stood in need of a length of time (for it is natural that God should do everything at once, not merely by uttering a command, but by even thinking of it); but because the things created required arrangement; and number is akin to arrangement; and, of all numbers, six is, by the laws of nature, the most productive: for of all the numbers, from the unit upwards, it is the first perfect one, being made equal to its parts, and being made complete by them; the number three being half of it, and the number two a third of it, and the unit a sixth of it, and, so to say, it is formed so as to be both male and female, and is made up of the power of both natures; for in existing things the odd number is the male, and the even number is the female; accordingly, of odd numbers the first is the number three, and of even numbers the first is two, and the two numbers multiplied together make six. |
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72. Philo of Alexandria, On The Migration of Abraham, "115", 88, 87 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 158 | 87. And indeed there is no advantage whatever in seeming, unless being has also been added long before, as in the case with respect to bodies; for if all men were to fancy that one who was labouring under a disease was in good health, or that one in good health was labouring under a disease, still their opinion would not of itself create either disease or good health. |
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73. Philo of Alexandria, On Giants, 62-64 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 243 | 64. But if the God of the world, being the only God, is also by especial favour the peculiar God of this individual man, then of necessity the man must also be a man of God; for the name Abraham, being interpreted, signifies, "the elect father of sound," the reason of the good man: for he is chosen out of all, and purified, and the father of the voice by which we speak; and being such a character as this, he is assigned to the one only God, whose minister he becomes, and so makes the path of his whole life straight, using in real truth the royal road, the road of the only king who governs all things, turning aside and deviating neither to the left hand nor to the right. XV. |
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74. Philo of Alexandria, On Drunkenness, 81-87, 80 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 168 | 80. Let us now, therefore, proceeding in regular order, speak of the enemies of these persons, men who honour instruction and right reason, among whom are those who are attached to the virtue of one of their parents, being half-perfect companions; these men are the most excellent guardians of the laws which the father, that is to say, right reason, established, and faithful stewards of the customs which education, their mother, instituted; |
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| 75. Philo of Alexandria, On The Decalogue, "20", "88", "27" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 137 |
| 76. Demetrius, Style, 71 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •divine names, consists of vowels •divine names, hidden •divine names, sounds of Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 60 |
| 77. Philo of Alexandria, On The Confusion of Tongues, "119" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •names, divine (lack of) Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 168 |
| 78. Philo of Alexandria, On The Cherubim, 10, 3, 4, 5, 6, 7, 8, 9, "75" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 168 |
| 79. Philo of Alexandria, On Husbandry, "149" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •names, divine (lack of) Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 168 |
| 80. Philo of Alexandria, On The Eternity of The World, "75", "94" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 247 |
| 81. Philo of Alexandria, On The Life of Abraham, 5.1 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 38 |
82. Philo of Alexandria, On The Change of Names, "12", "131", "15", "66", "81", 1, 10, 11, 12, 13, 14, 18, 19, 3, 4, 5, 6, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 7, 70, 71, 72, 73, 74, 75, 76, 8, 9, 2 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 137 | 2. Moreover the first fruits of the tribe of Levi are given up to the priests; for they having taken tithes, offer up other tenths from them as from their own fruits, which thus comprise the number of a hundred; for the number ten is the symbol of improvement, and the number a hundred is the symbol of perfection; and he that is in the middle is always striving to reach the extremity, exerting the inborn goodness of his nature, by which he says, that the Lord of the universe has appeared to him. |
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| 83. Quintilian, Institutes of Oratory, a b c d\n0 "8.6" "8.6" "8 6" (1st cent. CE - 1st cent. CE) Tagged with subjects: •names, divine (lack of) Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 153 |
84. Mishnah, Avot, 1.1, 1.13 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •divine names, secret •names, divine, barbara Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 103; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 270, 284| 1.1. משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה: 1.1. שְׁמַעְיָה וְאַבְטַלְיוֹן קִבְּלוּ מֵהֶם. שְׁמַעְיָה אוֹמֵר, אֱהֹב אֶת הַמְּלָאכָה, וּשְׂנָא אֶת הָרַבָּנוּת, וְאַל תִּתְוַדַּע לָרָשׁוּת: 1.13. הוּא הָיָה אוֹמֵר, נָגֵד שְׁמָא, אָבֵד שְׁמֵהּ. וּדְלֹא מוֹסִיף, יָסֵף. וּדְלֹא יָלֵיף, קְטָלָא חַיָּב. וּדְאִשְׁתַּמֵּשׁ בְּתָגָא, חָלֵף: | 1.1. Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah. 1.13. He [also] used to say: one who makes his name great causes his name to be destroyed; one who does not add [to his knowledge] causes [it] to cease; one who does not study [the Torah] deserves death; on who makes [unworthy] use of the crown [of learning] shall pass away. |
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| 85. Plutarch, Table Talk, 7.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •names, divine Found in books: Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 39 |
86. New Testament, Matthew, 5.33-5.37, 8.16, 15.1, 23.16-23.22, 27.51 (1st cent. CE - 1st cent. CE) Tagged with subjects: •divine name, surrogate •divine name, swearing by the •names, divine •name (divine), profanation of •divine name, profanation of •name/named/unnamed, divine Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 245; Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 40; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 318; Schiffman, Testimony and the Penal Code (1983) 140, 151| 5.33. Πάλιν ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ κυρίῳ τοὺς ὅρκους σου. 5.34. Ἐγὼ δὲ λέγω ὑμῖν μν̀ ὀμόσαι ὅλως· μήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶν τοῦ θεοῦ· 5.35. μήτε ἐν τῇ γῇ, ὅτι ὑποπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ· μήτε εἰς Ἰεροσόλυμα, ὅτι πόλις ἐστὶν τοῦ μεγάλου βασιλέως· 5.36. μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς, ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ποιῆσαι ἢ μέλαιναν. 5.37. ἔστω δὲ ὁ λόγος ὑμῶν ναὶ ναί, οὒ οὔ· τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστίν. 8.16. Ὀψίας δὲ γενομένης προσήνεγκαν αὐτῷ δαιμονιζομένους πολλούς· καὶ ἐξέβαλεν τὰ πνεύματα λόγῳ, καὶ πάντας τοὺς κακῶς ἔχοντας ἐθεράπευσεν· 15.1. Τότε προσέρχονται τῷ Ἰησοῦ ἀπὸ Ἰεροσολύμων Φαρισαῖοι καὶ γραμματεῖς λέγοντες 23.16. Οὐαὶ ὑμῖν, ὁδηγοὶ τυφλοὶ οἱ λέγοντες Ὃς ἂν ὀμόσῃ ἐν τῷ ναῷ, οὐδέν ἐστιν, ὃς δʼ ἂν ὀμόσῃ ἐν τῷ χρυσῷ τοῦ ναοῦ ὀφείλει· 23.17. μωροὶ καὶ τυφλοί, τίς γὰρ μείζων ἐστίν, ὁ χρυσὸς ἢ ὁ ναὸς ὁ ἁγιάσας τὸν χρυσόν; 23.18. καί Ὃς ἂν ὀμόσῃ ἐν τῷ θυσιαστηρίῳ, οὐδέν ἐστιν, ὃς δʼ ἂν ὀμόσῃ ἐν τῷ δώρῳ τῷ ἐπάνω αὐτοῦ ὀφείλει· 23.19. τυφλοί, τί γὰρ μεῖζον, τὸ δῶρον ἢ τὸ θυσιαστήριον τὸ ἁγιάζον τὸ δῶρον; 23.20. ὁ οὖν ὀμόσας ἐν τῷ θυσιαστηρίῳ ὀμνύει ἐν αὐτῷ καὶ ἐν πᾶσι τοῖς ἐπάνω αὐτοῦ· 23.21. καὶ ὁ ὀμόσας ἐν τῷ ναῷ ὀμνύει ἐν αὐτῷ καὶ ἐν τῷ κατοικοῦντι αὐτόν· 23.22. καὶ ὁ ὀμόσας ἐν τῷ οὐρανῷ ὀμνύει ἐν τῷ θρόνῳ τοῦ θεοῦ καὶ ἐν τῷ καθημένῳ ἐπάνω αὐτοῦ. 27.51. Καὶ ἰδοὺ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη [ἀπʼ] ἄνωθεν ἕως κάτω εἰς δύο, καὶ ἡ γῆ ἐσείσθη, καὶ αἱ πέτραι ἐσχίσθησαν, | 5.33. "Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,' 5.34. but I tell you, don't swear at all: neither by heaven, for it is the throne of God; 5.35. nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. 5.36. Neither shall you swear by your head, for you can't make one hair white or black. 5.37. But let your 'Yes' be 'Yes' and your 'No' be 'no.' Whatever is more than these is of the evil one. 8.16. When evening came, they brought to him many possessed with demons. He cast out the spirits with a word, and healed all who were sick; 15.1. Then Pharisees and scribes came to Jesus from Jerusalem, saying, 23.16. "Woe to you, you blind guides, who say, 'Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obligated.' 23.17. You blind fools! For which is greater, the gold, or the temple that sanctifies the gold? 23.18. 'Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is a obligated.' 23.19. You blind fools! For which is greater, the gift, or the altar that sanctifies the gift? 23.20. He therefore who swears by the altar, swears by it, and by everything on it. 23.21. He who swears by the temple, swears by it, and by him who is living in it. 23.22. He who swears by heaven, swears by the throne of God, and by him who sits on it. 27.51. Behold, the veil of the temple was torn in two from the top to the bottom. The earth quaked and the rocks were split. |
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87. New Testament, Mark, 7.1, 15.38 (1st cent. CE - 1st cent. CE) Tagged with subjects: •name (divine), profanation of •name/named/unnamed, divine Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 245; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 318| 7.1. Καὶ συνἄγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων ἐλθόντες ἀπὸ Ἰεροσολύμων 15.38. Καὶ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη εἰς δύο ἀπʼ ἄνωθεν ἕως κάτω. | 7.1. Then the Pharisees, and some of the scribes gathered together to him, having come from Jerusalem. 15.38. The veil of the temple was torn in two from the top to the bottom. |
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88. New Testament, Luke, 1.2, 5.1, 8.11-8.15, 8.21, 11.28, 22.45 (1st cent. CE - 1st cent. CE) Tagged with subjects: •acts, divine names in •name/named/unnamed, divine Found in books: Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 250; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 318| 1.2. καθὼς παρέδοσαν ἡμῖν οἱ ἀπʼ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ λόγου, 5.1. Ἐγένετο δὲ ἐν τῷ τὸν ὄχλον ἐπικεῖσθαι αὐτῷ καὶ ἀκούειν τὸν λόγον τοῦ θεοῦ καὶ αὐτὸς ἦν ἑστὼς παρὰ τὴν λίμνην Γεννησαρέτ, 8.11. ἔστιν δὲ αὕτη ἡ παραβολή. Ὁ σπόρος ἐστὶν ὁ λόγος τοῦ θεοῦ. 8.12. οἱ δὲ παρὰ τὴν ὁδόν εἰσιν οἱ ἀκούσαντες, εἶτα ἔρχεται ὁ διάβολος καὶ αἴρει τὸν λόγον ἀπὸ τῆς καρδίας αὐτῶν, ἵνα μὴ πιστεύσαντες σωθῶσιν. 8.13. οἱ δὲ ἐπὶ τῆς πέτρας οἳ ὅταν ἀκούσωσιν μετὰ χαρᾶς δέχονται τὸν λόγον, καὶ οὗτοι ῥίζαν οὐκ ἔχουσιν, οἳ πρὸς καιρὸν πιστεύουσιν καὶ ἐν καιρῷ πειρασμοῦ ἀφίστανται. 8.14. τὸ δὲ εἰς τὰς ἀκάνθας πεσόν, οὗτοί εἰσιν οἱ ἀκούσαντες, καὶ ὑπὸ μεριμνῶν καὶ πλούτου καὶ ἡδονῶν τοῦ βίου πορευόμενοι συνπνίγονται καὶ οὐ τελεσφοροῦσιν. 8.15. τὸ δὲ ἐν τῇ καλῇ γῇ, οὗτοί εἰσιν οἵτινες ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ ἀκούσαντες τὸν λόγον κατέχουσιν καὶ καρποφοροῦσιν ἐν ὑπομονῇ. 8.21. ὁ δὲ ἀποκριθεὶς εἶπεν πρὸς αὐτούς Μήτηρ μου καὶ ἀδελφοί μου οὗτοί εἰσιν οἱ τὸν λόγον τοῦ θεοῦ ἀκούοντες καὶ ποιοῦντες. 11.28. αὐτὸς δὲ εἶπεν Μενοῦν μακάριοι οἱ ἀκούοντες τὸν λόγον τοῦ θεοῦ καὶ φυλάσσοντες. 22.45. καὶ ἀναστὰς ἀπὸ τῆς προσευχῆς ἐλθὼν πρὸς τοὺς μαθητὰς εὗρεν κοιμωμένους αὐτοὺς ἀπὸ τῆς λύπης, καὶ εἶπεν αὐτοῖς Τί καθεύδετε; | 1.2. even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us, 5.1. Now it happened, while the multitude pressed on him and heard the word of God, that he was standing by the lake of Gennesaret. 8.11. Now the parable is this: The seed is the word of God. 8.12. Those along the road are those who hear, then the devil comes, and takes away the word from their heart, that they may not believe and be saved. 8.13. Those on the rock are they who, when they hear, receive the word with joy; but these have no root, who believe for a while, then fall away in time of temptation. 8.14. That which fell among the thorns, these are those who have heard, and as they go on their way they are choked with cares, riches, and pleasures of life, and bring no fruit to maturity. 8.15. That in the good ground, these are such as in an honest and good heart, having heard the word, hold it tightly, and bring forth fruit with patience. 8.21. But he answered them, "My mother and my brothers are these who hear the word of God, and do it." 11.28. But he said, "On the contrary, blessed are those who hear the word of God, and keep it." 22.45. When he rose up from his prayer, he came to the disciples, and found them sleeping because of grief, |
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89. New Testament, John, 1.1-1.2, 1.5-1.9, 1.12, 1.14, 17.20-17.26, 18.5-18.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 807; Cover, Philo of Alexandria: On the Change of Names (2023) 166; Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 112, 113, 114; Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 37; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 113, 599| 1.1. ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.2. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 1.5. καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 1.6. Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· 1.7. οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. 1.8. οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. 1.9. Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. 1.12. ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, 1.14. Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔ 17.20. Οὐ περὶ τούτων δὲ ἐρωτῶ μόνον, ἀλλὰ καὶ περὶ τῶν πιστευόντων διὰ τοῦ λόγου αὐτῶν εἰς ἐμέ, 17.21. ἵνα πάντες ἓν ὦσιν, καθὼς σύ, πατήρ, ἐν ἐμοὶ κἀγὼ ἐν σοί, ἵνα καὶ αὐτοὶ ἐν ἡμῖν ὦσιν, ἵνα ὁ κόσμος πιστεύῃ ὅτι σύ με ἀπέστειλας. 17.22. κἀγὼ τὴν δόξαν ἣν δέδωκάς μοι δέδωκα αὐτοῖς, 17.23. ἵνα ὦσιν ἓν καθὼς ἡμεῖς ἕν, ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν ἐμοί, ἵνα ὦσιν τετελειωμένοι εἰς ἕν, ἵνα γινώσκῃ ὁ κόσμος ὅτι σύ με ἀπέστειλας καὶ ἠγάπησας αὐτοὺς καθὼς ἐμὲ ἠγάπησας. 17.24. Πατήρ, ὃ δέδωκάς μοι, θέλω ἵνα ὅπου εἰμὶ ἐγὼ κἀκεῖνοι ὦσιν μετʼ ἐμοῦ, ἵνα θεωρῶσιν τὴν δόξαν τὴν ἐμὴν ἣν δέδωκάς μοι, ὅτι ἠγάπησάς με πρὸ καταβολῆς κόσμου. 17.25. Πατὴρ δίκαιε, καὶ ὁ κόσμος σε οὐκ ἔγνω, ἐγὼ δέ σε ἔγνων, καὶ οὗτοι ἔγνωσαν ὅτι σύ με ἀπέστειλας, 17.26. καὶ ἐγνώρισα αὐτοῖς τὸ ὄνομά σου καὶ γνωρίσω, ἵνα ἡ ἀγάπη ἣν ἠγάπησάς με ἐν αὐτοῖς ᾖ κἀγὼ ἐν αὐτοῖς. 18.5. ἀπεκρίθησαν αὐτῷ Ἰησοῦν τὸν Ναζωραῖον. λέγει αὐτοῖς Ἐγώ εἰμι. ἱστήκει δὲ καὶ Ἰούδας ὁ παραδιδοὺς αὐτὸν μετʼ αὐτῶν. | 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 17.20. Not for these only do I pray, but for those also who believe in me through their word, 17.21. that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. 17.22. The glory which you have given me, I have given to them; that they may be one, even as we are one; 17.23. I in them, and you in me, that they may be perfected into one; that the world may know that you sent me, and loved them, even as you loved me. 17.24. Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world. 17.25. Righteous Father, the world hasn't known you, but I knew you; and these knew that you sent me. 17.26. I made known to them your name, and will make it known; that the love with which you loved me may be in them, and I in them." 18.5. They answered him, "Jesus of Nazareth."Jesus said to them, "I AM."Judas also, who betrayed him, was standing with them. |
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90. New Testament, Romans, a b c d\n0 8.29 8.29 8 29\n1 "9.4" "9.4" "9 4" (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 384| 8.29. ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς· | 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. |
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91. New Testament, Philippians, a b c d\n0 2.6 2.6 2 6\n1 2.7 2.7 2 7\n2 2.8 2.8 2 8\n3 2.9 2.9 2 9\n4 2.10 2.10 2 10\n5 2.11 2.11 2 11\n6 "2.10" "2.10" "2 10" (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 166| 2.6. ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, | 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God, |
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92. New Testament, Hebrews, 1.3-1.4, 4.14, 6.19, 9.24-9.25, 10.19-10.20, 12.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •divine name, tetragrammaton Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 168, 199| 1.3. ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενοςἐκάθισεν ἐν δεξιᾷτῆς μεγαλωσύνης ἐν ὑψηλοῖς, 1.4. τοσούτῳ κρείττων γενόμενος τῶν ἀγγέλων ὅσῳ διαφορώτερον παρʼ αὐτοὺς κεκληρονόμηκεν ὄνομα. 4.14. Ἔχοντες οὖν ἀρχιερέα μέγαν διεληλυθότα τοὺς οὐρανούς, Ἰησοῦν τὸν υἱὸν τοῦ κρατῶμεν τῆς ὁμολογίας· θεοῦ, 6.19. ἣν ὡς ἄγκυραν ἔχομεν τῆς ψυχῆς, ἀσφαλῆ τε καὶ βεβαίαν καὶεἰσερχομένην εἰς τὸ ἐσώτερον τοῦ καταπετάσματος, 9.24. οὐ γὰρ εἰς χειροποίητα εἰσῆλθεν ἅγια Χριστός, ἀντίτυπα τῶν ἀληθινῶν, ἀλλʼ εἰς αὐτὸν τὸν οὐρανόν, νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ θεοῦ ὑπὲρ ἡμῶν· 9.25. οὐδʼ ἵνα πολλάκις προσφέρῃ ἑαυτόν, ὥσπερ ὁ ἀρχιερεὺς εἰσέρχεται εἰς τὰ ἅγια κατʼ ἐνιαυτὸν ἐν αἵματι ἀλλοτρίῳ, 10.19. Ἔχοντες οὖν, αδελφοί, παρρησίαν εἰς τὴν εἴσοδον τῶν ἁγίων ἐν τῷ αἵματι Ἰησοῦ, 10.20. ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν διὰ τοῦ καταπετάσματος, τοῦτʼ ἔστιν τῆς σαρκὸς αὐτοῦ, 12.2. ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν, ὃς ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς ὑπέμεινεν σταυρὸν αἰσχύνης καταφρονήσας,ἐν δεξιᾷτε τοῦ θρόνου τοῦ θεοῦκεκάθικεν. | 1.3. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high; 1.4. having become so much better than the angels, as he has inherited a more excellent name than they have. 4.14. Having then a great high priest, who has passed through the heavens, Jesus, the Son of God, let us hold tightly to our confession. 6.19. This hope we have as an anchor of the soul, a hope both sure and steadfast and entering into that which is within the veil; 9.24. For Christ hasn't entered into holy places made with hands, which are representations of the true, but into heaven itself, now to appear in the presence of God for us; 9.25. nor yet that he should offer himself often, as the high priest enters into the holy place year by year with blood not his own, 10.19. Having therefore, brothers, boldness to enter into the holy place by the blood of Jesus, 10.20. by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh; 12.2. looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising shame, and has sat down at the right hand of the throne of God. |
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93. New Testament, Galatians, 2.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •divine name, tetragrammaton Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 384| 2.20. ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός· ὃ δὲ νῦν ζῶ ἐν σαρκί, ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ τοῦ ἀγαπήσαντός με καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ. | 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. |
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94. New Testament, Ephesians, 1.1, 2.6, 5.8, 5.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •divine name, tetragrammaton •love, of the divine name •acts, divine names in Found in books: Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 253; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 384, 599; Stuckenbruck, 1 Enoch 91-108 (2007) 735| 1.1. ΠΑΥΛΟΣ ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος θεοῦ τοῖς ἁγίοις τοῖς οὖσιν [ἐν Ἐφέσῳ] καὶ πιστοῖς ἐν Χριστῷ Ἰησοῦ· 2.6. — συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ, 5.8. ἦτε γάρ ποτε σκότος, νῦν δὲ φῶς ἐν κυρίῳ· 5.17. διὰ τοῦτο μὴ γίνεσθε ἄφρονες, ἀλλὰ συνίετε τί τὸ θέλημα τοῦ κυρίου· | 1.1. Paul, an apostle of Christ Jesus through the will of God, to the saints who are at Ephesus, and the faithful in Christ Jesus: 2.6. and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus, 5.8. For you were once darkness, but are now light in the Lord. Walk as children of light, 5.17. Therefore don't be foolish, but understand what the will of the Lord is. |
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| 95. New Testament, Colossians, a b c d\n0 "1.18" "1.18" "1 18"\n1 1.15 1.15 1 15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 166 |
96. New Testament, James, 5.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •divine name, surrogate •divine name, swearing by the Found in books: Schiffman, Testimony and the Penal Code (1983) 140| 5.12. Πρὸ πάντων δέ, ἀδελφοί μου, μὴ ὀμνύετε, μήτε τὸν οὐρανὸν μήτε τὴν γῆν μήτε ἄλλον τινὰ ὅρκον· ἤτω δὲ ὑμῶν τό Ναί ναὶ καὶ τό Οὔ οὔ, ἵνα μὴ ὑπὸ κρίσιν πέσητε. | 5.12. But above all things, my brothers, don't swear, neither by heaven, nor by the earth, nor by any other oath; but let your "yes" be "yes," and your "no," "no;" so that you don't fall into hypocrisy. |
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97. New Testament, Apocalypse, 3.21, 5.6, 7.10, 20.1-20.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 127; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 92| 3.21. Ὁ νικῶν δώσω αὐτῷ καθίσαι μετʼ ἐμοῦ ἐν τῷ θρόνῳ μου, ὡς κἀγὼ ἐνίκησα καὶ ἐκάθισα μετὰ τοῦ πατρός μου ἐν τῷ θρόνῳ αὐτοῦ. 5.6. Καὶ εἶδον ἐν μέσῳ τοῦ θρόνου καὶ τῶν τεσσάρων ζῴων καὶ ἐν μέσῳ τῶν πρεσβυτέρωνἀρνίονἑστηκὸς ὡςἐσφαγμένον,ἔχων κέρατα ἑπτὰ καὶὀφθαλμοὺς ἑπτά,οἵ εἰσιν τὰ [ἑπτὰ] πνεύματα τοῦ θεοῦ, ἀπεσταλμένοιεἰς πᾶσαν τὴν γῆν. 7.10. καὶ κράζουσι φωνῇ μεγάλῃ λέγοντες Ἡ σωτηρία τῷ θεῷ ἡμῶν τῷ καθημένῳ ἐπὶ τῷ θρόνῳ καὶ τῷ ἀρνίῳ. 20.1. Καὶ εἶδον ἄγγελον καταβαίνοντα ἐκ τοῦ οὐρανοῦ, ἔχοντα τὴν κλεῖν τῆς ἀβύσσου καὶ ἅλυσιν μεγάλην ἐπὶ τὴν χεῖρα αὐτοῦ. 20.2. καὶ ἐκράτησεν τὸν δράκοντα,ὁ ὄφιςὁ ἀρχαῖος, ὅς ἐστινΔιάβολοςκαὶὉ Σατανᾶς,καὶ ἔδησεν αὐτὸν χίλια ἔτη, 20.3. καὶ ἔβαλεν αὐτὸν εἰς τὴν ἄβυσσον, καὶ ἔκλεισεν καὶ ἐσφράγισεν ἐπάνω αὐτοῦ, ἵνα μὴ πλανήσῃ ἔτι τὰ ἔθνη, ἄχρι τελεσθῇ τὰ χίλια ἔτη· μετὰ ταῦτα δεῖ λυθῆναι αὐτὸν μικρὸν χρόνον. | 3.21. He who overcomes, I will give to him to sit down with me on my throne, as I also overcame, and sat down with my Father on his throne. 5.6. I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing, as though it had been slain, having seven horns, and seven eyes, which are the seven Spirits of God, sent out into all the earth. 7.10. They cried with a loud voice, saying, "Salvation be to our God, who sits on the throne, and to the Lamb!" 20.1. I saw an angel coming down out of heaven, having the key of the abyss and a great chain in his hand. 20.2. He seized the dragon, the old serpent, which is the devil and Satan, who deceives the whole inhabited earth, and bound him for a thousand years, 20.3. and cast him into the abyss, and shut it, and sealed it over him, that he should deceive the nations no more, until the thousand years were finished. After this, he must be freed for a short time. |
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98. New Testament, Acts, 1.21, 2.17, 2.21, 2.34-2.36, 2.38, 4.31, 4.33, 5.9, 5.29, 5.39, 6.2, 6.7-6.8, 7.33, 7.55, 7.59, 8.14-8.25, 9.14, 9.23-9.26, 10.33, 10.36, 11.1, 11.17-11.18, 11.21, 11.23, 12.5, 12.7, 12.11, 12.22, 12.24, 13.5, 13.7, 13.10-13.11, 13.41, 13.43-13.49, 14.3, 14.10, 14.25-14.26, 15.11, 15.14, 15.17, 15.35-15.36, 15.40, 16.6-16.7, 16.10-16.15, 16.25-16.34, 17.13, 17.27, 17.34, 18.4, 18.8-18.9, 18.11, 18.21, 18.25-18.26, 19.1, 19.5, 19.10, 19.17, 19.20, 20.23-20.25, 20.28, 20.32, 20.35, 21.14, 21.20, 22.3-22.22 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 80, 82, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254; Osborne, Eros Unveiled: Plato and the God of Love (1996) 189; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 407, 414, 415 1.21. δεῖ οὖν τῶν συνελθόντων ἡμῖν ἀνδρῶν ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφʼ ἡμᾶς ὁ κύριος Ἰησοῦς, 2.17. 2.21. 2.34. οὐ γὰρ Δαυεὶδ ἀνέβη εἰς τοὺς οὐρανούς, λέγει δὲ αὐτός 2.35. 2.36. ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ἐποίησεν ὁ θεός, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε. 2.38. ἄνδρες ἀδελφοί; Πέτρος δὲ πρὸς αὐτούς Μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν, καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος· 4.31. καὶ δεηθέντων αὐτῶν ἐσαλεύθη ὁ τόπος ἐν ᾧ ἦσαν συνηγμένοι, καὶ ἐπλήσθησαν ἅπαντες τοῦ ἁγίου πνεύματος, καὶ ἐλάλουν τὸν λόγον τοῦ θεοῦ μετὰ παρρησίας. 4.33. καὶ δυνάμει μεγάλῃ ἀπεδίδουν τὸ μαρτύριον οἱ ἀπόστολοι τοῦ κυρίου Ἰησοῦ τῆς ἀναστάσεως, χάρις τε μεγάλη ἦν ἐπὶ πάντας αὐτούς. 5.9. ὁ δὲ Πέτρος πρὸς αὐτήν Τί ὅτι συνεφωνήθη ὑμῖν πειράσαι τὸ πνεῦμα Κυρίου; ἰδοὺ οἱ πόδες τῶν θαψάντων τὸν ἄνδρα σου ἐπὶ τῇ θύρᾳ καὶ ἐξοίσουσίν σε. 5.29. ἀποκριθεὶς δὲ Πέτρος καὶ οἱ ἀπόστολοι εἶπαν Πειθαρχεῖν δεῖ θεῷ μᾶλλον ἢ ἀνθρώποις. 5.39. εἰ δὲ ἐκ θεοῦ ἐστίν, οὐ δυνήσεσθε καταλῦσαι αὐτούς·̓ μή ποτε καὶ θεομάχοι εὑρεθῆτε. 6.2. προσκαλεσάμενοι δὲ οἱ δώδεκα τὸ πλῆθος τῶν μαθητῶν εἶπαν Οὐκ ἀρεστόν ἐστιν ἡμᾶς καταλείψαντας τὸν λόγον τοῦ θεοῦ διακονεῖν τραπέζαις· 6.7. Καὶ ὁ λόγος τοῦ θεοῦ ηὔξανεν, καὶ ἐπληθύνετο ὁ ἀριθμὸς τῶν μαθητῶν ἐν Ἰερουσαλὴμ σφόδρα, πολύς τε ὄχλος τῶν ἱερέων ὑπήκουον τῇ πίστει. 6.8. Στέφανος δὲ πλήρης χάριτος καὶ δυνάμεως ἐποίει τέρατα καὶ σημεῖα μεγάλα ἐν τῷ λαῷ. 7.33. εἶπεν δὲ αὐτῷ ὁ κύριος Λῦσον τὸ ὑπόδημα τῶν ποδῶν σου, ὁ γὰρ τόπος ἐφʼ ᾧ ἕστηκας γῆ ἁγία ἐστίν. 7.55. ὑπάρχων δὲ πλήρης πνεύματος ἁγίου ἀτενίσας εἰς τὸν οὐρανὸν εἶδεν δόξαν θεοῦ καὶ Ἰησοῦν ἑστῶτα ἐκ δεξιῶν τοῦ θεοῦ, 7.59. καὶ ἐλιθοβόλουν τὸν Στέφανον ἐπικαλούμενον καὶ λέγοντα Κύριε Ἰησοῦ, δέξαι τὸ πνεῦμά μου· 8.14. Ἀκούσαντες δὲ οἱ ἐν Ἰεροσολύμοις ἀπόστολοι ὅτι δέδεκται ἡ Σαμαρία τὸν λόγον τοῦ θεοῦ ἀπέστειλαν πρὸς αὐτοὺς Πέτρον καὶ Ἰωάνην, 8.15. οἵτινες καταβάντες | 1.21. of the men therefore who have accompanied us all the time that the Lord Jesus went in and went out among us, 2.17. 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. 2.21. It will be, that whoever will call on the name of the Lord will be saved.' 2.34. For David didn't ascend into the heavens, but he says himself, 'The Lord said to my Lord, "Sit by my right hand, 2.35. Until I make your enemies the footstool of your feet."' 2.36. "Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified." 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 4.31. When they had prayed, the place was shaken where they were gathered together. They were all filled with the Holy Spirit, and they spoke the word of God with boldness. 4.33. With great power, the apostles gave their testimony of the resurrection of the Lord Jesus. Great grace was on them all. 5.9. But Peter asked her, "How is it that you have agreed together to tempt the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out." 5.29. But Peter and the apostles answered, "We must obey God rather than men. 5.39. But if it is of God, you will not be able to overthrow it, and you would be found even to be fighting against God!" 6.2. The twelve summoned the multitude of the disciples and said, "It is not appropriate for us to forsake the word of God and serve tables. 6.7. The word of God increased and the number of the disciples multiplied in Jerusalem exceedingly. A great company of the priests were obedient to the faith. 6.8. Stephen, full of faith and power, performed great wonders and signs among the people. 7.33. The Lord said to him, 'Take your sandals off of your feet, for the place where you stand is holy ground. 7.55. But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, 7.59. They stoned Stephen as he called out, saying, "Lord Jesus, receive my Spirit!" 8.14. Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, 8.15. who, when they had come down, prayed for them, that they might receive the Holy Spirit; 8.16. for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. 8.17. Then they laid their hands on them, and they received the Holy Spirit. 8.18. Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money, 8.19. saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit." 8.20. But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! 8.21. You have neither part nor lot in this matter, for your heart isn't right before God. 8.22. Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. 8.23. For I see that you are in the gall of bitterness and in the bondage of iniquity." 8.24. Simon answered, "Pray for me to the Lord, that none of the things which you have spoken come on me." 8.25. They therefore, when they had testified and spoken the word of the Lord, returned to Jerusalem, and preached the gospel to many villages of the Samaritans. 9.14. Here he has authority from the chief priests to bind all who call on your name." 9.23. When many days were fulfilled, the Jews conspired together to kill him, 9.24. but their plot became known to Saul. They watched the gates both day and night that they might kill him, 9.25. but his disciples took him by night, and let him down through the wall, lowering him in a basket. 9.26. When Saul had come to Jerusalem, he tried to join himself to the disciples. They were all afraid of him, not believing that he was a disciple. 10.33. Therefore I sent to you at once, and it was good of you to come. Now therefore we are all here present in the sight of God to hear all things that have been commanded you by God." 10.36. The word which he sent to the children of Israel, preaching good news of peace by Jesus Christ -- he is Lord of all -- 11.1. Now the apostles and the brothers who were in Judea heard that the Gentiles had also received the word of God. 11.17. If then God gave to them the same gift as us, when we believed in the Lord Jesus Christ, who was I, that I could withstand God?" 11.18. When they heard these things, they held their peace, and glorified God, saying, "Then God has also granted to the Gentiles repentance to life!" 11.21. The hand of the Lord was with them, and a great number believed and turned to the Lord. 11.23. who, when he had come, and had seen the grace of God, was glad. He exhorted them all, that with purpose of heart they would remain near to the Lord. 12.5. Peter therefore was kept in the prison, but constant prayer was made by the assembly to God for him. 12.7. Behold, an angel of the Lord stood by him, and a light shone in the cell. He struck Peter on the side, and woke him up, saying, "Stand up quickly!" His chains fell off from his hands. 12.11. When Peter had come to himself, he said, "Now I truly know that the Lord has sent out his angel and delivered me out of the hand of Herod, and from everything the Jewish people were expecting." 12.22. The people shouted, "The voice of a god, and not of a man!" 12.24. But the word of God grew and multiplied. 13.5. When they were at Salamis, they proclaimed the word of God in the synagogues of the Jews. They had also John as their attendant. 13.7. who was with the proconsul, Sergius Paulus, a man of understanding. The same summoned Barnabas and Saul, and sought to hear the word of God. 13.10. and said, "Full of all deceit and all cunning, you son of the devil, you enemy of all righteousness, will you not cease to pervert the right ways of the Lord? 13.11. Now, behold, the hand of the Lord is on you, and you will be blind, not seeing the sun for a season!"Immediately there fell on him a mist and darkness. He went around seeking someone to lead him by the hand. 13.41. 'Behold, you scoffers, and wonder, and perish; For I work a work in your days, A work which you will in no way believe, if one declares it to you.'" 13.43. Now when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas; who, speaking to them, urged them to continue in the grace of God. 13.44. The next Sabbath almost the whole city was gathered together to hear the word of God. 13.45. But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed. 13.46. Paul and Barnabas spoke out boldly, and said, "It was necessary that God's word should be spoken to you first. Since indeed you thrust it from you, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles. 13.47. For so has the Lord commanded us, saying, 'I have set you as a light of the Gentiles, That you should be for salvation to the uttermost parts of the earth.'" 13.48. As the Gentiles heard this, they were glad, and glorified the word of God. As many as were appointed to eternal life believed. 13.49. The Lord's word was spread abroad throughout all the region. 14.3. Therefore they stayed there a long time, speaking boldly in the Lord, who testified to the word of his grace, granting signs and wonders to be done by their hands. 14.10. said with a loud voice, "Stand upright on your feet!" He leaped up and walked. 14.26. From there they sailed to Antioch, from where they had been committed to the grace of God for the work which they had fulfilled. 15.11. But we believe that we are saved through the grace of the Lord Jesus, just as they are." 15.14. Simeon has reported how God first visited the Gentiles, to take out of them a people for his name. 15.17. That the rest of men may seek after the Lord; All the Gentiles who are called by my name, Says the Lord, who does all these things. 15.35. But Paul and Barnabas stayed in Antioch, teaching and preaching the word of the Lord, with many others also. 15.36. After some days Paul said to Barnabas, "Let's return now and visit our brothers in every city in which we proclaimed the word of the Lord, to see how they are doing." 15.40. but Paul chose Silas, and went out, being commended by the brothers to the grace of God. 16.6. When they had gone through the region of Phrygia and Galatia, they were forbidden by the Holy Spirit to speak the word in Asia. 16.7. When they had come opposite Mysia, they tried to go into Bithynia, but the Spirit didn't allow them. 16.10. When he had seen the vision, immediately we sought to go out to Macedonia, concluding that the Lord had called us to preach the gospel to them. 16.11. Setting sail therefore from Troas, we made a straight course to Samothrace, and the day following to Neapolis; 16.12. and from there to Philippi, which is a city of Macedonia, the first of the district, a Roman colony. We were staying some days in this city. 16.13. On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together. 16.14. A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us; whose heart the Lord opened to listen to the things which were spoken by Paul. 16.15. When she and her household were baptized, she begged us, saying, "If you have judged me to be faithful to the Lord, come into my house, and stay." She urged us. 16.25. But about midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. 16.26. Suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened, and everyone's bonds were loosened. 16.27. The jailer, being roused out of sleep and seeing the prison doors open, drew his sword and was about to kill himself, supposing that the prisoners had escaped. 16.28. But Paul cried with a loud voice, saying, "Don't harm yourself, for we are all here!" 16.29. He called for lights and sprang in, and, fell down trembling before Paul and Silas, 16.30. and brought them out and said, "Sirs, what must I do to be saved?" 16.31. They said, "Believe in the Lord Jesus Christ, and you will be saved, you and your household." 16.32. They spoke the word of the Lord to him, and to all who were in his house. 16.33. He took them the same hour of the night, and washed their stripes, and was immediately baptized, he and all his household. 16.34. He brought them up into his house, and set food before them, and rejoiced greatly, with all his household, having believed in God. 17.13. But when the Jews of Thessalonica had knowledge that the word of God was proclaimed by Paul at Beroea also, they came there likewise, agitating the multitudes. 17.27. that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us. 17.34. But certain men joined with him, and believed, among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them. 18.4. He reasoned in the synagogue every Sabbath, and persuaded Jews and Greeks. 18.8. Crispus, the ruler of the synagogue, believed in the Lord with all his house. Many of the Corinthians, hearing, believed and were baptized. 18.9. The Lord said to Paul in the night by a vision, "Don't be afraid, but speak and don't be silent; 18.11. He lived there a year and six months, teaching the word of God among them. 18.21. but taking his leave of them, and saying, "I must by all means keep this coming feast in Jerusalem, but I will return again to you if God wills," he set sail from Ephesus. 18.25. This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things concerning Jesus, although he knew only the baptism of John. 18.26. He began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside, and explained to him the way of God more accurately. 19.1. It happened that, while Apollos was at Corinth, Paul, having passed through the upper country, came to Ephesus, and found certain disciples. 19.5. When they heard this, they were baptized into the name of the Lord Jesus. 19.10. This continued for two years, so that all those who lived in Asia heard the word of the Lord Jesus, both Jews and Greeks. 19.17. This became known to all, both Jews and Greeks, who lived at Ephesus. Fear fell on them all, and the name of the Lord Jesus was magnified. 19.20. So the word of the Lord was growing and becoming mighty. 20.23. except that the Holy Spirit testifies in every city, saying that bonds and afflictions wait for me. 20.24. But these things don't count; nor do I hold my life dear to myself, so that I may finish my race with joy, and the ministry which I received from the Lord Jesus, to fully testify to the gospel of the grace of God. 20.25. Now, behold, I know that you all, among whom I went about preaching the Kingdom of God, will see my face no more. 20.28. Take heed, therefore, to yourselves, and to all the flock, in which the Holy Spirit has made you overseers, to shepherd the assembly of the Lord and God which he purchased with his own blood. 20.32. Now, brothers, I entrust you to God, and to the word of his grace, which is able to build up, and to give you the inheritance among all those who are sanctified. 20.35. In all things I gave you an example, that so laboring you ought to help the weak, and to remember the words of the Lord Jesus, that he himself said, 'It is more blessed to give than to receive.'" 21.14. When he would not be persuaded, we ceased, saying, "The Lord's will be done." 21.20. They, when they heard it, glorified God. They said to him, "You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law. 22.3. "I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as you all are this day. 22.4. I persecuted this Way to the death, binding and delivering into prisons both men and women. 22.5. As also the high priest and all the council of the elders testify, from whom also I received letters to the brothers, and journeyed to Damascus to bring them also who were there to Jerusalem in bonds to be punished. 22.6. It happened that, as I made my journey, and came close to Damascus, about noon, suddenly there shone from the sky a great light around me. 22.7. I fell to the ground, and heard a voice saying to me, 'Saul, Saul, why do you persecute me?' 22.8. I answered, 'Who are you, Lord?' He said to me, 'I am Jesus of Nazareth, whom you persecute.' 22.9. "Those who were with me indeed saw the light and were afraid, but they didn't understand the voice of him who spoke to me. 22.10. I said, 'What shall I do, Lord?' The Lord said to me, 'Arise, and go into Damascus. There you will be told about all things which are appointed for you to do.' 22.11. When I couldn't see for the glory of that light, being led by the hand of those who were with me, I came into Damascus. 22.12. One Aias, a devout man according to the law, well reported of by all the Jews who lived there, 22.13. came to me, and standing by me said to me, 'Brother Saul, receive your sight!' In that very hour I looked up at him. 22.14. He said, 'The God of our fathers has appointed you to know his will, and to see the Righteous One, and to hear a voice from his mouth. 22.15. For you will be a witness for him to all men of what you have seen and heard. 22.16. Now why do you wait? Arise, be baptized, and wash away your sins, calling on the name of the Lord.' 22.17. "It happened that, when I had returned to Jerusalem, and while I prayed in the temple, I fell into a trance, 22.18. and saw him saying to me, 'Hurry and get out of Jerusalem quickly, because they will not receive testimony concerning me from you.' 22.19. I said, 'Lord, they themselves know that I imprisoned and beat in every synagogue those who believed in you. 22.20. When the blood of Stephen, your witness, was shed, I also was standing by, and consenting to his death, and guarding the cloaks of those who killed him.' 22.21. "He said to me, 'Depart, for I will send you out far from here to the Gentiles.'" 22.22. They listened to him until he said that, then they lifted up their voice, and said, "Rid the earth of this fellow, for he isn't fit to live!" | |
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99. New Testament, 2 Corinthians, 3, 3.18, 4.11, 10, 11, 11.23-12.1, 12, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 12.12, 13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 384, 414| 12.11. Γέγονα ἄφρων· ὑμεῖς με ἠναγκάσατε· ἐγὼ γὰρ ὤφειλον ὑφʼ ὑμῶν συνίστασθαι. οὐδὲν γὰρ ὑστέρησα τῶν ὑπερλίαν ἀποστόλων, εἰ καὶ οὐδέν εἰμι· | |
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100. New Testament, 1 Thessalonians, 5.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •love, of the divine name Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 735| 5.5. πάντες γὰρ ὑμεῖς υἱοὶ φωτός ἐστε καὶ υἱοὶ ἡμέρας. Οὐκ ἐσμὲν νυκτὸς οὐδὲ σκότους· | 5.5. You are all sons of light, and sons of the day. We don't belong to the night, nor to darkness, |
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101. New Testament, 1 Corinthians, 2.9, 11.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •divine name, tetragrammaton Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 199, 384| 2.9. ἀλλὰ καθὼς γέγραπταιἋ ὀφθαλμὸς οὐκ εἶδεν καὶοὖς οὐκ ἤκουσεν 11.1. μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ. | 2.9. But as it is written,"Things which an eye didn't see, and an ear didn't hear,Which didn't enter into the heart of man,These God has prepared for those who love him." 11.1. Be imitators of me, even as I also am of Christ. |
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102. Mishnah, Yadayim, 3.5, 4.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •divine name, the •divine names, canonicity of books that defile the hands •divine name, surrogate Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 161; Goodman, Judaism in the Roman World: Collected Essays (2006) 82; Schiffman, Testimony and the Penal Code (1983) 147| 3.5. סֵפֶר שֶׁנִּמְחַק וְנִשְׁתַּיֵּר בּוֹ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת, כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמֵּא אֶת הַיָּדַיִם. מְגִלָּה שֶׁכָּתוּב בָּהּ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמָּא אֶת הַיָּדַיִם. כָּל כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם. שִׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִין אֶת הַיָּדַיִם. רַבִּי יְהוּדָה אוֹמֵר, שִׁיר הַשִּׁירִים מְטַמֵּא אֶת הַיָּדַיִם, וְקֹהֶלֶת מַחֲלֹקֶת. רַבִּי יוֹסֵי אוֹמֵר, קֹהֶלֶת אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם וְשִׁיר הַשִּׁירִים מַחֲלֹקֶת. רַבִּי שִׁמְעוֹן אוֹמֵר, קֹהֶלֶת מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. אָמַר רַבִּי שִׁמְעוֹן בֶּן עַזַּאי, מְקֻבָּל אֲנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, בַּיּוֹם שֶׁהוֹשִׁיבוּ אֶת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בַּיְשִׁיבָה, שֶׁשִּׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִים אֶת הַיָּדַיִם. אָמַר רַבִּי עֲקִיבָא, חַס וְשָׁלוֹם, לֹא נֶחֱלַק אָדָם מִיִּשְׂרָאֵל עַל שִׁיר הַשִּׁירִים שֶׁלֹּא תְטַמֵּא אֶת הַיָּדַיִם, שֶׁאֵין כָּל הָעוֹלָם כֻּלּוֹ כְדַאי כַּיּוֹם שֶׁנִּתַּן בּוֹ שִׁיר הַשִּׁירִים לְיִשְׂרָאֵל, שֶׁכָּל הַכְּתוּבִים קֹדֶשׁ, וְשִׁיר הַשִּׁירִים קֹדֶשׁ קָדָשִׁים. וְאִם נֶחְלְקוּ, לֹא נֶחְלְקוּ אֶלָּא עַל קֹהֶלֶת. אָמַר רַבִּי יוֹחָנָן בֶּן יְהוֹשֻׁעַ בֶּן חָמִיו שֶׁל רַבִּי עֲקִיבָא, כְּדִבְרֵי בֶן עַזַּאי, כָּךְ נֶחְלְקוּ וְכָךְ גָּמְרוּ: 4.8. אָמַר צְדוֹקִי גְלִילִי, קוֹבֵל אֲנִי עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם כּוֹתְבִין אֶת הַמּוֹשֵׁל עִם משֶׁה בַּגֵּט. אוֹמְרִים פְּרוּשִׁים, קוֹבְלִין אָנוּ עָלֶיךָ, צְדוֹקִי גְלִילִי, שֶׁאַתֶּם כּוֹתְבִים אֶת הַמּוֹשֵׁל עִם הַשֵּׁם בַּדַּף, וְלֹא עוֹד, אֶלָּא שֶׁאַתֶּם כּוֹתְבִין אֶת הַמּוֹשֵׁל מִלְמַעְלָן וְאֶת הַשֵּׁם מִלְּמַטָּן, שֶׁנֶּאֱמַר (שמות ה) וַיֹּאמֶר פַּרְעֹה מִי ה' אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ לְשַׁלַּח אֶת יִשְׂרָאֵל. וּכְשֶׁלָּקָה מַהוּ אוֹמֵר (שם ט), ה' הַצַּדִּיק: | 3.5. A scroll on which the writing has become erased and eighty-five letters remain, as many as are in the section beginning, \"And it came to pass when the ark set forward\" (Numbers 11:35-36) defiles the hands. A single sheet on which there are written eighty-five letters, as many as are in the section beginning, \"And it came to pass when the ark set forward\", defiles the hands. All the Holy Scriptures defile the hands. The Song of Songs and Kohelet (Ecclesiastes) defile the hands. Rabbi Judah says: the Song of Songs defiles the hands, but there is a dispute about Kohelet. Rabbi Yose says: Kohelet does not defile the hands, but there is a dispute about the Song of Songs. Rabbi Shimon says: [the ruling about] Kohelet is one of the leniencies of Bet Shammai and one of the stringencies of Bet Hillel. Rabbi Shimon ben Azzai said: I have received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the academy that the Song of Songs and Kohelet defile the hands. Rabbi Akiba said: Far be it! No man in Israel disputed that the Song of Songs [saying] that it does not defile the hands. For the whole world is not as worthy as the day on which the Song of Songs was given to Israel; for all the writings are holy but the Song of Songs is the holy of holies. If they had a dispute, they had a dispute only about Kohelet. Rabbi Yoha ben Joshua the son of the father-in-law of Rabbi Akiva said in accordance with the words of Ben Azzai: so they disputed and so they reached a decision. 4.8. A Galilean min said: I complain against you Pharisees, that you write the name of the ruler and the name of Moses together on a divorce document. The Pharisees said: we complain against you, Galilean min, that you write the name of the ruler together with the divine name on a single page [of Torah]? And furthermore that you write the name of the ruler above and the divine name below? As it is said, \"And Pharoah said, Who is the Lord that I should hearken to his voice to let Israel go?\" (Exodus 5:2) But when he was smitten what did he say? \"The Lord is righteous\" (Exodus 9:27). |
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103. Mishnah, Yoma, 5.2, 8.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •attributes, divine, and divine names •name (divine), full name •name (divine), power of •divine names, letters of •divine names, writing on body Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 126; Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 80| 5.2. מִשֶּׁנִּטַּל הָאָרוֹן, אֶבֶן הָיְתָה שָׁם מִימוֹת נְבִיאִים רִאשׁוֹנִים, וּשְׁתִיָּה הָיְתָה נִקְרֵאת, גְּבוֹהָה מִן הָאָרֶץ שָׁלשׁ אֶצְבָּעוֹת, וְעָלֶיהָ הָיָה נוֹתֵן: | 5.2. After the Ark had been taken away, there was a stone from the days of the earlier prophets, called “shtiyah”, three fingers above the ground, on which he would place [the pan of burning coals]. |
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104. Mishnah, Sukkah, 4.5, 5.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •name (divine) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 218| 4.5. מִצְוַת עֲרָבָה כֵּיצַד, מָקוֹם הָיָה לְמַטָּה מִירוּשָׁלַיִם, וְנִקְרָא מוֹצָא. יוֹרְדִין לְשָׁם וּמְלַקְּטִין מִשָּׁם מֻרְבִּיּוֹת שֶׁל עֲרָבָה, וּבָאִין וְזוֹקְפִין אוֹתָן בְּצִדֵּי הַמִּזְבֵּחַ, וְרָאשֵׁיהֶן כְּפוּפִין עַל גַּבֵּי הַמִּזְבֵּחַ. תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. בְּכָל יוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ פַּעַם אַחַת, וְאוֹמְרִים, אָנָּא ה' הוֹשִׁיעָה נָּא, אָנָּא ה' הַצְלִיחָה נָּא. רַבִּי יְהוּדָה אוֹמֵר, אֲנִי וָהוֹ הוֹשִׁיעָה נָּא. וְאוֹתוֹ הַיּוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ שֶׁבַע פְּעָמִים. בִּשְׁעַת פְּטִירָתָן, מָה הֵן אוֹמְרִים, יֹפִי לְךָ מִזְבֵּחַ, יֹפִי לְךָ מִזְבֵּחַ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, לְיָהּ וּלְךָ, מִזְבֵּחַ. לְיָהּ וּלְךָ, מִזְבֵּחַ: 5.5. אֵין פּוֹחֲתִין מֵעֶשְׂרִים וְאַחַת תְּקִיעוֹת בַּמִּקְדָּשׁ, וְאֵין מוֹסִיפִין עַל אַרְבָּעִים וּשְׁמֹנֶה. בְּכָל יוֹם הָיוּ שָׁם עֶשְׂרִים וְאַחַת תְּקִיעוֹת בַּמִּקְדָּשׁ, שָׁלשׁ לִפְתִיחַת שְׁעָרִים, וְתֵשַׁע לְתָמִיד שֶׁל שַׁחַר, וְתֵשַׁע לְתָמִיד שֶׁל בֵּין הָעַרְבָּיִם. וּבַמּוּסָפִין הָיוּ מוֹסִיפִין עוֹד תֵּשַׁע. וּבְעֶרֶב שַׁבָּת הָיוּ מוֹסִיפִין עוֹד שֵׁשׁ, שָׁלשׁ לְהַבְטִיל הָעָם מִמְּלָאכָה, וְשָׁלשׁ לְהַבְדִּיל בֵּין קֹדֶשׁ לְחֹל. עֶרֶב שַׁבָּת שֶׁבְּתוֹךְ הֶחָג הָיוּ שָׁם אַרְבָּעִים וּשְׁמֹנֶה, שָׁלשׁ לִפְתִיחַת שְׁעָרִים, שָׁלשׁ לַשַּׁעַר הָעֶלְיוֹן, וְשָׁלשׁ לַשַּׁעַר הַתַּחְתּוֹן, וְשָׁלשׁ לְמִלּוּי הַמַּיִם, וְשָׁלשׁ עַל גַּבֵּי מִזְבֵּחַ, תֵּשַׁע לְתָמִיד שֶׁל שַׁחַר, וְתֵשַׁע לְתָמִיד שֶׁל בֵּין הָעַרְבַּיִם, וְתֵשַׁע לַמּוּסָפִין, שָׁלשׁ לְהַבְטִיל אֶת הָעָם מִן הַמְּלָאכָה, וְשָׁלשׁ לְהַבְדִּיל בֵּין קֹדֶשׁ לְחֹל: | 4.5. The mitzvah of the aravah how was it [performed]?There was a place below Jerusalem called Moza. They went down there and gathered tall branches of aravot and then they came and stood them up at the sides of the altar, and their tops were bent over the altar. They then sounded a teki’ah [long blast], a teru’ah [staccato blast] and again a teki’ah. Every day they went round the altar once, saying, “O Lord, save us, O Lord, make us prosper” (Psalms 118:. Rabbi Judah says: “Ani vaho, save us.” On that day they went round the altar seven times. When they departed, what did they say? “O altar, beauty is to you! O altar, beauty is to you!” Rabbi Eliezer said: [they would say,] “To the Lord and to you, O altar, to the Lord and to you, O altar.” 5.5. They never have less than twenty-one blasts in the Temple, and never more than forty-eight. Every day there were twenty-one blasts in the Temple, three at the opening of the gates, nine at the morning tamid sacrifice, and nine at the evening tamid sacrifice. At the musafim (additional sacrifices) they would add another nine. And on the eve of Shabbat they would add another six, three as a sign to the people to stop working and three to mark a distinction between the holy and the profane. On the eve of Shabbat in the intermediate days of the [Sukkoth] festival, there were [therefore] forty-eight blasts: three at the opening of the gates, three at the upper gate, three at the lower gate, three at the water-drawing, three at the altar, nine at the daily morning sacrifice, nine at the daily evening sacrifice, nine at the additional sacrifices, three as a sign to the people to cease from work, and three to mark a distinction between the holy and the profane. |
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105. Mishnah, Sotah, 7.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •divine name, surrogate Found in books: Schiffman, Testimony and the Penal Code (1983) 147| 7.6. בִּרְכַּת כֹּהֲנִים כֵּיצַד, בַּמְּדִינָה אוֹמְרִים אוֹתָהּ שָׁלשׁ בְּרָכוֹת, וּבַמִּקְדָּשׁ בְּרָכָה אֶחָת. בַּמִּקְדָּשׁ אוֹמֵר אֶת הַשֵּׁם כִּכְתָבוֹ, וּבַמְּדִינָה בְכִנּוּיוֹ. בַּמְּדִינָה כֹּהֲנִים נוֹשְׂאִים אֶת יְדֵיהֶן כְּנֶגֶד כִּתְפֵיהֶן, וּבַמִּקְדָּשׁ עַל גַּבֵּי רָאשֵׁיהֶן, חוּץ מִכֹּהֵן גָּדוֹל שֶׁאֵינוֹ מַגְבִּיהַּ אֶת יָדָיו לְמַעְלָה מִן הַצִּיץ. רַבִּי יְהוּדָה אוֹמֵר, אַף כֹּהֵן גָּדוֹל מַגְבִּיהַּ יָדָיו לְמַעְלָה מִן הַצִּיץ, שֶׁנֶּאֱמַר (ויקרא ט) וַיִּשָּׂא אַהֲרֹן אֶת יָדָיו אֶל הָעָם וַיְבָרְכֵם: | 7.6. How was the priestly blessing [pronounced]?In the province (outside of the Temple) it was said as three blessings, but in the Temple as one blessing. In the Temple the name was uttered as it is written, but in the province in its substituted name. In the province the priests raise their hands at the height of their shoulders, but in the Temple above their heads, except the high priest who does not raise his hands higher than the frontlet (on his forehead). Rabbi Judah says: even the high priest raises his hands higher than the frontlet, as it says, “And Aaron lifted up his hands toward the people and blessed them” (Leviticus 9:22). |
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106. Mishnah, Shabbat, 8.2, 13.2-13.5, 23.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •divine names, wearing •divine names, writing on body •divine names Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 101; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 52| 8.2. הַמּוֹצִיא חֶבֶל, כְּדֵי לַעֲשׂוֹת אֹזֶן לְקֻפָּה. גֶּמִי, כְּדֵי לַעֲשׂוֹת תְּלַאי לְנָפָה וְלִכְבָרָה. רַבִּי יְהוּדָה אוֹמֵר, כְּדֵי לִטֹּל מִמֶּנּוּ מִדַּת מִנְעָל לְקָטָן. נְיָר, כְּדֵי לִכְתֹּב עָלָיו קֶשֶׁר מוֹכְסִין. וְהַמּוֹצִיא קֶשֶׁר מוֹכְסִין, חַיָּב. נְיָר מָחוּק, כְּדֵי לִכְרֹךְ עַל פִּי צְלוֹחִית קְטַנָּה שֶׁל פַּלְיָטוֹן: 13.2. הָעוֹשֶׂה שְׁנֵי בָתֵּי נִירִין בַּנִּירִין, בַּקֵּרוֹס, בַּנָּפָה, בַּכְּבָרָה וּבַסַּל, חַיָּב. וְהַתּוֹפֵר שְׁתֵּי תְפִירוֹת, וְהַקּוֹרֵעַ עַל מְנָת לִתְפֹּר שְׁתֵּי תְפִירוֹת: 13.3. הַקּוֹרֵעַ בַּחֲמָתוֹ וְעַל מֵתוֹ, וְכָל הַמְקַלְקְלִין, פְּטוּרִין. וְהַמְקַלְקֵל עַל מְנָת לְתַקֵּן, שִׁעוּרוֹ כַמְתַקֵּן: 13.4. שִׁעוּר הַמְלַבֵּן וְהַמְנַפֵּץ וְהַצּוֹבֵעַ וְהַטּוֹוֶה, כִּמְלֹא רֹחַב הַסִּיט כָּפוּל. וְהָאוֹרֵג שְׁנֵי חוּטִין, שִׁעוּרוֹ כִּמְלֹא הַסִּיט: 23.4. מַחְשִׁיכִין עַל הַתְּחוּם לְפַקֵּחַ עַל עִסְקֵי כַלָּה, וְעַל עִסְקֵי הַמֵּת לְהָבִיא לוֹ אָרוֹן וְתַכְרִיכִין. גּוֹי שֶׁהֵבִיא חֲלִילִין בְּשַׁבָּת, לֹא יִסְפֹּד בָּהֶן יִשְׂרָאֵל, אֶלָּא אִם כֵּן בָּאוּ מִמָּקוֹם קָרוֹב. עָשׂוּ לוֹ אָרוֹן וְחָפְרוּ לוֹ קֶבֶר, יִקָּבֵר בּוֹ יִשְׂרָאֵל, וְאִם בִּשְׁבִיל יִשְׂרָאֵל, לֹא יִקָּבֵר בּוֹ עוֹלָמִית: | 8.2. One who carries out rope, as much as is required for making a handle for a basket; A reed cord: as much as is required for making a hanger for a sifter or a sieve. Rabbi Judah says: as much as is required for taking the measure of a child's shoe. Paper, in order to write a tax-collector’s receipt on it. And one who carries out a tax-collector’s receipt is liable. Erased paper, as much as is required to wrap round a small vial of perfume. 13.2. He who makes two loops, on either the cross-pieces [nirim] or one the slips [keros], or in a sifter, sieve, or basket, is liable. And he who sews two stitches, and he who tears in order to sew two stitches [is liable]. 13.3. He who tears in his anger or [in mourning] for his dead, and all who damage are exempt. But he who damages in order to repair, his measure [for liability] is as for repairing. 13.4. The minimum measure for bleaching, hackling, dyeing or spinning is a full double sit. And he who weaves two threads together, the minimum meausure is a full sit. 23.4. One may go to the Shabbat border before nightfall in order to attend to the affairs of a bride or of a corpse to bring him a coffin and shrouds. If a non-Jew brings reed-pipes on Shabbat, one must not bewail an Israelite with them, unless they came from a near place. If he made a coffin for himself or dug a grave for himself, an israelite may be buried in it. But if [he made it] for the sake of an Israelite, [the Israelite] may never be buried in it. |
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107. Mishnah, Sanhedrin, 6.4-6.5, 7.5, 10.1, 11.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •divine name, profanation of •divine name, swearing by the •name (divine), profanation of •divine names •divine names, as icon •divine names, creative power of •divine names, rabbinic interpretation of •divine name, surrogate Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 361; Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 27; Schiffman, Testimony and the Penal Code (1983) 134, 139, 151; Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 47; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 45, 47, 173| 6.4. בֵּית הַסְּקִילָה הָיָה גָבוֹהַּ שְׁתֵּי קוֹמוֹת. אֶחָד מִן הָעֵדִים דּוֹחֲפוֹ עַל מָתְנָיו. נֶהְפַּךְ עַל לִבּוֹ, הוֹפְכוֹ עַל מָתְנָיו. אִם מֵת בָּהּ, יָצָא. וְאִם לָאו, הַשֵּׁנִי נוֹטֵל אֶת הָאֶבֶן וְנוֹתְנָהּ עַל לִבּוֹ. אִם מֵת בָּהּ, יָצָא. וְאִם לָאו, רְגִימָתוֹ בְכָל יִשְׂרָאֵל, שֶׁנֶּאֱמַר (דברים יז) יַד הָעֵדִים תִּהְיֶה בּוֹ בָרִאשֹׁנָה לַהֲמִיתוֹ וְיַד כָּל הָעָם בָּאַחֲרֹנָה. כָּל הַנִּסְקָלִין נִתְלִין, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, אֵינוֹ נִתְלֶה אֶלָּא הַמְגַדֵּף וְהָעוֹבֵד עֲבוֹדָה זָרָה. הָאִישׁ תּוֹלִין אוֹתוֹ פָּנָיו כְּלַפֵּי הָעָם, וְהָאִשָּׁה פָּנֶיהָ כְלַפֵּי הָעֵץ, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, הָאִישׁ נִתְלֶה וְאֵין הָאִשָּׁה נִתְלֵית. אָמַר לָהֶן רַבִּי אֱלִיעֶזֶר, וַהֲלֹא שִׁמְעוֹן בֶּן שָׁטָח תָּלָה נָשִׁים בְּאַשְׁקְלוֹן. אָמְרוּ לוֹ, שְׁמֹנִים נָשִׁים תָּלָה, וְאֵין דָּנִין שְׁנַיִם בְּיוֹם אֶחָד. כֵּיצַד תּוֹלִין אוֹתוֹ, מְשַׁקְּעִין אֶת הַקּוֹרָה בָאָרֶץ וְהָעֵץ יוֹצֵא מִמֶּנָּה, וּמַקִּיף שְׁתֵּי יָדָיו זוֹ עַל גַּבֵּי זוֹ וְתוֹלֶה אוֹתוֹ. רַבִּי יוֹסֵי אוֹמֵר, הַקּוֹרָה מֻטָּה עַל הַכֹּתֶל, וְתוֹלֶה אוֹתוֹ כְּדֶרֶךְ שֶׁהַטַּבָּחִין עוֹשִׂין. וּמַתִּירִין אוֹתוֹ מִיָּד. וְאִם לָן, עוֹבֵר עָלָיו בְּלֹא תַעֲשֶׂה, שֶׁנֶּאֱמַר (דברים כא) לֹא תָלִין נִבְלָתוֹ עַל הָעֵץ כִּי קָבוֹר תִּקְבְּרֶנּוּ כִּי קִלְלַת אֱלֹהִים תָּלוּי וְגוֹ'. כְּלוֹמַר, מִפְּנֵי מָה זֶה תָלוּי, מִפְּנֵי שֶׁבֵּרַךְ אֶת הַשֵּׁם, וְנִמְצָא שֵׁם שָׁמַיִם מִתְחַלֵּל: 6.5. אָמַר רַבִּי מֵאִיר, בְּשָׁעָה שֶׁאָדָם מִצְטַעֵר, שְׁכִינָה מַה הַלָּשׁוֹן אוֹמֶרֶת כִּבְיָכוֹל, קַלַּנִי מֵרֹאשִׁי, קַלַּנִי מִזְּרוֹעִי. אִם כֵּן הַמָּקוֹם מִצְטַעֵר עַל דָּמָם שֶׁל רְשָׁעִים שֶׁנִּשְׁפַּךְ, קַל וָחֹמֶר עַל דָּמָם שֶׁל צַדִּיקִים. וְלֹא זוֹ בִלְבַד, אֶלָּא כָּל הַמֵּלִין אֶת מֵתוֹ, עוֹבֵר בְּלֹא תַעֲשֶׂה. הֱלִינוֹ לִכְבוֹדוֹ לְהָבִיא לוֹ אָרוֹן וְתַכְרִיכִים, אֵינוֹ עוֹבֵר עָלָיו. וְלֹא הָיוּ קוֹבְרִין אוֹתוֹ בְּקִבְרוֹת אֲבוֹתָיו, אֶלָּא שְׁתֵּי בָתֵּי קְבָרוֹת הָיוּ מְתֻקָּנִין לְבֵית דִּין, אַחַת לַנֶּהֱרָגִין וְלַנֶּחֱנָקִין וְאַחַת לַנִּסְקָלִין וְלַנִּשְׂרָפִין: 7.5. הַמְגַדֵּף אֵינוֹ חַיָּב עַד שֶׁיְּפָרֵשׁ הַשֵּׁם. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, בְּכָל יוֹם דָּנִין אֶת הָעֵדִים בְּכִנּוּי יַכֶּה יוֹסֵי אֶת יוֹסֵי. נִגְמַר הַדִּין, לֹא הוֹרְגִים בְּכִנּוּי, אֶלָּא מוֹצִיאִים כָּל אָדָם לַחוּץ וְשׁוֹאֲלִים אֶת הַגָּדוֹל שֶׁבָּהֶן וְאוֹמְרִים לוֹ אֱמֹר מַה שֶּׁשָּׁמַעְתָּ בְּפֵרוּשׁ, וְהוּא אוֹמֵר, וְהַדַּיָּנִים עוֹמְדִין עַל רַגְלֵיהֶן וְקוֹרְעִין וְלֹא מְאַחִין. וְהַשֵּׁנִי אוֹמֵר אַף אֲנִי כָּמוֹהוּ, וְהַשְּׁלִישִׁי אוֹמֵר אַף אֲנִי כָּמוֹהוּ: 10.1. כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (ישעיה ס) וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר. וְאֵלּוּ שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, הָאוֹמֵר אֵין תְּחִיַּת הַמֵּתִים מִן הַתּוֹרָה, וְאֵין תּוֹרָה מִן הַשָּׁמָיִם, וְאֶפִּיקוֹרֶס. רַבִּי עֲקִיבָא אוֹמֵר, אַף הַקּוֹרֵא בַסְּפָרִים הַחִיצוֹנִים, וְהַלּוֹחֵשׁ עַל הַמַּכָּה וְאוֹמֵר (שמות טו) כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי ה' רֹפְאֶךָ. אַבָּא שָׁאוּל אוֹמֵר, אַף הַהוֹגֶה אֶת הַשֵּׁם בְּאוֹתִיּוֹתָיו: 11.5. נְבִיא הַשֶּׁקֶר הַמִּתְנַבֵּא עַל מַה שֶּׁלֹּא שָׁמַע וּמַה שֶּׁלֹּא נֶאֱמַר לוֹ, מִיתָתוֹ בִידֵי אָדָם. אֲבָל הַכּוֹבֵשׁ אֶת נְבוּאָתוֹ, וְהַמְוַתֵּר עַל דִּבְרֵי נָבִיא, וְנָבִיא שֶׁעָבַר עַל דִּבְרֵי עַצְמוֹ, מִיתָתוֹ בִידֵי שָׁמַיִם, שֶׁנֶּאֱמַר (שם יח) אָנֹכִי אֶדְרשׁ מֵעִמּוֹ: | 6.4. The place of stoning was twice a man's height. One of the witnesses pushed him by the hips, [so that] he was overturned on his heart. He was then turned on his back. If that caused his death, he had fulfilled [his duty]; but if not, the second witness took a stone and threw it on his chest. If he died thereby, he had done [his duty]; but if not, he [the criminal] was stoned by all Israel, for it is says: “The hand of the witnesses shall be first upon him to put him to death, and afterwards the hand of all the people” (Deut. 17:7). All who are stoned are [afterwards] hanged, according to Rabbi Eliezer. But the sages say: “Only the blasphemer and the idolater are hanged.” A man is hanged with his face towards the spectators, but a woman with her face towards the gallows, according to Rabbi Eliezer. But the sages say: a man is hanged, but not a woman. Rabbi Eliezer said to them: “But did not Shimon ben Shetah hang women at ashkelon?” They said: “[On that occasion] he hanged eighty women, even though two must not be tried on the same day. How is he hanged? The post is sunk into the ground with a [cross-] piece branching off [at the top] and he brings his hands together one over the other and hangs him up [thereby]. R. Jose said: the post is leaned against the wall, and he hangs him up the way butchers do. He is immediately let down. If he is left [hanging] over night, a negative command is thereby transgressed, for it says, “You shall not let his corpse remain all night upon the tree, but you must bury him the same day because a hanged body is a curse against god” (Deut. 21:23). As if to say why was he hanged? because he cursed the name [of god]; and so the name of Heaven [God] is profaned. 6.5. R. Meir said: “When man suffers, what expression does the shechinah (God’s presence) use? “My head is too light (a euphemism for heavy) for me, my arm is too light (a euphemism for heavy) for me.” If god is so grieved over the blood of the wicked that is shed, how much more so over the blood of the righteous! And not only of this one [a criminal did the sages not to leave him overnight] but whosoever lets his dead lie over night transgresses a negative commandment. If he kept him over night for the sake of his honor, to procure for him a coffin or a shroud, he does not transgress. And they did not bury him [the executed person] in his ancestral tomb, but two burial places were prepared by the court, one for those who were decapitated or strangled, and the other for those who were stoned or burned. 7.5. The blasphemer is punished only if he utters [the divine] name. Rabbi Joshua b. Korcha said: “The whole day [of the trial] the witnesses are examined by means of a substitute for the divine name:, ‘may Yose smite Yose.” When the trial was finished, the accused was not executed on this evidence, but all persons were removed [from court], and the chief witness was told, ‘State literally what you heard.’ Thereupon he did so, [using the divine name]. The judges then arose and tore their garments, which were not to be resewn. The second witness stated: “I too have heard thus” [but not uttering the divine name], and the third says: “I too heard thus.” 10.1. All Israel have a portion in the world to come, for it says, “Your people, all of them righteous, shall possess the land for ever; They are the shoot that I planted, my handiwork in which I glory” (Isaiah 60:2. And these are the ones who have no portion in the world to come: He who maintains that resurrection is not a biblical doctrine, that the torah was not divinely revealed, and an epikoros. Rabbi Akiva says: “Even one who reads non-canonical books and one who whispers [a charm] over a wound and says, “I will not bring upon you any of the diseases which i brought upon the Egyptians: for I the lord am you healer” (Exodus 15:26). Abba Shaul says: “Also one who pronounces the divine name as it is spelled.” 11.5. ‘A false prophet’; he who prophesies what he has not heard, or what was not told to him, is executed by man. But he who suppresses his prophecy, or disregards the words of a prophet, or a prophet who transgresses his own word, his death is at the hands of heaven, as it says, “[And if anybody fails to heed the words he speaks in my name] I Myself will call him to account (Deut. 18:19). |
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108. Mishnah, Nedarim, 1.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •divine name, profanation of •divine name, swearing by the Found in books: Schiffman, Testimony and the Penal Code (1983) 137| 1.2. הָאוֹמֵר לַחֲבֵרוֹ, קוֹנָם קוֹנָח, קוֹנָס, הֲרֵי אֵלּוּ כִנּוּיִין לְקָרְבָּן. חֵרֶק חֵרֶךְ, חֵרֵף, הֲרֵי אֵלּוּ כִנּוּיִין לְחֵרֶם. נָזִיק נָזִיחַ, פָּזִיחַ, הֲרֵי אֵלּוּ כִנּוּיִין לִנְזִירוּת. שְׁבוּתָה, שְׁקוּקָה, נָדַר בְּמוֹתָא, הֲרֵי אֵלּוּ כִנּוּיִין לִשְׁבוּעָה: | 1.2. One who says, “konam” “qonah” or “qonas”: these are the substitutes for korban. “Herek” “herech” or “heref,” these are substitutes for herem. “Nazik” “naziah” “paziah” these are substitutes for nazirite vows. “Shevuthah” “shekukah” or one who vows with the word “mota” these are substitutes for shevuah (an oath). |
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109. Mishnah, Makkot, 3.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •divine names, letters of •divine names, writing on body Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 80| 3.6. הַכּוֹתֵב כְּתֹבֶת קַעֲקַע, כָּתַב וְלֹא קִעֲקַע, קִעֲקַע וְלֹא כָתַב, אֵינוֹ חַיָּב, עַד שֶׁיִּכְתֹּב וִיקַעֲקֵעַ בִּדְיוֹ וּבִכְחֹל וּבְכָל דָּבָר שֶׁהוּא רוֹשֵׁם. רַבִּי שִׁמְעוֹן בֶּן יְהוּדָה מִשּׁוּם רַבִּי שִׁמְעוֹן אוֹמֵר, אֵינוֹ חַיָּב עַד שֶׁיִּכְתּוֹב שָׁם הַשֵּׁם, שֶׁנֶּאֱמַר (ויקרא יט) וּכְתֹבֶת קַעֲקַע לֹא תִתְּנוּ בָּכֶם אֲנִי ה': | 3.6. He who writes an incision on his skin [is flogged]. If he writes [on his flesh] without incising, or incises without writing, he is not liable, until he writes and incises with ink, eye-paint or anything that lasts. Rabbi Shimon ben Judah says in the name of Rabbi Shimon: “He is not liable until he has written there the name [of a god], as it is says: “Nor shall you incise any marks on yourselves; I am the Lord” (Leviticus 19:28). |
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110. Mishnah, Hulin, 2.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •attributes, divine, and divine names •name (divine), change in •name (divine), power of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 184| 2.7. הַשּׁוֹחֵט לְנָכְרִי, שְׁחִיטָתוֹ כְשֵׁרָה. וְרַבִּי אֱלִיעֶזֶר פּוֹסֵל. אָמַר רַבִּי אֱלִיעֶזֶר, אֲפִלּוּ שְׁחָטָהּ שֶׁיֹּאכַל הַנָּכְרִי מֵחֲצַר כָּבֵד שֶׁלָּהּ, פְּסוּלָה, שֶׁסְּתָם מַחֲשֶׁבֶת נָכְרִי לַעֲבוֹדָה זָרָה. אָמַר רַבִּי יוֹסֵי, קַל וָחֹמֶר הַדְּבָרִים, וּמַה בִּמְקוֹם שֶׁהַמַּחֲשָׁבָה פוֹסֶלֶת, בְּמֻקְדָּשִׁין, אֵין הַכֹּל הוֹלֵךְ אֶלָּא אַחַר הָעוֹבֵד, מְקוֹם שֶׁאֵין מַחֲשָׁבָה פוֹסֶלֶת, בְּחֻלִּין, אֵינוֹ דִין שֶׁלֹּא יְהֵא הַכֹּל הוֹלֵךְ אֶלָּא אַחַר הַשּׁוֹחֵט: | 2.7. If one slaughtered for a non-Jew, the slaughtering is valid. Rabbi Eliezer declares it invalid. Rabbi Eliezer said: even if one slaughtered a beast with the intention that a non-Jew should eat [only] its liver, the slaughtering is invalid, for the thoughts of a non-Jew are usually directed towards idolatry. Rabbi Yose said: is there not a kal vehomer argument? For if in the case of consecrated animals, where a wrongful intention can render invalid, it is established that everything depends solely upon the intention of him who performs the service, how much more in the case of unconsecrated animals, where a wrongful intention cannot render invalid, is it not logical that everything should depend solely upon the intention of him who slaughters! |
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111. Mishnah, Hagigah, 2.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •divine name, tetragrammaton Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 370| 2.1. אֵין דּוֹרְשִׁין בַּעֲרָיוֹת בִּשְׁלֹשָׁה. וְלֹא בְמַעֲשֵׂה בְרֵאשִׁית בִּשְׁנַיִם. וְלֹא בַמֶּרְכָּבָה בְּיָחִיד, אֶלָּא אִם כֵּן הָיָה חָכָם וּמֵבִין מִדַּעְתּוֹ. כָּל הַמִּסְתַּכֵּל בְּאַרְבָּעָה דְּבָרִים, רָאוּי לוֹ כְּאִלּוּ לֹא בָּא לָעוֹלָם, מַה לְּמַעְלָה, מַה לְּמַטָּה, מַה לְּפָנִים, וּמַה לְּאָחוֹר. וְכָל שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ, רָאוּי לוֹ שֶׁלֹּא בָּא לָעוֹלָם: | 2.1. They may not expound upon the subject of forbidden relations in the presence of three. Nor the work of creation in the presence of two. Nor [the work of] the chariot in the presence of one, unless he is a sage and understands of his own knowledge. Whoever speculates upon four things, it would have been better had he not come into the world: what is above, what is beneath, what came before, and what came after. And whoever takes no thought for the honor of his creator, it would have been better had he not come into the world. |
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112. Mishnah, Gittin, 4.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •divine name, surrogate •divine name, swearing by the Found in books: Schiffman, Testimony and the Penal Code (1983) 140| 4.3. אֵין אַלְמָנָה נִפְרַעַת מִנִּכְסֵי יְתוֹמִים אֶלָּא בִשְׁבוּעָה. נִמְנְעוּ מִלְּהַשְׁבִּיעָהּ, הִתְקִין רַבָּן גַּמְלִיאֵל הַזָּקֵן שֶׁתְּהֵא נוֹדֶרֶת לַיְתוֹמִים כָּל מַה שֶּׁיִּרְצוּ, וְגוֹבָה כְתֻבָּתָהּ. הָעֵדִים חוֹתְמִין עַל הַגֵּט, מִפְּנֵי תִקּוּן הָעוֹלָם. הִלֵּל הִתְקִין פְּרוֹזְבּוּל מִפְּנֵּי תִקּוּן הָעוֹלָם: | 4.3. A widow is paid back [her kethubah] from the property of orphans only by taking an oath. [When the court] refrained from imposing an oath on her, Rabban Gamaliel the Elder established that she could take any vow which the orphans wanted and collect her kethubah. Witnesses sign their names on a get because of tikkun olam. Hillel instituted the prosbul because of tikkun olam. |
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113. Mishnah, Berachot, 9.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •divine name, surrogate Found in books: Schiffman, Testimony and the Penal Code (1983) 135, 147| 9.5. חַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁהוּא מְבָרֵךְ עַל הַטּוֹבָה, שֶׁנֶּאֱמַר (דברים ו) וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. בְּכָל לְבָבְךָ, בִּשְׁנֵי יְצָרֶיךָ, בְּיֵצֶר טוֹב וּבְיֵצֶר רָע. וּבְכָל נַפְשְׁךָ, אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ. וּבְכָל מְאֹדֶךָ, בְּכָל מָמוֹנֶךָ. דָּבָר אַחֵר בְּכָל מְאֹדֶךָ, בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ הֱוֵי מוֹדֶה לוֹ בִּמְאֹד מְאֹד. לֹא יָקֵל אָדָם אֶת רֹאשׁוֹ כְּנֶגֶד שַׁעַר הַמִּזְרָח, שֶׁהוּא מְכֻוָּן כְּנֶגֶד בֵּית קָדְשֵׁי הַקָּדָשִׁים. לֹא יִכָּנֵס לְהַר הַבַּיִת בְּמַקְלוֹ, וּבְמִנְעָלוֹ, וּבְפֻנְדָּתוֹ, וּבְאָבָק שֶׁעַל רַגְלָיו, וְלֹא יַעֲשֶׂנּוּ קַפַּנְדַּרְיָא, וּרְקִיקָה מִקַּל וָחֹמֶר. כָּל חוֹתְמֵי בְרָכוֹת שֶׁהָיוּ בַמִּקְדָּשׁ, הָיוּ אוֹמְרִים מִן הָעוֹלָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, וְאָמְרוּ, אֵין עוֹלָם אֶלָּא אֶחָד, הִתְקִינוּ שֶׁיְּהוּ אוֹמְרִים, מִן הָעוֹלָם וְעַד הָעוֹלָם. וְהִתְקִינוּ, שֶׁיְּהֵא אָדָם שׁוֹאֵל אֶת שְׁלוֹם חֲבֵרוֹ בַּשֵּׁם, שֶׁנֶּאֱמַר (רות ב) וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם, וַיֹּאמֶר לַקּוֹצְרִים יְיָ עִמָּכֶם, וַיֹּאמְרוּ לוֹ, יְבָרֶכְךָ יְיָ. וְאוֹמֵר (שופטים ו) יְיָ עִמְּךָ גִּבּוֹר הֶחָיִל. וְאוֹמֵר (משלי כג) אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ. וְאוֹמֵר (תהלים קיט) עֵת לַעֲשׂוֹת לַייָ הֵפֵרוּ תוֹרָתֶךָ. רַבִּי נָתָן אוֹמֵר, הֵפֵרוּ תוֹרָתֶךָ עֵת לַעֲשׂוֹת לַייָ: | 9.5. One must bless [God] for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul [life] away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting [is forbidden]. All the conclusions of blessings that were in the Temple they would say, “forever [lit. as long as the world is].” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever [lit. from the end of the world to the end of the world]. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: [this means] “They have violated your teaching It is time to act on behalf of the Lord.” |
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114. Josephus Flavius, Jewish War, 5.212-5.214 (1st cent. CE - 1st cent. CE) Tagged with subjects: •name/named/unnamed, divine Found in books: Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 318| 5.212. πρὸ δὲ τούτων ἰσόμηκες καταπέτασμα πέπλος ἦν Βαβυλώνιος ποικιλτὸς ἐξ ὑακίνθου καὶ βύσσου κόκκου τε καὶ πορφύρας, θαυμαστῶς μὲν εἰργασμένος, οὐκ ἀθεώρητον δὲ τῆς ὕλης τὴν κρᾶσιν ἔχων, ἀλλ' ὥσπερ εἰκόνα τῶν ὅλων: 5.213. ἐδόκει γὰρ αἰνίττεσθαι τῇ κόκκῳ μὲν τὸ πῦρ, τῇ βύσσῳ δὲ τὴν γῆν, τῇ δ' ὑακίνθῳ τὸν ἀέρα, καὶ τῇ πορφύρᾳ τὴν θάλασσαν, τῶν μὲν ἐκ τῆς χροίας ὁμοιουμένων, τῆς δὲ βύσσου καὶ τῆς πορφύρας διὰ τὴν γένεσιν, ἐπειδὴ τὴν μὲν ἀναδίδωσιν ἡ γῆ, τὴν δ' ἡ θάλασσα. 5.214. κατεγέγραπτο δ' ὁ πέπλος ἅπασαν τὴν οὐράνιον θεωρίαν πλὴν ζῳδίων. | 5.212. but before these doors there was a veil of equal largeness with the doors. It was a Babylonian curtain, embroidered with blue, and fine linen, and scarlet, and purple, and of a contexture that was truly wonderful. Nor was this mixture of colors without its mystical interpretation, but was a kind of image of the universe; 5.213. for by the scarlet there seemed to be enigmatically signified fire, by the fine flax the earth, by the blue the air, and by the purple the sea; two of them having their colors the foundation of this resemblance; but the fine flax and the purple have their own origin for that foundation, the earth producing the one, and the sea the other. 5.214. This curtain had also embroidered upon it all that was mystical in the heavens, excepting that of the [twelve] signs, representing living creatures. |
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115. Mishnah, Shevuot, 4.13 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •divine name, profanation of •divine name, swearing by the Found in books: Schiffman, Testimony and the Penal Code (1983) 137, 151| 4.13. מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם, מְצַוֶּה אֲנִי עֲלֵיכֶם, אוֹסֶרְכֶם אָנִי, הֲרֵי אֵלּוּ חַיָּבִין. בַּשָּׁמַיִם וּבָאָרֶץ, הֲרֵי אֵלּוּ פְטוּרִין. בְּאל\"ף דל\"ת, בְּיו\"ד ה\"א, בְּשַׁדַּי, בִּצְבָאוֹת, בְּחַנּוּן וְרַחוּם, בְּאֶרֶךְ אַפַּיִם וְרַב חֶסֶד, וּבְכָל הַכִּנּוּיִין, הֲרֵי אֵלּוּ חַיָּבִין. הַמְקַלֵּל בְּכֻלָּן, חַיָּב, דִּבְרֵי רַבִּי מֵאִיר, וַחֲכָמִים פּוֹטְרִין. הַמְקַלֵּל אָבִיו וְאִמּוֹ בְּכֻלָּן, חַיָּב, דִּבְרֵי רַבִּי מֵאִיר, וַחֲכָמִים פּוֹטְרִין. הַמְקַלֵּל עַצְמוֹ וַחֲבֵרוֹ בְּכֻלָּן, עוֹבֵר בְּלֹא תַעֲשֶׂה. יַכְּכָה אֱלֹהִים, וְכֵן יַכְּכָה אֱלֹהִים, זוֹ הִיא אָלָה הַכְּתוּבָה בַתּוֹרָה. אַל יַכְּךָ, וִיבָרֶכְךָ, וְיֵיטִיב לְ ךָ, רַבִּי מֵאִיר מְחַיֵּב וַחֲכָמִים פּוֹטְרִין: | 4.13. [If he said]: \"I adjure you\"; \"I command you\"; \"I bind you\"; they are liable. \"By heaven and earth!\", they are exempt. \"By Alef Daleth\"; \"By Yod He\"; \"By God Almighty\"; \"By The Lord of Hosts; \"By the Merciful and Gracious one\"; \"By the Long Suffering One\"; \"By the One Abounding in Kindness\"; or by any of the substitutes [for the name], they are liable. He who blasphemes by any of them is liable, according to the words of Rabbi Meir. And the Sages exempt him. He who curses his father or mother by any of them is liable according to the words of Rabbi Meir. And the Sages exempt him. He who curses himself or his neighbor by any of them transgresses a negative precept. [If he said,] \"May God smite you\"; or \"Yea, may God smite you\"; this is the curse written in the Torah. \"May [God] not smite you\"; or \"May he bless you\"; Or \"May he do good unto you [if you bear testimony for me]\": Rabbi Meir makes [them] liable, and the Sages exempt [them]. |
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| 116. Ps.-Philo, Biblical Antiquities, 60 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •names, divine Found in books: Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 43 |
| 117. Artemidorus, Oneirocritica, 2.70 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divine names, numerical value of Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 50 |
| 118. Tosefta, Shevuot, 2.15-2.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divine name, profanation of •divine name, swearing by the Found in books: Schiffman, Testimony and the Penal Code (1983) 137 |
119. Tosefta, Sotah, 7.2-7.4, 13.8, 14.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divine name, surrogate •divine name, swearing by the •name (divine), profanation of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 397; Schiffman, Testimony and the Penal Code (1983) 134, 140| 7.2. אם אמר איני נשבע פוטרין אותו ואם אמר [נשבע אני] אומרים זה לזה (במדבר טז) סורו נא מעל אהלי האנשים הרשעים האלה. 7.4. ברכת הלל ושמע ותפלה נאמרין בכל לשון רבי אומר אומר אני שאין שמע נאמר אלא בלשון הקדש שנאמר (דברים ו׳:ו׳) והיו הדברים האלה וגו'. 13.8. שנה שמת בה שמעון הצדיק [אמר להם בשנה זו אני] מת אמרו לו מנין אתה יודע אמר להם כל ימות הכפורים היה זקן [אחד לובש] בגדים לבנים ומתכסה לבנים נכנס עמי [ויוצא] עמי שנה זו נכנס עמי ולא יצא לאחר הרגל חלה שבעת ימים ומת משמת שמעון הצדיק פסקו מלברך בשם <ס\"א> [נמנעו אחיו מלברך בשם]. | 13.8. The year in which Shimon the Righteous died [he said to them] \"in this year I will die\" \"how do you know this?\" they responded. He (Shimon the Righteous) responded: \"all of the Yom Kippur days there was an old man dressed in all white who would go with me into the holy of holies and leave with me, on this year he went in with me but did not come out with me.\" Seven days passed after the holiday and he died. From the time of the death of Rebbi Shimon the Righteous they ceased blessing in the name of Hashem. |
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120. Tosefta, Sanhedrin, 7.11, 11.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •name (divine), letters of •divine names Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 333; Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 45, 173| 11.5. הבא במחתרת אם בא להרוג מצילין אותו בנפשו ליטול ממון אין מצילין אותו בנפשו ספק בא להרוג וספק בא ליטול ממון אין מצילין שנאמר (שמות כ״ב:ב׳) אם זרחה השמש עליו דמים לו וכי עליו בלבד חמה זורחת והלא על כל העולם כולו היא זורחת אלא מה זריחת השמש שהוא שלום לעולם אף זה כל זמן שאתה יודע שיש שלום הימנו בין ביום בין בלילה אין מצילין אותו בנפשו וכל זמן שאין אתה יודע שאין שלום הימנו בין ביום ובין בלילה מצילין אותו בנפשו יותר על כן אמר רבי אליעזר בן יעקב היו שם כדי יין וכדי שמן ושברן בשעה שהוא חתר חייב. הרודף אחר חבירו מצילין אותו בנפשו כיצד מצילין אותו בנפשו קוטע אחד מאבריו אם אין יכול לעמוד בו מקדים והורגו הרודף אחר הזכור בין בבית ובין בשדה מצילין אותו בנפשו אחר נערה המאורסה בין בבית ובין בשדה מצילין אותה בנפשו אחד נערה מאורסה ואחד כל עריות שבתורה מצילין אותן בנפשו אבל אם היתה אלמנה לכהן גדול גרושה וחלוצה לכהן הדיוט אין מצילין אותה בנפשו ושנעבד בה עבירה אין מצילין אותה בנפשו ואם יש להן מושיעין אין מצילין אותן בנפשו ר' יהודה אומר אם אמרה הניחו לו מצילין אותה בנפשו ומפני מה מצילין אותן בנפשו שאם היו מוחין בידם באים על עסקי נפשותם ר\"א בר צדוק אומר העובד ע\"ז מצילין אותו בנפשו. | |
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121. Tosefta, Nedarim, 1.1-1.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divine name, profanation of •divine name, surrogate •divine name, swearing by the Found in books: Schiffman, Testimony and the Penal Code (1983) 136, 137| 1.1. חומר [בנדרים מבשבועות] שהנדרים נוהגין ברשות ובמצוה משא\"כ בשבועות [חומר] בשבועות מבנדרים שהשבועות [נוהגת] בדבר שיש בו ממש ובדבר שאין בו ממש משא\"כ בנדרים בנדרים כיצד אמר קונם סוכה [שאיני] עושה לולב [שאיני] נוטל תפילין [שאיני] נותן [אסור] בנדרים [ומותר בשבועות] כיצד אמר קונם שאני ישן שאני מדבר [שאיני] מהלך [אסור] בשבועות [ומותר בנדרים]. קונם פי מדבר עמך ידי עושה עמך רגלי מהלכת עמך אסור בנדרים [ואסור בשבועות]. 1.1. האומר ימינה הרי זו שבועה שמאלה הרי זו שבועה בשם ה\"ז שבועה לשם ה\"ז קרבן. | |
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| 122. Tosefta, Makkot, 4.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divine names, letters of •divine names, writing on body Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 80 |
| 123. Anon., 2 Baruch, 54.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •names, divine, barbara Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 538 |
| 124. Tosefta, Berachot, a b c d\n0 6(7).24 6(7).24 6(7) 24\n1 6(7).23 6(7).23 6(7) 23\n2 6(7).20 6(7).20 6(7) 20\n3 7.6 7.6 7 6\n4 6.24 6.24 6 24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Schiffman, Testimony and the Penal Code (1983) 147 |
125. Tosefta, Yadayim, 2.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divine name, surrogate Found in books: Schiffman, Testimony and the Penal Code (1983) 147| 2.9. אמר להן רבי יוחנן בן זכאי כתבי הקדש חיבתם מטמאתן שלא יעשה אותן שטיחים לבהמה. אמרו בייתוסים קובלין עליכם פרושין מה <אם> בת בני הבא מכח בני שבא מכחו הרי יורשתני בתי הבאה מכחי אינו דין שתרשני <אמר להן לא אם אמרתם בבת הבן שכן חולקין עם האחים תאמרו בבת שאינה חולקת עם האחים>. אומר טיבלני שחרית קובלני עליכם פרושים שאתם מזכירים את הגוף שיש בו טומאה. | |
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| 126. Tosefta, Avodah Zarah, 5.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •name (divine), change in Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 386 |
127. Tosefta, Shabbat, 7.16, 13.2-13.5, 23.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divine names, karaites denounce rabbinic interest in •divine names Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 104; Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 52| 13.2. שנים שצדו את הצבי שניהן פטורין שאין שנים חייבין על מלאכה אחת צדו הראשון והניחו שניהם חייבין צדו הראשון ונתנו לשני הראשון חייב והשני פטור. 13.3. הצד צבי בחצר שיש לה שני פתחים פטור נעל הראשון את הפתח [בא שני] ונעל [את] הפתח השני חייב והראשון פטור חזר הראשון ופתח ונעל הראשון חייב על צידה [שניה]. 13.4. הצד צבי חיגר חולה [קטן] פטור הצד [את] הישן חייב הצד יוני שובך יוני עלייה וצפרין שקננו בטפיחין ובבירה וכל דבר שמחוסר צידה חייב אווזין ותרנגולין ויוני הרדסיות וכל דבר שאין מחוסר צידה פטור הצד זבובין ויתושין חייב ור' יהודה פוטר הצד חגבים בשעת הטל פטור בשעת השרב חייב אלעזר בן מהבאי אומר אף בשעת השרב אם היו מקלחין פטור. 13.5. הצד בהמה חיה ועוף מאפר [שברשות אדם] אם היו מחוסרין צידה חייב לאפר [שברשות אדם אע\"פ שמחוסרין] צידה פטור הפורס מצודה ע\"ג בהמה חיה ועוף [אע\"פ שנכנסין לתוכה פטור לבהמה חיה ועוף] אם היו נכנסין לתוכה חייב המפרק בהמה ועוף מן המצודה פטור. | |
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| 128. Palestinian Talmud, Hagigah, 1.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •creation, and divine name •name (divine), letters of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 197 |
| 129. Palestinian Talmud, Moed Qatan, 3.7(83b), 3.7 (83b) (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 173 |
130. Irenaeus, Refutation of All Heresies, 1.13-1.22, 1.14.1-1.14.2, 1.14.5, 1.14.7-1.14.8, 1.15.1, 4.14-4.15, 4.43-4.44, 5.10, 6.37, 30.1-30.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •divine names, creative power of •divine names •names, divine, barbara •divine names, numerical value of •divine names, as complex •divine names, in world to come •divine names, letters of •divine names, permutations of •divine names, seals include •tetragrammaton, the (divine name), primordial (or heavenly) man and Found in books: Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 258; Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 46, 47, 49, 50, 51, 79; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 571| 1.13. 13. Τούτων δὲ γενομένων οὔτως, τὸ ἐμφωλεῦον τῷ κόσμῳ πῦρ ἐκλάμψαν καὶ ἐξαφθὲν, καὶ 3κατεργασάμενον cf. II. 52. πᾶσαν ὕλην 4συναναλωθήσεσθαι αὐτῇ, καὶ εἰς τὸ μηκέτʼ εἶναι χωρήσειν διδάσκουσι. Τὸν δὲ Δημιουργὸν μηδὲν τούτων ἐγνωκέναι LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 2. ἀποφαίνονται πρὸ τῆς τοῦ Σωτῆρος παρουσίας. Εἰσὶ δὲ οἱ λέγοντες προβαλέσθαι αὐτὸν καὶ Χριστὸν υἱὸν ἴδιον, ἀλλὰ cf. III. 18. 31. 32. καὶ ψυχικόν· καὶ περὶ τούτου διὰ τῶν Προφητῶν λελαληκέναι. G. 33. M. 33. Εἶναι δὲ τοῦτον τὸν διὰ Μαρίας διοδεύσαντα, καθάπερ ὕδωρ 2διὰ σωλῆνος ὁδεύει, καὶ εἰς τοῦτον ἐπὶ τοῦ βαπτίσματος κατελθεῖν ἐκεῖνον τὸν ἀπὸ τοῦ Πληρώματος ἐκ πάντων Σωτῆρα, ἐν εἴδει περιστερᾶς· γεγονέναι δὲ ἐν αὐτῷ καὶ τὸ αὐτὸ l. ἀπὸ τῆς Ἀχαμὼθ σπέρμα πνευματικόν. Τὸν οὖν Κύριον ἡμῶν ἐκ 3τεσσάρων τούτων σύνθετοι γεγονέναι φάσκουσιν, ἀποσώζοντα τὸν τύπον τῆς ἀρχεγόνου καὶ πρώτης 1τετρακτύος· ἔκ τε τοῦ πνευματικοῦ, ὃ ἦν ἀπὸ τῆς Ἀχαμὼθ. LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 2. καὶ ἐκ τοῦ ψυχιοῦ, ὃ ἦν ἀπὸ τοῦ Δημιουργοῦ, καὶ ἐκ τῆρ οἰκονομίας, 2ὃ ἦν κατεσκευασμένον ἀῤῥήτῳ τέχνῃ, καὶ ἐκ τοῦ p. 52. Σωτῆρος, ὃ ἦν κατελθοῦσα εἰς αὐτὸν περιστερά. Ναὶ τοῦτο l. τοῦτον μὲν ἀπαθῆ διαμεμενηκέναι· (οὐ γὰρ ἐνεδέχετο παθεῖν αὐτὸν 3ἀκράτητον καὶ ἀόρατον ὑπάρχοντα·) 4καὶ διὰ LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 2. τοῦτο ᾖρθαι, προσαγομένου αὐτοῦ τῷ Πιλάτῳ, τὸ εἰς αὐτὸν ματατεθὲν πνεῦμα Χριστοῦ. Ἀλλʼ οὐδὲ τὸ ἀπὸ τῆς μητρὸς σπέρμα πεπονθέναι λέγουσιν. 1Ἀπαθὲς γὰρ καὶ αὐτὸ τὸ l. ἅτε πνευματικὸν, καὶ ἀόρατον καὶ αὐτῷ τῷ δημιουργῷ. Ἔπαθε δὲ λοιπὸν κατ᾿ αὐτοὺς ὁ ψυχικὸς Χριστὸς, καὶ ὁ ἐκ τῆς οἰκονομίας κατεσκευασμένος μυστηριωδῶς, ἵνʼ ἐπιδείξῃ δι᾿ αὐτοῦ ἡ μήτηρ τὸν τύπον τοῦ ἄνω Χριστοῦ, ἐκείνου τοῦ ἐπεκταθέντος τῷ 3Σταυρῷ, καὶ μορφώσαντος τὴν Ἀχαμὼθ μόρφωσιν τὴν κατʼ οὐσίαν· πάντα γὰρ ταῦτα τόπους ἐκείνων εἶναι λέγουσι. Τὰς δὲ ἐσχηκυίας τό σπέρμα τῆς Ἀχαμὼθ ψυχὰς ἀμείνους λέγουσι γεγονέναι τῶν λοιπῶν· διὸ καὶ πλεῖον τῶν ἄλλων ἠγαπῆσθαι ὑπὸ τοῦ Δημιουργοῦ, μὴ εἰδότος τὴν αἰτίαν, ἀλλὰ παῤ αὑτοῦ λογιζομένου εἶναι τοιαύτας. Διὸ καὶ εἰς προφήτας, φασὶν, ἔτασσεν αὐτοὺς αὐτὰς, καὶ M. 34. G. 34. ἱρεῖς, καὶ βασιλεῖς. Καὶ πολλὰ 1ὑπὸ τοῦ σπέρματος τούτον LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 3. εἰρῆσθαι διὰ τῶν προφητῶν ἐξηγοῦνται, ἅτε ὑψηλοτέρας φύσεως 2ὑπαρχούσας· πολλὰ δὲ καὶ τὴν μητέρα περὶ τῶν IV. lxix. ἀνωτέρω εἰρηκέναι λέγουσιν, ἀλλὰ καὶ διὰ τούτου καὶ τῶν ὑπὸ τούτου γενομένων ψυχῶν. Καὶ λοιπὸν 4τέμνουσι τὰς προφητείας, τὸ μέν τι ἀπὸ τῆς μητρὸς εἰρῆσθαι θέλοντες, cf. c. xxxiv. τὸ δέ τι ἀπὸ τοῦ σπέρματος, τὸ δέ τι ἀπὸ τοῦ Δημιουργοῦ. Ἀλλὰ καὶ τὸν Ἰησοῦν ὡσαύτως, τὸ μέν τι ἀπὸ τοῦ Σωτῆρος σἰρηκέναι, τὸ δέ τι ἀπὸ τῆς μητρὸς, τὸ δέ τι ἀπὸ τοῦ Δημιουργοῦ, καθὼς ἐπιδείξομεν προϊόντος ἡμῖν τοῦ λόγου. Τὸρ δὲ Δημιουργὸν, ἅτε ἀγνοοῦντα τὰ ὑπὲρ αὐτὸν, κινεῖσθαι μὲν ἐπὶ τοῖς λεγομένοις, καταπεφρονηκέναι δὲ αὐτῶν, ἄλλοτε ἄλλην αἰτίαν νομίσαντα, ἢ 5τὸ πνεῦμα τὸ προφητεῦον, ἔχον LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 5. καὶ αὐτὸ ἰδίαν τινὰ κίνησιν, ἢ τὸν ἄνθρωπον, ἢ τὴν προσπλοκὴν τῶν χειρῶν χειρόνων καὶ οὕτως ἀγνοοῦντα 1 ἄχρι τῆς παρουσίας τοῦ Κυρίου. Ἐλθόντος δὲ τοῦ Σωτῆρος, μαθεῖν αὐτὸν παῤ αὐτοῦ πάντα λέγουσι, καὶ ἄσμενον αὐτῷ 2προσχωρήσαντα μετὰ πάσης τῆς δυνάμεως αὐτοῦ, καὶ αὐτὸν εἶναι τὸν ἐν τῷ Εὐαγγελίῳ ἑκατόνταρχον. λέγοντα τῷ Σωτῆρι· καὶ γὰρ ἐγὼ ὑπὸ τὴν ἐμαυτοῦ ἐξουσίαν ἔχω στρατιώτας καὶ δούλους, καὶ ὃ ἐὰν προστάξω, ποιοῦσι. Τελέσειν δὲ αὐτὸν τὴν κατὰ τὸν κόσμον οἰκονομίαν μέχρι τοῦ M. 35. δέοντος καιροῦ, μάλιστα δὲ διὰ τὴν τῆς ἐκκλησίας ἐπιμέλειαν, ἀλλὰ καὶ διὰ τὴν ἐπίγνωσιν τοῦ ἑτοιμασθέντος αὐτῷ ἐπάθλου, ὅτι εἰς τὸν τῆς μητρὸς τόπον χωρήσει. 1.14. 14. Ἀνθρώπων δὲ τρία γένη ὑφίστανται, πνευματικὸν, χοϊκὸν, ψυχικὸν, καθὼς ἐγένοντο Κάϊν, Ἄβελ, Σήθ· καὶ ἐκ τούτων1 τὰς τρεῖς φύσεις, 2οὐκέτι καθʼ ἓν, ἀλλὰ κατὰ LIB. I. i. 14. GR. I. i. 14. MASS. I. vii. 5. γένος. Καὶ 3τὸ μὲν χοϊκὸν εἰς φθορὰν χωρεῖν· καὶ τὸ ψυχι κὸν, ἐὰν τὰ βελτίονα ἕληται, 4ἐν τῷ τῆς μεσότητος τόπῳ ἀναπαύ σ εσθαι· ἐὰν δὲ τὰ χαίρω, χωρήσειν καὶ αὐτὸ πρὸς G. 35. τὰ ὅμοια· τὰ δὲ πνευματικὰ, 5ἃ ἂν κατασπείρῃ ἡ Ἀχαμὼθ ἔκτοτε ἕως τοῦ νῦν δικαίαις ψυχαῖς, παιδευθέντα ἐνθάδε καὶ ἐκτραφέντα, διὰ τὸ νήπια ἐκπεπέμφθαι, ὕστερον τελειότητος ἀξιωθέντα, νύμφας ἀποδοθήσεσθαι τοῖς τοῦ Σωτῆρος Ἀγγέλοις δογματίζουσι, τῶν ψυχῶν αὐτῶν ἐν μεσότητι κατ᾿ ἀνάγκην 6μετὰ τοῦ Δημιουργοῦ ἀναπαυσαμένων εἰς τὸ παντελές. LIB. I. i. 14. GR. I. i. 14. MASS. I. vii. 5. Καὶ αὐτὰς μὲν τὰς ψυχιὰς 1 ψυχὰς πάλιν ὑπομερίζοντες λέγουσιν, ἃς μὲν φύσει ἀγαθὰς, ἃς δὲ φύσει πονηράς. Καὶ τὰς μὲν ἀγαθὰς ταύτας εἶναι τὰς δεκτικὰς τοῦ σπέρματος γινομένας· τὰς δὲ φύσει πονηρὰς μηδέποτε ἂν ἐπιδέξασθαι ἐκεῖνο τὸ σπέρμα. 1.15. 15. 2Τοιαύτης δὲ τῆς ὑποθέσεως αὐτῶν οὔσης, ἣν οὔτε Προφῆται ἐκήρυξαν, οὔτε ὁ Κύριος ἐδίδαξεν, οὔτε Ἀπόστολοι M. 36. παρέδωκαν, ἣν 3περὶ τῶν ὅλων αὐχοῦσι πλεῖον τῶν ἄλλων ἐγνωκέναι, 4ἐξ ἀγράφων ἀναγινώσκοντες, καὶ τὸ δὴ λεγόμενον, 5ἐξ ἄμμου σχοινία πλέκειν ἐπιτηδεύοντες, ἀξιοπίστως ἀξιόπιστα Assem. προσαρμόζειν πειρῶνται 6τοῖς εἰρημένοις, ἤτοι παραβολὰς κυριακὰς, ἢ ῥήσεις προφητικὰς, λόγους LIB. I. i. 15. GR. I. i. 15. MASS. I. vili. 1. ἀποστολικοὺς, ἵνα τὸ πλάσμα αὐτῶν μὴ ἀμάρτυρον εἶναι δοκῇ· τὴν μὲν τάξιν καὶ τὸν εἱρμὸν τῶν γραφῶν ὑπερβαίνοντες, λέξιν Ephr. Syr. καὶ, ὅσον ἐφʼ ἑαυτοῖς, λύοντες τὰ μέλη τῆς ἀληθείας. Μεταφέρουσι δὲ καὶ μεταπλάττουσι, καὶ ἄλλο ἐξ ἄλλου ποιοῦντες ἐξαπατῶσι πολλοὺς τῇ τῶν ἐφαρμοζομένων κυριακῶν λογίων κακοσυνθέτῳ σοφίᾳ φαντασίᾳ Ephr. S. . Ὅνπερ τρόπον εἴ τις βασιλέως 1εἰκόνος καλῆς κατεσκευασμένης ἐπιμελῶς G. 36. 2ἐκ ψηφίδων ἐπισήμων ὑπὸ σοφοῦ τεχνίτου, λύσας τὴν ὑποκειμένην τοῦ ἀνθρώπου ἰδέαν, 3μετενέγκῃ τὰς ψηφῖδας μετενέγει Ephr. μεθαρμόσει Ephr. ποεησας Ephr. cf. xxxv. ἐκείνας, καὶ μεθαρμόσοι, καὶ ποιήσει μορφὴν κυνὸς ἢ ἀλώπεκος, καὶ 4ταύτυν φαύλως κατεσκευασμένυν, ἔπειτα διορίζοιτο, καὶ λέγοι ταύτην εἶναι τὴν τοῦ βασιλέως ἐκείνην εἰκόνα τὴν καλὴν, LIB. I. i. 15. GR. I. i. 15. MASS. I. vili. 1. ἣν ὁ σοφὸς τεχνίτης κατεσκεύασε, δεικνὺς τὰς ψηφῖδας τὰς καλῶς ὑπὸ τοῦ τεχνίτου τοῦ πρώτου εἰς τὴν τοῦ βασιλέως ὐπὸ τοῦ δευτέρου Ephr. Syr. εἰκόνα συντεθείσας, κακῶς δὲ ὑπὸ τοῦ ὑστέρου εἰς κυνὸς μορφὴν μετενεχθείσας, καὶ διὰ τῆς τῶν ψηφίδων φαντασίας μεθοδεύοι τοὺς ἀπειροτέρους, τοὺς κατάληψιν βασιλικῆς μορφῆς οὐκ ἔχοντας, καὶ πείθοι ὅτι αὕτη ἡ σαπρὰ τῆς ἀλώπεκος ἰδέα ἐστὶν ἐκείνη ἡ καλὴ τοῦ βασιλέως εἰκών· τὸν αὐτὸν δὴ συγκαττύ- ουσι Assem. τρόπον καὶ οὗτοι γραῶν μύθους συγκαττύσαντες, ἔπειτα M. 37. ῥήματα καὶ λέξεις καὶ παραβολὰς ὅθεν καὶ πόθεν ἀποσπῶντες, μεθεπμόζειν Ephr. Syr. ἐφαρκόζειν βούλονται τοῖς μόθοιο αὐτῶν ἑαυτῶν Ephr. S. τὰ λόγια τοῦ Θεοῦ. Καὶ ὅσα μὲν ἐν τοῖς l. τοῖς ἐντὸς τοῦ Πληρώματος ἐφαρμόζουσιν, εἰρήκαμεν. 1.16. 16. Ὅσα δὲ καὶ τοῖς ἐκτὸς τοῦ Πληρώματος αὐτῶν προσοικειοῦν πειρῶνται ἐκ τῶν γραφῶν, ἔστι τοιαῦτα· τὸν Κύριον ἐν τοῖς ἐσχάτοις τοῦ κόσμου χρόνοις διὰ τοῦτο ἐληλυθέναι ἐπὶ τὸ πάθος λέγουσιν, ἵν᾿ ἐπιδείξῃ τὸ περὶ τὸν ἔσχατον τῶν Αἰώνων γεγονὸς πάθος, καὶ δἰ αὐτοῦ τοῦ τέλους Jac. v. 11. ἐμφῄνῃ τὸ τέλος τῆς περὶ τοὺς Αἰῶνας πραγματείας. Τὴν δὲ δωδεκαετῆ παρθένον ἐκείνην, τὴν τοῦ ἀρχισυναγώγου θυγατέρα, ἣν ἐπιστὰς ὁ Κύριος ἐκ νεκρῶν ἤγειρε, τύπον εἶναι διηγοῦνται τῆς Ἀχαμὼθ, ἣν 1ἐπεκταθεὶς ὁ Χριστὸς αὐτὸν LIB. I. i. 16. GR. I. i. 16. MASS. I. vili. 2. αὐτῶν ἐμόρφωσε, καὶ εἰς αἴσθησιν ἤγαγε τοῦ καταλιπόντος αὐτὴν φωτός. Ὅτι, δὲ αὐτῇ ἐπέφανεν ὁ Σωτὴρ ἐκτὸς οὔσης cf. § 7. τοῦ Πληρώματος, ἐν ἐκτρώματος μοίρα, τὸν Παῦλον λέγουσιν εἰρηκέναι ἐν 2τῇ adj. πρώτῃ πρὸς Κορινθίους· Ἔσχατον δὲ πάντων, ὡσπερεὶ τῷ ἐκτρώματι, ὤφθη κᾀμοί. Τήν τε μετὰ τῶν ἡλικιωτῶν τοῦ Σωτῆρος παρουσίαν πρὸς τὴν Ἀχαμὼθ, ὁμοίως cf. § 8. πεφανερωκέναι αὐτὸν ἐν τῇ αὐτῇ ἐπιστολῇ, εἰπόντα· Δεῖ τὴν γυναῖκα 3κάλυμμα ἔχειν ἐπὶ τῆς κεφαλῆς διὰ τοὺς ἀγγέλους. LIB. I. i. 16. GR. I. i. 16. MASS. I. vili. 2. Καὶ ὅτι ἥκοντος τοῦ Σωτῆρος πρὸς αὐτὴν, δἰ αἰδὼ κάλυμμα G. 37. ἐπέθετο ἡ Ἀχαμὼθ, Μωσέα πεποιηκέναι φανερὸν, κάλυμμα θέμενον ἐπὶ τὸ πρόσωπον αὐτοῦ. Καὶ τὰ πάθν δὲ αὐτῆς, ἃ ἔπαθεν, ἐπισεσημειῶσθαι τὸν Κύριον φάσκουσιν ἐν τῷ σταυρῷ. Καὶ ἐν μὲν τῷ εἰπεῖν· Ὁ Θεός μου, ὁ Θεός μοι, M. 38. εἰς τί ἐγκατέλιπές με; μεμηνυκέναι αὐτὸν, ὅτι ἀπελείφθη ἀπὸ τοῦ φωτὸς ἡ Σοφία, καὶ ἐκωλύθη ὑπὸ τοῦ Ὅρου τῆς εἰς τοὔμπροσθεν ὁρμῆς· τὴν δὲ λύπην αὐτῆς, ἐν τῷ εἰπεῖν· Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου del. ἕ. θ. · τὸν δὲ φόβον, ἐν τῷ εἰπεῖν· Πάτερ, εἰ δυνατὸν, παρελθέτω ἀπʼ ἐμοῦ τὸ ποτήριον· καὶ τὴν ἀπορίαν δὲ ὡσαύτως, ἐν τῷ εἰρηκέναι· Καὶ τί εἴπω, 1οὐκ οἶδα. Τρία δὲ γένη ἀνθρώπων οὕτως δεδειχέναι διδάσκουσιν αὐτόν· τὸ μὲν ὑλικὸν, 2ἐν τῷ εἰπεῖν τῷ ἐρωτήσαντι, Ἀκολουθήσω σοι; Οὐκ ἔχει ὁ υἱὸς τοῦ ἀνθρώπου LIB. I. i. 16. GR. I. i. 16. MASS. I. vili. 3. ποῦ τὴν κεφαλὴν κλῖναι κλίνῃ · τὸ δὲ ψυχικὸν, ἐν τῷ εἰρηκέναι τῷ εἰπόντι, Ἀκολουθήσω σοι, ἐπίτρεψον δέ μοι πρῶτον ἀποτάξασθαι τοῖς ἐν τῷ οἴκῳ μου· Οὐδεὶς ἐπʼ ἄροτρον τὴν χεῖρα ἐπιβαλὼν, καὶ εἰς τὰ ὀπίσω βλέπων, εὔθετός ἐστιν ἐν τῇ βασιλεία εἰς τὴν β. τῶν οὐρανῶν. Τοῦτον γὰρ λέγουσι τὸν μέσον εἶναι. Κᾀκεῖνον δὲ ὡσαύτως τὸν τὰ πλεῖστα μέρη τῆς δικαιοσύνης ὁμολογήσαντα πεποιηκέναι, ἔπειτα μὴ θελήσαντα ἀκολουθῆσαι, ἀλλὰ ὑπὸ πλούτου ἡττηθέντα, πρὸς τὸ μὴ τέλειον γενέσθαι, καὶ τοῦτον τοῦ ψυχικοῦ γένους γεγονέναι θέλουσι. Τὸ, δὲ πνευματικὸν, ἐν τῷ εἰπεῖν· Ἄφες τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς· σὺ δὲ πορευθεὶς διάγγελλε τὴν βασιλείαν τοῦ Θεοῦ· καὶ ἐπὶ Ζακχαίου του τελώνου εἰπών· Σπεύσας κατάβηθι, ὅτι σήμερον ἐν τῷ οἴκῳ σου δεῖ με μείναι· τούτους γὰρ πνευματικοῦ γένους καταγγέλλουσι γεγονέναι. Καὶ τὴν τῆς ζύμης παραβολὴν, ἥν ἡ γυνὴ LIB. I. i. 16. GR. I. i. 16. MASS. I. viii. 3. ἐγκεκρυφέναι λέγεται εἰς ἀλεύρου σάτα τρία, τὰ τρία γένη δνλοῦν λέγουσι· γοναῖκα μὲν γὰρ τὴν Σοφίαν λέγεσθαι διδάσκουσιν· ἀλεύρου σάτα τὰ τρία, τὰ τρία γένη τῶν M. 30. ἀνθρώπων, πνευματικὸν, ψυχικὸν, χοϊκόν· ζύμην δὲ αὐτὸν τὸν Σωτῆρα εἰρῆσθαι διδάσκουσι. Καὶ τὸν Παῦλον διαῤῥήδην εἰρηκέναι χοϊκοὺς, ψυχικοὺς, πνευματικούς· ὅπου μὲν, Οἷος ὁ χοϊκὸς, τοιοῦτοι καὶ οἱ χοϊκοί· ὅπου δὲ, ψοχικὸς δὲ ἄνθρωπος G. 38. οὐ δέχεται τὰ τοῦ πνεύματος1· ὅπου δὲ, Πνευματικὸς ἀνακρίνει πάντα. Τὸ, δὲ, ψυχικὸς οὐ δέχεται τὰ τοῦ πνεύματος, ἐπὶ τοῦ Δημιουργοῦ φασὶν εἰρῆσθαι, ὃν ψυχικὸν ὄντα 2μὴ ἐγνωκέναι μήτε τὴν μητέρα πνευματικὴν οὖσαν, μήτε τὸ σπέρμα αὐτῆς, μήτε τοὺς ἐν τῷ Πληρώματι Αἰῶνας. Ὅτι ἰδὼν ὅτι δὲ, ὧν ἤμελλε σώ ζεῖν ὁ Σωτὴρ, τούτων τὰς ἀπαρχὰς ἀνέλαβε, τὸν Παῦλον εἰρηκέναι· Καὶ ἢν ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα. Ἀπαρχὴν μὲν τὸ πνευματικὸν εἰρῆσθαι διδάσκοντες· φύραμα δὲ ἡμᾶς, τουτέστι τὴν ψυχικὴν Ἐκκλησίαν, ἧς τὸ φύραμα ἀνειληφέναι λέγουσιν αὐτὸν, καὶ ἐν αὐτῷ 1συνεσταλκέναι, LIB. I. i. 17. GR. I. i. 17. MASS. I. viii. 4. ἐπειδὴ ἦν αὐτὸς χύμη. 1.17. 17. Καὶ ὅτι ἐπλανήθη ἡ Ἀχαμὼθ ἐκτός τοῦ Πληρώτοῦ ματος, καὶ ἐμορφώθη ὑπὸ τοῦ Χριστοῦ, καὶ ἀνεζητήθη ὑπὸ τοῦ Σωτῆρος, μηνύειν αὐτὸν λέγουσιν ἐν τῷ εἰπεῖν, αὐτὸν ἐληλυθέναι ἐπὶ τὸ πεπλανημένον suppl. πρόβατον . Πρόβατον μὲν γὰρ πεπλανημένον τὴν μητέρα αὐτῶν ἐξηγοῦνται λέγεσθαι, ἐξ ἧς τὴν ὧδε θέλουσιν ἐσπάρθαι Ἐκκλησίαν· πλάνην δὲ, τὴν ἐκτὸς Πληρώματος ἐν Int. πᾶσι τοῖς πάθεσι διατριθὴν, ἐξ ὧν γεγονέναι τὴν ὕλην ὑποτίθενται. Τὴν δὲ γυναῖκα τὴν σαροῦσαν τὴν οἰκίαν, καὶ εὑρίσκουσαν τὴν δραχμὴν, τὴν ἄνω Σοφίαν διηγοῦνται λέγεσθαι, ἥτις ἀπολέσασα cf. 3 and 13. τὴν Ἐνθόμησιν αὐτῆς, ὕστερον καθαρισθέντων πάντων διὰ τῆς τοῦ Σωτῆρος παρουσίας εὑρίσκει αὐτήν· διὸ καὶ ταύτην 2ἀποκαθἱστασθαι κατʼ αὐτοὺς ἐντὸς πληρώματος. Συμεῶνα τὸν LIB. I. i. 17. GR. I. i. 17. MASS. I. viii. 4. εἰς τὰς ἀγκάλας λαβόντα τὸν Χριστὸν, καὶ εὐχαριστήσαντα M. 41. 1αὐτῷ, καὶ εἰπόντα· Νῦν ἀπολύεις τὸν δοῦλόν σου, δέσποτα, ματὰ τὸ ῥῆμά σου ἐν εἰρήνῃ, τύπον εἶναι τοῦ Δημιουργοῦ λέγουσιν, ὡς ὃς ἐλθόντος τοῦ Σωτῆρος ἔμαθε τὴν μετάθεσιν αὐτοῦ, καὶ ηὐχαρίστησε τῷ Βυθῷ. Καὶ διὰ τῆς ἐν τῷ Εὐαγγελίῳ κηρυσσομένης προφήτιδος, ἑπτὰ ἔτη μετὰ ἀνδρὸς ἐζηκυίας, τὸν δὲ λοιπὸν ἅπαντα χρόνον χήρας μενούσης, ἄχρις οὗ τὸν Σωτῆρα ἰδοῦσα ἐπέγνω αὐτὸν, καὶ ἐλάλει περὶ αὐτοῦ πᾶσι, φανερώτατα τὴν Ἀχαμὼθ μηνύεσθαι διορίζονται, ἥτις πρὸς ὀλίγον ἰδοῦσα τὸν Σωτῆρα μετὰ τῶν 3ἡλικιωτῶν αὐτοῦ, G. 39. τῷ λοιπῷ χρόνῳ παντὶ μένουσα ἐν τῇ μεσότητι προσεδέχετο LIB. I. i. 17. GR. I. i. 17. MASS. I. viii. 4. αὐτὸν, πότε πάλιν ἐλεύσεται καὶ ἀποκαταστήσει αὐτὴν τῇ αὐτῆς συζυγίᾳ. Καὶ τὸ ὄνομα δὲ αὐτῆς μεμηνύσθαι ὑπὸ τοῦ Σωτῆρος ἐν τῷ εἰρηκέναι· Καὶ ἐδικαιώθη ἡ σοφία ἀπὸ τῶν τέκνων αὐτῆς· καὶ ὑπὰ Παύλου δὲ οὕτως· Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις. Καὶ τὰς συζνγίας δὲ τὰς ἐντὸς πληρώματος τὸν Παῦλον εἰρηκέναι φάσκουσιν 1ἐπὶ ἑνὸς δείξαντα· περὶ γὰρ τῆς περὶ τὸν βίον συζυγίας γράφων ἔφη· Τὸ μυστήριον τοῦτο μέγα ἐστὶν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ τὴν Ἐκκλησίαν. 1.18. 18. Ἔτι τε l. δὲ Ἰωάννην τὸν μαθοτὴν τοῦ Κυρίου διδάσκουσι τὴν πρώτην ὀγδοάδα 2μεμηνυκέναι αὐταῖς λέξεσι, λέγοντες οὕτως· Ἰωάννης ὁ μαθητὴς τοῦ Κυρίου βουλόμενος LIB. I. i. 18. GR. I. i. 18. MASS. I. viii. 5. εἰπεῖν τὴν τῶν ὅλων γένεσιν, καθʼ ἣν τὰ πάντα προέβαλεν ὁ Πατὴρ, ἀρχήν τινα ὑποτίθεται τὸ πρῶτον γεννηθὲν ὑπὸ τοῦ Θεοῦ, ὃν ὃ δὴ καὶ Υἱὸν Μονογενῆ καὶ Θεὸν κέκληκεν, ἐν ᾧ τὰ πάντα ὁ Πατὴρ 1προέβαλε σπερματικῶς. Ὑπὸ δὲ τούτου M. 41. φησὶ τὸν Λόγον προβεβλῆσθαι, καὶ ἐν αὐτῷ τὴν ὅλην 2τῶν Αἰώνων οὐσίαν, ἣν αὐτὸς ὕστερον ἐμόρφωσεν ὁ Λόγος. Ἐπεὶ οὖν περὶ πρώτης γενέσεως λέγει, καλῶς ἀπὸ τῆς ἀρχῆς, τουτέστι τοῦ 3Θεοῦ καὶ τοῦ Λόγου, τὴν διδασκαλίαν ποιεῖται· λέγει δὲ οὕτως· Ἐν ἄρχῃ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος· οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν. Πρότερον διαστείλας τὰ τρία, Θεὸν, καὶ Ἀρχὴν, καὶ Λόγον, πάλιν αὐτὰ ἑνοῖ, ἵνα καὶ τὴν προβολὴν ἑκατέρων LIB. I. i. 18. GR. I. i. 18. MASS. I. viii. 5. αὐτῶν δείξῃ, τοῦ τε Υἱοῦ καὶ τοῦ Λόγου, καὶ τὴν πρὸς ἀλλήλους ἅμα, καὶ τὴν πρὸς τὸν Πατέρα ἕνωσιν. Ἐν γὰρ τῷ Πατρὶ, καὶ ἐκ τοῦ Πατρὸς ἡ ἀρχὴ, ἐν ἀρχῇ δὲ καὶ ἐκ τῆς ἀρχῆς ὁ Λόγος. Καλῶς οὖν εἷπεν· Ἐν ἀρχῇ ἦν ὁ Λόγος· ἦν γὰρ ἐν τῷ Υἱῷ· καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν· καὶ γὰρ ἡ ἀρχή· καὶ Θεὸς ἦν ὁ Λόγος, ἀκολούθως· 1τὸ γὰρ ἐκ Θεοῦ γεννηθὲν, Θεός ἐστιν· οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν· G. 40. ἔδειξε τὴν τῆς προβολῆς τάξιν· πάντα δἰ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο 2οὐδ᾿ ἕν· πᾶσι γὰρ τοῖς μετ᾿ αὐτὸν Αἰῶσι μορφῆς καὶ γενέσεως αἴτιος ὁ Λόγος ἐγένετο. Ἀλλὰ LIB. I. i. 18. GR. I. i. 18. MASS. I. viii. 5. ἐμήυνυσε· Τὰ μὲν γὰρ ὅλα, ἔφη, δἰ αὐτοῦ γεγενῆσθαι, 1τὴν δὲ ζωὴν ἐν αὐτῷ. Αὕτη οὖν ἡ ἐν αὐτῷ γενομένη οἰκειοτέρα ἐστὶν ἐν αὐτῷ τῶν δἰ αὐτοῦ γενομένων· σύνεστι γὰρ αὐτῷ, καὶ δἰ αὐτοῦ καρποφορεῖ· ἐπειδὴ γὰρ ἐπιφέρει, καὶ ἡ ζωὴ ἦν τὸ 2φῶς τῶν ἀνθρώπων, Ἄνθρωπον εἰπὼν ἄρτι, καὶ τὴν Ἐκκλησίαν ὁμωνύμως τῷ Ἀνθρώπῳ ἐμήνυσεν, ὅπως διὰ τοῦ ἑνὸς ὀνόματος M. 42. δηλώσῃ τὴν τῆς συζυγίας κοινωνίαν. Ἐκ γὰρ τοῦ Λόγου καὶ τῆς Ζωῆς Ἄνθρωπος γίνεται καὶ Ἐκκλησία. Φῶς δὲ εἶπε τῶν ἀνθρώπων τὴν Ζωὴν, διὰ τὸ πεφωτίσθαι αὐτοὺς ὑπʼ αὐτῆς, ὃ δή ἐστι μεμορφῶσθαι καὶ πεφανερῶσθαι. Τοῦτο δὲ καὶ ὁ Παῦλος λέγει· Πᾶν γὰρ τὸ φανερούμενον φῶς ἐστιν. Ἐπεὶ τοίνυν ἐφανέρωσε καὶ ἐγέννησε τόν τε Ἄνθρωπον καὶ τὴν Ἐκκλησίαν ἡ Ζωὴ, φῶς εἰρῆσθαι εἴρηται αὐτῶν. Σαφῶς οὖν δεδήλωκεν ὁ Ἰωάννης διὰ τῶν λόγων τούτων, τά τε ἄλλα, καὶ τὴν τετράδα τὴν δευτέραν, Λόγον καὶ Ζωὴν, Ἄνθρωπον καὶ Ἐκκλησίαν. Ἀλλὰ μήν καὶ τήν πρώτην ἐμήνυσε τετράδα· διηγούμενος γὰρ περὶ τοῦ Σωτῆρος, καὶ λέγων πάντα τὰ ἐκτὸς τοῦ LIB. I. i. 18. GR. I. i. 18. MASS. I. viii. 5. πληρώματος δἰ αὐτοῦ μεμορφῶσθαι, καρπόν εἶναί φησιν αὐτὸν 1παντὸς τοῦ πληρώματος. Καὶ γὰρ φῶς εἴρηκεν αὐτὸν τὸ ἐν τῇ σκοτία φαινόμενον, καὶ μὴ καταληφθὲν ὑπʼ αὐτῆς, ἐπαιδὴ πάντα τὰ 2γενόμενα ἐκ τοῦ πάθους ἁρμόσας ἠγνοήθη ὑπ᾿ 3αὐτῆς. Καὶ οἱὸν δὲ, καὶ ἀλήθειαν, καὶ ζωὴν λέγει αὐτὸν καὶ λόγον σάρκα γενόμενον· οὗ τὴν δόξαν ἐθεασάμεθά, φησι, καὶ ἦν ἡ δόξα αὐτοῦ, 4οἵα ἦν ἡ τοῦ μονογενοῦς, ἡ ὑπὸ τοῦ G. 41. πατρὸς δοθεῖσα αὐτῷ, 5πλήρης χάριτος καὶ ἀληθείας. Λέγει LIB. I. i. 18. GR. I. i. 18. MASS. I. viii. 5. δὲ οὕτως· Καὶ ὁ λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ Πατρὸς, πλήρης χάριτος καὶ ἀληθείας. Ἀκριβῶς οὖν καὶ τὴν πρώτην ἐμήνυσε τετράδα· 1Πατέρα εἰπὼν, M. 43. καὶ Χάριν, καὶ τὸν Μονογενῆ, καὶ Ἀλήθειαν. Οὕτως ὁ Ἰωάννης περὶ τῆς πρώτης καὶ μητρός τῶν ὅλων Αἰώνων ὀγδοάδος εἴρηκε. Πατέρα γὰρ εἴρηκε, καὶ Χάριν, καὶ Μονογενῆ, καὶ Ἀλήθειαν, καὶ Λόγον, καὶ Ζωὴν, καὶ Ἄνθρωπον, καὶ 2. 1.19. 19. Ὁρᾷς, ἀγαπητὲ, τίν μέθοδον, ᾗ οἱ χρώμενοι φρεναπατοῦσιν ἑαυτοὺς, ἐπηρεάζοντες τὰς γραφὰς, τὸ πλάσμα αὐτῶν ἐξ αὐτῶν συνιστάνειν πειρώμενοι. Διὰ τοῦτο γὰρ καὶ αὐτὸς αὐτὰς παρεθέμην αὐτῶν 1τὰς λέξεις, ἵα ἐξ αὐτῶν LIB. I. i. 19. GR. I. i. 19. MASS. I. ix. 1. κατανοήσῃς τὴν πανουργίαν τῆς μεθοδείας, καὶ τὴν πονηρίαν τῆς πλάνης. Πρῶτον μὲν γὰρ εἰ προέκειτο Ἰωάννῃ τὴν ἄνω ὀγδοάδα μηνύσειν, τὴν τάξιν ἂν τετηρήκει τῆς προβολῆς, καὶ f. 1. μηνύσσι. τὴν πρώτην τετράδα σεβασμιωτάτην οὖσαν, καθὼς λέγουσιν, ἐν πρώτοις ἂν τεθείκει τοῖς ὀνόμασι, καὶ οὕτως 2ἐπεζεύχθη τὴν δευτέραν, ἵνα διὰ τῆς τάξεως τῶν ὀνομάτων ἡ τάξις δειχθῇ τῆς ὀγδοάδος· καὶ οὐκ ἂν μετὰ τοσοῦτον διάστημα, ὡς ἐκλελησμένος, ἔπειτα ἀναμνησθεὶς, ἐπʼ ἐσχάτῳ πρώτης ἐμέμνητο τετράδος. Ἔπειτα δὲ καὶ τὰς συζυγίας σημᾶναι θέλων, καὶ τὸ τῆς Ἐκκλησίας οὐκ ἂν παρέλιπεν ὄνομα· ἀλλʼ ἢ καὶ ἐπὶ τῶν λοιπῶν συζυγιῶν ἠρκέσθη τῇ τῶν ἀῤῥένων προσηγορίᾳ, ὁμοίως δυναμένων κᾀκείνων συνυπακούεσθαι, ἵνα τὴν ἑνότητα διὰ πάντων ᾖ πεφυλακώς· suppl. ἢ εἰ τῶν λοιπῶν τὰς συζύγους LIB. I. i. 19. GR. I. i. 19. MASS. I. ix. 1. κατέλεγε, καὶ τὴν τοῦ Ἀνθρώπου ἂν μεμηνύκει σύζυγον, καὶ οὐκ ἂν ἀφῆκεν ἐκ μαντείας ὑμᾶς λαμβάνειν τοὔνομα αὐτῆς. Φανερὰ οὗν ἡ τῆς ἐξηγήσεως παραποίησις. Τοῦ γὰρ Ἰωάννου ἕνα Θεὸν παντοκράτορα, καὶ ἕνα μονογενῆ Χριστὸν Ἰησοῦν κηρύσσοντος, δἰ οὗ τὰ πάντα γεγονέναι λέγει, τοῦτον υἱὸν M. 44. l. Λόγον Θεοῦ, τοῦτον Μονογενῆ, τοῦτον πάντων ποιητὴν, τοῦτον φῶς ἀληθινὸν φωτίζοντα πάντα ἄνθρωπον, τοῦτον κόσμου ποιητὴν, τοῦτον εἰς τὰ ἴδια ἐληλυθότα, τοῦτον αὐτὸν σάρκα γεγονότα, καὶ ἐσκηνωκότα ἐν ἡμίν· οὗτοι παρατρέποντες κατὰ τὸ πιθανὸν τὴν ἐξήγησιν, ἄλλον μὲν τὸν Μονογενῆ θέλουσιν εἶναι κατὰ τὴν προβολὴν, ὃν δὴ καὶ 2ἀρχὴν καλοῦσιν, ἄλλον δὲ τὸν Σωτῆρα γεγονέναι θέλουσι, καὶ ἄλλον τὸν Λόγον 3υἱὸν τοῦ Μονογενοῦς, καὶ ἄλλον τὸν Χριστὸν εἰς ἐπανόρθωσιν τοῦ πληρώματος προβεβλημένον· G. 42. καὶ ἓν ἕκαστον τῶν εἰρημένων ἄραντες ἀπὸ τῆς ἀληθείας, καταχρησάμενοι τοῖς ὀνόμασιν, εἰς τὴν ἰδίαν ὑπόθεσιν μετήνεγκαν, ὥστε κατ᾿ αὐτοὺς ἐν τοῖς τοσούτοις τὸν Ἰωάννην τοῦ LIB. I. i. 19. GR. I. i. 19. MASS. I. ix. 2. Κυρίου Ἰησοῦ Χριστοῦ μνείαν suppl. μὴ ἂν ποιεῖσθαι. Εἰ γὰρ Πατέρα εἴρηκε, καὶ Χάριν, καὶ Μονογενῆ, καὶ Ἀλήθειαν, καὶ Λόγον, καὶ Ζωὴν, καὶ Ἄνθρωπον, καὶ Ἐκκλησίαν, κατὰ τὴν ἐκείνων ὑπόθεσιν περὶ τῆς πρώτης ὀγδοάδος εἴρηκεν, ἐν ᾗ οὐδέπω Ἰησοῦς, οὐδέπω Χριστὸς ὁ τοῦ Ἰωάννου διδάσκαλος. Ὅτι δὲ οὐ περὶ τῶν συζογιῶν αὐτῶν ὁ Ἀπόστολος εἴρηκεν, ἀλλὰ περὶ τοῦ Κυρίου ὑμῶν Ἰησοῦ Χριστοῦ, ὃν καὶ Λόγον οἶδε τοῦ Θεοῦ, αὐτὸς πεποίηκε φανερόν. Ἀνακεφαλαιούμενος γὰρ περὶ τοῦ εἰρημένου αὐτῷ 1ἄνω ἐν ἀρχῇ Λόγου, ἐπεξηγεῖται· Καὶ ὁ Λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν. Κατὰ δὲ τὴν ἐκείνων ὑπόθεσιν, οὐχ ὁ Λόγος σὰρξ ἐγένετο, ὅς γε οὐδὲ ἦλθέ ποτε ἐκτὸς Πληρώματος· ἀλλὰ ὁ τῆς 2οἰκονομίας μεταγενέστερος τοῦ Λόγου Σωτήρ. LIB. I. i. 20. GR. I. i. 20. MASS. I. ix. 3. 1.20. 20. Μάθετε οὖν ἀνόητοι, ὅτι Ἰησοῦς ὁ παθὼν ὑπὲρ M. 45. ἡμῶκ, ὁ κατασκυνώσας ἐν ἡμῖν, οὗτος αὐτός ἐστιν ὁ Λόγος τοῦ Θεοῦ. Εἰ μὲν γὰρ ἄλλος τις τῶν Αἰώνων ὑπὲρ τῆς ὑμῶν αὐτῶν σωτηρίας σὰρξ ἐγένετο, εἰκὸς ἦν περὶ ἄλλου εἰρηκέναι τὸν Ἀπόστολον. Εἰ δὲ ὁ Λόγος ὁ τοῦ Πατρὸς ὁ καταβὰς, αὐτός ἐστι καὶ ὁ ἀναβὰς, 1ὁ τοῦ μόνου Θεοῦ μονογενὴς υἱὸς, κατά τὴν τοῦ Πατρὸς εὐδοκίαν σαρκωθεὶς ὑπὲρ ἀνθρώπων, οὐ περὶ ἄλλου τινὸς, οὐδὲ περὶ ὀγδοάδος τὸν λόγον 2ἐμπεποίηται, ἀλλʼ ἢ περὶ τοῦ Κυρίου Ἰησοῦ Χριστοῦ. Οὐδὲ γὰρ ὁ Λόγος κατʼ αὐτοὺς προηγουμένως σὰρξ γέγονε. Λέγουσι δὲ τὸν Σωτῆρα ἐνδύσασθαι 1σῶμα ψυχικὸν ἐκ τῆς οἰκονομίας κατεσκευασμένον LIB. I. i. 20. GR. I. i. 20. MASS. I. ix. 3. 2ἀῤῥήτῳ προνοίᾳ, πρὸς τὸ ὁρατὸν γενέσθαι, καὶ ψηλαφητόν. Σὰρξ δέ ἐστιν ἡ ἀρχαία ἐκ τοῦ χοῦ κατὰ τὸν Ἀδὰμ ἡ γεγονυῖα πλάσις ὑπὸ τοῦ Θεοῦ, ἣν ἀληθῶς γεγονέναι τὸν Λόγον τοῦ Θεοῦ ἐμήνυσεν ὁ Ἰωάννης. Καὶ λέλυται αὐτῶν πρώτη καὶ ἀρχέγονος ὀγδοάς. Ἑνὸς γὰρ καὶ τοῦ αὐτοῦ δεικνυμένου Λόγου, καὶ Μονογενοῦς, καὶ Ζωῆς, καὶ Φωτὸς, καὶ Σωτῆρος, καὶ Χριστοῦ, καὶ Υἱοῦ Θεοῦ, καὶ τούτου αὐτοῦ σαρκωθέντος ὑπὲρ ὑμῶν, λέλυται ἡ τῆς ὀγδοάδος σκηνοπηγία. G. 43 Ταύτης δὲ λελυμένης, διαπέπτωκεν αὐτῶν πᾶσα ἡ ὑπόθεσις, ἣν 4ψευδῶς ὀνειρώττοντες 5κατατρέχουσι τῶν γραφῶν, ἰδίαν ὑπόθεσιν ἀναπλασάμενοι. Ἔπειτα λέξεις καὶ ὀνόματα σποράδην κείμενα συλλέγοντες, μεταφέρουσι, καθὼς προειρήκαμεν, ἐκ τοῦ LIB. I. i. 20. GR. I. i. 20. MASS. I. ix. 4. κατὰ φύσιν εἰς τὸ παρὰ φύσιν· ὅμοια ποιοῦντες τοῖς ὑποθέσαις τὰς τυχούσας αὐτοῖς προβαλλομένοις, ἔπειτα πειρωμένοις ἐκ τῶν Ὁμήρου ποιημάτων 1μελετᾷν αὐτὰς, ὥστε τοὺς ἀπειροτέρους δοκεῖν ἐπʼ ἐκείνης τῆς ἐξ ὑπογυίου μεμελετημένης ὑποθέσεως Ὅμηρον τὰ ἔπη πεποιηκέναι, καὶ πολλοὺς συναρπάζεσθαι διὰ τῆς τῶν ἐπῶν συνθέτου ἀκολουθίας, μὴ ἄρα ταῦθʼ οὕτως Ὅμηρος εἴη πεποιηκώς. Ὡς ὁ τὸν Ἡρακλέα ὑπὸ M. 46. Εὐρυσθέως ἐπὶ τὸν ἐν τῷ Ἅδῃ κύνα πεμπόμενον 2διὰ τῶν Ὁμηρικῶν στίχων γράφων οὕτως· (οὐδὲν γὰρ κωλύει παραδείγματος χάριν ἐπιμνησθῆναι καὶ τούτων, ὁμοίας καὶ τῆς αὐτῆς οὔσης ἐπιχειρήσεως τοῖς ἀμφοτέροις.) od. κ΄. 76. Ὡε εἰπὼν, ἀπέπεμπε δόμων βαρέα στενάχοντα Od. Φ΄. 26. Φῶθʼ Ἡρακλῆα, μεγάλων ἐπιΐστορα ἔργων, 11 τ΄. 123. Εὐρυσθεὺς, Σθενέλοιο πάϊς Περσηϊάδαο Ἐξ Ἐρέβευς ἄξοντα κύνα στυγεροῦ Ἀΐδαο. LIB. I. i. 20. GR. I. i. 20. MASS. I. ix. 4. Βῆ δʼ ἴμεν, ὥστε λέων ὀρεσίτροφος ἀλκὶ πεποιὼς, Καρπαλίμως 1ἀνὰ ἄστυ· φίλοι δʼ 2ἀνά πάντες ἕποντο, Il. θ΄. 368. Od. ζ΄. 130. Il. ω΄. 327. Od. λ΄. 38. Il. ω΄. 328. Od. λ΄. 625. Il. β΄. 409. Νύμφαι τʼ ἠΐθεσί τε, πολύτλητοὶ τε γέροντες, 2Οἶετῤ ὀλοφυρόμενοι, ὡσεὶ θάνατόνδε κίοντα. Ἑρμείας δʼ 4ἀπέπεμπεν, ἰδέ γλαυκῶπις Ἀθήνη· Ἤιδεε γὰρ κατὰ θυμὰν ἀδελφεὸν, ὡς ἐπονεῖτο. Τίς οὐκ ἂν τῶν ἀπανούργων συναρπαγείη ὑπὸ τῶν ἐπῶν τούτων, καὶ νομίσειεν οὕτως αὐτὰ Ὅμηρον ἐπὶ ταύτης τῆς ὑποθέσεως πεποιηκέναι; Ὁ δʼ ἔμπειρος τῆς Ὁμηρικῆς ὑποθέσεως ἐπιγνώσεται, suppl. μὲν τὰ ἔπη, τὴν δʼ ὑπόθεσιν οὐκ ἐπιγνώσεται, εἰδὼς ὅτι τὸ μέν τι αὐτῶν ἐστι περὶ Ὀδοσσέως εἰρημένον, τὸ δὲ περὶ αὐτοῦ τοῦ Ἡρακλέος, τὸ δὲ περὶ Πριάμου, τὸ δὲ περὶ Μενελάου καὶ Ἀγαμέμνονος. Ἄρας δὲ αὐτὰ, καὶ ἓν ἕκαστον ἀποδοὺς G. 44. τῇ 5ἰδίᾳ, ἐκποδὼν ποιήσει τὴν ὑπόθεσιν. Οὕτω δὲ καὶ ὁ LIB. I. i. 20. GR. I. i. 20. MASS. I. ix. 4. κανόνα τῆς ἀληθείας ἀκλινῆ ἐν ἑαυτῷ κατέχων, 1ὃν διὰ τοῦ βαπτίσματος εἵληφε, τὰ μὲν ἐκ τῶν γραφῶν ὀνόματα, καὶ M. 47. τὰς λέξεις, καὶ τὰς παραβολὰς ἐπιγνώσεται, τὴν δὲ βλάσφημον ὑπόθεσιν ταύτην αὐτῶν οὐκ ἐπιγνώσεται. Καὶ γὰρ εἰ τὰς ψηφῖδας γνωρίσει, ἀλλὰ τὴν ἀλώπεκα ἀντὶ τῆς βασιλικῆς εἰκόνος οὐ παραδέξεται· ἓν ἕκαστον δὲ τῶν εἰρημένων ἀποδοὺς τῇ ἰδίᾳ τάξει, καὶ προσαρμόσας τῷ τῆς ἀληθείας σωματίῳ, γυμνώσει LIB. I. i. 20. GR. I. i. 20. MASS. I. ix. 5. καὶ ἀνυπόστατον ἐπιδείξει τὸ πλάσμα αὐτῶν. Ἐπεὶ δὲ τῇ σκηνῇ ταύτῃ λείπει ἡ 1ἀπολύτρωσις, ἵνα τις τὸν 2μῖμον αὐτὸν l. αὐτῶν 3περαιώσας τὸν ἀνασκευάζοντα λόγον ἐπενεγκεῖν, l. ἐπενέγκῃ, καλῶς ἔχειν ὑπελάβομεν ἐπιδείξαι πρότερον, ἐν οἶς οἱ πατέρες αὐτοὶ τοῦδε τοῦ 4μύθου διαφέρονται πρὸς ἀλλήλους, ὡς ἐκ διαφόρων πνευμάτων τῆς πλάνης ὄντες. Καὶ ἐκ τούτου γὰρ ἀκριβῶς συνιδεῖν ἔσται ἐστι, καὶ 5πρὸ τῆς ἀποδείξεως, βεβαίαν τὴν ὑπὸ τῆς Ἐκκλησίας κηρυσσομένην ἀλήθειαν, καὶ τὴν ὑπὸ τούτων παραπεποιημένην ψευδηγορίαν. | 1.13. One Ecphantus, a native of Syracuse, affirmed that it is not possible to attain a true knowledge of things. He defines, however, as he thinks, primary bodies to be indivisible, and that there are three variations of these, viz., bulk, figure, capacity, from which are generated the objects of sense. But that there is a determinable multitude of these, and that this is infinite. And that bodies are moved neither by weight nor by impact, but by divine power, which he calls mind and soul; and that of this the world is a representation; wherefore also it has been made in the form of a sphere by divine power. And that the earth in the middle of the cosmical system is moved round its own centre towards the east. 1.13. But there is another among these heretics, Marcus by name, who boasts himself as having improved upon his master. He is a perfect adept in magical impostures, and by this means drawing away a great number of men, and not a few women, he has induced them to join themselves to him, as to one who is possessed of the greatest knowledge and perfection, and who has received the highest power from the invisible and ineffable regions above. Thus it appears as if he really were the precursor of Antichrist. For, joining the buffooneries of Anaxilaus to the craftiness of the magi, as they are called, he is regarded by his senseless and cracked-brain followers as working miracles by these means.,Pretending to consecrate cups mixed with wine, and protracting to great length the word of invocation, he contrives to give them a purple and reddish colour, so that Charis, who is one of those that are superior to all things, should be thought to drop her own blood into that cup through means of his invocation, and that thus those who are present should be led to rejoice to taste of that cup, in order that, by so doing, the Charis, who is set forth by this magician, may also flow into them. Again, handing mixed cups to the women, he bids them consecrate these in his presence. When this has been done, he himself produces another cup of much larger size than that which the deluded woman has consecrated,) and pouting from the smaller one consecrated by the woman into that which has been brought forward by himself, he at the same time pronounces these words: "May that Chaffs who is before all things, and who transcends all knowledge and speech, fill thine inner man, and multiply in thee her own knowledge, by sowing the grain of mustard seed in thee as in good soil." Repeating certain other like words, and thus goading on the wretched woman [to madness], he then appears a worker of wonders when the large cup is seen to have been filled out of the small one, so as even to overflow by what has been obtained from it. By accomplishing several other similar things, he has completely deceived many, and drawn them away after him.,It appears probable enough that this man possesses a demon as his familiar spirit, by means of whom he seems able to prophesy, and also enables as many as he counts worthy to be partakers of his Charis themselves to prophesy. He devotes himself especially to women, and those such as are well-bred, and elegantly attired, and of great wealth, whom he frequently seeks to draw after him, by addressing them in such seductive words as these: "I am eager to make thee a partaker of my Charis, since the Father of all doth continually behold thy angel before His face. Now the place of thy angel is among us: it behoves us to become one. Receive first from me and by me [the gift of] Chaffs. Adorn thyself as a bride who is expecting her bridegroom, that thou mayest be what I am, and I what thou art. Establish the germ of light in thy nuptial chamber. Receive from me a spouse, and become receptive of him, while thou art received by him. Behold Charis has descended upon thee; open thy mouth and prophesy." On the woman replying," I have never at any time prophesied, nor do I know how to prophesy;" then engaging, for the second time, in certain invocations, so as to astound his deluded victim, he says to her," Open thy mouth, speak whatsoever occurs to thee, and thou shalt prophesy." She then, vainly puffed up and elated by these words, and greatly excited in soul by the expectation that it is herself who is to prophesy, her heart beating violently [from emotion], reaches the requisite pitch of audacity, and idly as well as impudently utters some nonsense as it happens. to occur to her, such as might be expected from one heated by an empty spirit. (Referring to this, one superior to me has observed, that the soul is both audacious and impudent when heated with empty air.) Henceforth she reckons herself a prophetess, and expresses her thanks to Marcus for having imparted to her of his own Chaffs. She then makes the effort to reward him, not only by the gift of her possessions (in which way he has collected a very large fortune), but also by yielding up to him her person, desiring in every way to be united to him, that she may become altogether one with him.,But already some of the most faithful women, possessed of the fear of God, and not being deceived (whom, nevertheless, he did his best to seduce like the rest by bidding them prophesy), abhorring and execrating him, have withdrawn from such a vile company of revellers. This they have done, as being well aware that the gift of prophecy is not conferred on men by Marcus, the magician, but that only those to whom God sends His grace from above possess the divinely-bestowed power of prophesying; and then they speak where and when God pleases, and not when Marcus orders them to do so. For that which commands is greater and of higher authority than that which is commanded, inasmuch as the former rules, while the latter is in a state of subjection. If, then, Marcus, or any one else, does command,--as these are accustomed continually at their feasts to play at drawing lots, and [in accordance with the lot] to command one another to prophesy, giving forth as oracles what is in harmony with their own desires,--it will follow that he who commands is greater and of higher authority than the prophetic spirit, though he is but a man, which is impossible. But such spirits as are commanded by these men, and speak when they desire it, are earthly and weak, audacious and impudent, sent forth by Satan for the seduction and perdition of those who do not hold fast that well- compacted faith which they received at first through the Church.,Moreover, that this Marcus compounds philters and love-potions, in order to insult the persons of some of these women, if not of all, those of them who have returned to the Church of God--a thing which frequently occurs--have acknowledged, confessing, too, that they have been defiled by him, and that they were filled with a burning passion towards him. A sad example of this occurred in the case of a certain Asiatic, one of our deacons, who had received him (Marcus) into his house. His wife, a woman of remarkable beauty, fell a victim both in mind and body to this magician, and, for a long time, travelled about with him. At last, when, with no small difficulty, the brethren had converted her, she spent her whole time in the exercise of public confession, weeping over and lamenting the defilement which she had received from this magician.,Some of his disciples, too, addicting themselves to the same practices, have deceived many silly women, and defiled them. They proclaim themselves as being "perfect," so that no one can be compared to them with respect to the immensity of their knowledge, nor even were you to mention Paul or Peter, or any other of the apostles. They assert that they themselves know more than all others, and that they alone have imbibed the greatness of the knowledge of that power which is unspeakable. They also maintain that they have attained to a height above all power, and that therefore they are free in every respect to act as they please, having no one to fear in anything. For they affirm, that because of the "Redemption" it has come to pass that they can neither be apprehended, nor even seen by the judge. But even if he should happen to lay hold upon them, then they might simply repeat these words, while standing in his presence along with the "Redemption:" "O thou, who sittest beside God, and the mystical, eternal Sige, thou through whom the angels (mightiness), who continually behold the face of the Father, having thee as their guide and introducer, do derive their forms from above, which she in the greatness of her daring inspiring with mind on account of the goodness of the Propator, produced us as their images, having her mind then intent upon the things above, as in a dream,--behold, the judge is at hand, and the crier orders me to make my defence. But do thou, as being acquainted with the affairs of both, present the cause of both of us to the judge, inasmuch as it is in reality but one cause." Now, as soon as the Mother hears these words, she puts the Homeric helmet of Pluto upon them, so that they may invisibly escape the judge. And then she immediately catches them up, conducts them into the bridal chamber, and hands them over to their consorts.,Such are the words and deeds by which, in our own district of the Rhone, they have deluded many women, who have their consciences seared as with a hot iron. Some of them, indeed, make a public confession of their sins; but others of them are ashamed to do this, and in a tacit kind of way, despairing of [attaining to] the life of God, have, some of them, apostatized altogether; while others hesitate between the two courses, and incur that which is implied in the proverb, "neither without nor within;" possessing this as the fruit from the seed of the children of knowledge. 1.14. Hippo, a native of Rhegium, asserted as originating principles, coldness, for instance water, and heat, for instance fire. And that fire, when produced by water, subdued the power of its generator, and formed the world. And the soul, he said, is sometimes brain, but sometimes water; for that also the seed is that which appears to us to arise out of moisture, from which, he says, the soul is produced. So far, then, we think we have sufficiently adduced (the opinions of) these; wherefore, inasmuch as we have adequately gone in review through the tenets of physical speculators, it seems to remain that we now turn to Socrates and Plato, who gave special preference to moral philosophy. 1.14. This Marcus then, declaring that he alone was the matrix and receptacle of the Sige of Colorbasus, inasmuch as he was only-begotten, has brought to the birth in some such way as follows that which was committed to him of the defective Euthymesis. He declares that the infinitely exalted Tetrad descended upon him from the invisible and indescribable places in the form of a woman (for the world could not have borne it coming in its male form), and expounded to him alone its own nature, and the origin of all things, which it had never before revealed to any one either of gods or men. This was done in the following terms: When first the unoriginated, inconceivable Father, who is without material substance, and is neither male nor female, willed to bring forth that which is ineffable to Him, and to endow with form that which is invisible, He opened His mouth, and sent forth the Word similar to Himself, who, standing near, showed Him what He Himself was, inasmuch as He had been manifested in the form of that which was invisible. Moreover, the pronunciation of His name took place as follows:--He spoke the first word of it, which was the beginning [of all the rest], and that utterance consisted of four letters. He added the second, and this also consisted of four letters. Next He uttered the third, and this again embraced ten letters. Finally, He pronounced the fourth, which was composed of twelve letters. Thus took place the enunciation of the whole name, consisting of thirty letters, and four distinct utterances. Each of these elements has its own peculiar letters, and character, and pronunciation, and forms, and images, and there is not one of them that perceives the shape of that [utterance] of which it is an element. Neither does any one know itself, nor is it acquainted with the pronunciation of its neighbour, but each one imagines that by its own utterance it does in fact name the whole. For while every one of them is a part of the whole, it imagines its own sound to be the whole name, and does not leave off sounding until, by its own utterance, it has reached the last letter of each of the elements. This teacher declares that the restitution of all things will take place, when all these, mixing into one letter, shall utter one and the same sound. He imagines that the emblem of this utterance is found in Amen, which we pronounce in concert. The diverse sounds (he adds) are those which give form to that AEon who is without material substance and unbegotten, and these, again, are the forms which the Lord has called angels, who continually behold the face of the Father.,Those names of the elements which may be told, and are common, he has called AEons, and words, and roots, and seeds, and fulnesses, and fruits. He asserts that each of these, and all that is peculiar to every one of them, is to be understood as contained in the name Ecclesia. of these elements, the last letter of the last one uttered its voice, and this sound going forth generated its own elements after the image of the [other] elements, by which he affirms, that both the things here below were arranged into the order they occupy, and those that preceded them were called into existence. He also maintains that the letter itself, the sound of which followed that sound below, was received up again by the syllable to which it belonged, in order to the completion of the whole, but that the sound remained below as if cast outside. But the element itself from which the letter with its special pronunciation descended to that below, he affirms to consist of thirty letters, while each of these letters, again, contains other letters in itself, by means of which the name of the letter is expressed. And thus, again, others are named by other letters, and others still by others, so that the multitude of letters swells out into infinitude. You may more clearly understand what I mean by the following example:-- The word Delta contains five letters, viz., D, E, L, T, A: these letters again, are written by other letters, and others still by others. If, then, the entire composition of the word Delta [when thus analyzed] runs out into infinitude, letters continually generating other letters, and following one another in constant succession, how much raster than that [one] word is the [entire] ocean of letters! And if even one letter be thus infinite, just consider the immensity of the letters in the entire name; out of which the Sige of Marcus has taught us the Propator is composed. For which reason the Father, knowing the incomprehensibleness of His own nature, assigned to the elements which He also terms AEons, [the power] of each one uttering its own enunciation, because no one of them was capable by itself of uttering the whole.,When she (the Tetrad) had spoken these things, Aletheia looked at him, opened her mouth, and uttered a word. That word was a name, and the name was this one which we do know and speak of, viz., Christ Jesus. When she had uttered this name, she at once relapsed into silence. And as Marcus waited in the expectation that she would say something more, the Tetrad again came forward and said, "Thou hast reckoned as contemptible that word which thou hast heard from the mouth of Aletheia. This which thou knowest and seemest to possess, is not an ancient name. For thou possessest the sound of it merely, whilst thou art ignorant of its power. For Jesus (Ihsous) is a name arithmetically symbolical, consisting of six letters, and is known by all those that belong to the called. But that which is among the AEons of the Pleroma consists of many parts, and is of another form and shape, and is known by those [angels] who are joined in affinity with Him, and whose figures (mightinesses) are always present with Him.,Know, then, that the four-and-twenty letters which you possess are symbolical emanations of the three powers that contain the entire number of the elements above. For you are to reckon thus--that the nine mute letters are [the images] of Pater and Aletheia, because they are without voice, that is, of such a nature as cannot be uttered or pronounced. But the semi-vowels represent Logos and Zoe, because they are, as it were, midway between the consots and the vowels, partaking of the nature of both. The vowels, again, are representative of Anthropos and Ecclesia, inasmuch as a voice proceeding from Anthropos gave being to them all; for the sound of the voice imparted to them form. Thus, then, Logos and Zoe possess eight [of these letters]; Anthropos and Ecclesia seven; and Pater and Aletheia nine. But since the number allotted to each was unequal, He who existed in the Father came down, having been specially sent by Him from whom He was separated, for the rectification of what had taken place, that the unity of the Pleromas, being endowed with equality, might develop in all that one power which flows from all. Thus that division which had only seven letters, received the power of eight, and the three sets were rendered alike in point of number, all becoming Ogdoads; which three, when brought together, constitute the number four-and-twenty. The three elements, too (which he declares to exist in conjunction with three powers, and thus form the six from which have flowed the twenty-four letters), being quadrupled by the word of the ineffable Tetrad, give rise to the same number with them; and these elements he maintains to belong to Him who cannot be named. These, again, were endowed by the three powers with a resemblance to Him who is invisible. And he says that those letters which we call double are the images of the images of these elements; and if these be added to the four-and-twenty letters, by the force of analogy they form the number thirty.,He asserts that the fruit of this arrangement and analogy has been manifested in the likeness of an image, namely, Him who, after six days, ascended into the mountain along with three others, and then became one of six (the sixth), in which character He descended and was contained in the Hebdomad, since He was the illustrious Ogdoad, and contained in Himself the entire number of the elements, which the descent of the dove (who is Alpha and Omega) made clearly manifest, when He came to be baptized; for the number of the dove is eight hundred and one. And for this reason did Moses declare that man was formed on the sixth day; and then, again, according to arrangement, it was on the sixth day, which is the preparation, that the last man appeared, for the regeneration of the first, of this arrangement, both the beginning and the end were formed at that sixth hour, at which He was nailed to the tree. For that perfect being Nous, knowing that the number six had the power both of formation and regeneration, declared to the children of light, that regeneration which has been wrought out by Him who appeared as the Episemon in regard to that number. Whence also he declares it is that the double letters contain the Episemon number; for this Episemon, when joined to the twenty-four elements, completed the name of thirty letters.,He employed as his instrument, as the Sige of Marcus declares, the power of seven letters, in order that the fruit of the independent will [of Achamoth] might be revealed. "Consider this present Episemon," she says--"Him who was formed after the [original] Episemon, as being, as it were, divided or cut into two parts, and remaining outside; who, by His own power and wisdom, through means of that which had been produced by Himself, gave life to this world, consisting of seven powers, after the likeness of the power of the Hebdomad, and so formed it, that it is the soul of everything visible. And He indeed uses this work Himself as if it had been formed by His own free will; but the rest, as being images of what cannot be [fully] imitated, are subservient to the Enthymesis of the mother. And the first heaven indeed pronounces Alpha, the next to this Epsilon, the third Eta, the fourth, which is also in the midst of the seven, utters the sound of Iota, the fifth Omicron, the sixth Upsilon, the seventh, which is also the fourth from the middle, utters the elegant Omega,"--as the Sige of Marcus, talking a deal of nonsense, but uttering no word of truth, confidently asserts. "And these powers," she adds, "being all simultaneously clasped in each other's embrace, do sound out the glory of Him by whom they were produced; and the glory of that sound is transmitted upwards to the Propator." She asserts, moreover, that "the sound of this uttering of praise, having been wafted to the earth, has become the Framer and the Parent of those things which are on the earth.",He instances, in proof of this, the case of infants who have just been born, the cry of whom, as soon as they have issued from the womb, is in accordance with the sound of every one of these elements. As, then, he says, the seven powers glorify the Word, so also does the complaining soul of infants. For this reason, too, David said: "Out of the mouth of babes and sucklings Thou hast perfected praise;" and again: "The heavens declare the glory of God." Hence also it comes to pass, that when the soul is involved in difficulties and distresses, for its own relief it calls out, "Oh" (W), in honour of the letter in question, so that its cognate soul above may recognise [its distress], and send down to it relief.,Thus it is, that in regard to the whole name, which consists of thirty letters, and Bythus, who receives his increase from the letters of this [name], and, moreover, the body of Aletheia, which is composed of twelve members, each of which consists of two letters, and the voice which she uttered without having spoken at all, and in regard to the analysis of that name which cannot be expressed in words, and the soul of the world and of man, according as they possess that arrangement, which is after the image [of things above], he has uttered his nonsensical opinions. It remains that I relate how the Tetrad showed him from the names a power equal in number; so that nothing, my friend, which I have received as spoken by him, may remain unknown to thee; and thus thy request, often proposed to me, may be fulfilled. 1.14. Moreover, the Tetrad, explaining these things to him more fully, said:--I wish to show thee Aletheia (Truth) herself; for I have brought her down from the dwellings above, that thou mayest see her without a veil, and understand her beauty--that thou mayest also hear her speaking, and admire her wisdom. Behold, then, her head on high, Alpha and Omega; her neck, Beta and Psi; her shoulders with her hands, Gamma and Chi; her breast, Delta and Phi; her diaphragm, Epsilon and Upsilon; her back, Zeta and Tau; her belly, Eta and Sigma; her thighs, Theta and Rho; her knees, Iota and Pi; her legs, Kappa and Omicron; her ancles, Lambda and Xi; her feet, Mu and Nu. Such is the body of Truth, according to this magician, such the figure of the element, such the character of the letter. And he calls this element Anthropos (Man), and says that is the fountain of all speech, and the beginning of all sound, and the expression of all that is unspeakable, and the mouth of the silent Sige. This indeed is the body of Truth. But do thou, elevating the thoughts of thy mind on high, listen from the mouth of Truth to the self-begotten Word, who is also the dispenser of the bounty of the Father. 1.14.1. This Marcus then, declaring that he alone was the matrix and receptacle of the Sige of Colorbasus, inasmuch as he was only-begotten, has brought to the birth in some such way as follows that which was committed to him of the defective Euthymesis. He declares that the infinitely exalted Tetrad descended upon him from the invisible and indescribable places in the form of a woman (for the world could not have borne it coming in its male form), and expounded to him alone its own nature, and the origin of all things, which it had never before revealed to any one either of gods or men. This was done in the following terms: When first the unoriginated, inconceivable Father, who is without material substance, and is neither male nor female, willed to bring forth that which is ineffable to Him, and to endow with form that which is invisible, He opened His mouth, and sent forth the Word similar to Himself, who, standing near, showed Him what He Himself was, inasmuch as He had been manifested in the form of that which was invisible. Moreover, the pronunciation of His name took place as follows:--He spoke the first word of it, which was the beginning [of all the rest], and that utterance consisted of four letters. He added the second, and this also consisted of four letters. Next He uttered the third, and this again embraced ten letters. Finally, He pronounced the fourth, which was composed of twelve letters. Thus took place the enunciation of the whole name, consisting of thirty letters, and four distinct utterances. Each of these elements has its own peculiar letters, and character, and pronunciation, and forms, and images, and there is not one of them that perceives the shape of that [utterance] of which it is an element. Neither does any one know itself, nor is it acquainted with the pronunciation of its neighbour, but each one imagines that by its own utterance it does in fact name the whole. For while every one of them is a part of the whole, it imagines its own sound to be the whole name, and does not leave off sounding until, by its own utterance, it has reached the last letter of each of the elements. This teacher declares that the restitution of all things will take place, when all these, mixing into one letter, shall utter one and the same sound. He imagines that the emblem of this utterance is found in Amen, which we pronounce in concert. The diverse sounds (he adds) are those which give form to that AEon who is without material substance and unbegotten, and these, again, are the forms which the Lord has called angels, who continually behold the face of the Father. 1.14.2. Those names of the elements which may be told, and are common, he has called AEons, and words, and roots, and seeds, and fulnesses, and fruits. He asserts that each of these, and all that is peculiar to every one of them, is to be understood as contained in the name Ecclesia. of these elements, the last letter of the last one uttered its voice, and this sound going forth generated its own elements after the image of the [other] elements, by which he affirms, that both the things here below were arranged into the order they occupy, and those that preceded them were called into existence. He also maintains that the letter itself, the sound of which followed that sound below, was received up again by the syllable to which it belonged, in order to the completion of the whole, but that the sound remained below as if cast outside. But the element itself from which the letter with its special pronunciation descended to that below, he affirms to consist of thirty letters, while each of these letters, again, contains other letters in itself, by means of which the name of the letter is expressed. And thus, again, others are named by other letters, and others still by others, so that the multitude of letters swells out into infinitude. You may more clearly understand what I mean by the following example:-- The word Delta contains five letters, viz., D, E, L, T, A: these letters again, are written by other letters, and others still by others. If, then, the entire composition of the word Delta [when thus analyzed] runs out into infinitude, letters continually generating other letters, and following one another in constant succession, how much raster than that [one] word is the [entire] ocean of letters! And if even one letter be thus infinite, just consider the immensity of the letters in the entire name; out of which the Sige of Marcus has taught us the Propator is composed. For which reason the Father, knowing the incomprehensibleness of His own nature, assigned to the elements which He also terms AEons, [the power] of each one uttering its own enunciation, because no one of them was capable by itself of uttering the whole. 1.14.5. Know, then, that the four-and-twenty letters which you possess are symbolical emanations of the three powers that contain the entire number of the elements above. For you are to reckon thus--that the nine mute letters are [the images] of Pater and Aletheia, because they are without voice, that is, of such a nature as cannot be uttered or pronounced. But the semi-vowels represent Logos and Zoe, because they are, as it were, midway between the consots and the vowels, partaking of the nature of both. The vowels, again, are representative of Anthropos and Ecclesia, inasmuch as a voice proceeding from Anthropos gave being to them all; for the sound of the voice imparted to them form. Thus, then, Logos and Zoe possess eight [of these letters]; Anthropos and Ecclesia seven; and Pater and Aletheia nine. But since the number allotted to each was unequal, He who existed in the Father came down, having been specially sent by Him from whom He was separated, for the rectification of what had taken place, that the unity of the Pleromas, being endowed with equality, might develop in all that one power which flows from all. Thus that division which had only seven letters, received the power of eight, and the three sets were rendered alike in point of number, all becoming Ogdoads; which three, when brought together, constitute the number four-and-twenty. The three elements, too (which he declares to exist in conjunction with three powers, and thus form the six from which have flowed the twenty-four letters), being quadrupled by the word of the ineffable Tetrad, give rise to the same number with them; and these elements he maintains to belong to Him who cannot be named. These, again, were endowed by the three powers with a resemblance to Him who is invisible. And he says that those letters which we call double are the images of the images of these elements; and if these be added to the four-and-twenty letters, by the force of analogy they form the number thirty. 1.14.7. He employed as his instrument, as the Sige of Marcus declares, the power of seven letters, in order that the fruit of the independent will [of Achamoth] might be revealed. "Consider this present Episemon," she says--"Him who was formed after the [original] Episemon, as being, as it were, divided or cut into two parts, and remaining outside; who, by His own power and wisdom, through means of that which had been produced by Himself, gave life to this world, consisting of seven powers, after the likeness of the power of the Hebdomad, and so formed it, that it is the soul of everything visible. And He indeed uses this work Himself as if it had been formed by His own free will; but the rest, as being images of what cannot be [fully] imitated, are subservient to the Enthymesis of the mother. And the first heaven indeed pronounces Alpha, the next to this Epsilon, the third Eta, the fourth, which is also in the midst of the seven, utters the sound of Iota, the fifth Omicron, the sixth Upsilon, the seventh, which is also the fourth from the middle, utters the elegant Omega,"--as the Sige of Marcus, talking a deal of nonsense, but uttering no word of truth, confidently asserts. "And these powers," she adds, "being all simultaneously clasped in each other's embrace, do sound out the glory of Him by whom they were produced; and the glory of that sound is transmitted upwards to the Propator." She asserts, moreover, that "the sound of this uttering of praise, having been wafted to the earth, has become the Framer and the Parent of those things which are on the earth." 1.15. Socrates, then, was a hearer of Archelaus, the natural philosopher; and he, reverencing the rule, Know yourself, and having assembled a large school, had Plato (there), who was far superior to all his pupils. (Socrates) himself left no writings after him. Plato, however, taking notes of all his (lectures on) wisdom, established a school, combining together natural, ethical, (and) logical (philosophy). But the points Plato determined are these following. 1.15. The all-wise Sige then announced the production of the four-and-twenty elements to him as follows:--Along with Monotes there coexisted Henotes, from which sprang two productions, as we have remarked above, Monas and Hen, which, added to the other two, make four, for twice two are Four. And again, two and four, when added together, exhibit the number six. And further, these six being quadrupled, give rise to the twenty-four forms. And the names of the first Tetrad, which are understood to be most holy, and not capable of being expressed in words, are known by the Son alone, while the father also knows what they are. The other names which are to be uttered with respect, and faith, and reverence, are, according to him, Arrhetos and Sige, Pater and Aletheia. Now the entire number of this Tetrad amounts to four-and-twenty letters; for the name Arrhetos contains in itself seven letters, Seige five, Pater five, and Aletheia seven. If all these be added together--twice five, and twice seven--they complete the number twenty-four. In like manner, also, the second Tetrad, Logos and Zoe, Anthropos and Ecclesia, reveal the same number of elements. Moreover, that name of the Saviour which may be pronounced, viz., Jesus 'Ihsous, consists of six letters, but His unutterable name comprises for-and-twenty letters. The name Christ the Son (uios Xreistos) comprises twelve letter, but that which is unpronounceable in Christ contains thirty letters. And for this reason he declares that fie is Alpha and Omega, that he may indicate the dove, inasmuch as that bird has this number [in its name].,But Jesus, he affirms, has the following unspeakable origin. From the mother of all things, that is, the first Tetrad; there came forth the second Tetrad, after the manner of a daughter; and thus an Ogdoad was formed, from which, again, a Decad proceeded: thus was produced a Decad and an Ogdoad. The Decad, then, being joined with the Ogdoad, and multiplying it ten times, gave rise to the number eighty; and, again, multiplying eighty ten times, produced the number eight hundred. Thus, then, the whole number of the letters proceeding from the Ogdoad [multiplied] into the Decad, is eight hundred and eighty-eight. This is the name of Jesus; for this name, if you reckon up the numerical value of the letters, amounts to eight hundred and eighty-eight. Thus, then, you have a clear statement of their opinion as to the origin of the supercelestial Jesus. Wherefore, also, the alphabet of the Greeks contains eight Monads, eight Decads, and eight Hecatads, which present the number eight hundred and eighty-eight, that is, Jesus, who is formed of all numbers; and on this account He is called Alpha and Omega, indicating His origin from all. And, again, they put the matter thus: If the first Tetrad be added up according to the progression of number, the number ten appears. For one, and two, and three, and four, when added together, form ten; and this, as they will have it, is Jesus. Moreover, Chreistus, he says, being a word of eight letters, indicates the first Ogdoad, and this, when multiplied by ten, gives birth to Jesus (888). And Christ the Son, he says, is also spoken of, that is, the Duodecad. For the name Son, (uios) contains four letters, and Christ (Chreistus) eight, which, being combined, point out the greatness of the Duodecad. But, he alleges, before the Episemon of this name appeared, that is Jesus the Son, mankind were involved in great ignorance and error. But when this name of six letters was manifested (the person bearing it clothing Himself in flesh, that He might come under the apprehension of man's senses, and having in Himself these six and twenty-four letters), then, becoming acquainted with Him, they ceased from their ignorance, and passed from death unto life, this name serving as their guide to the Father of truth. For the Father of all had resolved to put an end to ignorance, and to destroy death. But this abolishing of ignorance was just the knowledge of Him. And therefore that man (Anthropos) was chosen according to His will, having been formed after the image of the [corresponding] power above.,As to the AEons, they proceeded from the Tetrad, and in that Tetrad were Anthropos and Ecclesia, Logos and Zoe. The powers, then, he declares, who emanated from these, generated that Jesus who appeared upon the earth. The angel Gabriel took the place of Logos, the Holy Spirit that of Zoe, the Power of the Highest that of Anthropos, while the Virgin pointed out the place of Ecclesia. And thus, by a special dispensation, there was generated by Him, through Mary, that man, whom, as He passed through the womb, the Father of all chose to [obtain] the knowledge of Himself by means of the Word. And on His coming to the water [of baptism], there descended on Him, in the form of a dove, that Being who had formerly ascended on high, and completed the twelfth number, in whom there existed the seed of those who were produced contemporaneously with Himself, and who descended and ascended along with Him. Moreover, he maintains that power which descended was the seed of the Father, which had in itself both the Father and the Son, as well as that power of Sige which is known by means of them, but cannot be expressed in language, and also all the AEons. And this was that Spirit who spoke by the mouth of Jesus, and who confessed that He was the son of Man as well as revealed the Father, and who, having descended into Jesus, was made one with Him. And he says that the Saviour formed by special dispensation did indeed destroy death, but that Christ made known the Father. He maintains, therefore, that Jesus is the name of that man formed by a special dispensation, and that He was formed after the likeness and form of that [heavenly] Anthropos, who was about to descend upon Him. After He had received that AEon, He possessed Anthropos himself, and Loges himself, and Pater, and Arrhetus, and Sige, and Aletheia, and Ecclesia, and Zoe.,Such ravings, we may now well say, go beyond Iu, Iu, Pheu, Pheu, and every kind of tragic exclamation or utterance of misery. For who would not detest one who is the wretched centriver of such audacious falsehoods, when he perceives the truth turned by Marcus into a mere image, and that punctured all over with the letters of the alphabet? The Greeks confess that they first received sixteen letters from Cadmus, and that but recently, as compared with the beginning, [the vast antiquity of which is implied] in the common proverb: "Yesterday and before;" and afterwards, in the course of time, they themselves invented at one period the aspirates, and at another the double letters, while, last of all, they say Palamedes added the long letters to the former. Was it so, then, that until these things took place among the Greeks, truth had no existence? For, according to thee, Marcus, the body of truth is posterior to Cadmus and those who preceded him--posterior also to those who added the rest of the letters--posterior even to thyself! For thou alone hast formed that which is called by thee the truth into an [outward, visible] image.,But who will tolerate thy nonsensical Sige, who names Him that cannot be named, and expounds the nature of Him that is unspeakable, and searches out Him that is unsearchable, and declares that He whom thou maintainest to be destitute of body and form, opened His mouth and sent forth the Word, as if He were included among organized beings; and that His Word, while like to His Author, and bearing the image of the invisible, nevertheless consisted of thirty elements and four syllables? It will follow, then, according to thy theory, that the Father of all, in accordance with the likeness of the Word, consists of thirty elements and four syllables! Or, again, who will tolerate thee in thy juggling with forms and numbers,--at one time thirty, at another twenty-four, and at another, again, only six,--whilst thou shuttest up [in these] the Word of God, the Founder, and Framer, and Maker of all things; and then, again, cutting Him up piecemeal into four syllables and thirty elements; and bringing down the Lord of all who founded the heavens to the number eight hundred and eighty-eight, so that He should be similar to the alphabet; and subdividing the Father, who cannot be contained, but contains all things, into a Tetrad, and an Ogdoad, and a Decad, and a Duodecad; and by such multiplications, setting forth the unspeakable and inconceivable nature of the Father, as thou thyself declarest it to be? And showing thyself a very Daedalus for evil invention, and the wicked architect of the supreme power, thou dost construct a nature and substance for Him whom thou callest incorporeal and immaterial, out of a multitude of letters, generated the one by the other. And that power whom thou affirmest to be indivisible, thou dost nevertheless divide into consots, and vowels, and semi-vowels; and, falsely ascribing those letters which are mute to the Father of all things, and to His Enncea (thought), thou hast driven on all that place confidence in thee to the highest point of blasphemy, and to the grossest impiety.,With good reason, therefore, and very fittingly, in reference to thy rash attempt, has that divine elders and preacher of the truth burst forth in verse against thee as follows:-- 1.15. Marcus, thou former of idols, inspector of portents, Skill'd in consulting the stars, and deep in the black arts of magic, Ever by tricks such as these confirming the doctrines of error, Furnishing signs unto those involved by thee in deception, Wonders of power that is utterly severed from God and apostate, Which Satan, thy true father, enables thee still to accomplish, By means of Azazel, that fallen and yet mighty angel,-- Thus making thee the precursor of his own impious actions. Such are the words of the saintly elder. And I shall endeavour to state the remainder of their mystical system, which runs out to great length, in brief compass, and to bring to the light what has for a long time been concealed. For in this way such things will become easily susceptible of exposure by all. 1.15.1. The all-wise Sige then announced the production of the four-and-twenty elements to him as follows:--Along with Monotes there coexisted Henotes, from which sprang two productions, as we have remarked above, Monas and Hen, which, added to the other two, make four, for twice two are Four. And again, two and four, when added together, exhibit the number six. And further, these six being quadrupled, give rise to the twenty-four forms. And the names of the first Tetrad, which are understood to be most holy, and not capable of being expressed in words, are known by the Son alone, while the father also knows what they are. The other names which are to be uttered with respect, and faith, and reverence, are, according to him, Arrhetos and Sige, Pater and Aletheia. Now the entire number of this Tetrad amounts to four-and-twenty letters; for the name Arrhetos contains in itself seven letters, Seige five, Pater five, and Aletheia seven. If all these be added together--twice five, and twice seven--they complete the number twenty-four. In like manner, also, the second Tetrad, Logos and Zoe, Anthropos and Ecclesia, reveal the same number of elements. Moreover, that name of the Saviour which may be pronounced, viz., Jesus 'Ihsous, consists of six letters, but His unutterable name comprises for-and-twenty letters. The name Christ the Son (uios Xreistos) comprises twelve letter, but that which is unpronounceable in Christ contains thirty letters. And for this reason he declares that fie is Alpha and Omega, that he may indicate the dove, inasmuch as that bird has this number [in its name]. 1.16. Plato (lays down) that there are three originating principles of the universe, (namely) God, and matter, and exemplar; God as the Maker and Regulator of this universe, and the Being who exercises providence over it; but matter, as that which underlies all (phenomena), which (matter) he styles both receptive and a nurse, out of the arrangement of which proceeded the four elements of which the world consists; (I mean) fire, air, earth, water, from which all the rest of what are denominated concrete substances, as well as animals and plants, have been formed. And that the exemplar, which he likewise calls ideas, is the intelligence of the Deity, to which, as to an image in the soul, the Deity attending, fabricated all things. God, he says, is both incorporeal and shapeless, and comprehensible by wise men solely; whereas matter is body potentially, but with potentiality not as yet passing into action, for being itself without form and without quality, by assuming forms and qualities, it became body. That matter, therefore, is an originating principle, and coeval with the Deity, and that in this respect the world is uncreated. For (Plato) affirms that (the world) was made out of it. And that (the attribute of) imperishableness necessarily belongs to (literally follows) that which is uncreated. So far forth, however, as body is supposed to be compounded out of both many qualities and ideas, so far forth it is both created and perishable. But some of the followers of Plato mingled both of these, employing some such example as the following: That as a waggon can always continue undestroyed, though undergoing partial repairs from time to time, so that even the parts each in turn perish, yet itself remains always complete; so after this manner the world also, although in parts it perishes, yet the things that are removed, being repaired, and equivalents for them being introduced, it remains eternal. Some maintain that Plato asserts the Deity to be one, ingenerable and incorruptible, as he says in The Laws: God, therefore, as the ancient account has it, possesses both the beginning, and end, and middle of all things. Thus he shows God to be one, on account of His having pervaded all things. Others, however, maintain that Plato affirms the existence of many gods indefinitely, when he uses these words: God of gods, of whom I am both the Creator and Father. But others say that he speaks of a definite number of deities in the following passage: Therefore the mighty Jupiter, wheeling his swift chariot in heaven; and when he enumerates the offspring of the children of heaven and earth. But others assert that (Plato) constituted the gods as generable; and on account of their having been produced, that altogether they were subject to the necessity of corruption, but that on account of the will of God they are immortal, (maintaining this) in the passage already quoted, where, to the words, God of gods, of whom I am Creator and Father, he adds, indissoluble through the fiat of My will; so that if (God) were disposed that these should be dissolved, they would easily be dissolved. And he admits natures (such as those) of demons, and says that some of them are good, but others worthless. And some affirm that he states the soul to be uncreated and immortal, when he uses the following words, Every soul is immortal, for that which is always moved is immortal; and when he demonstrates that the soul is self-moved, and capable of originating motion. Others, however, (say that Plato asserted that the soul was) created, but rendered imperishable through the will of God. But some (will have it that he considered the soul) a composite (essence), and generable and corruptible; for even he supposes that there is a receptacle for it, and that it possesses a luminous body, but that everything generated involves a necessity of corruption. Those, however, who assert the immortality of the soul are especially strengthened in their opinion by those passages (in Plato's writings), where he says, that both there are judgments after death, and tribunals of justice in Hades, and that the virtuous (souls) receive a good reward, while the wicked (ones) suitable punishment. Some notwithstanding assert, that he also acknowledges a transition of souls from one body to another, and that different souls, those that were marked out for such a purpose, pass into different bodies, according to the desert of each, and that after certain definite periods they are sent up into this world to furnish once more a proof of their choice. Others, however, (do not admit this to be his doctrine, but will have it that Plato affirms that the souls) obtain a place according to the desert of each; and they employ as a testimony the saying of his, that some good men are with Jove, and that others are ranging abroad (through heaven) with other gods; whereas that others are involved in eternal punishments, as many as during this life have committed wicked and unjust deeds. And people affirm that Plato says, that some things are without a mean, that others have a mean, that others are a mean. (For example, that) waking and sleep, and such like, are conditions without an intermediate state; but that there are things that had means, for instance virtue and vice; and there are means (between extremes), for instance grey between white and black, or some other color. And they say, that he affirms that the things pertaining to the soul are absolutely alone good, but that the things pertaining to the body, and those external (to it), are not any longer absolutely good, but reputed blessings. And that frequently he names these means also, for that it is possible to use them both well and ill. Some virtues, therefore, he says, are extremes in regard of intrinsic worth, but in regard of their essential nature means, for nothing is more estimable than virtue. But whatever excels or falls short of these terminates in vice. For instance, he says that there are four virtues- prudence, temperance, justice, fortitude- and that on each of these is attendant two vices, according to excess and defect: for example, on prudence, recklessness according to defect, and knavery according to excess; and on temperance, licentiousness according to defect, stupidity according to excess; and on justice, foregoing a claim according to defect, unduly pressing it according to excess; and on fortitude, cowardice according to defect, foolhardiness according to excess. And that these virtues, when inherent in a man, render him perfect, and afford him happiness. And happiness, he says, is assimilation to the Deity, as far as this is possible; and that assimilation to God takes place when any one combines holiness and justice with prudence. For this he supposes the end of supreme wisdom and virtue. And he affirms that the virtues follow one another in turn, and are uniform, and are never antagonistic to each other; whereas that vices are multiform, and sometimes follow one the other, and sometimes are antagonistic to each other. He asserts that fate exists; not, to be sure, that all things are produced according to fate, but that there is even something in our power, as in the passages where he says, The fault is his who chooses, God is blameless; and the following law of Adrasteia. And thus some (contend for his upholding) a system of fate, whereas others one of free-will. He asserts, however, that sins are involuntary. For into what is most glorious of the things in our power, which is the soul, no one would (deliberately) admit what is vicious, that is, transgression, but that from ignorance and an erroneous conception of virtue, supposing that they were achieving something honourable, they pass into vice. And his doctrine on this point is most clear in The Republic, where he says, But, again, you presume to assert that vice is disgraceful and abhorred of God; how then, I may ask, would one choose such an evil thing? He, you reply, (would do so) who is worsted by pleasures. Therefore this also is involuntary, if to gain a victory be voluntary; so that, in every point of view, the committing an act of turpitude, reason proves to be involuntary. Some one, however, in opposition to this (Plato), advances the contrary statement, Why then are men punished if they sin involuntary? But he replies, that he himself also, as soon as possible, may be emancipated from vice, and undergo punishment. For that the undergoing punishment is not an evil, but a good thing, if it is likely to prove a purification of evils; and that the rest of mankind, hearing of it, may not transgress, but guard against such an error. (Plato, however, maintains) that the nature of evil is neither created by the Deity, nor possesses subsistence of itself, but that it derives existence from contrariety to what is good, and from attendance upon it, either by excess and defect, as we have previously affirmed concerning the virtues. Plato unquestionably then, as we have already stated, collecting together the three departments of universal philosophy, in this manner formed his speculative system. 1.16. Blending in one the production of their own AEons, and the straying and recovery of the sheep [spoken of in the Gospel], these persons endeavour to set forth things in a more mystical style, while they refer everything to numbers, maintaining that the universe has been formed out of a Monad and a Dyad. And then, reckoning from unity on to four, they thus generate the Decad. For when one, two, three, and four are added together, they give rise to the number of the ten AEons. And, again, the Dyad advancing from itself [by twos] up to six--two, and four, and six--brings out the Duodecad. Once more, if we reckon in the same way up to ten, the number thirty appears, m which are found eight, and ten, and twelve. They therefore term the Duodecad--because it contains the Episemon, and because the Episemon [so to speak] waits upon it--the passion. And for this reason, because an error occurred in connection with the twelfth number, the sheep frisked off, and went astray; for they assert that a defection took place from the Duodecad. In the same way they oracularly declare, that one power having departed also from the Duodecad, has perished; and this was represented by the woman who lost the drachma, and, lighting a lamp, again found it. Thus, therefore, the numbers that were left, viz., nine, as respects the pieces of money, and eleven in regard to the sheep, when multiplied together, give birth to the number ninety-nine, for nine times eleven are ninety-nine. Wherefore also they maintain the word "Amen" contains this number.,I will not, however, weary thee by recounting their other interpretations, that you may perceive the results everywhere. They maintain for instance, that the letter Eta (h) along with the Episemon (e) fifteen are formed; then adding seven to that number, the sum of twenty-two is reached. Next, Eta being added to these, since its value is eight, the most wonderful Triacontad is completed. And hence they give forth that the Ogdoad is the mother of the thirty AEons. Since, therefore, the number thirty is composed of three powers [the Ogdoad, Decad, and Duodecad], when multiplied by three, it produces ninety, for three times thirty are ninety. Likewise this Triad, when multiplied by itself, gives rise to nine. Thus the Ogdoad generates, by these means, ninety-nine. And since the twelfth AEon, by her defection, left eleven in the heights above, they maintain that therefore the position of the letters is a true coordinate of the method of their calculation (for Lambda is the eleventh in order among the letters, and represents the number thirty), and also forms a representation of the arrangement of affairs above, since, on from Alpha, omitting Episemon, the number of the letters up to Lambda, when added together according to the successive value of the letters, and including Zambda itself, forms the sum of ninety-nine; but that this Lambda, being the eleventh in order, descended to seek after one equal to itself, so as to complete the number of twelve letters, and when it found such a one, the number was completed, is manifest from the very configuration of the letter; for Lambda being engaged, as it were, in the quest of one similar to itself, and finding such an one, and clasping it to itself, thus filled up the place of the twelfth, the letter Mu (M) being composed of two Lambdas (L). Wherefore also they, by means of their "knowledge," avoid the place of ninety-nine, that is, the defection--a type of the left hand,--but endeavour to secure one more, which, when added to the ninety and nine, has the effect of changing their reckoning to the right hand.,I well know, my dear friend, that when thou hast read through all this, thou wilt indulge in a hearty laugh over this their inflated wise folly! But those men are really worthy of being mourned over, who promulgate such a kind of religion, and who so frigidly and perversely pull to pieces the greatness of the truly unspeakable power, and the dispensations of God in themselves so striking, by means of Alpha and Beta, and through the aid of numbers. But as many as separate from the Church, and give heed to such old wives' fables as these, are truly self-condemned; and these men Paul commands us, "after a first and second admonition, to avoid." And John, the disciple of the Lord, has intensified their condemnation, when he desires us not even to address to them the salutation of "good-speed;" for, says he, "He that bids them be of good-speed is a partaker with their evil deeds;" and that with reason, "for there is no good-speed to the ungodly," saith the Lord. Impious indeed, beyond all impiety, are these men, who assert that the Maker of heaven and earth, the only God Almighty, besides whom there is no God, was produced by means of a defect, which itself sprang from another defect, so that, according to them, He was the product of the third defect. Such an opinion we should detest and execrate, while we ought everywhere to flee far apart from those that hold it; and in proportion as they vehemently maintain and rejoice in their fictitious doctrines, so much the more should we be convinced that they are under the influence of the wicked spirits of the Ogdoad,--just as those persons who fall into a fit of frenzy, the more they laugh, and imagine themselves to be well, and do all things as if they were in good health [both of body and mind], yea, some things better than those who really are so, are only thus shown to be the more seriously diseased. In like manner do these men, the more they seem to excel others in wisdom, and waste their strength by drawing the bow too tightly, the greater fools do they show themselves. For when the unclean spirit of folly has gone forth, and when afterwards he finds them not waiting upon God, but occupied with mere worldly questions, then, "taking seven other spirits more wicked than himself," and inflating the minds of these men with the notion of their being able to conceive of something beyond God, and having fitly prepared them for the reception of deceit, he implants within them the Ogdoad of the foolish spirits of wickedness. 1.17. Aristotle, who was a pupil of this (Plato), reduced philosophy into an art, and was distinguished rather for his proficiency in logical science, supposing as the elements of all things substance and accident; that there is one substance underlying all things, but nine accidents - namely, quantity, quality, relation, where, when, possession, posture, action, passion; and that substance is of some such description as God, man, and each of the beings that can fall under a similar denomination. But in regard of accidents, quality is seen in, for instance, white, black; and quantity, for instance two cubits, three cubits; and relation, for instance father, son; and where, for instance at Athens, Megara; and when, for instance during the tenth Olympiad; and possession, for instance to have acquired; and action, for instance to write, and in general to evince any practical powers; and posture, for instance to lie down; and passion, for instance to be struck. He also supposes that some things have means, but that others are without means, as we have declared concerning Plato likewise. And in most points he is in agreement with Plato, except the opinion concerning soul. For Plato affirms it to be immortal, but Aristotle that it involves permanence; and after these things, that this also vanishes in the fifth body, which he supposes, along with the other four (elements) - viz., fire, and earth, and water, and air - to be a something more subtle (than these), of the nature of spirit. Plato therefore says, that the only really good things are those pertaining to the soul, and that they are sufficient for happiness; whereas Aristotle introduces a threefold classification of good things, and asserts that the wise man is not perfect, unless there are present to him both the good things of the body and those extrinsic to it. The former are beauty, strength, vigour of the senses, soundness; while the things extrinsic (to the body) are wealth, nobility, glory, power, peace, friendship. And the inner qualities of the soul he classifies, as it was the opinion of Plato, under prudence, temperance, justice, fortitude. This (philosopher) also affirms that evils arise according to an opposition of the things that are good, and that they exist beneath the quarter around the moon, but reach no farther beyond the moon; and that the soul of the entire world is immortal, and that the world itself is eternal, but that (the soul) in an individual, as we have before stated, vanishes (in the fifth body). This (speculator), then holding discussions in the Lyceum, drew up from time to time his system of philosophy; but Zeno (held his school) in the porch called Poecilé. And the followers of Zeno obtained their name from the place - that is, from Stoa- (i.e., a porch), being styled Stoics; whereas Aristotle's followers (were denominated) from their mode of employing themselves while teaching. For since they were accustomed walking about in the Lyceum to pursue their investigations, on this account they were called Peripatetics. These indeed, then, were the doctrines of Aristotle. 1.17. I wish also to explain to thee their theory as to the way in which the creation itself was formed through the mother by the Demiurge (as it were without his knowledge), after the image of things invisible. They maintain, then, that first of all the four elements, fire, water, earth, and air, were produced after the image of the primary Tetrad above, and that then, we add their operations, viz., heat, cold, dryness, and humidity, an exact likeness of the Ogdoad is presented. They next reckon up ten powers in the following manner:--There are seven globular bodies, which they also call heavens; then that globular body which contains these, which also they name the eighth heaven; and, in addition to these, the sun and moon. These, being ten in number, they declare to be types of the invisible Decad, which proceeded from Logos and Zoe. As to the Duodecad, it is indicated by the zodiacal circle, as it is called; for they affirm that the twelve signs do most manifestly shadow forth the Duodecad, the daughter of Anthropos and Ecclesia. And since the highest heaven, beating upon the very sphere [of the seventh heaven], has been linked with the most rapid precession of the whole system, as a check, and balancing that system with its own gravity, so that it completes the cycle from sign to sign in thirty years,--they say that this is an image of Horus, encircling their thirty-named mother. And then, again, as the moon travels through her allotted space of heaven in thirty days, they hold, that by these days she expresses the number of the thirty AEons. The sun also, who runs through his orbit in twelve months, and then returns to the same point in the circle, makes the Duodecad manifest by these twelve months; and the days, as being measured by twelve hours, are a type of the invisible Duodecad. Moreover, they declare that the hour, which is the twelfth part of the day, is composed of thirty parts, in order to set forth the image of the Triacontad. Also the circumference of the zodiacal circle itself contains three hundred and sixty degrees (for each of its signs comprises thirty); and thus also they affirm, that by means of this circle an image is preserved of that connection which exists between the twelve and the thirty. Still further, asserting that the earth is divided into twelve zones, and that in each zone it receives power from the heavens, according to the perpendicular [position of the sun above it], bringing forth productions corresponding to that power which sends down its influence upon it, they maintain that this is a most evident type of the Duodecad and its offspring.,In addition to these things, they declare that the Demiurge, desiring to imitate the infinitude, and eternity, and immensity, and freedom from all measurement by time of the Ogdoad above, but, as he was the fruit of defect, being unable to express its permanence and eternity, had recourse to the expedient of spreading out its eternity into times, and seasons, and vast numbers of years, imagining, that by the multitude of such times he might imitate its immensity. They declare further, that the truth having escaped him, he followed that which was false, and that, for this reason, when the times are fulfilled, his work shah perish. 1.18. The Stoics themselves also imparted growth to philosophy, in respect of a greater development of the art of syllogism, and included almost everything under definitions, both Chrysippus and Zeno being coincident in opinion on this point. And they likewise supposed God to be the one originating principle of all things, being a body of the utmost refinement, and that His providential care pervaded everything; and these speculators were positive about the existence of fate everywhere, employing some such example as the following: that just as a dog, supposing him attached to a car, if indeed he is disposed to follow, both is drawn, or follows voluntarily, making an exercise also of free power, in combination with necessity, that is, fate; but if he may not be disposed to follow, he will altogether be coerced to do so. And the same, of course, holds good in the case of men. For though not willing to follow, they will altogether be compelled to enter upon what has been decreed for them. (The Stoics), however, assert that the soul abides after death, but that it is a body, and that such is formed from the refrigeration of the surrounding atmosphere; wherefore, also, that it was called psyche (i.e., soul). And they acknowledge likewise, that there is a transition of souls from one body to another, that is, for those souls for whom this migration has been destined. And they accept the doctrine, that there will be a conflagration, a purification of this world, some say the entire of it, but others a portion, and that (the world) itself is undergoing partial destruction; and this all but corruption, and the generation from it of another world, they term purgation. And they assume the existence of all bodies, and that body does not pass through body, but that a refraction takes place, and that all things involve plenitude, and that there is no vacuum. The foregoing are the opinions of the Stoics also. 1.18. And while they affirm such things as these concerning the creation, every one of them generates something new, day by day, according to his ability; for no one is deemed "perfect," who does not develop among them some mighty fictions. It is thus necessary, first, to indicate what things they metamorphose [to their own use] out of the prophetical writings, and next, to refute them. Moses, then, they declare, by his mode of beginning the account of the creation, has at the commencement pointed out the mother of all things when he says, "In the beginning God created the heaven and the earth;" for, as they maintain, by naming these four,--God, beginning, heaven, and earth,--he set forth their Tetrad. Indicating also its invisible and hidden nature, he said, "Now the earth was invisible and unformed." They will have it, moreover, that he spoke of the second Tetrad, the offspring of the first, in this way--by naming an abyss and darkness, in which were also water, and the Spirit moving upon the water. Then, proceeding to mention the Decad, he names light, day, night, the firmament, the evening, the morning, dry land, sea, plants, and, in the tenth place, trees. Thus, by means of these ten names, he indicated the ten AEons. The power of the Duodecad, again, was shadowed forth by him thus:--He names the sun, moon, stars, seasons, years, whales, fishes, reptiles, birds, quadrupeds, wild beasts, and after all these, in the twelfth place, man. Thus they teach that the Triacontad was spoken of through Moses by the Spirit. Moreover, man also, being formed after the image of the power above, had in himself that ability which flows from the one source. This ability was seated in the region of the brain, from which four faculties proceed, after the image of the Tetrad above, and these are called: the first, sight, the second, hearing, the third, smell, and the fourth, taste. And they say that the Ogdoad is indicated by man in this way: that he possesses two ears, the like number of eyes, also two nostrils, and a twofold taste, namely, of bitter and sweet. Moreover, they teach that the whole man contains the entire image of the Triacontad as follows: In his hands, by means of his fingers, he bears the Decad; and in his whole body the Duodecad, inasmuch as his body is divided into twelve members; for they portion that out, as the body of Truth is divided by them--a point of which we have already spoken. But the Ogdoad, as being unspeakable and invisible, is understood as hidden in the viscera.,Again, they assert that the sun, the great light-giver, was formed on the fourth day, with a reference to the number of the Tetrad. So also, according to them, the courts of the tabernacle constructed by Moses, being composed of fine linen, and blue, and purple, and scarlet, pointed to the same image. Moreover, they maintain that the long robe of the priest failing over his feet, as being adorned with four rows of precious stones, indicates the Tetrad; and if there are any other things in the Scriptures which can possibly be dragged into the number four, they declare that these had their being with a view to the Tetrad. The Ogdoad, again, was shown as follows:--They affirm that man was formed on the eighth day, for sometimes they will have him to have been made on the sixth day, and sometimes on the eighth, unless, perchance, they mean that his earthly part was formed on the sixth day, but his fleshly part on the eighth, for these two things are distinguished by them. Some of them also hold that one man was formed after the image and likeness of God, masculo-feminine, and that this was the spiritual man; and that another man was formed out of the earth.,Further, they declare that the arrangement made with respect to the ark in the Deluge, by means of which eight persons were saved, most clearly indicates the Ogdoad which brings salvation. David also shows forth the same, as holding the eighth place in point of age among his brethren. Moreover, that circumcision which took place on the eighth day, represented the circumcision of the Ogdoad above. In a word, whatever they find in the Scriptures capable of being referred to the number eight, they declare to fulfil the mystery of the Ogdoad. With respect, again, to the Decad, they maintain that it is indicated by those ten nations which God promised to Abraham for a possession. The arrangement also made by Sarah when, after ten years, she gave her handmaid Hagar to him, that by her he might have a son, showed the same thing. Moreover, the servant of Abraham who was sent to Rebekah, and presented her at the well with ten bracelets of gold, and her brethren who detained her for ten days;, Jeroboam also, who received the ten sceptresa (tribes), and the ten courts of the tabernacle, and the columns of ten cubits [high], and the ten sons of Jacob who were at first sent into Egypt to buy com, and the ten apostles to whom the Lord appeared after His resurrection,--Thomas being absent,--represented, according to them, the invisible Decad.,As to the Duodecad, in connection with which the mystery of the passion of the defect occurred, from which passion they maintain that all things visible were framed, they assert that is to be found strikingly and manifestly everywhere [in Scripture]. For they declare that the twelve sons of Jacob, from whom also sprung twelve tribes,--the breastplate of the high priest, which bore twelve precious stones and twelve little bells,--the twelve stones which were placed by Moses at the foot of the mountain,--the same number which was placed by Joshua in the river, and again, on the other side, the bearers of the ark of the covet,--those stones which were set up by Elijah when the heifer was offered as a burnt-offering; the number, too, of the apostles; and, in fine, every event which embraces in it the number twelve,--set forth their Duodecad. And then the union of all these, which is called the Triacontad, they strenuously endeavour to demonstrate by the ark of Noah, the height of which was thirty cubits; by the case of Samuel, who assigned Saul the chief place among thirty guests; by David, when for thirty days he concealed himself in the field; by those who entered along with him into the cave; also by the fact that the length (height) of the holy tabernacle was thirty cubits; and if they meet with any other like numbers, they still apply these to their Triacontad. 1.19. Epicurus, however, advanced an opinion almost contrary to all. He supposed, as originating principles of all things, atoms and vacuity. He considered vacuity as the place that would contain the things that will exist, and atoms the matter out of which all things could be formed; and that from the concourse of atoms both the Deity derived existence, and all the elements, and all things inherent in them, as well as animals and other (creatures); so that nothing was generated or existed, unless it be from atoms. And he affirmed that these atoms were composed of extremely small particles, in which there could not exist either a point or a sign, or any division; wherefore also he called them atoms. Acknowledging the Deity to be eternal and incorruptible, he says that God has providential care for nothing, and that there is no such thing at all as providence or fate, but that all things are made by chance. For that the Deity reposed in the intermundane spaces, (as they) are thus styled by him; for outside the world he determined that there is a certain habitation of God, denominated the intermundane spaces, and that the Deity surrendered Himself to pleasure, and took His ease in the midst of supreme happiness; and that neither has He any concerns of business, nor does He devote His attention to them. As a consequence on these opinions, he also propounded his theory concerning wise men, asserting that the end of wisdom is pleasure. Different persons, however, received the term pleasure in different acceptations; for some (among the Gentiles understood) the passions, but others the satisfaction resulting from virtue. And he concluded that the souls of men are dissolved along with their bodies, just as also they were produced along with them, for that they are blood, and that when this has gone forth or been altered, the entire man perishes; and in keeping with this tenet, (Epicurus maintained) that there are neither trials in Hades, nor tribunals of justice; so that whatsoever any one may commit in this life, that, provided he may escape detection, he is altogether beyond any liability of trial (for it in a future state). In this way, then, Epicurus also formed his opinions. 1.19. I judge it necessary to add to these details also what, by garbling passages of Scripture, they try to persuade us concerning their Propator, who was unknown to all before the coming of Christ. Their object in this is to show that our Lord announced another Father than the Maker of this universe, whom, as we said before, they impiously declare to have been the fruit of a defect. For instance, when the prophet Isaiah says, "But Israel hath not known Me, and My people have not understood Me," they pervert his words to mean ignorance of the invisible Bythus. And that which is spoken by Hosea, "There is no truth in them, nor the knowledge of God," they strive to give the same reference. And, "There is none that understandeth, or that seeketh after God: they have all gone out of the way, they are together become unprofitable," they maintain to be said concerning ignorance of Bythus. Also that which is spoken by Moses, "No man shall see God and live," has, as they would persuade us, the same reference.,For they falsely hold, that the Creator was seen by the prophets. But this passage, "No man shall see God and live," they would interpret as spoken of His greatness unseen and unknown by all; and indeed that these words, "No man shall see God," are spoken concerning the invisible Father, the Maker of the universe, is evident to us all; but that they are not used concerning that Bythus whom they conjure into existence, but concerning the Creator (and He is the invisible God), shall be shown as we proceed. They maintain that Daniel also set forth the same thing when he begged of the angels explanations of the parables, as being himself ignorant of them. But the angel, hiding from him the great mystery of Bythus, said unto him, "Go thy way quickly, Daniel, for these sayings are closed up until those who have understanding do understand them, and those who are white be made white." Moreover, they vaunt themselves as being the white and the men of good understanding. 1.20. And another opinion of the philosophers was called that of the Academics, on account of those holding their discussions in the Academy, of whom the founder Pyrrho, from whom they were called Pyrrhonean philosophers, first introduced the notion of the incomprehensibility of all things, so as to (be ready to) attempt an argument on either side of a question, but not to assert anything for certain; for that there is nothing of things intelligible or sensible true, but that they appear to men to be so; and that all substance is in a state of flux and change, and never continues in the same (condition). Some followers, then, of the Academics say that one ought not to declare an opinion on the principle of anything, but simply making the attempt to give it up; whereas others subjoined the formulary not rather (this than that), saying that the fire is not rather fire than anything else. But they did not declare what this is, but what sort it is. 1.20. Besides the above [misrepresentations], they adduce an unspeakable number of apocryphal and spurious writings, which they themselves have forged, to bewilder the minds of foolish men, and of such as are ignorant of the Scriptures of truth. Among other things, they bring forward that false and wicked story which relates that our Lord, when He was a boy learning His letters, on the teacher saying to Him, as is usual, "Pronounce Alpha," replied [as He was bid], "Alpha." But when, again, the teacher bade Him say, "Beta," the Lord replied, "Do thou first tell me what Alpha is, and then I will tell thee what Beta is." This they expound as meaning that He alone knew the Unknown, which He revealed under its type Alpha.,Some passages, also, which occur in the Gospels, receive from them a colouring of the same kind, such as the answer which He gave His mother when He was twelve years of age: "Wist ye not that I must be about My Father's business?" Thus, they say, He announced to them the Father of whom they were ignorant. On this account, also, He sent forth the disciples to the twelve tribes, that they might proclaim to them the unknown God. And to the person who said to Him, "Good Master," He confessed that God who is truly good, saying, "Why callest thou Me good: there is One who is good, the Father in the heavens;" and they assert that in this passage the AEons receive the name of heavens. Moreover, by His not replying to those who said to Him, "By what power doest Thou this?" but by a question on His own side, put them to utter confusion; by His thus not replying, according to their interpretation, He showed the unutterable nature of the Father. Moreover, when He said, "I have often desired to hear one of these words, and I had no one who could utter it," they maintain, that by this expression "one" He set forth the one true God whom they knew not. Further, when, as He drew nigh to Jerusalem, He wept over it and said, "If thou hadst known, even thou, in this thy day, the things that belong unto thy peace, but they are hidden from thee," by this word "hidden" He showed the abstruse nature of Bythus. And again, when He said, "Come unto Me all ye that labour and are heavy laden, and I will give you rest, and learn of Me," He announced the Father of truth. For what they knew not, these men say that He promised to teach them.,But they adduce the following passage as the highest testimony, and, as it were, the very crown of their system:--"I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them to babes. Even so, my Father; for so it seemed good in Thy sight. All things have been delivered to Me by My Father; and no one knoweth the Father but the Son, or the Son but the Father, and he to whom the Son will reveal Him." In these words they affirm that He clearly showed that the Father of truth, conjured into existence by them, was known to no one before His advent. And they desire to construe the passage as if teaching that the Maker and Framer [of the world] was always known by all, while the Lord spoke these words concerning the Father unknown to all, whom they now proclaim. 1.21. But there is also with the Indians a sect composed of those philosophizing among the Brachmans. They spend a contented existence, abstain both from living creatures and all cooked food, being satisfied with fruits; and not gathering these from the trees, but carrying off those that have fallen to the earth. They subsist upon them, drinking the water of the river Tazabena. But they pass their life naked, affirming that the body has been constituted a covering to the soul by the Deity. These affirm that God is light, not such as one sees, nor such as the sun and fire; but to them the Deity is discourse, not that which finds expression in articulate sounds, but that of the knowledge through which the secret mysteries of nature are perceived by the wise. And this light which they say is discourse, their god, they assert that the Brachmans only know on account of their alone rejecting all vanity of opinion which is the soul's ultimate covering. These despise death, and always in their own peculiar language call God by the name which we have mentioned previously, and they send up hymns (to him). But neither are there women among them, nor do they beget children. But they who aim at a life similar to these, after they have crossed over to the country on the opposite side of the river, continue to reside there, returning no more; and these also are called Brachmans. But they do not pass their life similarly, for there are also in the place women, of whom those that dwell there are born, and in turn beget children. And this discourse which they name God they assert to be corporeal, and enveloped in a body outside himself, just as if one were wearing a sheep's skin, but that on divesting himself of body that he would appear clear to the eye. But the Brachmans say that there is a conflict in the body that surrounds them, (and they consider that the body is for them full of conflicts); in opposition to which, as if marshalled for battle against enemies, they contend, as we have already explained. And they say that all men are captive to their own congenital struggles, viz., sensuality and inchastity, gluttony, anger, joy, sorrow, concupiscence, and such like. And he who has reared a trophy over these, alone goes to God; wherefore the Brachmans deify Dandamis, to whom Alexander the Macedonian paid a visit, as one who had proved victorious in the bodily conflict. But they bear down on Calanus as having profanely withdrawn from their philosophy. But the Brachmans, putting off the body, like fishes jumping out of water into the pure air, behold the sun. 1.21. It happens that their tradition respecting redemption is invisible and incomprehensible, as being the mother of things which are incomprehensible and invisible; and on this account, since it is fluctuating, it is impossible simply and all at once to make known its nature, for every one of them hands it down just as his own inclination prompts. Thus there are as many schemes of "redemption" as there are teachers of these mystical opinions. And when we come to refute them, we shall show in its fitting-place, that this class of men have been instigated by Satan to a denial of that baptism which is regeneration to God, and thus to a renunciation of the whole [Christian] faith.,They maintain that those who have attained to perfect knowledge must of necessity be regenerated into that power which is above all. For it is otherwise impossible to find admittance within the Pleroma, since this [regeneration] it is which leads them down into the depths of Bythus. For the baptism instituted by the visible Jesus was for the remission of sins, but the redemption brought in by that Christ who descended upon Him, was for perfection; and they allege that the former is animal, but the latter spiritual. And the baptism of John was proclaimed with a view to repentance, but the redemption by Jesus was brought in for the sake of perfection. And to this He refers when He says, "And I have another baptism to be baptized with, and I hasten eagerly towards it." Moreover, they affirm that the Lord added this redemption to the sons of Zebedee, when their mother asked that they might sit, the one on His right hand, and the other on His left, in His kingdom, saying, "Can ye be baptized with the baptism which I shall be baptized with?" Paul, too, they declare, has often set forth, in express terms, the redemption which is in Christ Jesus; and this was the same which is handed down by them in so varied and discordant forms.,For some of them prepare a nuptial couch, and perform a sort of mystic rite (pronouncing certain expressions) with those who are being initiated, and affirm that it is a spiritual marriage which is celebrated by them, after the likeness of the conjunctions above. Others, again, lead them to a place where water is, and baptize them, with the utterance of these words, "Into the name of the unknown Father of the universe--into truth, the mother of all things--into Him who descended on Jesus--into union, and redemption, and communion with the powers." Others still repeat certain Hebrew words, in order the more thoroughly to bewilder those who are being initiated, as follows: "Basema, Chamosse, Baoenaora, Mistadia, Ruada, Kousta, Babaphor, Kalachthei." The interpretation of these terms runs thus: "I invoke that which is above every power of the Father, which is called light, and good Spirit, and life, because Thou hast reigned in the body." Others, again, set forth the redemption thus: The name which is hidden from every deity, and dominion, and truth which Jesus of Nazareth was clothed with in the lives of the light of Christ--of Christ, who lives by the Holy Ghost, for the angelic redemption. The name of restitution stands thus: Messia, Uphareg, Namempsoeman, Chaldoeaur, Mosomedoea, Acphranoe, Psaua, Jesus Nazaria. The interpretation of these words is as follows: "I do not divide the Spirit of Christ, neither the heart nor the supercelestial power which is merciful; may I enjoy Thy name, O Saviour of truth!" Such are words of the initiators; but he who is initiated, replies, "I am established, and I am redeemed; I redeem my soul from this age (world), and from all things connected with it in the name of Iao, who redeemed his own soul into redemption in Christ who liveth." Then the bystanders add these words, "Peace be to all on whom this name rests." After this they anoint the initiated person with balsam; for they assert that this unguent is a type of that sweet odour which is above all things.,But there are some of them who assert that it is superfluous to bring persons to the water, but mixing oil and water together, they place this mixture on the heads of those who are to be initiated, with the use of some such expressions as we have already mentioned. And this they maintain to be the redemption. They, too, are accustomed to anoint with balsam. Others, however, reject all these practices, and maintain that the mystery of the unspeakable and invisible power ought not to be performed by visible and corruptible creatures, nor should that of those [beings] who are inconceivable, and incorporeal, and beyond the reach of sense, [be performed] by such as are the objects of sense, and possessed of a body. These hold that the knowledge of the unspeakable Greatness is itself perfect redemption. For since both defect and passion flowed from ignorance, the whole substance of what was thus formed is destroyed by knowledge; and therefore knowledge is the redemption of the inner man. This, however, is not of a corporeal nature, for the body is corruptible; nor is it animal, since the animal soul is the fruit of a defect, and is, as it were, the abode of the spirit. The redemption must therefore be of a spiritual nature; for they affirm that the inner and spiritual man is redeemed by means of knowledge, and that they, having acquired the knowledge of all things, stand thenceforth in need of nothing else. This, then, is the true redemption.,Others still there are who continue to redeem persons even up to the moment of death, by placing on their heads oil and water, or the pre-mentioned ointment with water, using at the same time the above-named invocations, that the persons referred to may become incapable of being seized or seen by the principalities and powers, and that their inner man may ascend on high in an invisible manner, as if their body were left among created things in this world, while their soul is sent forward to the Demiurge. And they instruct them, on their reaching the principalities and powers, to make use of these words: "I am a son from the Father--the Father who had a pre-existence, and a son in Him who is pre-existent. I have come to behold all things, both those which belong to myself and others, although, strictly speaking, they do not belong to others, but to Achamoth, who is female in nature, and made these things for herself. For I derive being from Him who is pre-existent, and I come again to my own place whence I went forth." And they affirm that, by saying these things, he escapes from the powers. He then advances to the companions of the Demiurge, and thus addresses them:--"I am a vessel more precious than the female who formed you. If your mother is ignorant of her own descent, I know myself, and am aware whence I am, and I call upon the incorruptible Sophia, who is in the Father, and is the mother of your mother, who has no father, nor any male consort; but a female springing from a female formed you, while ignorant of her own mother, and imagining that she alone existed; but I call upon her mother." And they declare, that when the companions of the Demiurge hear these words, they are greatly agitated, and upbraid their origin and the race of their mother. But he goes into his own place, having thrown [off] his chain, that is, his animal nature. These, then, are the particulars which have reached us respecting "redemption." But since they differ so widely among themselves both as respects doctrine and tradition, and since those of them who are recognised as being most modern make it their effort daily to invent some new opinion, and to bring out what no one ever before thought of, it is a difficult matter to describe all their opinions. 1.22. And the Celtic Druids investigated to the very highest point the Pythagorean philosophy, after Zamolxis, by birth a Thracian, a servant of Pythagoras, became to them the originator of this discipline. Now after the death of Pythagoras, Zamolxis, repairing there, became to them the originator of this philosophy. The Celts esteem these as prophets and seers, on account of their foretelling to them certain (events), from calculations and numbers by the Pythagorean art; on the methods of which very art also we shall not keep silence, since also from these some have presumed to introduce heresies; but the Druids resort to magical rites likewise. 1.22. The rule of truth which we hold, is, that there is one God Almighty, who made all things by His Word, and fashioned and formed, out of that which had no existence, all things which exist. Thus saith the Scripture, to that effect "By the Word of the Lord were the heavens established, and all the might of them, by the spirit of His mouth." And again, "All things were made by Him, and without Him was nothing made." There is no exception or deduction stated; but the Father made all things by Him, whether visible or invisible, objects of sense or of intelligence, temporal, on account of a certain character given them, or eternal; and these eternal things He did not make by angels, or by any powers separated from His Ennoea. For God needs none of all these things, but is He who, by His Word and Spirit, makes, and disposes, and governs all things, and commands all things into existence,--He who formed the world (for the world is of all),--He who fashioned man,--He [who] is the God of Abraham, and the God of Isaac, and the God of Jacob, above whom there is no other God, nor initial principle, nor power, nor pleroma,--He is the Father of our Lord Jesus Christ, as we shall prove. Holding, therefore, this rule, we shall easily show, notwithstanding the great variety and multitude of their opinions, that these men have deviated from the truth; for almost all the different sects of heretics admit that there is one God; but then, by their pernicious doctrines, they change [this truth into error], even as the Gentiles do through idolatry,--thus proving themselves ungrateful to Him that created them. Moreover, they despise the workmanship of God, speaking against their own salvation, becoming their own bitterest accusers, and being false witnesses [against themselves]. Yet, reluctant as they may be, these men shall one day rise again in the flesh, to confess the power of Him who raises them from the dead; but they shall not be numbered among the righteous on account of their unbelief.,Since, therefore, it is a complex and multiform task to detect and convict all the heretics, and since our design is to reply to them all according to their special characters, we have judged it necessary, first of all, to give an account of their source and root, in order that, by getting a knowledge of their most exalted Bythus, thou mayest understand the nature of the tree which has produced such fruits. 4.14. Those, then, who suppose that they prophesy by means of calculations and numbers, and elements and names, constitute the origin of their attempted system to be as follows. They affirm that there is a root of each of the numbers; in the case of thousands, so many monads as there are thousands: for example, the root of six thousand, six monads; of seven thousand, seven monads; of eight thousand, eight monads; and in the case of the rest, in like manner, according to the same (proportion). And in the case of hundreds, as many hundreds as there are, so many monads are the root of them: for instance, of seven hundred there are seven hundreds; the root of these is seven monads: of six hundred, six hundreds; the root of these, six monads. And it is similar respecting decades: for of eighty (the root is) eight monads; and of sixty, six monads; of forty, four monads; of ten, one monad. And in the case of monads, the monads themselves are a root: for instance, of nine, nine; of eight, eight; of seven, seven. In this way, also, ought we therefore to act in the case of the elements (of words), for each letter has been arranged according to a certain number: for instance, the letter n according to fifty monads; but of fifty monads five is the root, and the root of the letter n is (therefore) five. Grant that from some name we take certain roots of it. For instance, (from) the name Agamemnon, there is of the a, one monad; and of the g, three monads; and of the other a, one monad; of the m, four monads; of the e, five monads; of the m, four monads; of the n, five monads; of the (long) o, eight monads; of the n, five monads; which, brought together into one series, will be 1, 3, 1, 4, 5, 4, 5, 8, 5; and these added together make up 36 monads. Again, they take the roots of these, and they become three in the case of the number thirty, but actually six in the case of the number six. The three and the six, then, added together, constitute nine; but the root of nine is nine: therefore the name Agamemnon terminates in the root nine. Let us do the same with another name - Hector. The name (H)ector has five letters - e, and k, and t, and o, and r. The roots of these are 5, 2, 3, 8, 1; and these added together make up 19 monads. Again, of the ten the root is one; and of the nine, nine; which added together make up ten: the root of ten is a monad. The name Hector, therefore, when made the subject of computation, has formed a root, namely a monad. It would, however, be easier to conduct the calculation thus: Divide the ascertained roots from the letters - as now in the case of the name Hector we have found nineteen monads- into nine, and treat what remains over as roots. For example, if I divide 19 into 9, the remainder is 1, for 9 times 2 are 18, and there is a remaining monad: for if I subtract 18 from 19, there is a remaining monad; so that the root of the name Hector will be a monad. Again, of the name Patroclus these numbers are roots: 8, 1, 3, 1, 7, 2, 3, 7, 2; added together, they make up 34 monads. And of these the remainder is 7 monads: of the 30, 3; and of the 4, 4. Seven monads, therefore, are the root of the name Patroclus. Those, then, that conduct their calculations according to the rule of the number nine, take the ninth part of the aggregate number of roots, and define what is left over as the sum of the roots. They, on the other hand, (who conduct their calculations) according to the rule of the number seven, take the seventh (part of the aggregate number of roots); for example, in the case of the name Patroclus, the aggregate in the matter of roots is 34 monads. This divided into seven parts makes four, which (multiplied into each other) are 28. There are six remaining monads; (so that a person using this method) says, according to the rule of the number seven, that six monads are the root of the name Patroclus. If, however, it be 43, (six) taken seven times, he says, are 42, for seven times six are 42, and one is the remainder. A monad, therefore, is the root of the number 43, according to the rule of the number seven. But one ought to observe if the assumed number, when divided, has no remainder; for example, if from any name, after having added together the roots, I find, to give an instance, 36 monads. But the number 36 divided into nine makes exactly 4 εννεαδς; for nine times 4 are 36, and nothing is over. It is evident, then, that the actual root is 9. And again, dividing the number forty-five, we find nine and nothing over - for nine times five are forty-five, and nothing remains; (wherefore) in the case of such they assert the root itself to be nine. And as regards the number seven, the case is similar: if, for example we divide 28 into 7, we have nothing over; for seven times four are 28, and nothing remains; (wherefore) they say that seven is the root. But when one computes names, and finds the same letter occurring twice, he calculates it once; for instance, the name Patroclus has the pa twice, and the o twice: they therefore calculate the a once and the o once. According to this, then, the roots will be 8, 1, 3, 1, 7, 2, 3, 2, and added together they make 27 monads; and the root of the name will be, according to the rule of the number nine, nine itself, but according to the rule of the number seven, six. In like manner, (the name) Sarpedon, when made the subject of calculation, produces as a root, according to the rule of the number nine, two monads. Patroclus, however, produces nine monads; Patroclus gains the victory. For when one number is uneven, but the other even, the uneven number, if it is larger, prevails. But again, when there is an even number, eight, and five an uneven number, the eight prevails, for it is larger. If, however, there were two numbers, for example, both of them even, or both of them odd, the smaller prevails. But how does (the name) Sarpedon, according to the rule of the number nine, make two monads, since the letter (long) o is omitted? For when there may be in a name the letter (long) o and (long) e, they leave out the (long) o, using one letter, because they say both are equipollent; and the same must not be computed twice over, as has been above declared. Again, (the name) Ajax makes four monads; (but the name) Hector, according to the rule of the ninth number, makes one monad. And the tetrad is even, whereas the monad odd. And in the case of such, we say, the greater prevails - Ajax gains the victory. Again, Alexander and Menelaus (may be adduced as examples). Alexander has a proper name (Paris). But Paris, according to the rule of the number nine, makes four monads; and Menelaus, according to the rule of the number nine, makes nine monads. The nine, however, conquer the four (monads): for it has been declared, when the one number is odd and the other even, the greater prevails; but when both are even or both odd, the less (prevails). Again, Amycus and Polydeuces (may be adduced as examples). Amycus, according to the rule of the number nine, makes two monads, and Polydeuces, however, seven: Polydeuces gains the victory. Ajax and Ulysses contended at the funeral games. Ajax, according to the rule of the number nine, makes four monads; Ulysses, according to the rule of the number nine, (makes) eight. Is there, then, not any annexed, and (is there) not a proper name for Ulysses? for he has gained the victory. According to the numbers, no doubt, Ajax is victorious, but history hands down the name of Ulysses as the conqueror, Achilles and Hector (may be adduced as examples). Achilles, according to the rule of the number nine, makes four monads; Hector one: Achilles gains the victory. Again, Achilles and Asteropaeus (are instances). Achilles makes four monads, Asteropaeus three: Achilles conquers. Again, Menelaus and Euphorbus (may be adduced as examples). Menelaus has nine monads, Euphorbus eight: Menelaus gains the victory. Some, however, according to the rule of the number seven, employ the vowels only, but others distinguish by themselves the vowels, and by themselves the semi-vowels, and by themselves the mutes; and, having formed three orders, they take the roots by themselves of the vowels, and by themselves of the semi-vowels, and by themselves of the mutes, and they compare each apart. Others, however, do not employ even these customary numbers, but different ones: for instance, as an example, they no not wish to allow that the letter p has as a root 8 monads, but 5, and that the (letter) x (si) has as a root four monads; and turning in every direction, they discover nothing sound. When, however, they contend about the second (letter), from each name they take away the first letter; but when they contend about the third (letter), they take away two letters of each name, and calculating the rest, compare them. 4.14. In the beginning, therefore, did God form Adam, not as if He stood in need of man, but that He might have [some one] upon whom to confer His benefits. For not alone antecedently to Adam, but also before all creation, the Word glorified His Father, remaining in Him; and was Himself glorified by the Father, as He did Himself declare, "Father, glorify Thou Me with the glory which I had with Thee before the world was." Nor did He stand in need of our service when He ordered us to follow Him; but He thus bestowed salvation upon ourselves. For to follow the Saviour is to be a partaker of salvation, and to follow light is to receive light. But those who are in light do not themselves illumine the light, but are illumined and revealed by it: they do certainly contribute nothing to it, but, receiving the benefit, they are illumined by the light. Thus, also, service [rendered] to God does indeed profit God nothing, nor has God need of human obedience; but He grants to those who follow and serve Him life and in-corruption and eternal glory, bestowing benefit upon those who serve [Him], because they do serve Him, and on His followers, because they do follow Him; but does not receive any benefit from them: for He is rich, perfect, and in need of nothing. But for this reason does God demand service from men, in order that, since He is good and merciful, He may benefit those who continue in His service. For, as much as God is in want of nothing, so much does man stand in need of fellowship with God. For this is the glory of man, to continue and remain permanently in God's service. Wherefore also did the Lord say to His disciples, "Ye have not chosen Me, but I have chosen you;" indicating that they did not glorify Him when they followed Him; but that, in following the Son of God, they were glorified by Him. And again, "I will, that where I am, there they also may be, that they may behold My glory;" not vainly boasting because of this, but desiring that His disciples should share in His glory: of whom Esaias also says, "I will bring thy seed from the east, and will gather thee from the west; and I will say to the north, Give up; and to the south, Keep not back: bring My sons from far, and My daughters from the ends of the earth; all, as many as have been called in My name: for in My glory I have prepared, and formed, and made him." Inasmuch as then, "wheresoever the carcase is, there shall also the eagles be gathered together," we do participate in the glory of the Lord, who has both formed us, and prepared us for this, that, when we are with Him, we may partake of His glory.,Thus it was, too, that God formed man at the first, because of His munificence; but chose the patriarchs for the sake of their salvation; and prepared a people beforehand, teaching the headstrong to follow God; and raised up prophets upon earth, accustoming man to bear His Spirit [within him], and to hold communion with God: He Himself, indeed, having need of nothing, but granting communion with Himself to those who stood in need of it, and sketching out, like an architect, the plan of salvation to those that pleased Him. And He did Himself furnish guidance to those who beheld Him not in Egypt, while to those who became unruly in the desert He promulgated a law very suitable [to their condition]. Then, on the people who entered into the good land He bestowed a noble inheritance; and He killed the fatted calf for those converted to the Father, and presented them with the finest robe. Thus, in a variety of ways, He adjusted the human race to an agreement with salvation. On this account also does John declare in the Apocalypse, "And His voice as the sound of many waters." For the Spirit [of God] is truly [like] many waters, since the Father is both rich and great. And the Word, passing through all those [men], did liberally confer benefits upon His subjects, by drawing up in writing a law adapted and applicable to every class [among them].,Thus, too, He imposed upon the [Jewish] people the construction of the tabernacle, the building of the temple, the election of the Levites, sacrifices also, and oblations, legal monitions, and all the other service of the law. He does Himself truly want none of these things, for He is always full of all good, and had in Himself all the odour of kindness, and every perfume of sweet- smelling savours, even before Moses existed. Moreover, He instructed the people, who were prone to turn to idols, instructing them by repeated appeals to persevere and to serve God, calling them to the things of primary importance by means of those which were secondary; that is, to things that are real, by means of those that are typical; and by things temporal, to eternal; and by the carnal to the spiritual; and by the earthly to the heavenly; as was also said to Moses, "Thou shalt make all things after the pattern of those things which thou sawest in the mount." For during forty days He was learning to keep [in his memory] the words of God, and the celestial patterns, and the spiritual images, and the types of things to come; as also Paul says: "For they drank of the rock which followed them: and the rock was Christ." And again, having first mentioned what are contained in the law, he goes on to say: "Now all these things happened to them in a figure; but they were written for our admonition, upon whom the end of the ages is come." For by means of types they learned to fear God, and to continue devoted to His service. 4.15. I think that there has been clearly expounded the mind of arithmeticians, who, by means of numbers and of names, suppose that they interpret life. Now I perceive that these, enjoying leisure, and being trained in calculation, have been desirous that, through the art delivered to them from childhood, they, acquiring celebrity, should be styled prophets. And they, measuring the letters up (and) down, have wandered into trifling. For if they fail, they say, in putting forward the difficulty, Perhaps this name was not a family one, but imposed, as also lighting in the instance they argue in the case of (the names) Ulysses and Ajax. Who, taking occasion from this astonishing philosophy, and desirous of being styled Heresiarch, will not be extolled? But since, also, there is another more profound art among the all-wise speculators of the Greeks - to whom heretical individuals boast that they attach themselves as disciples, on account of their employing the opinions of these (ancient philosophers) in reference to the doctrines tempted (to be established) by themselves, as shall a little afterwards be proved; but this is an art of divination, by examination of the forehead or rather, I should say, it is madness: yet we shall not be silent as regards this (system) There are some who ascribe to the stars figures that mould the ideas and dispositions of men, assigning the reason of this to births (that have taken place) under particular stars; they thus express themselves: Those who are born under Aries will be of the following kind: long head, red hair, contracted eyebrows, pointed forehead, eyes grey and lively, drawn cheeks, long-nosed, expanded nostrils, thin lips, tapering chin, wide mouth. These, he says, will partake of the following nature: cautious, subtle, perspicuous, prudent, indulgent, gentle, over-anxious, persons of secret resolves fitted for every undertaking, prevailing more by prudence than strength, deriders for the time being, scholars, trustworthy, contentious, quarrellers in a fray, concupiscent, inflamed with unnatural lust, reflective, estranged from their own homes, giving dissatisfaction in everything, accusers, like madmen in their cups, scorners, year by year losing something serviceable in friendship through goodness; they, in the majority of cases, end their days in a foreign land. 4.15. They (the Jews) had therefore a law, a course of discipline, and a prophecy of future things. For God at the first, indeed, warning them by means of natural precepts, which from the beginning He had implanted in mankind, that is, by means of the Decalogue (which, if any one does not observe, he has no salvation), did then demand nothing more of them. As Moses says in Deuteronomy, "These are all the words which the Lord spake to the whole assembly of the sons of Israel on the mount, and He added no more; and He wrote them on two tables of stone, and gave them to me." For this reason [He did so], that they who are willing to follow Him might keep these commandments. But when they turned themselves to make a calf, and had gone back in their minds to Egypt, desiring to be slaves instead of free-men, they were placed for the future in a state of servitude suited to their wish,--[a slavery] which did not indeed cut them off from God, but subjected them to the yoke of bondage; as Ezekiel the prophet, when stating the reasons for the giving of such a law, declares: "And their eyes were after the desire of their heart; and I gave them statutes that were not good, and judgments in which they shall not live." Luke also has recorded that Stephen, who was the first elected into the diaconate by the apostles, and who was the first slain for the testimony of Christ, spoke regarding Moses as follows: "This man did indeed receive the commandments of the living God to give to us, whom your fathers would not obey, but thrust [Him from them], and in their hearts turned back again into Egypt, saying unto Aaron, Make us gods to go before us; for we do not know what has happened to [this] Moses, who led us from the land of Egypt. And they made a calf in those days, and offered sacrifices to the idol, and were rejoicing in the works of their own hands. But God turned, and gave them up to worship the hosts of heaven; as it is written in the book of the prophets: O ye house of Israel, have ye offered to Me sacrifices and oblations for forty years in the wilderness? And ye took up the tabernacle of Moloch, and the star of the god Remphan, figures which ye made to worship them;" pointing out plainly, that the law being such, was not given to them by another God, but that, adapted to their condition of servitude, [it originated] from the very same [God as we worship]. Wherefore also He says to Moses in Exodus: "I will send forth My angel before thee; for I will not go up with thee, because thou art a stiff-necked people.",And not only so, but the Lord also showed that certain precepts were enacted for them by Moses, on account of their hardness [of heart], and because of their unwillingness to be obedient, when, on their saying to Him, "Why then did Moses command to give a writing of divorcement, and to send away a wife?" He said to them, "Because of the hardness of your hearts he permitted these things to you; but from the beginning it was not so;" thus exculpating Moses as a faithful servant, but acknowledging one God, who from the beginning made male and female, and reproving them as hard-hearted and disobedient. And therefore it was that they received from Moses this law of divorcement, adapted to their hard nature. But why say I these things concerning the Old Testament? For in the New also are the apostles found doing this very thing, on the ground which has been mentioned, Paul plainly declaring, But these things I say, not the Lord." And again: "But this I speak by permission, not by commandment." And again: "Now, as concerning virgins, I have no commandment from the Lord; yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful." But further, in another place he says: "That Satan tempt you not for your incontinence." If, therefore, even in the New Testament, the apostles are found granting certain precepts in consideration of human infirmity, because of the incontinence of some, lest such persons, having grown obdurate, and despairing altogether of their salvation, should become apostates from God,--it ought not to be wondered at, if also in the Old Testament the same God permitted similar indulgences for the benefit of His people, drawing them on by means of the ordices already mentioned, so that they might obtain the gift of salvation through them, while they obeyed the Decalogue, and being restrained by Him, should not revert to idolatry, nor apostatize from God, but learn to love Him with the whole heart. And if certain persons, because of the disobedient and ruined Israelites, do assert that the giver (doctor) of the law was limited in power, they will find in our dispensation, that "many are called, but few chosen;" and that there are those who inwardly are wolves, yet wear sheep's clothing in the eyes of the world (foris); and that God has always preserved freedom, and the power of self-government in man, while at the same time He issued His own exhortations, in order that those who do not obey Him should be righteously judged (condemned) because they have not obeyed Him; and that those who have obeyed and believed on Him should be honoured with immortality. 5.10. It has been easily made evident to all, that the heresy of the Peratae is altered in name only from the (art) of the astrologers. And the rest of the books of these (heretics) contain the same method, if it were agreeable to any one to wade through them all. For, as I said, they suppose that the causes of the generation of all begotten things are things unbegotten and superjacent, and that the world with us has been produced after the mode of emanation, which (world) they denominate formal. And (they maintain) that all those stars together which are beheld in the firmament have been causes of the generation of this world. They have, however, altered the name of these, as one may perceive from the Proastioi by means of a comparison (of the two systems). And secondly, according to the same method as that whereby the world was made from a supernal emanation, they affirm that in this manner objects here derive from the emanation of the stars their generation, and corruption, and arrangement. Since, then, astrologers are acquainted with the horoscope, and meridian, and setting, and the point opposite the meridian; and since these stars occupy at different times different positions in space, on account of the perpetual revolution of the universe, there are (necessarily) at different periods different declinations towards a centre, and (different) ascensions to centres. (Now the Peratic here-ties), affixing an allegorical import to this arrangement of the astrologers, delineate the centre, as it were, a god and monad and lord over universal generation, whereas the declination (is regarded by them as a power) on the left, and ascension on the right. When any one, therefore, falling in with the treatises of these (heretics), finds mention among them of right or left power, let him recur to the centre, and the declination, and the ascension (of the Chaldean sages, and) he will clearly observe that the entire system of these (Peratae) consists of the astrological doctrine. 5.10. This truth, therefore, [he declares], in order that we may not reject the engrafting of the Spirit while pampering the flesh. "But thou, being a wild olive-tree," he says, "hast been grafted into the good olive-tree, and been made a partaker of the fatness of the olive-tree." As, therefore, when the wild olive has been engrafted, if it remain in its former condition, viz., a wild olive, it is "cut off, and cast into the fire;" but if it takes kindly to the graft, and is changed into the good olive-tree, it becomes a fruit-bearing olive, planted, as it were, in a king's park (paradiso): so likewise men, if they do truly progress by faith towards better things, and receive the Spirit of God, and bring forth the fruit thereof, shall be spiritual, as being planted in the paradise of God. But if they cast out the Spirit, and remain in their former condition, desirous of being of the flesh rather than of the Spirit, then it is very justly said with regard to men of this stamp, "That flesh and blood shall not inherit the kingdom of God;" just as if any one were to say that the wild olive is not received into the paradise of God. Admirably therefore does the apostle exhibit our nature, and God's universal appointment, in his discourse about flesh and blood and the wild olive. For as the good olive, if neglected for a certain time, if left to grow wild and to run to i wood, does itself become a wild olive; or again, if the wild olive be carefully tended and grafted, it naturally reverts to its former fruit-bearing condition: so men also, when they become careless, and bring forth for fruit the lusts of the flesh like woody produce, are rendered, by their own fault, unfruitful in righteousness. For when men sleep, the enemy sows the material of tares; and for this cause did the Lord command His disciples to be on the watch. And again, those persons who are not bringing forth the fruits of righteousness, and are, as it were, covered over and lost among brambles, if they use diligence, and receive the word of God as a graft, arrive at the pristine nature of man--that which was created after the image and likeness of God.,But as the engrafted wild olive does not certainly lose the substance of its wood, but changes the quality of its fruit, and receives another name, being now not a wild olive, but a fruit-bearing olive, and is called so; so also, when man is grafted in by faith and receives the Spirit of God, he certainly does not lose the substance of flesh, but changes the quality of the fruit [brought forth, i.e.,] of his works, and receives another name, showing that he has become changed for the better, being now not [mere] flesh and blood, but a spiritual man, and is called such. Then, again, as the wild olive, if it be not grafted in, remains useless to its lord because of its woody quality, and is cut down as a tree bearing no fruit, and cast into the fire; so also man, if he does not receive through faith the engrafting of the Spirit, remains in his old condition, and being [mere] flesh and blood, he cannot inherit the kingdom of God. Rightly therefore does the apostle declare, "Flesh and blood cannot inherit the kingdom of God;" and, "Those who are in the flesh cannot please God:" not repudiating [by these words] the substance of flesh, but showing that into it the Spirit must be infused. And for this reason, he says, "This mortal must put on immortality, and this corruptible must put on incorruption." And again he declares, "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." He sets this forth still more plainly, where he says, "The body indeed is dead, because of sin; but the Spirit is life, because of righteousness. But if the Spirit of Him who raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies, because of His Spirit dwelling in you." And again he says, in the Epistle to the Romans, "For if ye live after the flesh, ye shall die." [Now by these words] he does not prohibit them from living their lives in the flesh, for he was himself in the flesh when he wrote to them; but he cuts away the lusts of the flesh, those which bring death upon a man. And for this reason he says in continuation, "But if ye through the Spirit do mortify the works of the flesh, ye shall live. For whosoever are led by the Spirit of God, these are the sons of God." |
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| 131. Palestinian Talmud, Berachot, 9.1, 9.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •name (divine), creation with •name (divine), profanation of •divine names, letters of •divine names, writing on body Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 244, 245; Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 80 |
| 132. Maximus of Tyre, Dialexeis, 8.10 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •divine names, christian exegesis and •divine names, origen’s theory of •divine names, creative power of •divine names, is wonderful Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 38 |
133. Hippolytus, Refutation of All Heresies, 4.14-4.15, 4.43-4.44, 5.10, 6.37 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •divine names, in world to come •divine names, letters of •divine names, permutations of •divine names, seals include •divine names, creative power of Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 46, 51, 79 | 5.10. It has been easily made evident to all, that the heresy of the Peratae is altered in name only from the (art) of the astrologers. And the rest of the books of these (heretics) contain the same method, if it were agreeable to any one to wade through them all. For, as I said, they suppose that the causes of the generation of all begotten things are things unbegotten and superjacent, and that the world with us has been produced after the mode of emanation, which (world) they denominate formal. And (they maintain) that all those stars together which are beheld in the firmament have been causes of the generation of this world. They have, however, altered the name of these, as one may perceive from the Proastioi by means of a comparison (of the two systems). And secondly, according to the same method as that whereby the world was made from a supernal emanation, they affirm that in this manner objects here derive from the emanation of the stars their generation, and corruption, and arrangement. Since, then, astrologers are acquainted with the horoscope, and meridian, and setting, and the point opposite the meridian; and since these stars occupy at different times different positions in space, on account of the perpetual revolution of the universe, there are (necessarily) at different periods different declinations towards a centre, and (different) ascensions to centres. (Now the Peratic here-ties), affixing an allegorical import to this arrangement of the astrologers, delineate the centre, as it were, a god and monad and lord over universal generation, whereas the declination (is regarded by them as a power) on the left, and ascension on the right. When any one, therefore, falling in with the treatises of these (heretics), finds mention among them of right or left power, let him recur to the centre, and the declination, and the ascension (of the Chaldean sages, and) he will clearly observe that the entire system of these (Peratae) consists of the astrological doctrine. 6.37. For also the blessed presbyter Irenaeus, having approached the subject of a refutation in a more unconstrained spirit, has explained such washings and redemptions, stating more in the way of a rough digest what are their practices. (And it appears that some of the Marcosians,) on meeting with (Irenaeus' work), deny that they have so received (the secret word just alluded to), but they have learned that always they should deny. Wherefore our anxiety has been more accurately to investigate, and to discover minutely what are the (instructions) which they deliver in the case of the first bath, styling it by some such name; and in the case of the second, which they denominate Redemption. But not even has this secret of theirs escaped (our scrutiny). For these opinions, however, we consent to pardon Valentinus and his school. But Marcus, imitating his teacher, himself also feigns a vision, imagining that in this way he would be magnified. For Valentinus likewise alleges that he had seen an infant child lately born; and questioning (this child), he proceeded to inquire who it might be. And (the child) replied, saying that he himself is the Logos, and then subjoined a sort of tragic legend; and out of this (Valentinus) wishes the heresy attempted by him to consist. Marcus, making a similar attempt with this (heretic), asserts that the Tetrad came to him in the form of a woman - since the world could not bear, he says, the male (form) of this Tetrad, and that she revealed herself who she was, and explained to this (Marcus) alone the generation of the universe, which she never had revealed to any, either of gods or of men, expressing herself after this mode: When first the self-existent Father, He who is inconceivable and without substance, He who is neither male nor female, willed that His own ineffability should become realized in something spoken, and that His invisibility should become realized in form, He opened His mouth, and sent forth similar to Himself a Logos. And this (Logos) stood by Him, and showed unto Him who he was, viz., that he himself had been manifested as a (realization in) form of the Invisible One. And the pronunciation of the name was of the following description. He was accustomed to utter the first word of the name itself, which was Arche, and the syllable of this was (composed) of four letters. Then he subjoined the second (syllable), and this was also (composed) of four letters. Next he uttered the third (syllable), which was (composed) of ten letters; and he uttered the fourth (syllable), and this was (composed) of twelve letters. Then ensued the pronunciation of the entire name, (composed) of thirty letters, but of four syllables. And each of the elements had its own peculiar letters, and its own peculiar form, and its own peculiar pronunciation, as well as figures and images. And not one of these was there that beholds the form of that (letter) of which this was an element. And of course none of them could know the pronunciation of the (letter) next to this, but (only) as he himself pronounces it, (and that in such a way) as that, in pronouncing the whole (word), he supposed that he was uttering the entire (name). For each of these (elements), being part of the entire (name), he denominates (according to) its own peculiar sound, as if the whole (of the word). And he does not intermit sounding until he arrived at the last letter of the last element, and uttered it in a single articulation. Then he said, that the restoration of the entire ensued when all the (elements), coming down into the one letter, sounded one and the same pronunciation, and an image of the pronunciation he supposed to exist when we simultaneously utter the word Amen. And that these sounds are those which gave form to the insubstantial and unbegotten Aeon, and that those forms are what the Lord declared to be angels- the (forms) that uninterruptedly behold the face of the Father. |
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| 134. Nag Hammadi, The Apocryphon of John, 58.15-6 (10.10) (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •divine name, tetragrammaton Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 199 |
135. Anon., Odes of Solomon, 4.7-4.8, 26.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •divine names, as icon •divine names, creative power of •divine names, rabbinic interpretation of •divine name, tetragrammaton •names, divine, barbara Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 27; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 237, 538 | 4.8. And Your hosts possess it, and the elect archangels are clothed with it. |
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| 136. Palestinian Talmud, Shabbat, 15b15.1(-c) (2nd cent. CE - 5th cent. CE) Tagged with subjects: •divine names Found in books: Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 52 |
| 137. Justin, First Apology, 61.11, 63.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •divine names, christian exegesis and •divine names, origen’s theory of •divine names, creative power of •divine names, is wonderful Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 38 |
| 138. Justin, Second Apology, 6.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •divine names, christian exegesis and •divine names, origen’s theory of •divine names, creative power of •divine names, is wonderful Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 38 |
| 139. Justin, Dialogue With Trypho, a b c d\n0 "57.2" "57.2" "57 2"\n1 "126.2" "126.2" "126 2" (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 168 |
| 140. Palestinian Talmud, Taanit, 4, 68c (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 240 |
| 141. Anon., Targum Pseudo-Jonathan, Deuteronomy 18.11, deut. 32.3, ex. 28.30, deut. 18.11 (2nd cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 74 |
| 142. Anon., Targum Onqelos, Deuteronomy 18.11, deuteronomy 18.11 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 74 |
| 143. Anon., Mekhilta Derabbi Yishmael, mishpatim 20, mishpatim 16, noah 8, tazri‘a 3, ki tetze 18, huqqat 1, bemidbar 23, beshalah 15, pinhas 2, aharei mot 13, shemot 18, bahodesh 4.3-4, bahodesh 4, amalek 3.163-76 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schiffman, Testimony and the Penal Code (1983) 144 |
| 144. Palestinian Talmud, Sanhedrin, 10.1 (28b), 10.2, 7.9(25b), 7.13, 7.9 (25b) (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schiffman, Testimony and the Penal Code (1983) 147 |
145. Anon., Leviticus Rabba, 23.6, 23.12, 30.15, 34.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •name (divine), profanation of •attributes, divine, and divine names •name (divine), change in •name (divine), letters of •name (divine), power of •name (divine) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 182, 187, 354, 383, 384, 387, 397| 23.12. דָּבָר אַחֵר, (ויקרא יח, ג): כְּמַעֲשֵׂה אֶרֶץ מִִצְרַיִם, הֲדָא הוּא דִכְתִיב (איוב כד, טו): וְעֵין נֹאֵף שָׁמְרָה נֶשֶׁף לֵאמֹר לֹא תְשׁוּרֵנִי עָיִן וְסֵתֶר פָּנִים יָשִׂים, אָמַר רֵישׁ לָקִישׁ שֶׁלֹּא תֹאמַר שֶׁכָּל מִי שֶׁהוּא בְּגוּפוֹ נִקְרָא נוֹאֵף, נוֹאֵף בְּעֵינָיו נִקְרָא נוֹאֵף, שֶׁנֶּאֱמַר: וְעֵין נֹאֵף, וְהַנּוֹאֵף הַזֶּה יוֹשֵׁב וּמְשַׁמֵּר אֵימָתַי נֶשֶׁף בָּא אֵימָתַי עֶרֶב בָּא, שֶׁנֶּאֱמַר (משלי ז, ט): בְּנֶשֶׁף בְּעֶרֶב יוֹם, וְהוּא אֵינוֹ יוֹדֵעַ שֶׁיּוֹשֵׁב בְּסִתְרוֹ שֶׁל עוֹלָם, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא צָר כָּל קִטּוֹרִין שֶׁלּוֹ בִּדְמוּתוֹ בִּשְׁבִיל לְפַרְסְמוֹ, הוּא שֶׁאִיּוֹב אוֹמֵר (איוב י, ג): הֲטוֹב לְךָ כִּי תַעֲשֹׁק, זֶה זָן וּמְפַרְנֵס וְהוּא צָר כָּל קִטּוֹרִין שֶׁלּוֹ בִּדְמוּת אַחֵר, אֶלָּא (איוב י, ג): כִּי תִמְאַס יְגִיעַ כַּפֶּיךָ, וּמֵאַחַר שֶׁאַתָּה יָגֵעַ בּוֹ כָּל אַרְבָּעִים יוֹם אַתָּה חוֹזֵר וּמְקַלְקְלוֹ, אֶלָּא (איוב י, ג): וְעַל עֲצַת רְשָׁעִים הוֹפָעְתָּ, כָּךְ הוּא כְבוֹדְךָ לַעֲמֹד בֵּין נוֹאֵף לְנוֹאָפֶת. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אִיּוֹב רָאוּי אַתָּה לְפַיֵּס אֶלָּא יְהִי אוֹמֵר כַּאֲשֶׁר אָמַרְתָּ (איוב י, ד): הַעֵינֵי בָשָׂר לָךְ, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵינִי צָר כָּל קִטּוֹרִין שֶׁלּוֹ בִּדְמוּת אָבִיו בִּשְׁבִיל לְפַרְסְמוֹ. אָמַר רַבִּי לֵוִי מָשָׁל לְתַלְמִידוֹ שֶׁל יוֹצֵר שֶׁגָּנַב בֵּיצַת יוֹצְרִים וְעָמַד רַבּוֹ עַל גְּנֵבָתוֹ, מֶה עָשָׂה עָמַד וַעֲשָׂאוֹ כְּלִי וְתָלוֹ בְּפָנָיו, וְכָל כָּךְ לָמָּה לְהוֹדִיעַ שֶׁעָמַד רַבּוֹ עַל גְּנֵבָתוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵינִי צָר כָּל קִטּוֹרִין שֶׁלּוֹ בִּדְמוּתוֹ בִּשְׁבִיל לְפַרְסְמוֹ. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּשֵׁם רַבִּי לֵוִי בֶּן פְּרָטָא כְּתִיב (דברים לב, יח): צוּר יְלָדְךָ תֶּשִׁי, הִתַּשְׁתֶּם כֹּחוֹ שֶׁל יוֹצֵר. מָשָׁל לְצַיָּר שֶׁהָיָה יוֹשֵׁב וְצָר אִיקוֹנִין שֶׁל מֶלֶךְ, מִשֶּׁהוּא גּוֹמְרָהּ בָּאוּ וְאָמְרוּ לוֹ נִתְחַלֵּף הַמֶּלֶךְ, מִיָּד תָּשׁוּ יָדָיו שֶׁל יוֹצֵר, אָמַר שֶׁל מִי אָצוּר שֶׁל רִאשׁוֹן אוֹ שֶׁל שֵׁנִי, כָּךְ כָּל אַרְבָּעִים יוֹם הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹסֵק בְּצוּרַת הַוָּלָד וּלְסוֹף אַרְבָּעִים יוֹם הִיא הוֹלֶכֶת וּמְקַלְקֶלֶת עִם אַחֵר, מִיָּד רָפוּ יָדָיו שֶׁל יוֹצֵר, אָמַר שֶׁל מִי אָצוּר שֶׁל רִאשׁוֹן אוֹ שֶׁל שֵׁנִי, הֱוֵי: צוּר יְלָדְךָ תֶּשִׁי, הִתַּשְׁתָּ כֹּחוֹ שֶׁל יוֹצֵר. יו"ד זְעֵירָא וְלֵית בִּקְרָיָה כַּוָּתָהּ, אָמַר רַבִּי יִצְחָק מָצִינוּ כָּל עוֹבְרֵי עֲבֵרוֹת הַגּוֹנֵב נֶהֱנֶה וְהַנִּגְנָב מַפְסִיד, הַגּוֹזֵל נֶהֱנֶה וְהַנִּגְזָל מַפְסִיד, בְּרַם הָכָא שְׁנֵיהֶם נֶהֱנִין מִי מַפְסִיד הַקָּדוֹשׁ בָּרוּךְ הוּא, הוּא מְאַבֵּד סַמָּנָיו. 34.2. דָּבָר אַחֵר, וְכִי יָמוּךְ אָחִיךָ, הֲדָא הוּא דִכְתִיב (משלי יט, יז): מַלְוֵה ה' חוֹנֵן דָּל, אָמַר רַבִּי אֶלְעָזָר כְּתִיב (תהלים קלו, כה): נֹתֵן לֶחֶם לְכָל בָּשָׂר, בָּא זֶה וְחָטַף לוֹ אֶת הַמִּצְוָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עָלַי לְשַׁלֵּם לוֹ גְּמוּלוֹ, הֲדָא הוּא דִכְתִיב (משלי יט, יז): וּגְמֻלוֹ יְשַׁלֶּם לוֹ. רַבִּי תַּנְחוּמָא אָמַר לָהּ בְּשֵׁם רַבִּי חִיָּא בַּר אַבָּא רַבִּי נַחְמָן אָמַר לָהּ בְּשֵׁם רַבִּי יוּדָן בְּרַבִּי שׁ'ִמְעוֹן וְרַבָּנָן בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, אִלְמָלֵא מִקְרָא כָּתוּב אִי אֶפְשָׁר לְאָמְרוֹ, כִּבְיָכוֹל דַּרְכּוֹ שֶׁל לֹוֶה לִהְיוֹת עֶבֶד לַמַּלְוֶה, הֲדָא הוּא דִכְתִיב (משלי כב, ז): וְעֶבֶד לֹוֶה לְאִישׁ מַלְוֶה, רַבִּי פִּנְחָס בְּשֵׁם רַבִּי רְאוּבֵן אָמַר כָּל מִי שֶׁנּוֹתֵן פְּרוּטָה לֶעָנִי הַקָּדוֹשׁ בָּרוּךְ הוּא נוֹתֵן לוֹ פְּרוּטוֹת, וְכִי פְּרוּטָה נוֹתֵן לוֹ וַהֲלוֹא לֹא נוֹתֵן לוֹ אֶלָּא נַפְשׁוֹ, הָא כֵיצַד הָיְתָה כִּכָּר בְּעֶשֶׂר פְּרוּטוֹת וְעָנִי עוֹמֵד בַּשּׁוּק וְאֵין בְּיָדוֹ אֶלָּא תִּשְׁעָה וּבָא אֶחָד וְנָתַן לוֹ פְּרוּטָה וְנָטַל כִּכָּר וַאֲכָלָהּ וְשָׁבַת נַפְשׁוֹ עָלָיו, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַף אַתָּה בְּשָׁעָה שֶׁנַּפְשְׁךָ מְצַפְצֶפֶת לָצֵאת מִתּוֹךְ גּוּפְךָ, אֲנִי מְשִׁיבָהּ לְךָ, לְפִיכָךְ משֶׁה מַזְהִיר לְיִשְׂרָאֵל וְכִי יָמוּךְ אָחִיךָ. | |
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| 146. Anon., Targum Neofiti, ex. 3.12-14, num. 6.27, dt. 1.32, gen. 15.6, ex. 12.19, gen. 2.15 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 100 |
147. Tertullian, On Idolatry, 20-21 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 36 | 21. But it is a mark of timidity, when some other man binds you in the name of his gods, by the making of an oath, or by some other form of attestation, and you, for fear of discovery, remain quiet. For you equally, by remaining quiet, affirm their majesty, by reason of which majesty you will seem to be bound. What matters it, whether you affirm the gods of the nations by calling them gods, or by hearing them so called? Whether you swear by idols, or, when adjured by another, acquiesce? Why should we not recognize the subtleties of Satan, who makes it his aim that, what he cannot effect by our mouth, he may effect by the mouth of his servants, introducing idolatry into us through our ears? At all events, whoever the adjurer is, he binds you to himself either in friendly or unfriendly conjunction. If in unfriendly, you are now challenged unto battle, and know that you must fight. If in friendly, with how far greater security will you transfer your engagement unto the Lord, that you may dissolve the obligation of him through whose means the Evil One was seeking to annex you to the honour of idols, that is, to idolatry! All sufferance of that kind is idolatry. You honour those to whom, when imposed as authorities, you have rendered respect. I know that one (whom the Lord pardon!), when it had been said to him in public during a law-suit, Jupiter be angry with you, answered, On the contrary, with you. What else would a heathen have done who believed Jupiter to be a god? For even had he not retorted the malediction by Jupiter (or other such like), yet, by merely returning a curse, he would have confirmed the divinity of Jove, showing himself irritated by a malediction in Jove's name. For what is there to be indigt at, (if cursed) in the name of one whom you know to be nothing? For if you rave, you immediately affirm his existence, and the profession of your fear will be an act of idolatry. How much more, while you are returning the malediction in the name of Jupiter himself, are you doing honour to Jupiter in the same way as he who provoked you! But a believer ought to laugh in such cases, not to rave; nay, according to the precept, not to return a curse in the name of God even, but dearly to bless in the name of God, that you may both demolish idols and preach God, and fulfil discipline. |
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| 148. Anon., Qohelet Rabba, 2.12, 3.3, 3.11 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •name (divine), letters of •divine names •name (divine), power of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 128, 333; Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 45, 74; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 45, 74 |
| 149. Anon., Deuteronomy Rabbah, 1.2, 2.15, 2.31, 10.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 155, 348, 397 |
| 150. Anon., Sifre Numbers, 112, 143, 39, 43, 14 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schiffman, Testimony and the Penal Code (1983) 151 |
| 151. Tertullian, Prescription Against Heretics, pl 70a (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •divine names, numerical value of Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 50 |
152. Anon., Sifre Deuteronomy, 27, 41, 128, 355, 319, 346, 40, 326, 170.9, Emor 14.19 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 182 | 27. (Devarim 3:24) "O L-rd, G-d, You ' |
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| 153. Anon., The Acts of John, "79" (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •names, divine (lack of) Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 165 |
154. Anon., Genesis Rabba, 1.1, 1.10, 1.12, 5.8, 8.7, 8.9, 11.9, 12.1, 12.10, 12.15, 13.3, 14.1, 18.5, 21.5, 26.7, 31.12, 33.1, 33.3, 42.5, 46.3, 63.8, 73.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •tetragrammaton, the (divine name), keter (and ein sof) identified with •divine names, creative power of •divine names, destruction of world with •divine names, rabbinic interpretation of •divine names, taken away after golden calf •name (divine), profanation of •attributes, divine, and divine names •creation, and divine name •name (divine), change in •name (divine), creation with •name (divine), power of •name (divine), letters of •name (divine) •name (divine), full name •tetragrammaton, the (divine name), primordial (or heavenly) man and •divine names •divine names, christian exegesis and Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 100, 101, 102, 125, 126, 155, 183, 197, 208, 330, 333, 354, 397; Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 258, 274; Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 28, 33| 1.1. רַבִּי הוֹשַׁעְיָה רַבָּה פָּתַח <>(משלי ח, ל)<>: וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם וגו', אָמוֹן פַּדְּגוֹג, אָמוֹן מְכֻסֶּה, אָמוֹן מֻצְנָע, וְאִית דַּאֲמַר אָמוֹן רַבָּתָא. אָמוֹן פַּדְּגוֹג, הֵיךְ מָה דְאַתְּ אָמַר <>(במדבר יא, יב)<>: כַּאֲשֶׁר יִשָֹּׂא הָאֹמֵן אֶת הַיֹּנֵק. אָמוֹן מְכֻסֶּה, הֵיאַךְ מָה דְאַתְּ אָמַר <>(איכה ד, ה)<>: הָאֱמֻנִים עֲלֵי תוֹלָע וגו'. אָמוֹן מֻצְנָע, הֵיאַךְ מָה דְאַתְּ אָמַר <>(אסתר ב, ז)<>: וַיְהִי אֹמֵן אֶת הֲדַסָּה. אָמוֹן רַבָּתָא, כְּמָא דְתֵימָא <>(נחום ג, ח)<>: הֲתֵיטְבִי מִנֹּא אָמוֹן, וּמְתַרְגְּמִינַן הַאַתְּ טָבָא מֵאֲלֶכְּסַנְדְּרִיָא רַבָּתָא דְּיָתְבָא בֵּין נַהֲרוֹתָא. דָּבָר אַחֵר אָמוֹן, אֻמָּן. הַתּוֹרָה אוֹמֶרֶת אֲנִי הָיִיתִי כְּלִי אֻמְנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין, אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא מִדַּעַת אֻמָּן, וְהָאֻמָּן אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא דִּפְתְּרָאוֹת וּפִנְקְסָאוֹת יֵשׁ לוֹ, לָדַעַת הֵיאךְ הוּא עוֹשֶׂה חֲדָרִים, הֵיאךְ הוּא עוֹשֶׂה פִּשְׁפְּשִׁין. כָּךְ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַבִּיט בַּתּוֹרָה וּבוֹרֵא אֶת הָעוֹלָם, וְהַתּוֹרָה אָמְרָה בְּרֵאשִׁית בָּרָא אֱלֹהִים. וְאֵין רֵאשִׁית אֶלָּא תּוֹרָה, הֵיאַךְ מָה דְּאַתְּ אָמַר <>(משלי ח, כב)<>: ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. 1.1. רַבִּי יוֹנָה בְּשֵׁם רַבִּי לֵוִי אָמַר, לָמָּה נִבְרָא הָעוֹלָם בְּב', אֶלָּא מַה ב' זֶה סָתוּם מִכָּל צְדָדָיו וּפָתוּחַ מִלְּפָנָיו, כָּךְ אֵין לְךָ רְשׁוּת לוֹמַר, מַה לְּמַטָּה, מַה לְּמַעְלָה, מַה לְּפָנִים, מַה לְּאָחוֹר, אֶלָּא מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם וּלְהַבָּא. בַּר קַפָּרָא אָמַר <>(דברים ד, לב)<>: כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים אֲשֶׁר הָיוּ לְפָנֶיךָ, לְמִן הַיּוֹם שֶׁנִּבְרְאוּ אַתָּה דּוֹרֵשׁ, וְאִי אַתָּה דּוֹרֵשׁ לִפְנִים מִכָּאן. <>(דברים ד, לב)<>: וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, אַתָּה דּוֹרֵשׁ וְחוֹקֵר, וְאִי אַתָּה חוֹקֵר לִפְנִים מִכָּאן. דָּרַשׁ רַבִּי יְהוּדָה בֶּן פָּזִי בְּמַעֲשֵׂה בְרֵאשִׁית בַּהֲדֵיהּ דְּבַר קַפָּרָא, לָמָּה נִבְרָא הָעוֹלָם בְּב', לְהוֹדִיעֲךָ שֶׁהֵן שְׁנֵי עוֹלָמִים, הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא. דָּבָר אַחֵר, וְלָמָּה בְּב' שֶׁהוּא לְשׁוֹן בְּרָכָה, וְלָמָּה לֹא בְּאָלֶ"ף שֶׁהוּא לְשׁוֹן אֲרִירָה. דָּבָר אַחֵר, לָמָּה לֹא בְּאָלֶ"ף שֶׁלֹא לִתֵּן פִּתְחוֹן פֶּה לָאֶפִּיקוֹרְסִין לוֹמַר הֵיאַךְ הָעוֹלָם יָכוֹל לַעֲמֹד שֶׁהוּא נִבְרָא בִּלְשׁוֹן אֲרִירָה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בִּלְשׁוֹן בְּרָכָה, וְהַלְּוַאי יַעֲמֹד. דָּבָר אַחֵר, לָמָּה בְּב' אֶלָּא מַה ב' זֶה יֵשׁ לוֹ שְׁנֵי עוֹקְצִין, אֶחָד מִלְּמַעְלָה וְאֶחָד מִלְּמַטָּה מֵאֲחוֹרָיו, אוֹמְרִים לַב' מִי בְּרָאֲךָ, וְהוּא מַרְאֶה בְּעוּקְצוֹ מִלְּמַעְלָה, וְאוֹמֵר זֶה שֶׁלְּמַעְלָה בְּרָאָנִי. וּמַה שְּׁמוֹ, וְהוּא מַרְאֶה לָהֶן בְּעוּקְצוֹ שֶׁל אַחֲרָיו, וְאוֹמֵר ה' שְׁמוֹ. אָמַר רַבִּי אֶלְעָזָר בַּר חֲנִינָא בְּשֵׁם רַבִּי אֲחָא, עֶשְׂרִים וְשִׁשָּׁה דוֹרוֹת הָיְתָה הָאָלֶ"ף קוֹרֵא תִּגָּר לִפְנֵי כִסְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנִי רִאשׁוֹן שֶׁל אוֹתִיּוֹת וְלֹא בָּרָאתָ עוֹלָמְךָ בִּי, אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר <>(משלי ג, יט)<>: ה' בְּחָכְמָה יָסַד אָרֶץ וגו', לְמָחָר אֲנִי בָּא לִתֵּן תּוֹרָה בְּסִינַי וְאֵינִי פּוֹתֵחַ תְּחִלָה אֶלָּא בָּךְ, שֶׁנֶּאֱמַר <>(שמות כ, ב)<>: אָנֹכִי ה' אֱלֹהֶיךָ. רַבִּי הוֹשַׁעְיָא אוֹמֵר לָמָּה נִקְרָא שְׁמוֹ אָלֶ"ף, שֶׁהוּא מַסְכִּים מֵאָלֶ"ף, שֶׁנֶּאֱמַר <>(תהלים קה, ח)<>: דָּבָר צִוָּה לְאֶלֶף דּוֹר. 1.1. רַבִּי הוֹשַׁעְיָה רַבָּה פָּתַח (משלי ח, ל): וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם וגו', אָמוֹן פַּדְּגוֹג, אָמוֹן מְכֻסֶּה, אָמוֹן מֻצְנָע, וְאִית דַּאֲמַר אָמוֹן רַבָּתָא. אָמוֹן פַּדְּגוֹג, הֵיךְ מָה דְאַתְּ אָמַר (במדבר יא, יב): כַּאֲשֶׁר יִשָֹּׂא הָאֹמֵן אֶת הַיֹּנֵק. אָמוֹן מְכֻסֶּה, הֵיאַךְ מָה דְאַתְּ אָמַר (איכה ד, ה): הָאֱמֻנִים עֲלֵי תוֹלָע וגו'. אָמוֹן מֻצְנָע, הֵיאַךְ מָה דְאַתְּ אָמַר (אסתר ב, ז): וַיְהִי אֹמֵן אֶת הֲדַסָּה. אָמוֹן רַבָּתָא, כְּמָא דְתֵימָא (נחום ג, ח): הֲתֵיטְבִי מִנֹּא אָמוֹן, וּמְתַרְגְּמִינַן הַאַתְּ טָבָא מֵאֲלֶכְּסַנְדְּרִיָא רַבָּתָא דְּיָתְבָא בֵּין נַהֲרוֹתָא. דָּבָר אַחֵר אָמוֹן, אֻמָּן. הַתּוֹרָה אוֹמֶרֶת אֲנִי הָיִיתִי כְּלִי אֻמְנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין, אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא מִדַּעַת אֻמָּן, וְהָאֻמָּן אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא דִּפְתְּרָאוֹת וּפִנְקְסָאוֹת יֵשׁ לוֹ, לָדַעַת הֵיאךְ הוּא עוֹשֶׂה חֲדָרִים, הֵיאךְ הוּא עוֹשֶׂה פִּשְׁפְּשִׁין. כָּךְ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַבִּיט בַּתּוֹרָה וּבוֹרֵא אֶת הָעוֹלָם, וְהַתּוֹרָה אָמְרָה בְּרֵאשִׁית בָּרָא אֱלֹהִים. וְאֵין רֵאשִׁית אֶלָּא תּוֹרָה, הֵיאַךְ מָה דְּאַתְּ אָמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. 1.1. רַבִּי יוֹנָה בְּשֵׁם רַבִּי לֵוִי אָמַר, לָמָּה נִבְרָא הָעוֹלָם בְּב', אֶלָּא מַה ב' זֶה סָתוּם מִכָּל צְדָדָיו וּפָתוּחַ מִלְּפָנָיו, כָּךְ אֵין לְךָ רְשׁוּת לוֹמַר, מַה לְּמַטָּה, מַה לְּמַעְלָה, מַה לְּפָנִים, מַה לְּאָחוֹר, אֶלָּא מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם וּלְהַבָּא. בַּר קַפָּרָא אָמַר (דברים ד, לב): כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים אֲשֶׁר הָיוּ לְפָנֶיךָ, לְמִן הַיּוֹם שֶׁנִּבְרְאוּ אַתָּה דּוֹרֵשׁ, וְאִי אַתָּה דּוֹרֵשׁ לִפְנִים מִכָּאן. (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, אַתָּה דּוֹרֵשׁ וְחוֹקֵר, וְאִי אַתָּה חוֹקֵר לִפְנִים מִכָּאן. דָּרַשׁ רַבִּי יְהוּדָה בֶּן פָּזִי בְּמַעֲשֵׂה בְרֵאשִׁית בַּהֲדֵיהּ דְּבַר קַפָּרָא, לָמָּה נִבְרָא הָעוֹלָם בְּב', לְהוֹדִיעֲךָ שֶׁהֵן שְׁנֵי עוֹלָמִים, הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא. דָּבָר אַחֵר, וְלָמָּה בְּב' שֶׁהוּא לְשׁוֹן בְּרָכָה, וְלָמָּה לֹא בְּאָלֶ"ף שֶׁהוּא לְשׁוֹן אֲרִירָה. דָּבָר אַחֵר, לָמָּה לֹא בְּאָלֶ"ף שֶׁלֹא לִתֵּן פִּתְחוֹן פֶּה לָאֶפִּיקוֹרְסִין לוֹמַר הֵיאַךְ הָעוֹלָם יָכוֹל לַעֲמֹד שֶׁהוּא נִבְרָא בִּלְשׁוֹן אֲרִירָה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בִּלְשׁוֹן בְּרָכָה, וְהַלְּוַאי יַעֲמֹד. דָּבָר אַחֵר, לָמָּה בְּב' אֶלָּא מַה ב' זֶה יֵשׁ לוֹ שְׁנֵי עוֹקְצִין, אֶחָד מִלְּמַעְלָה וְאֶחָד מִלְּמַטָּה מֵאֲחוֹרָיו, אוֹמְרִים לַב' מִי בְּרָאֲךָ, וְהוּא מַרְאֶה בְּעוּקְצוֹ מִלְּמַעְלָה, וְאוֹמֵר זֶה שֶׁלְּמַעְלָה בְּרָאָנִי. וּמַה שְּׁמוֹ, וְהוּא מַרְאֶה לָהֶן בְּעוּקְצוֹ שֶׁל אַחֲרָיו, וְאוֹמֵר ה' שְׁמוֹ. אָמַר רַבִּי אֶלְעָזָר בַּר חֲנִינָא בְּשֵׁם רַבִּי אֲחָא, עֶשְׂרִים וְשִׁשָּׁה דוֹרוֹת הָיְתָה הָאָלֶ"ף קוֹרֵא תִּגָּר לִפְנֵי כִסְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנִי רִאשׁוֹן שֶׁל אוֹתִיּוֹת וְלֹא בָּרָאתָ עוֹלָמְךָ בִּי, אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אָרֶץ וגו', לְמָחָר אֲנִי בָּא לִתֵּן תּוֹרָה בְּסִינַי וְאֵינִי פּוֹתֵחַ תְּחִלָה אֶלָּא בָּךְ, שֶׁנֶּאֱמַר (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ. רַבִּי הוֹשַׁעְיָא אוֹמֵר לָמָּה נִקְרָא שְׁמוֹ אָלֶ"ף, שֶׁהוּא מַסְכִּים מֵאָלֶ"ף, שֶׁנֶּאֱמַר (תהלים קה, ח): דָּבָר צִוָּה לְאֶלֶף דּוֹר. 8.9. שָׁאֲלוּ הַמִּינִים אֶת רַבִּי שִׂמְלָאי, כַּמָּה אֱלֹהוֹת בָּרְאוּ אֶת הָעוֹלָם. אָמַר לָהֶם אֲנִי וְאַתֶּם נִשְׁאַל לְיָמִים הָרִאשׁוֹנִים. הֲדָא הוּא דִכְתִיב <>(דברים ד, לב)<>: כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים לְמִן הַיּוֹם אֲשֶׁר בָּרָא אֱלֹהִים אָדָם, אֲשֶׁר בָּרְאוּ אֵין כְּתִיב כָּאן, אֶלָּא אֲשֶׁר בָּרָא. חָזְרוּ וְשָׁאֲלוּ אוֹתוֹ, אָמְרוּ לוֹ, מָה הוּא דֵין דִּכְתִיב: בְּרֵאשִׁית בָּרָא אֱלֹהִים, אָמַר לָהֶם בָּרְאוּ אֱלֹהִים אֵין כְּתִיב כָּאן, אֶלָּא בָּרָא אֱלֹהִים. אָמַר רַבִּי שִׂמְלָאי בְּכָל מָקוֹם שֶׁאַתָּה מוֹצֵא פִּתְחוֹן פֶּה לַמִּינִים, אַתָּה מוֹצֵא תְּשׁוּבָה בְּצִדָּהּ. חָזְרוּ וְשָׁאֲלוּ אוֹתוֹ, אָמְרוּ לוֹ, מָה הוּא דֵּין דִּכְתִיב: נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ. אָמַר לָהֶם קִרְאוּן מַה דְּבַתְרֵיהּ, וַיִּבְרְאוּ אֱלֹהִים אֶת הָאָדָם בְּצַלְמֵיהֶם, לֹא נֶאֱמַר, אֶלָּא וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ, וְכֵיוָן שֶׁיָּצְאוּ אָמְרוּ לוֹ תַּלְמִידָיו, רַבִּי, לְאֵלּוּ דָּחִית בְּקָנֶה, לָנוּ מָה אַתְּ מֵשִׁיב. אָמַר לָהֶם, לְשֶׁעָבַר אָדָם נִבְרָא מִן הָאֲדָמָה, חַוָּה נִבְרֵאת מִן הָאָדָם, מִכָּאן וָאֵילָךְ בְּצַלְמֵנוּ כִּדְמוּתֵנוּ, לֹא אִישׁ בְּלֹא אִשָּׁה וְלֹא אִשָּׁה בְּלֹא אִישׁ וְלֹא שְׁנֵיהֶם בְּלֹא שְׁכִינָה. חָזְרוּ וְשָׁאֲלוּ אוֹתוֹ, אָמְרוּ לֵיהּ, מַה דֵּין דִּכְתִיב <>(יהושע כב, כב)<>: אֵל אֱלֹהִים ה' וגו', אָמַר לָהֶם הֵם יוֹדְעִים אֵין כְּתִיב כָּאן, אֶלָּא <>(יהושע כב, כב)<>: הוּא יֹדֵעַ. אָמְרוּ לוֹ תַּלְמִידָיו, לְאֵלּוּ דָּחִיתָ בְּקָנֶה, לָנוּ מָה אַתָּה מֵשִׁיב. אָמַר לָהֶם, שְׁלָשְׁתָּן שֵׁם אֱלֹהִים הֵן. כְּאֵינַשׁ דַּאֲמַר, בְּסִילוּגוּס קֵיסָר, אֲגוּסְטוּס קֵיסָר. חָזְרוּ וְשָׁאֲלוּ לוֹ, אָמְרוּ לוֹ מָה הוּא דֵין דִּכְתִיב <>(יהושע כד, יט)<>: כִּי אֱלֹהִים קְדשִׁים הוּא, אָמַר לָהֶן, קְדשִׁים הֵמָּה אֵין כְּתִיב, אֶלָּא קְדשִׁים הוּא. 8.9. שָׁאֲלוּ הַמִּינִים אֶת רַבִּי שִׂמְלָאי, כַּמָּה אֱלֹהוֹת בָּרְאוּ אֶת הָעוֹלָם. אָמַר לָהֶם אֲנִי וְאַתֶּם נִשְׁאַל לְיָמִים הָרִאשׁוֹנִים. הֲדָא הוּא דִכְתִיב (דברים ד, לב): כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים לְמִן הַיּוֹם אֲשֶׁר בָּרָא אֱלֹהִים אָדָם, אֲשֶׁר בָּרְאוּ אֵין כְּתִיב כָּאן, אֶלָּא אֲשֶׁר בָּרָא. חָזְרוּ וְשָׁאֲלוּ אוֹתוֹ, אָמְרוּ לוֹ, מָה הוּא דֵין דִּכְתִיב: בְּרֵאשִׁית בָּרָא אֱלֹהִים, אָמַר לָהֶם בָּרְאוּ אֱלֹהִים אֵין כְּתִיב כָּאן, אֶלָּא בָּרָא אֱלֹהִים. אָמַר רַבִּי שִׂמְלָאי בְּכָל מָקוֹם שֶׁאַתָּה מוֹצֵא פִּתְחוֹן פֶּה לַמִּינִים, אַתָּה מוֹצֵא תְּשׁוּבָה בְּצִדָּהּ. חָזְרוּ וְשָׁאֲלוּ אוֹתוֹ, אָמְרוּ לוֹ, מָה הוּא דֵּין דִּכְתִיב: נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ. אָמַר לָהֶם קִרְאוּן מַה דְּבַתְרֵיהּ, וַיִּבְרְאוּ אֱלֹהִים אֶת הָאָדָם בְּצַלְמֵיהֶם, לֹא נֶאֱמַר, אֶלָּא וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ, וְכֵיוָן שֶׁיָּצְאוּ אָמְרוּ לוֹ תַּלְמִידָיו, רַבִּי, לְאֵלּוּ דָּחִית בְּקָנֶה, לָנוּ מָה אַתְּ מֵשִׁיב. אָמַר לָהֶם, לְשֶׁעָבַר אָדָם נִבְרָא מִן הָאֲדָמָה, חַוָּה נִבְרֵאת מִן הָאָדָם, מִכָּאן וָאֵילָךְ בְּצַלְמֵנוּ כִּדְמוּתֵנוּ, לֹא אִישׁ בְּלֹא אִשָּׁה וְלֹא אִשָּׁה בְּלֹא אִישׁ וְלֹא שְׁנֵיהֶם בְּלֹא שְׁכִינָה. חָזְרוּ וְשָׁאֲלוּ אוֹתוֹ, אָמְרוּ לֵיהּ, מַה דֵּין דִּכְתִיב (יהושע כב, כב): אֵל אֱלֹהִים ה' וגו', אָמַר לָהֶם הֵם יוֹדְעִים אֵין כְּתִיב כָּאן, אֶלָּא (יהושע כב, כב): הוּא יֹדֵעַ. אָמְרוּ לוֹ תַּלְמִידָיו, לְאֵלּוּ דָּחִיתָ בְּקָנֶה, לָנוּ מָה אַתָּה מֵשִׁיב. אָמַר לָהֶם, שְׁלָשְׁתָּן שֵׁם אֱלֹהִים הֵן. כְּאֵינַשׁ דַּאֲמַר, בְּסִילוּגוּס קֵיסָר, אֲגוּסְטוּס קֵיסָר. חָזְרוּ וְשָׁאֲלוּ לוֹ, אָמְרוּ לוֹ מָה הוּא דֵין דִּכְתִיב (יהושע כד, יט): כִּי אֱלֹהִים קְדשִׁים הוּא, אָמַר לָהֶן, קְדשִׁים הֵמָּה אֵין כְּתִיב, אֶלָּא קְדשִׁים הוּא. 14.1. וַיִּיצֶר ה' אֱלֹהִים <>(בראשית ב, ז)<>, כְּתִיב <>(משלי כט, ד)<>: מֶלֶךְ בְּמִשְׁפָּט יַעֲמִיד אָרֶץ וגו', מֶלֶךְ זֶה מֶלֶךְ מַלְכֵי הַמְלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּמִשְׁפָּט יַעֲמִיד אָרֶץ, שֶׁבָּרָא אֶת הָעוֹלָם בַּדִּין, שֶׁנֶּאֱמַר <>(בראשית א, א)<>: בְּרֵאשִׁית בָּרָא אֱלֹהִים. <>(משלי כט, ד)<>: וְאִישׁ תְּרוּמוֹת יֶהֶרְסֶנָּה, זֶה אָדָם הָרִאשׁוֹן שֶׁהָיָה גְּמַר חַלָּתוֹ שֶׁל עוֹלָם, וְנִקְרֵאת חַלָּה תְּרוּמָה, שֶׁנֶּאֱמַר <>(במדבר טו, כ)<>: רֵאשִׁית עֲרִסֹתֵכֶם וגו', אָמַר רַבִּי יוֹסֵי בֶּן קְצַרְתָּה, כָּאִשָּׁה הַזֹּאת שֶׁהִיא מְשַׁקְשֶׁקֶת עִסָּתָהּ בַּמַּיִם וְהַגְבָּהַת חַלָּתָה מִבֵּנְתַיִם, כָּךְ בַּתְּחִלָּה וְאֵד יַעֲלֶה מִן הָאָרֶץ וגו', וְאַחַר כָּךְ וַיִּיצֶר ה' אֱלֹהִים וגו'. 14.1. וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָה <>(בראשית ב, ז)<>, רַבִּי יְהוּדָה אָמַר מְלַמֵּד שֶׁעָשָׂה לוֹ עֹקֶץ כְּחַיָּה, וְחָזַר וּלְקָחוֹ מִמֶּנּוּ מִפְּנֵי כְּבוֹדוֹ. רַב הוּנָא אָמַר עֲשָׂאוֹ עֶבֶד מְכֻרָן בִּפְנֵי עַצְמוֹ, דְּאִי לָא לָעֵי לָא נָגֵיס. הוּא דַעְתֵּיהּ דְּרַבִּי חֲנִינָא דַּאֲמַר <>(איכה א, יד)<>: נְתָנַנִי ה' בִּידֵי לֹא אוּכַל קוּם, לָעֵי בְּאוֹרָיְיתָא בְּלֵילָא וּבִימָמָא לָא מָטֵי. רַבִּי שְׁמוּאֵל חַתְנֵיהּ דְּרַבִּי חֲנִינָא חַבְרֵהוֹן דְּרַבָּנָן אָמַר, כָּאן הוּא עוֹשֶׂה נְשָׁמָה נֶפֶשׁ, וּלְהַלָּן הוּא עוֹשֶׂה נְשָׁמָה רוּחַ, מִנַּיִן לִתֵּן אֶת הָאָמוּר כָּאן לְהַלָּן, וְאֶת הָאָמוּר לְהַלָּן כָּאן, תַּלְמוּד לוֹמַר חַיִּים חַיִּים לִגְזֵרָה שָׁוָה. 14.1. וַיִּיצֶר ה' אֱלֹהִים (בראשית ב, ז), כְּתִיב (משלי כט, ד): מֶלֶךְ בְּמִשְׁפָּט יַעֲמִיד אָרֶץ וגו', מֶלֶךְ זֶה מֶלֶךְ מַלְכֵי הַמְלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּמִשְׁפָּט יַעֲמִיד אָרֶץ, שֶׁבָּרָא אֶת הָעוֹלָם בַּדִּין, שֶׁנֶּאֱמַר (בראשית א, א): בְּרֵאשִׁית בָּרָא אֱלֹהִים. (משלי כט, ד): וְאִישׁ תְּרוּמוֹת יֶהֶרְסֶנָּה, זֶה אָדָם הָרִאשׁוֹן שֶׁהָיָה גְּמַר חַלָּתוֹ שֶׁל עוֹלָם, וְנִקְרֵאת חַלָּה תְּרוּמָה, שֶׁנֶּאֱמַר (במדבר טו, כ): רֵאשִׁית עֲרִסֹתֵכֶם וגו', אָמַר רַבִּי יוֹסֵי בֶּן קְצַרְתָּה, כָּאִשָּׁה הַזֹּאת שֶׁהִיא מְשַׁקְשֶׁקֶת עִסָּתָהּ בַּמַּיִם וְהַגְבָּהַת חַלָּתָה מִבֵּנְתַיִם, כָּךְ בַּתְּחִלָּה וְאֵד יַעֲלֶה מִן הָאָרֶץ וגו', וְאַחַר כָּךְ וַיִּיצֶר ה' אֱלֹהִים וגו'. 14.1. וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָה (בראשית ב, ז), רַבִּי יְהוּדָה אָמַר מְלַמֵּד שֶׁעָשָׂה לוֹ עֹקֶץ כְּחַיָּה, וְחָזַר וּלְקָחוֹ מִמֶּנּוּ מִפְּנֵי כְּבוֹדוֹ. רַב הוּנָא אָמַר עֲשָׂאוֹ עֶבֶד מְכֻרָן בִּפְנֵי עַצְמוֹ, דְּאִי לָא לָעֵי לָא נָגֵיס. הוּא דַעְתֵּיהּ דְּרַבִּי חֲנִינָא דַּאֲמַר (איכה א, יד): נְתָנַנִי ה' בִּידֵי לֹא אוּכַל קוּם, לָעֵי בְּאוֹרָיְיתָא בְּלֵילָא וּבִימָמָא לָא מָטֵי. רַבִּי שְׁמוּאֵל חַתְנֵיהּ דְּרַבִּי חֲנִינָא חַבְרֵהוֹן דְּרַבָּנָן אָמַר, כָּאן הוּא עוֹשֶׂה נְשָׁמָה נֶפֶשׁ, וּלְהַלָּן הוּא עוֹשֶׂה נְשָׁמָה רוּחַ, מִנַּיִן לִתֵּן אֶת הָאָמוּר כָּאן לְהַלָּן, וְאֶת הָאָמוּר לְהַלָּן כָּאן, תַּלְמוּד לוֹמַר חַיִּים חַיִּים לִגְזֵרָה שָׁוָה. 18.5. עַל כֵּן יַעֲזָב אִישׁ <>(בראשית ב, כד)<>, תַּנְיָא גֵּר שֶׁנִּתְגַּיֵּיר וְהָיָה נָשׂוּי לַאֲחוֹתוֹ בֵּין מִן הָאָב בֵּין מִן הָאֵם, יוֹצִיא, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים מִן הָאֵם יוֹצִיא מִן הָאָב יְקַיֵּם, שֶׁאֵין אָב לְעוֹבֵד כּוֹכָבִים. אֲתִיבוּן לֵיהּ וְהָא כְתִיב <>(בראשית כ, יב)<>: וְגַם אָמְנָה אֲחֹתִי בַת אָבִי הִיא וגו', אָמַר לָהֶן בְּשִׁיטָתָן הֵשִׁיבָן. אֲתֵיב לְהוֹן רַבִּי מֵאִיר עַל כֵּן יַעֲזָב אִישׁ אֶת אָבִיו וְאֶת אִמּוֹ, אָמַר רַבִּי יוֹחָנָן וּפָשְׁטוּ לֵיהּ עַל כֵּן יַעֲזָב אִישׁ אֶת אָבִיו וְאֶת אִמּוֹ הַסָּמוּךְ לְאָבִיו הַסָּמוּךְ לְאִמּוֹ. אֲתֵיב רַבִּי אַבָּהוּ וְהָכְתִיב <>(שמות ו, כ)<>: וַיִּקַּח עַמְרָם אֶת יוֹכֶבֶד דֹּדָתוֹ, אָמַר רַבִּי שִׁמְעוֹן בְּרֵיהּ דְּרַבִּי אַבָּהוּ מֵעַתָּה אֲפִלּוּ כִּבְנֵי נֹחַ לֹא הָיוּ יִשְׂרָאֵל נוֹהֲגִים קֹדֶם מַתַּן תּוֹרָה, אֶתְמְהָא. אָמַר רַבִּי לֵוִי וּפָשְׁטוּ לֵיהּ עַל כֵּן יַעֲזָב אִישׁ וגו', הַסָּמוּךְ לוֹ מֵאָבִיו הַסָּמוּךְ לוֹ מֵאִמּוֹ. רַבִּי אַבָּהוּ בְּשֵׁם רַבִּי יוֹחָנָן אָמַר בְּנֵי נֹחַ עַל הַנְּשׂוּאוֹת חַיָּבִין וְעַל הָאֲרוּסוֹת פְּטוּרִין. רַבִּי יוֹנָה בְּשֵׁם רַבִּי שְׁמוּאֵל אָמַר זוֹנָה שֶׁהִיא עוֹמֶדֶת בַּשּׁוּק וּבָאוּ עָלֶיהָ שְׁנַיִם, הָרִאשׁוֹן פָּטוּר וְהַשֵּׁנִי חַיָּב מִשּׁוּם בְּעוּלַת בַּעַל, וְכִי נִתְכַּוֵּן הָרִאשׁוֹן לִקְנוֹתָהּ בִּבְעִילָה, הָדָא אֲמַר בְּעִילָה בִּבְנֵי נֹחַ קוֹנֶה שֶׁלֹא כַּדָּת. וּמִנַּיִן שֶׁאֵין לָהֶם גֵּרוּשִׁין, רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן וְרַבִּי חָנִין בְּשֵׁם רַבִּי יוֹחָנָן אָמַר שֶׁאֵין לָהֶם גֵּרוּשִׁין אוֹ שֶׁשְּׁנֵיהֶם מְגָרְשִׁין זֶה אֶת זֶה. אָמַר רַבִּי יוֹחָנָן אִשְׁתּוֹ מְגָרַשְׁתּוֹ וְנוֹתֶנֶת לוֹ דּוֹפוֹרוֹן. תָּנֵי רַבִּי חִיָּא עוֹבֵד כּוֹכָבִים שֶׁגֵּרַשׁ אֶת אִשְׁתּוֹ וְהָלְכָה וְנִשַֹּׂאת לְאַחֵר וְהָלְכוּ שְׁנֵיהֶם וְנִתְגַיְּרוּ, אֵינִי קוֹרֵא עָלָיו <>(דברים כד, ד)<>: לֹא יוּכַל בַּעֲלָהּ הָרִאשׁוֹן אֲשֶׁר שִׁלְחָהּ וגו', רַבִּי אַחָא בְּשֵׁם רַבִּי חֲנִינָא בַּר פָּפָּא אָמַר בְּכָל סֵפֶר מַלְאָכִי כְּתִיב ה' צְבָאוֹת, וּבְכָאן כְּתִיב אֱלֹהֵי יִשְׂרָאֵל, שֶׁנֶּאֱמַר <>(מלאכי ב, טז)<>: כִּי שָׂנֵא שַׁלַּח אָמַר ה' אֱלֹהֵי יִשְׂרָאֵל, כִּבְיָכוֹל לֹא יָחוּל שְׁמוֹ אֶלָּא עַל יִשְׂרָאֵל בִּלְבָד. אָמַר רַבִּי חַגַּי בְּשָׁעָה שֶׁעָלוּ יִשְׂרָאֵל מִן הַגּוֹלָה, נִתְפַּחֲמוּ פְּנֵי הַנָּשִׁים מִן הַשֶּׁמֶשׁ וְהִנִּיחוּ אוֹתָן וְהָלְכוּ לָהֶם וְנָשְׂאוּ נָשִׁים עֲמוֹנִיּוֹת, וְהָיוּ מַקִּיפוֹת אֶת הַמִּזְבֵּחַ וּבוֹכוֹת, הוּא שֶׁמַּלְאָכִי אוֹמֵר <>(מלאכי ב, יג)<>: וְזֹאת שֵׁנִית תַּעֲשׂוּ, שְׁנִיָּה לְשִׁטִּים. <>(מלאכי ב, יג)<>: כַּסּוֹת דִּמְעָה אֶת מִזְבַּח ה' בְּכִי וַאֲנָקָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא מַאן קַבֵּל מֵהֶם, בְּכִי וַאֲנָקָה, מִשֶּׁגָּזַלְתָּ וְחָמַסְתָּ וְנָטַלְתָּ יָפְיָהּ מִמֶּנָּהּ אַתָּה מְשַׁלְּחָהּ, אֶתְמְהָא. וּמִנַּיִן שֶׁהֵן מֻזְהָרִין עַל גִּלּוּי עֲרָיוֹת כְּיִשְׂרָאֵל, שֶׁנֶּאֱמַר <>(בראשית ב, כד)<>: וְדָבַק בְּאִשְׁתּוֹ, וְלֹא בְּאֵשֶׁת חֲבֵרוֹ, וְלֹא בְּזָכוּר, וְלֹא בִּבְהֵמָה. רַבִּי שְׁמוּאֵל וְרַבִּי אַבָּהוּ וְרַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי חֲנִינָא אָמְרוּ בֶּן נֹחַ שֶׁבָּא עַל אִשְׁתּוֹ שֶׁלֹא כְּדַרְכָּהּ חַיָּב מִיתָה. אָמַר רַבִּי אַסֵּי כָּל אִסּוּר שֶׁכָּתוּב בִּבְנֵי נֹחַ לֹא בַּעֲשֵׂה, וְלֹא בְּלֹא תַעֲשֶׂה, אֶלָּא בְּמִיתָה, וְהֵיאַךְ עֲבִידָא <>(בראשית ב, כד)<>: וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד לְמָקוֹם שֶׁשְּׁנֵיהֶם עוֹשִׂים בָּשָׂר אֶחָד. 18.5. עַל כֵּן יַעֲזָב אִישׁ (בראשית ב, כד), תַּנְיָא גֵּר שֶׁנִּתְגַּיֵּיר וְהָיָה נָשׂוּי לַאֲחוֹתוֹ בֵּין מִן הָאָב בֵּין מִן הָאֵם, יוֹצִיא, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים מִן הָאֵם יוֹצִיא מִן הָאָב יְקַיֵּם, שֶׁאֵין אָב לְעוֹבֵד כּוֹכָבִים. אֲתִיבוּן לֵיהּ וְהָא כְתִיב (בראשית כ, יב): וְגַם אָמְנָה אֲחֹתִי בַת אָבִי הִיא וגו', אָמַר לָהֶן בְּשִׁיטָתָן הֵשִׁיבָן. אֲתֵיב לְהוֹן רַבִּי מֵאִיר עַל כֵּן יַעֲזָב אִישׁ אֶת אָבִיו וְאֶת אִמּוֹ, אָמַר רַבִּי יוֹחָנָן וּפָשְׁטוּ לֵיהּ עַל כֵּן יַעֲזָב אִישׁ אֶת אָבִיו וְאֶת אִמּוֹ הַסָּמוּךְ לְאָבִיו הַסָּמוּךְ לְאִמּוֹ. אֲתֵיב רַבִּי אַבָּהוּ וְהָכְתִיב (שמות ו, כ): וַיִּקַּח עַמְרָם אֶת יוֹכֶבֶד דֹּדָתוֹ, אָמַר רַבִּי שִׁמְעוֹן בְּרֵיהּ דְּרַבִּי אַבָּהוּ מֵעַתָּה אֲפִלּוּ כִּבְנֵי נֹחַ לֹא הָיוּ יִשְׂרָאֵל נוֹהֲגִים קֹדֶם מַתַּן תּוֹרָה, אֶתְמְהָא. אָמַר רַבִּי לֵוִי וּפָשְׁטוּ לֵיהּ עַל כֵּן יַעֲזָב אִישׁ וגו', הַסָּמוּךְ לוֹ מֵאָבִיו הַסָּמוּךְ לוֹ מֵאִמּוֹ. רַבִּי אַבָּהוּ בְּשֵׁם רַבִּי יוֹחָנָן אָמַר בְּנֵי נֹחַ עַל הַנְּשׂוּאוֹת חַיָּבִין וְעַל הָאֲרוּסוֹת פְּטוּרִין. רַבִּי יוֹנָה בְּשֵׁם רַבִּי שְׁמוּאֵל אָמַר זוֹנָה שֶׁהִיא עוֹמֶדֶת בַּשּׁוּק וּבָאוּ עָלֶיהָ שְׁנַיִם, הָרִאשׁוֹן פָּטוּר וְהַשֵּׁנִי חַיָּב מִשּׁוּם בְּעוּלַת בַּעַל, וְכִי נִתְכַּוֵּן הָרִאשׁוֹן לִקְנוֹתָהּ בִּבְעִילָה, הָדָא אֲמַר בְּעִילָה בִּבְנֵי נֹחַ קוֹנֶה שֶׁלֹא כַּדָּת. וּמִנַּיִן שֶׁאֵין לָהֶם גֵּרוּשִׁין, רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן וְרַבִּי חָנִין בְּשֵׁם רַבִּי יוֹחָנָן אָמַר שֶׁאֵין לָהֶם גֵּרוּשִׁין אוֹ שֶׁשְּׁנֵיהֶם מְגָרְשִׁין זֶה אֶת זֶה. אָמַר רַבִּי יוֹחָנָן אִשְׁתּוֹ מְגָרַשְׁתּוֹ וְנוֹתֶנֶת לוֹ דּוֹפוֹרוֹן. תָּנֵי רַבִּי חִיָּא עוֹבֵד כּוֹכָבִים שֶׁגֵּרַשׁ אֶת אִשְׁתּוֹ וְהָלְכָה וְנִשַֹּׂאת לְאַחֵר וְהָלְכוּ שְׁנֵיהֶם וְנִתְגַיְּרוּ, אֵינִי קוֹרֵא עָלָיו (דברים כד, ד): לֹא יוּכַל בַּעֲלָהּ הָרִאשׁוֹן אֲשֶׁר שִׁלְחָהּ וגו', רַבִּי אַחָא בְּשֵׁם רַבִּי חֲנִינָא בַּר פָּפָּא אָמַר בְּכָל סֵפֶר מַלְאָכִי כְּתִיב ה' צְבָאוֹת, וּבְכָאן כְּתִיב אֱלֹהֵי יִשְׂרָאֵל, שֶׁנֶּאֱמַר (מלאכי ב, טז): כִּי שָׂנֵא שַׁלַּח אָמַר ה' אֱלֹהֵי יִשְׂרָאֵל, כִּבְיָכוֹל לֹא יָחוּל שְׁמוֹ אֶלָּא עַל יִשְׂרָאֵל בִּלְבָד. אָמַר רַבִּי חַגַּי בְּשָׁעָה שֶׁעָלוּ יִשְׂרָאֵל מִן הַגּוֹלָה, נִתְפַּחֲמוּ פְּנֵי הַנָּשִׁים מִן הַשֶּׁמֶשׁ וְהִנִּיחוּ אוֹתָן וְהָלְכוּ לָהֶם וְנָשְׂאוּ נָשִׁים עֲמוֹנִיּוֹת, וְהָיוּ מַקִּיפוֹת אֶת הַמִּזְבֵּחַ וּבוֹכוֹת, הוּא שֶׁמַּלְאָכִי אוֹמֵר (מלאכי ב, יג): וְזֹאת שֵׁנִית תַּעֲשׂוּ, שְׁנִיָּה לְשִׁטִּים. (מלאכי ב, יג): כַּסּוֹת דִּמְעָה אֶת מִזְבַּח ה' בְּכִי וַאֲנָקָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא מַאן קַבֵּל מֵהֶם, בְּכִי וַאֲנָקָה, מִשֶּׁגָּזַלְתָּ וְחָמַסְתָּ וְנָטַלְתָּ יָפְיָהּ מִמֶּנָּהּ אַתָּה מְשַׁלְּחָהּ, אֶתְמְהָא. וּמִנַּיִן שֶׁהֵן מֻזְהָרִין עַל גִּלּוּי עֲרָיוֹת כְּיִשְׂרָאֵל, שֶׁנֶּאֱמַר (בראשית ב, כד): וְדָבַק בְּאִשְׁתּוֹ, וְלֹא בְּאֵשֶׁת חֲבֵרוֹ, וְלֹא בְּזָכוּר, וְלֹא בִּבְהֵמָה. רַבִּי שְׁמוּאֵל וְרַבִּי אַבָּהוּ וְרַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי חֲנִינָא אָמְרוּ בֶּן נֹחַ שֶׁבָּא עַל אִשְׁתּוֹ שֶׁלֹא כְּדַרְכָּהּ חַיָּב מִיתָה. אָמַר רַבִּי אַסֵּי כָּל אִסּוּר שֶׁכָּתוּב בִּבְנֵי נֹחַ לֹא בַּעֲשֵׂה, וְלֹא בְּלֹא תַעֲשֶׂה, אֶלָּא בְּמִיתָה, וְהֵיאַךְ עֲבִידָא (בראשית ב, כד): וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד לְמָקוֹם שֶׁשְּׁנֵיהֶם עוֹשִׂים בָּשָׂר אֶחָד. 21.5. דָּרַשׁ רַבִּי פַּפּוּס הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ, כְּאֶחָד מִמַּלְאֲכֵי הַשָּׁרֵת, אָמַר לֵיהּ רַבִּי עֲקִיבָא דַּיְּךָ פַּפּוּס, אָמַר לוֹ מָה אַתָּה מְקַיֵּם הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ, אָמַר לוֹ שֶׁנָּתַן לוֹ הַמָּקוֹם לְפָנָיו שְׁנֵי דְרָכִים, דֶּרֶךְ הַחַיִּים וְדֶרֶךְ הַמָּוֶת, וּבֵרַר לוֹ דֶּרֶךְ אַחֶרֶת. רַבִּי יְהוּדָה בַּר סִימוֹן אָמַר כִּיחִידוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר <>(דברים ו, ד)<>: שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד. רַבָּנָן אָמְרֵי כְּגַבְרִיאֵל, שֶׁנֶּאֱמַר <>(דניאל י, ה)<>: וְהִנֵּה אִישׁ אֶחָד לָבוּשׁ בַּדִּים, כְּהָדֵין קַמְצָא דִּלְבוּשֵׁיהּ מִינֵיהּ וּבֵיהּ. רֵישׁ לָקִישׁ אָמַר כְּיוֹנָה, מַה זֶּה בּוֹרֵחַ מִשְׁלִיחוּתוֹ שֶׁל מָקוֹם, שֶׁנֶּאֱמַר <>(יונה א, ג)<>: וַיָּקָם יוֹנָה לִבְרֹחַ תַּרְשִׁישָׁה מִלִּפְנֵי ה', אַף זֶה בּוֹרֵחַ מִלְּקַיֵּים צִוּוּי הַמָּקוֹם. מַה זֶּה לֹא לָן בִּכְבוֹדוֹ, אַף זֶה לֹא לָן כְּבוֹדוֹ עִמּוֹ. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֲנִינָא אָמַר כְּאֵלִיָּהוּ, מַה זֶּה לֹא טָעַם טַעַם מָוֶת, אַף זֶה לֹא הָיָה רָאוּי לִטְעֹם טַעַם מָוֶת, הִיא דַעְתֵּיהּ דְּרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חָנִין, דְּאָמַר כָּל זְמַן שֶׁהָיָה אָדָם הָיָה כְּאֶחָד, וְכֵיוָן שֶׁנִּטְלָה מִמֶּנּוּ צַלְעָתוֹ, לָדַעַת טוֹב וָרָע. 21.5. דָּרַשׁ רַבִּי פַּפּוּס הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ, כְּאֶחָד מִמַּלְאֲכֵי הַשָּׁרֵת, אָמַר לֵיהּ רַבִּי עֲקִיבָא דַּיְּךָ פַּפּוּס, אָמַר לוֹ מָה אַתָּה מְקַיֵּם הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ, אָמַר לוֹ שֶׁנָּתַן לוֹ הַמָּקוֹם לְפָנָיו שְׁנֵי דְרָכִים, דֶּרֶךְ הַחַיִּים וְדֶרֶךְ הַמָּוֶת, וּבֵרַר לוֹ דֶּרֶךְ אַחֶרֶת. רַבִּי יְהוּדָה בַּר סִימוֹן אָמַר כִּיחִידוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר (דברים ו, ד): שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד. רַבָּנָן אָמְרֵי כְּגַבְרִיאֵל, שֶׁנֶּאֱמַר (דניאל י, ה): וְהִנֵּה אִישׁ אֶחָד לָבוּשׁ בַּדִּים, כְּהָדֵין קַמְצָא דִּלְבוּשֵׁיהּ מִינֵיהּ וּבֵיהּ. רֵישׁ לָקִישׁ אָמַר כְּיוֹנָה, מַה זֶּה בּוֹרֵחַ מִשְׁלִיחוּתוֹ שֶׁל מָקוֹם, שֶׁנֶּאֱמַר (יונה א, ג): וַיָּקָם יוֹנָה לִבְרֹחַ תַּרְשִׁישָׁה מִלִּפְנֵי ה', אַף זֶה בּוֹרֵחַ מִלְּקַיֵּים צִוּוּי הַמָּקוֹם. מַה זֶּה לֹא לָן בִּכְבוֹדוֹ, אַף זֶה לֹא לָן כְּבוֹדוֹ עִמּוֹ. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֲנִינָא אָמַר כְּאֵלִיָּהוּ, מַה זֶּה לֹא טָעַם טַעַם מָוֶת, אַף זֶה לֹא הָיָה רָאוּי לִטְעֹם טַעַם מָוֶת, הִיא דַעְתֵּיהּ דְּרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חָנִין, דְּאָמַר כָּל זְמַן שֶׁהָיָה אָדָם הָיָה כְּאֶחָד, וְכֵיוָן שֶׁנִּטְלָה מִמֶּנּוּ צַלְעָתוֹ, לָדַעַת טוֹב וָרָע. 26.7. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם <>(בראשית ו, ד)<>, שִׁבְעָה שֵׁמוֹת נִקְרְאוּ לָהֶם, אֵימִים, רְפָאִים, גִּבּוֹרִים, זַמְזֻמִּים, עֲנָקִים, עַוִּים, נְפִלִים. אֵימִים, שֶׁכָּל מִי שֶׁרָאָה אוֹתָן הָיְתָה אֵימָתָן נוֹפֶלֶת עָלָיו. רְפָאִים, שֶׁכָּל מִי שֶׁרָאָה אוֹתָן הָיָה לִבּוֹ רָפֶה כְּשַׁעֲוָה. גִּבּוֹרִים, רַבִּי אַבָּא בַּר כַּהֲנָא בְּשֵׁם רַבִּי יוֹחָנָן אָמַר מֹחַ קוּלִיתוֹ שֶׁל אֶחָד מֵהֶם הָיְתָה נִמְדֶדֶת י"ח אַמָּה. זַמְזֻמִּים, אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא מְנַטְרוֹמִין מְגִיסְטֵי מִלְחָמָה. עֲנָקִים, רַבָּנָן וְרַבִּי אַחָא, רַבָּנָן אָמְרוּ שֶׁהָיוּ מַרְבִּים עֲנָקִים עַל גַּבֵּי עֲנָקִים [פרוש תכשיטיז], רַבִּי אַחָא אָמַר שֶׁהָיוּ עוֹנְקִים גַּלְגַּל חַמָּה, וְאוֹמְרִים הוֹרֵד לָנוּ גְשָׁמִים. עַוִּים, שֶׁצָּדוּ אֶת הָעוֹלָם וְשֶׁהֻצְדוּ מִן הָעוֹלָם, שֶׁגָּרְמוּ לָעוֹלָם שֶׁיִּצּוֹד, הֵיךְ מַה דְּאַתְּ אָמַר <>(יחזקאל כא, לב)<>: עַוָּה עַוָּה עַוָּה אֲשִׂימֶנָּה. אָמַר רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן שֶׁהָיוּ בְּקִיאִים בַּעֲפָרוֹת כִּנְחָשִׁים. בְּגָלִילָא צָוְחִין לְחִוְיָא אִוְיָא. נְפִלִים, שֶׁהִפִּילוּ אֶת הָעוֹלָם, וְשֶׁנָּפְלוּ מִן הָעוֹלָם וְשֶׁמִּלְּאוּ אֶת הָעוֹלָם נְפָלִים בַּזְנוּת שֶׁלָּהֶם. <>(בראשית ו, ד)<>: וְגַם אַחֲרֵי כֵן, יְהוּדָה בַּר רַבִּי אַמֵּי אָמַר, אַחֲרָאֵי לָא יִלְּפוּן מִן קֳדָמָאֵי, דּוֹר הַמַּבּוּל לֹא לָקְחוּ מוּסָר מִדּוֹר אֱנוֹשׁ, וְדוֹר הַפְלָגָה מִדּוֹר הַמַּבּוּל. <>(בראשית ו, ד)<>: וְגַם אַחֲרֵי כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל בְּנוֹת הָאָדָם, אָמַר רַבִּי בֶּרֶכְיָה הָיְתָה אִשָּׁה יוֹצֵאת בַּשּׁוּק וְהָיְתָה רוֹאָה בָּחוּר וּמִתְאַוָּה לוֹ וְהָיְתָה הוֹלֶכֶת וּמְשַׁמֶּשֶׁת אֶת מִטָּתָהּ וְהָיְתָה מַעֲמֶדֶת בָּחוּר כַּיּוֹצֵא בּוֹ. אַנְשֵׁי הַשֵּׁם <>(בראשית ו, ד)<>, אָמַר רַבִּי אֲחָא <>(איוב ל, ח)<>: בְּנֵי נָבָל גַּם בְּנֵי בְלִי שֵׁם, וְאַתְּ אֲמַרְתְּ אַנְשֵׁי הַשֵּׁם, אֶלָּא שֶׁהִשִּׁימוּ אֶת הָעוֹלָם, וְשֶׁהוּשַׁמּוּ מִן הָעוֹלָם, וְשֶׁגָּרְמוּ לָעוֹלָם שֶׁיִּשֹּׁוֹם. רַבִּי לֵוִי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר אֲנָשִׁים שֶׁנִּתְפָּרְשׁוּ שְׁמוֹתָן לְמַעְלָן, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כָּל הַשֵּׁמוֹת הַלָּלוּ לָשׁוֹן מַרְדּוּת הֵן, עִירָד, עוֹרְדָּן אֲנִי מִן הָעוֹלָם. מְחוּיָאֵל, מוֹחָן אֲנִי מִן הָעוֹלָם. מְתוּשָׁאֵל, מַתִּישָׁן אֲנִי מִן הָעוֹלָם. מַה לִּי לְלֶמֶךְ וּלְתוֹלְדוֹתָיו. אָמַר רַבִּי יוֹחָנָן הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם, וּמִי פֵּרַשׁ מַעֲשֵׂיהֶן, אֱלִיפַז הַתֵּימָנִי, וּבִלְדַּד הַשּׁוּחִי, וְצוֹפַר הַנַּעֲמָתִי. רַבִּי אוֹמֵר אִלּוּ לֹא בָּא אִיּוֹב לָעוֹלָם אֶלָּא לְפָרֵשׁ לָנוּ מַעֲשֶׂה הַמַּבּוּל, דַּיּוֹ. אָמַר רַבִּי חָנִין אִלּוּ לֹא בָּא אֱלִיהוּא אֶלָּא לְפָרֵשׁ לָנוּ מַעֲשֵׂה יְרִידַת הַגְּשָׁמִים, דַּיּוֹ, דְּאָמַר רַבִּי יוֹחָנָן כָּל אוֹרָה שֶׁנֶּאֱמַר בֶּאֱלִיהוּא אֵינָהּ אֶלָּא בִּירִידַת גְּשָׁמִים. רַבִּי הוֹשַׁעְיָה רַבָּה אָמַר אֵינָהּ אֶלָּא בְּמַתַּן תּוֹרָה, כְּמָה דְאַתְּ אָמַר <>(משלי ו, כג)<>: כִּי נֵר מִצְוָה וְתוֹרָה אוֹר. רַבִּי אַחָא בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר, קָשָׁה הִיא הַמַּחֲלֹקֶת כְּדוֹר הַמַּבּוּל, נֶאֱמַר כָּאן אַנְשֵׁי הַשֵּׁם, וְנֶאֱמַר לְהַלָּן <>(במדבר טז, ב)<>: קְרִאֵי מוֹעֵד אַנְשֵׁי שֵׁם, מַה אַנְשֵׁי הַשֵּׁם שֶׁנֶּאֱמַר לְהַלָּן מַחֲלֹקֶת אַף אַנְשֵׁי שֵׁם שֶׁנֶּאֱמַר כָּאן מַחֲלֹקֶת. 26.7. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם (בראשית ו, ד), שִׁבְעָה שֵׁמוֹת נִקְרְאוּ לָהֶם, אֵימִים, רְפָאִים, גִּבּוֹרִים, זַמְזֻמִּים, עֲנָקִים, עַוִּים, נְפִלִים. אֵימִים, שֶׁכָּל מִי שֶׁרָאָה אוֹתָן הָיְתָה אֵימָתָן נוֹפֶלֶת עָלָיו. רְפָאִים, שֶׁכָּל מִי שֶׁרָאָה אוֹתָן הָיָה לִבּוֹ רָפֶה כְּשַׁעֲוָה. גִּבּוֹרִים, רַבִּי אַבָּא בַּר כַּהֲנָא בְּשֵׁם רַבִּי יוֹחָנָן אָמַר מֹחַ קוּלִיתוֹ שֶׁל אֶחָד מֵהֶם הָיְתָה נִמְדֶדֶת י"ח אַמָּה. זַמְזֻמִּים, אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא מְנַטְרוֹמִין מְגִיסְטֵי מִלְחָמָה. עֲנָקִים, רַבָּנָן וְרַבִּי אַחָא, רַבָּנָן אָמְרוּ שֶׁהָיוּ מַרְבִּים עֲנָקִים עַל גַּבֵּי עֲנָקִים [פרוש תכשיטיז], רַבִּי אַחָא אָמַר שֶׁהָיוּ עוֹנְקִים גַּלְגַּל חַמָּה, וְאוֹמְרִים הוֹרֵד לָנוּ גְשָׁמִים. עַוִּים, שֶׁצָּדוּ אֶת הָעוֹלָם וְשֶׁהֻצְדוּ מִן הָעוֹלָם, שֶׁגָּרְמוּ לָעוֹלָם שֶׁיִּצּוֹד, הֵיךְ מַה דְּאַתְּ אָמַר (יחזקאל כא, לב): עַוָּה עַוָּה עַוָּה אֲשִׂימֶנָּה. אָמַר רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן שֶׁהָיוּ בְּקִיאִים בַּעֲפָרוֹת כִּנְחָשִׁים. בְּגָלִילָא צָוְחִין לְחִוְיָא אִוְיָא. נְפִלִים, שֶׁהִפִּילוּ אֶת הָעוֹלָם, וְשֶׁנָּפְלוּ מִן הָעוֹלָם וְשֶׁמִּלְּאוּ אֶת הָעוֹלָם נְפָלִים בַּזְנוּת שֶׁלָּהֶם. (בראשית ו, ד): וְגַם אַחֲרֵי כֵן, יְהוּדָה בַּר רַבִּי אַמֵּי אָמַר, אַחֲרָאֵי לָא יִלְּפוּן מִן קֳדָמָאֵי, דּוֹר הַמַּבּוּל לֹא לָקְחוּ מוּסָר מִדּוֹר אֱנוֹשׁ, וְדוֹר הַפְלָגָה מִדּוֹר הַמַּבּוּל. (בראשית ו, ד): וְגַם אַחֲרֵי כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל בְּנוֹת הָאָדָם, אָמַר רַבִּי בֶּרֶכְיָה הָיְתָה אִשָּׁה יוֹצֵאת בַּשּׁוּק וְהָיְתָה רוֹאָה בָּחוּר וּמִתְאַוָּה לוֹ וְהָיְתָה הוֹלֶכֶת וּמְשַׁמֶּשֶׁת אֶת מִטָּתָהּ וְהָיְתָה מַעֲמֶדֶת בָּחוּר כַּיּוֹצֵא בּוֹ. אַנְשֵׁי הַשֵּׁם (בראשית ו, ד), אָמַר רַבִּי אֲחָא (איוב ל, ח): בְּנֵי נָבָל גַּם בְּנֵי בְלִי שֵׁם, וְאַתְּ אֲמַרְתְּ אַנְשֵׁי הַשֵּׁם, אֶלָּא שֶׁהִשִּׁימוּ אֶת הָעוֹלָם, וְשֶׁהוּשַׁמּוּ מִן הָעוֹלָם, וְשֶׁגָּרְמוּ לָעוֹלָם שֶׁיִּשֹּׁוֹם. רַבִּי לֵוִי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר אֲנָשִׁים שֶׁנִּתְפָּרְשׁוּ שְׁמוֹתָן לְמַעְלָן, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כָּל הַשֵּׁמוֹת הַלָּלוּ לָשׁוֹן מַרְדּוּת הֵן, עִירָד, עוֹרְדָּן אֲנִי מִן הָעוֹלָם. מְחוּיָאֵל, מוֹחָן אֲנִי מִן הָעוֹלָם. מְתוּשָׁאֵל, מַתִּישָׁן אֲנִי מִן הָעוֹלָם. מַה לִּי לְלֶמֶךְ וּלְתוֹלְדוֹתָיו. אָמַר רַבִּי יוֹחָנָן הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם, וּמִי פֵּרַשׁ מַעֲשֵׂיהֶן, אֱלִיפַז הַתֵּימָנִי, וּבִלְדַּד הַשּׁוּחִי, וְצוֹפַר הַנַּעֲמָתִי. רַבִּי אוֹמֵר אִלּוּ לֹא בָּא אִיּוֹב לָעוֹלָם אֶלָּא לְפָרֵשׁ לָנוּ מַעֲשֶׂה הַמַּבּוּל, דַּיּוֹ. אָמַר רַבִּי חָנִין אִלּוּ לֹא בָּא אֱלִיהוּא אֶלָּא לְפָרֵשׁ לָנוּ מַעֲשֵׂה יְרִידַת הַגְּשָׁמִים, דַּיּוֹ, דְּאָמַר רַבִּי יוֹחָנָן כָּל אוֹרָה שֶׁנֶּאֱמַר בֶּאֱלִיהוּא אֵינָהּ אֶלָּא בִּירִידַת גְּשָׁמִים. רַבִּי הוֹשַׁעְיָה רַבָּה אָמַר אֵינָהּ אֶלָּא בְּמַתַּן תּוֹרָה, כְּמָה דְאַתְּ אָמַר (משלי ו, כג): כִּי נֵר מִצְוָה וְתוֹרָה אוֹר. רַבִּי אַחָא בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר, קָשָׁה הִיא הַמַּחֲלֹקֶת כְּדוֹר הַמַּבּוּל, נֶאֱמַר כָּאן אַנְשֵׁי הַשֵּׁם, וְנֶאֱמַר לְהַלָּן (במדבר טז, ב): קְרִאֵי מוֹעֵד אַנְשֵׁי שֵׁם, מַה אַנְשֵׁי הַשֵּׁם שֶׁנֶּאֱמַר לְהַלָּן מַחֲלֹקֶת אַף אַנְשֵׁי שֵׁם שֶׁנֶּאֱמַר כָּאן מַחֲלֹקֶת. 33.1. וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וְאֵת כָּל הַחַיָּה וגו' <>(בראשית ח, א)<>, וּכְתִיב <>(תהלים לו, ז)<>: צִדְקָתְךָ כְּהַרְרֵי אֵל מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה אָדָם וּבְהֵמָה תּוֹשִׁיעַ ה', רַבִּי יִשְׁמָעֵאל וְרַבִּי עֲקִיבָא, רַבִּי יִשְׁמָעֵאל אוֹמֵר בִּזְכוּת הַצַּדִּיקִים שֶׁקִּבְּלוּ אֶת הַתּוֹרָה שֶׁנִּתְּנָה מֵהַרְרֵי אֵל אַתְּ עוֹשֶׂה עִמָּהֶם צְדָקָה עַד כְּהַרְרֵי אֵל, אֲבָל רְשָׁעִים שֶׁלֹא קִבְּלוּ אֶת הַתּוֹרָה שֶׁנִּתְּנָה מֵהַרְרֵי אֵל, אַתְּ מְדַקְדֵּק עִמָּהֶם עַד תְּהוֹם רַבָּה. רַבִּי עֲקִיבָא אוֹמֵר אֵלּוּ וָאֵלּוּ מְדַקְדֵּק עִמָּהֶם עַד תְּהוֹם רַבָּה, מְדַקְדֵּק עִם הַצַּדִּיקִים וְגוֹבֶה מֵהֶם מִעוּט מַעֲשִׂים רָעִים שֶׁעָשׂוּ בָּעוֹלָם הַזֶּה כְּדֵי לְהַשְׁפִּיעַ לָהֶם שַׁלְוָה, וְלִתֵּן לָהֶם שָׂכָר טוֹב לָעוֹלָם הַבָּא, מַשְׁפִּיעַ שַׁלְוָה לָרְשָׁעִים וְנוֹתֵן לָהֶם שְׂכַר מִצְווֹת קַלּוֹת שֶׁעָשׂוּ בָּעוֹלָם הַזֶּה כְּדֵי לְהִפָּרַע מֵהֶן לֶעָתִיד לָבוֹא. אָמַר רַבִּי לֵוִי מָשַׁל אֶת הַצַּדִּיקִים בְּדִירָתָן וְאֶת הָרְשָׁעִים בְּדִירָתָן, אֶת הַצַּדִּיקִים בְּדִירָתָן, שֶׁנֶּאֱמַר <>(יחזקאל לד, יד)<>: בְּמִרְעֶה טוֹב אֶרְעֶה אֹתָם וּבְהָרֵי מְרוֹם יִשְׂרָאֵל יִהְיֶה נְוֵהֶם, וְאֶת הָרְשָׁעִים בְּדִירָתָן <>(יחזקאל לא, טו)<>: כֹּה אָמַר ה' אֱלֹהִים בְּיוֹם רִדְתּוֹ שְׁאֹלָה הֶאֱבַלְתִּי כִּסֵּתִי עָלָיו אֶת תְּהוֹם, רַבִּי יְהוּדָה בַּר רַבִּי אָמַר הוֹבַלְתִּי כְּתִיב. אֵין עוֹשִׂין כִּסּוּי לַגִּיגִית לֹא שֶׁל כֶּסֶף וְלֹא שֶׁל זָהָב וְלֹא שֶׁל נְחשֶׁת אֶלָּא חֶרֶס לְאוֹתָם שֶׁהֵם מִמִּינָהּ, כָּךְ רְשָׁעִים חשֶׁךְ, גֵּיהִנֹּם חשֶׁךְ, תְּהוֹם חשֶׁךְ, הוֹבַלְתִּי רְשָׁעִים לַגֵּיהִנֹּם, וְכִסֵּתִי עֲלֵיהֶם אֶת הַתְּהוֹם, חשֶׁךְ יְכַסֶּה חשֶׁךְ. רַבִּי יוֹנָתָן בְּשֵׁם רַבִּי יֹאשִׁיָה מְסָרֵס קְרָא צִדְקָתְךָ עַד מִשְׁפָּטֶיךָ, כְּהַרְרֵי אֵל עַד תְּהוֹם רַבָּה, מָה הָרִים הַלָּלוּ אֵין לָהֶם סוֹף, אַף הַצַּדִּיקִים אֵין לָהֶם סוֹף לְמַתַּן שְׂכָרָן. מָה הָרִים הַלָּלוּ נִכְבָּשִׁים לַתְּהוֹם שֶׁלֹא יַעֲלֶה וְיַצִּיף אֶת הָעוֹלָם, כָּךְ הֵם הַצַּדִּיקִים נִכְבָּשִׁים עַל הַפֻּרְעָנוּת שֶׁלֹא יֵצְאוּ וְיִשְׂרְפוּ אֶת הָעוֹלָם. וּמָה הָרִים הַלָּלוּ נִזְרָעִים וְעוֹשִׂים פֵּרוֹת, כָּךְ מַעֲשֵׂיהֶם שֶׁל צַדִּיקִים עוֹשִׂים פֵּרוֹת, הֲדָא הוּא דִכְתִיב <>(ישעיה ג, י)<>: אִמְרוּ צַדִּיק כִּי טוֹב וגו'. וּמַה תְּהוֹם זֶה אֵין לוֹ חֵקֶר, כָּךְ אֵין לְפֻרְעָנוּתָן שֶׁל רְשָׁעִים חֵקֶר, הֲדָא הוּא דִכְתִיב <>(ישעיה ג, יא)<>: אוֹי לְרָשָׁע רָע, וּמַה הַתְּהוֹם הַזֶּה לֹא נִזְרָע וְלֹא עוֹשֶׂה פֵּרוֹת, כָּךְ אֵין מַעֲשֵׂיהֶן שֶׁל רְשָׁעִים עוֹשִׂין פֵּרוֹת, שֶׁאִלּוּ הָיוּ עוֹשִׂין פֵּרוֹת הָיוּ מַחֲרִיבִין אֶת הָעוֹלָם. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי סְלֵיק לְרוֹמִי חָמָא תַּמָּן עַמּוּדִים מְכוּסִים בְּטַפִּיסִין, בַּצִּנָּה שֶׁלֹא יִקָּרְשׁוּ, וּבַשָּׁרָב שֶׁלֹא יִתְבַּקָּעוּ, וְכִי הֲוָה מְהַלֵּךְ בְּשׁוּקָא חָמָא חַד מִסְכֵּן מְכָרֵיךְ בְּחָדָא מַחְצְלָא, וְאִית דְּאָמְרִין פַּלְגָא מִרְדַּעַת דַּחֲמָרָא. עַל אוֹתָן הָעַמּוּדִים קָרָא צִדְקָתְךָ כְּהַרְרֵי אֵל, הָן דִּיהַבְתְּ אַשְׁפַּע, עַל אוֹתוֹ הֶעָנִי קָרָא מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה, הָן דִּמְחֵית גָּיַית. אֲלֶכְּסַנְדְּרוֹס מוֹקְדוֹן אֲזַל לְגַבֵּי מַלְכָּא קַצְיָא לַאֲחוֹרֵי הָרֵי חשֶׁךְ, וּשְׁלַח לֵיהּ, נְפַק לֵיהּ וְהוּא טָעֵין גִּדּוּמֵי דִּדְהַב בְּגוֹ דִּסְקוּס דִּדְהַב, אֲמַר לֵיהּ לְמָמוֹנָךְ אֲנָא צְרִיךְ. אֲמַר לֵיהּ וְלֹא הָיָה לְךָ מַה מֵּיכוֹל בְּאַרְעָךְ דַּאֲתֵית לָךְ לְהָדֵין, אֲמַר לֵיהּ לָא אָתֵית אֶלָּא בָּעְיָא לְמֵידַע הֵיךְ אַתּוּן דָּיְנִין, יְתִיב גַּבֵּיהּ, יוֹמָא חָדָא אָתָא חַד בַּר נָשׁ קֳבֵל עַל חַבְרֵיהּ, אֲמַר הָדֵין גַּבְרָא זַבַּן לִי חָדָא קִלְקַלְתָּא וְאַשְׁכָּחִית בְּגַוָּהּ סִימְתָא, הַהוּא דְּזָבִין אֲמַר קִלְקַלְתָּא זַבְּנִית סִימְתָא לָא זַבְּנִית, וְהַהוּא דְּזַבַּן אֲמַר קִלְקַלְתָּא וּמַה דִּבְגַּוָּהּ זַבֵּנִית. אֲמַר לְחַד מִנַּיְיהוּ אִית לָךְ בַּר דְּכַר, אֲמַר לֵיהּ הֵין. וַאֲמַר לְאוֹחֲרָנֵי אִית לָךְ בְּרַתָּא נֻקְבָא, אֲמַר לֵיהּ הֵין. אֲמַר לְהוֹן זִיל אַסֵּיב דֵּין לְדֵין וַהֲוֵי מָמוֹנָא לְתַרְוֵיהוֹן. חֲמָתֵיהּ יָתֵיב תָּמַהּ, אֲמַר לֵיהּ מָה לָא דַיְינִית טַב, אֲמַר לֵיהּ אֵין. אֲמַר לֵיהּ אִלּוּ הָיָה גַּבֵּכוֹן הֵיךְ הֲוֵיתוּן דָּיְנִין, אֲמַר לֵיהּ קָטְלִין דֵּין וְדֵין וּמַלְכוּתָא נָסְבָא מָמוֹנָא דְּתַרְוֵיהוֹן. אֲמַר לֵיהּ אִית גַּבְּכוֹן מָטָר נָחֵית, אֲמַר לֵיהּ הֵין: אֲמַר לֵיהּ אִית גַּבְּכוֹן שִׁמְשָׁא דָּנַח, אֲמַר לֵיהּ הֵין, אֲמַר לֵיהּ אִית גַּבְּכוֹן בְּעִיר דַּקִיק, אֲמַר לֵיהּ הֵן, אֲמַר לֵיהּ תִּפַּח רוּחֵיהּ דְּהַהוּא גַבְרָא לָא בִּזְכוּתְכוֹן נָחֵית מְטַר וְלָא בִּזְכוּתְכוֹן שִׁמְשָׁא דָּנְחָה עֲלֵיכוֹן, אֶלָּא בִּזְכוּתֵיהּ דִּבְעִירָא, דִּכְתִיב <>(תהלים לו, ז)<>: אָדָם וּבְהֵמָה תּוֹשִׁיעַ ה', אָדָם בִּזְכוּת בְּהֵמָה תּוֹשִׁיעַ ה'. רַבִּי יְהוּדָה בַּר סִימוֹן פְּתַר קְרָיָה בְּנֹחַ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא צְדָקָה שֶׁעָשִׂיתִי עִם נֹחַ בַּתֵּבָה לֹא עָשִׂיתִי עִמּוֹ אֶלָּא עִם הַרְרֵי אֵל, שֶׁנֶּאֱמַר <>(בראשית ח, ד)<>: וַתָּנַח הַתֵּבָה בַּחֹדֶשׁ הַשְּׁבִיעִי וגו'. <>(תהלים לו, ז)<>: מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה, יִסּוּרִין שֶׁהֵבֵאתִי עַל דּוֹרוֹ לֹא הֵבֵאתִי עֲלֵיהֶן אֶלָּא מִתְּהוֹם רַבָּה, שֶׁנֶּאֱמַר <>(בראשית ז, יא)<>: נִבְקְעוּ וגו', וּכְשֶׁזָּכַרְתִּי לוֹ, לֹא לוֹ לְבַדּוֹ הִזְכַּרְתִּי, אֶלָּא לוֹ וּלְכָל שֶׁיֵּשׁ עִמּוֹ בַּתֵּבָה, הֲדָא הוּא דִכְתִיב: וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וְאֵת כָּל הַחַיָּה וגו'. 33.1. וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וְאֵת כָּל הַחַיָּה וגו' (בראשית ח, א), וּכְתִיב (תהלים לו, ז): צִדְקָתְךָ כְּהַרְרֵי אֵל מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה אָדָם וּבְהֵמָה תּוֹשִׁיעַ ה', רַבִּי יִשְׁמָעֵאל וְרַבִּי עֲקִיבָא, רַבִּי יִשְׁמָעֵאל אוֹמֵר בִּזְכוּת הַצַּדִּיקִים שֶׁקִּבְּלוּ אֶת הַתּוֹרָה שֶׁנִּתְּנָה מֵהַרְרֵי אֵל אַתְּ עוֹשֶׂה עִמָּהֶם צְדָקָה עַד כְּהַרְרֵי אֵל, אֲבָל רְשָׁעִים שֶׁלֹא קִבְּלוּ אֶת הַתּוֹרָה שֶׁנִּתְּנָה מֵהַרְרֵי אֵל, אַתְּ מְדַקְדֵּק עִמָּהֶם עַד תְּהוֹם רַבָּה. רַבִּי עֲקִיבָא אוֹמֵר אֵלּוּ וָאֵלּוּ מְדַקְדֵּק עִמָּהֶם עַד תְּהוֹם רַבָּה, מְדַקְדֵּק עִם הַצַּדִּיקִים וְגוֹבֶה מֵהֶם מִעוּט מַעֲשִׂים רָעִים שֶׁעָשׂוּ בָּעוֹלָם הַזֶּה כְּדֵי לְהַשְׁפִּיעַ לָהֶם שַׁלְוָה, וְלִתֵּן לָהֶם שָׂכָר טוֹב לָעוֹלָם הַבָּא, מַשְׁפִּיעַ שַׁלְוָה לָרְשָׁעִים וְנוֹתֵן לָהֶם שְׂכַר מִצְווֹת קַלּוֹת שֶׁעָשׂוּ בָּעוֹלָם הַזֶּה כְּדֵי לְהִפָּרַע מֵהֶן לֶעָתִיד לָבוֹא. אָמַר רַבִּי לֵוִי מָשַׁל אֶת הַצַּדִּיקִים בְּדִירָתָן וְאֶת הָרְשָׁעִים בְּדִירָתָן, אֶת הַצַּדִּיקִים בְּדִירָתָן, שֶׁנֶּאֱמַר (יחזקאל לד, יד): בְּמִרְעֶה טוֹב אֶרְעֶה אֹתָם וּבְהָרֵי מְרוֹם יִשְׂרָאֵל יִהְיֶה נְוֵהֶם, וְאֶת הָרְשָׁעִים בְּדִירָתָן (יחזקאל לא, טו): כֹּה אָמַר ה' אֱלֹהִים בְּיוֹם רִדְתּוֹ שְׁאֹלָה הֶאֱבַלְתִּי כִּסֵּתִי עָלָיו אֶת תְּהוֹם, רַבִּי יְהוּדָה בַּר רַבִּי אָמַר הוֹבַלְתִּי כְּתִיב. אֵין עוֹשִׂין כִּסּוּי לַגִּיגִית לֹא שֶׁל כֶּסֶף וְלֹא שֶׁל זָהָב וְלֹא שֶׁל נְחשֶׁת אֶלָּא חֶרֶס לְאוֹתָם שֶׁהֵם מִמִּינָהּ, כָּךְ רְשָׁעִים חשֶׁךְ, גֵּיהִנֹּם חשֶׁךְ, תְּהוֹם חשֶׁךְ, הוֹבַלְתִּי רְשָׁעִים לַגֵּיהִנֹּם, וְכִסֵּתִי עֲלֵיהֶם אֶת הַתְּהוֹם, חשֶׁךְ יְכַסֶּה חשֶׁךְ. רַבִּי יוֹנָתָן בְּשֵׁם רַבִּי יֹאשִׁיָה מְסָרֵס קְרָא צִדְקָתְךָ עַד מִשְׁפָּטֶיךָ, כְּהַרְרֵי אֵל עַד תְּהוֹם רַבָּה, מָה הָרִים הַלָּלוּ אֵין לָהֶם סוֹף, אַף הַצַּדִּיקִים אֵין לָהֶם סוֹף לְמַתַּן שְׂכָרָן. מָה הָרִים הַלָּלוּ נִכְבָּשִׁים לַתְּהוֹם שֶׁלֹא יַעֲלֶה וְיַצִּיף אֶת הָעוֹלָם, כָּךְ הֵם הַצַּדִּיקִים נִכְבָּשִׁים עַל הַפֻּרְעָנוּת שֶׁלֹא יֵצְאוּ וְיִשְׂרְפוּ אֶת הָעוֹלָם. וּמָה הָרִים הַלָּלוּ נִזְרָעִים וְעוֹשִׂים פֵּרוֹת, כָּךְ מַעֲשֵׂיהֶם שֶׁל צַדִּיקִים עוֹשִׂים פֵּרוֹת, הֲדָא הוּא דִכְתִיב (ישעיה ג, י): אִמְרוּ צַדִּיק כִּי טוֹב וגו'. וּמַה תְּהוֹם זֶה אֵין לוֹ חֵקֶר, כָּךְ אֵין לְפֻרְעָנוּתָן שֶׁל רְשָׁעִים חֵקֶר, הֲדָא הוּא דִכְתִיב (ישעיה ג, יא): אוֹי לְרָשָׁע רָע, וּמַה הַתְּהוֹם הַזֶּה לֹא נִזְרָע וְלֹא עוֹשֶׂה פֵּרוֹת, כָּךְ אֵין מַעֲשֵׂיהֶן שֶׁל רְשָׁעִים עוֹשִׂין פֵּרוֹת, שֶׁאִלּוּ הָיוּ עוֹשִׂין פֵּרוֹת הָיוּ מַחֲרִיבִין אֶת הָעוֹלָם. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי סְלֵיק לְרוֹמִי חָמָא תַּמָּן עַמּוּדִים מְכוּסִים בְּטַפִּיסִין, בַּצִּנָּה שֶׁלֹא יִקָּרְשׁוּ, וּבַשָּׁרָב שֶׁלֹא יִתְבַּקָּעוּ, וְכִי הֲוָה מְהַלֵּךְ בְּשׁוּקָא חָמָא חַד מִסְכֵּן מְכָרֵיךְ בְּחָדָא מַחְצְלָא, וְאִית דְּאָמְרִין פַּלְגָא מִרְדַּעַת דַּחֲמָרָא. עַל אוֹתָן הָעַמּוּדִים קָרָא צִדְקָתְךָ כְּהַרְרֵי אֵל, הָן דִּיהַבְתְּ אַשְׁפַּע, עַל אוֹתוֹ הֶעָנִי קָרָא מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה, הָן דִּמְחֵית גָּיַית. אֲלֶכְּסַנְדְּרוֹס מוֹקְדוֹן אֲזַל לְגַבֵּי מַלְכָּא קַצְיָא לַאֲחוֹרֵי הָרֵי חשֶׁךְ, וּשְׁלַח לֵיהּ, נְפַק לֵיהּ וְהוּא טָעֵין גִּדּוּמֵי דִּדְהַב בְּגוֹ דִּסְקוּס דִּדְהַב, אֲמַר לֵיהּ לְמָמוֹנָךְ אֲנָא צְרִיךְ. אֲמַר לֵיהּ וְלֹא הָיָה לְךָ מַה מֵּיכוֹל בְּאַרְעָךְ דַּאֲתֵית לָךְ לְהָדֵין, אֲמַר לֵיהּ לָא אָתֵית אֶלָּא בָּעְיָא לְמֵידַע הֵיךְ אַתּוּן דָּיְנִין, יְתִיב גַּבֵּיהּ, יוֹמָא חָדָא אָתָא חַד בַּר נָשׁ קֳבֵל עַל חַבְרֵיהּ, אֲמַר הָדֵין גַּבְרָא זַבַּן לִי חָדָא קִלְקַלְתָּא וְאַשְׁכָּחִית בְּגַוָּהּ סִימְתָא, הַהוּא דְּזָבִין אֲמַר קִלְקַלְתָּא זַבְּנִית סִימְתָא לָא זַבְּנִית, וְהַהוּא דְּזַבַּן אֲמַר קִלְקַלְתָּא וּמַה דִּבְגַּוָּהּ זַבֵּנִית. אֲמַר לְחַד מִנַּיְיהוּ אִית לָךְ בַּר דְּכַר, אֲמַר לֵיהּ הֵין. וַאֲמַר לְאוֹחֲרָנֵי אִית לָךְ בְּרַתָּא נֻקְבָא, אֲמַר לֵיהּ הֵין. אֲמַר לְהוֹן זִיל אַסֵּיב דֵּין לְדֵין וַהֲוֵי מָמוֹנָא לְתַרְוֵיהוֹן. חֲמָתֵיהּ יָתֵיב תָּמַהּ, אֲמַר לֵיהּ מָה לָא דַיְינִית טַב, אֲמַר לֵיהּ אֵין. אֲמַר לֵיהּ אִלּוּ הָיָה גַּבֵּכוֹן הֵיךְ הֲוֵיתוּן דָּיְנִין, אֲמַר לֵיהּ קָטְלִין דֵּין וְדֵין וּמַלְכוּתָא נָסְבָא מָמוֹנָא דְּתַרְוֵיהוֹן. אֲמַר לֵיהּ אִית גַּבְּכוֹן מָטָר נָחֵית, אֲמַר לֵיהּ הֵין: אֲמַר לֵיהּ אִית גַּבְּכוֹן שִׁמְשָׁא דָּנַח, אֲמַר לֵיהּ הֵין, אֲמַר לֵיהּ אִית גַּבְּכוֹן בְּעִיר דַּקִיק, אֲמַר לֵיהּ הֵן, אֲמַר לֵיהּ תִּפַּח רוּחֵיהּ דְּהַהוּא גַבְרָא לָא בִּזְכוּתְכוֹן נָחֵית מְטַר וְלָא בִּזְכוּתְכוֹן שִׁמְשָׁא דָּנְחָה עֲלֵיכוֹן, אֶלָּא בִּזְכוּתֵיהּ דִּבְעִירָא, דִּכְתִיב (תהלים לו, ז): אָדָם וּבְהֵמָה תּוֹשִׁיעַ ה', אָדָם בִּזְכוּת בְּהֵמָה תּוֹשִׁיעַ ה'. רַבִּי יְהוּדָה בַּר סִימוֹן פְּתַר קְרָיָה בְּנֹחַ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא צְדָקָה שֶׁעָשִׂיתִי עִם נֹחַ בַּתֵּבָה לֹא עָשִׂיתִי עִמּוֹ אֶלָּא עִם הַרְרֵי אֵל, שֶׁנֶּאֱמַר (בראשית ח, ד): וַתָּנַח הַתֵּבָה בַּחֹדֶשׁ הַשְּׁבִיעִי וגו'. (תהלים לו, ז): מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה, יִסּוּרִין שֶׁהֵבֵאתִי עַל דּוֹרוֹ לֹא הֵבֵאתִי עֲלֵיהֶן אֶלָּא מִתְּהוֹם רַבָּה, שֶׁנֶּאֱמַר (בראשית ז, יא): נִבְקְעוּ וגו', וּכְשֶׁזָּכַרְתִּי לוֹ, לֹא לוֹ לְבַדּוֹ הִזְכַּרְתִּי, אֶלָּא לוֹ וּלְכָל שֶׁיֵּשׁ עִמּוֹ בַּתֵּבָה, הֲדָא הוּא דִכְתִיב: וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וְאֵת כָּל הַחַיָּה וגו'. 33.3. טוֹב ה' לַכֹּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו <>(תהלים קמה, ט)<>, אָמַר רַבִּי לֵוִי טוֹב ה' לַכֹּל, עַל הַכֹּל, שֶׁהוּא מַעֲשָׂיו. אָמַר רַבִּי שְׁמוּאֵל טוֹב ה' לַכֹּל וְרַחֲמָיו עַל הַכֹּל שֶׁהֵן מִדּוֹתָיו הוּא מְרַחֵם. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר טוֹב ה' לַכֹּל, וּמֵרַחֲמָיו הוּא נוֹתֵן לִבְרִיּוֹתָיו. רַבִּי תַּנְחוּמָא וְרַבִּי אַבָּא בַּר אָבִין בְּשֵׁם רַב אַחָא לְמָחָר שְׁנַת בַּצֹּרֶת בָּאָה וְהַבְּרִיּוֹת מְרַחֲמִין אֵלּוּ עַל אֵלּוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיהֶן רַחֲמִים. בְּיוֹמֵי דְּרַבִּי תַּנְחוּמָא הָיוּ צְרִיכִין יִשְׂרָאֵל לְתַעֲנִית, אָתוֹן לְגַבֵּיהּ אָמְרִין לֵיהּ רַבִּי גְּזָר תַּעֲנִיתָא, גָּזַר תַּעֲנִיתָא יוֹם קַדְמָאי יוֹם ב' יוֹם ג' וְלָא נְחַת מִטְרָא, עָאל וְדָרַשׁ לְהוֹן אֲמַר לְהוֹן בָּנַי הִתְמַלְּאוּ רַחֲמִים אֵלּוּ עַל אֵלּוּ וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיכֶם רַחֲמִים. עַד שֶׁהֵן מְחַלְּקִין צְדָקָה לַעֲנִיֵּיהֶם רָאוּ אָדָם אֶחָד נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, אָתוֹן לְגַבֵּיהּ וַאֲמַרוּ לֵיהּ, רַבִּי מָה אֲנַן יָתְבִין הָכָא וַעֲבֵרְתָּא הָכָא. אֲמַר לָהֶן מָה רְאִיתֶם, אָמְרוּ לוֹ רָאִינוּ אָדָם פְּלוֹנִי נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, שְׁלַח בַּתְרֵיהוֹן וְאַיְיתִינוֹן לְגוֹ צִבּוּרָא. אָמַר לֵיהּ מָה הִיא לָךְ זוֹ, אָמַר לוֹ גְּרוּשָׁתִי הִיא. אָמַר לוֹ מִפְּנֵי מָה נָתַתָּ לָהּ מָעוֹת, אָמַר לוֹ רַבִּי רָאִיתִי אוֹתָהּ בְּצָרָה וְהִתְמַלֵּאתִי עָלֶיהָ רַחֲמִים. בְּאוֹתָהּ שָׁעָה הִגְבִּיהַּ רַבִּי תַּנְחוּמָא פָּנָיו כְּלַפֵּי מַעְלָה וְאָמַר רִבּוֹן כָּל הָעוֹלָמִים מָה אִם זֶה שֶׁאֵין לָהּ עָלָיו מְזוֹנוֹת רָאָה אוֹתָהּ בְּצָרָה וְנִתְמַלֵּא עָלֶיהָ רַחֲמִים, אַתָּה שֶׁכָּתוּב בְּךָ <>(תהלים קמה, ח)<>: חַנּוּן וְרַחוּם, וְאָנוּ בְּנֵי יְדִידֶיךָ בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּתְמַלֵּא עָלֵינוּ רַחֲמִים, מִיָּד יָרְדוּ גְּשָׁמִים וְנִתְרַוָּה הָעוֹלָם. רַבֵּנוּ הֲוָה יָתֵיב לָעֵי בְּאוֹרַיְתָא קַמֵּי כְּנִשְׁתָּא דְּבַבְלָאי בְּצִפּוֹרִין, עֲבַר חַד עֵגֶל קוֹדָמוֹי, אָזֵל לְמִתְנְכָסָה וְשָׁרֵי גָּעֵי כְּמֵימַר שֵׁיזִבְנִי. אֲמַר לֵיהּ וּמָה אֲנִי יָכוֹל לְמֶעְבַּד לָךְ לְכָךְ נוֹצַרְתָּ, וְחָשַׁשׁ רַבִּי אֶת שִׁנָּיו שְׁלשׁ עֶשְׂרֵה שָׁנָה. אָמַר רַבִּי יוֹסֵי בַּר אָבִין כָּל אוֹתָן שְׁלשׁ עֶשְׂרֵה שָׁנָה שֶׁהָיָה חוֹשֵׁשׁ רַבִּי אֶת שִׁנָּיו, לֹא הִפִּילָה עֻבָּרָה בְּאֶרֶץ יִשְׂרָאֵל, וְלֹא נִצְטַעֲרוּ הַיּוֹלְדוֹת, בָּתַר יוֹמִין עֲבַר חַד שֶׁרֶץ קַמֵּי בְּרַתֵּיהּ וּבְעָא לְמִקְטְלָא, אֲמַר לָהּ בְּרַתִּי שַׁבְקֵיהּ, דִּכְתִיב: וְרַחֲמָיו עַל כָּל מַעֲשָׂיו. רַבֵּנוּ הֲוָה עִנְוָתָן סַגֵּי, וַהֲוָה אֲמַר כָּל מַה דְּיֹאמַר לִי בַּר נַשׁ אֲנָא עָבֵיד חוּץ מִמַּה שֶּׁעָשׂוּ בְּנֵי בְתֵירָא לִזְקֵנִי, שֶׁיָּרְדוּ מִגְדֻלָּתָן וְהֶעֱלוּ אוֹתוֹ, וְאִין סָלֵיק רַב הוּנָא רֵישׁ גָּלוּתָא לְהָכָא, אֲנָא קָאֵים לִי מִן קֳדָמוֹהִי, לָמָּה דְּהוּא מִן יְהוּדָה וַאֲנָא מִן בִּנְיָמִין, וְהוּא מִן דִּכְרַיָא דִּיהוּדָה וַאֲנָא מִן נֻקְבְתָא. אֲמַר לֵיהּ רַבִּי חִיָּא רַבָּה וַהֲרֵי הוּא עוֹמֵד בַּחוּץ, נִתְכַּרְכְּמוּ פָּנָיו שֶׁל רַבִּי וְכֵיוָן שֶׁרָאָה שֶׁנִּתְכַּרְכְּמוּ פָּנָיו אָמַר לוֹ אֲרוֹנוֹ הוּא, אֲמַר לֵיהּ פּוֹק חֲזֵי מַאן בָּעֵי לָךְ לְבָרָא, נָפַק וְלָא אַשְׁכַּח בַּר נָשׁ, וְיָדַע דְּהוּא נָזוּף וְאֵין נְזִיפָה פְּחוּתָה מִשְּׁלשִׁים יוֹם. אָמַר רַבִּי יוֹסֵי בַּר רַבִּי אָבִין כָּל אוֹתָן שְׁלשִׁים יוֹם שֶׁהָיָה רַבִּי חִיָּא רַבָּה נָזוּף מֵרַבֵּנוּ, אַלֵּיף לְרַב בַּר אֲחָתֵיהּ כָּל כְּלָלֵי דְאוֹרַיְתָא, וְאִלֵּין אִינוּן כְּלָלַיָיא דְאוֹרַיְתָא הִלְכְתָא דְּבַבְלָאֵי. לְסוֹף תְּלָתִין יוֹמִין אָתָא אֵלִיָּהוּ זָכוּר לַטּוֹב בִּדְמוּתֵיהּ דְּרַבִּי חִיָּא רַבָּה אֵצֶל רַבֵּנוּ וִיְהַב יְדֵיהּ עַל שִׁנֵּיהּ וְאִתְּסֵי, כֵּיוָן דְּאָתָא רַבִּי חִיָּא רַבָּה לְגַבֵּי רַבֵּנוּ אֲמַר לֵיהּ מָה עֲבַדְתְּ בְּשִׁנָּךְ, אֲמַר לֵיהּ מִן עוֹנָתָא דִּיהַבְתְּ יְדָךְ עִלּוֹהִי אִתְנְשֵׁימַת, אֲמַר לֵיהּ לֵית אֲנָא הֲוָה יָדַע מָה הוּא. כֵּיוָן דְּשָׁמַע כֵּן שָׁרֵי נָהֵיג בֵּיהּ יְקָרָא, וְקָרַב תַּלְמִידִים וּמְעַיֵּיל לֵיהּ מִלְּגַאו. אָמַר רַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי וְלִפְנִים מִמֶּנִּי, אָמַר לֵיהּ חַס וְשָׁלוֹם לֹא יֵעָשֶׂה כֵן בְּיִשְׂרָאֵל. רַבֵּנוּ הֲוָה מְתַנֵּי שִׁבְחֵיהּ דְּרַבִּי חִיָּא רַבָּה קַמֵּיהּ דְּרַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי, אָמַר לֵיהּ אָדָם גָּדוֹל, אָדָם קָדוֹשׁ. חַד זְמַן חֲמִיתֵיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנֵּיהּ, אֲמַר לֵיהּ הַהוּא תַּלְמִידָךְ דַּהֲוַת מִשְׁתַּבַּח בֵּיהּ חֲמִיתֵּיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנָּאי. אֲמַר לֵיהּ וְלָמָּה לָא אִתְכְּנָעַת מִנֵּיהּ, אָמַר לֵיהּ רַבִּי חִיָּא מִסְתַּכֵּל הָיִיתִי בְּאַגָּדַת תְּהִלִּים, כֵּיוָן דְּשָׁמַע כֵּן מְסַר לֵיהּ תְּרֵין תַּלְמִידוֹי וַהֲווֹ עָיְילִין עִמֵּיהּ לַאֲשׁוּנָה, דְּלָא יִשְׁהֵי וְתִזְעַר נַפְשֵׁיהּ. דָּבָר אַחֵר, טוֹב ה' לַכֹּל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וגו', אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמֵנִי אוֹי לָהֶם לָרְשָׁעִים שֶׁהֵם הוֹפְכִים מִדַּת רַחֲמִים לְמִדַּת הַדִין, בְּכָל מָקוֹם שֶׁנֶּאֱמַר ה', מִדַּת רַחֲמִים, <>(שמות לד, ו)<>: ה' ה' אֵל רַחוּם וְחַנּוּן, וּכְתִיב <>(בראשית ו, ה)<>: וַיַּרְא ה' כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ, <>(בראשית ו, ו)<>: וַיִּנָּחֶם ה' כִּי עָשָׂה אֶת הָאָדָם <>(בראשית ו, ז)<>: וַיֹּאמֶר ה' אֶמְחֶה וגו', אַשְׁרֵיהֶם הַצַּדִּיקִים שֶׁהֵן הוֹפְכִים מִדַּת הַדִּין לְמִדַּת רַחֲמִים. בְּכָל מָקוֹם שֶׁנֶּאֱמַר אֱלֹהִים הוּא מִדַּת הַדִּין <>(שמות כב, כז)<>: אֱלֹהִים לֹא תְקַלֵּל, <>(שמות כב, ח)<>: עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם, וּכְתִיב <>(שמות ב, כד)<>: וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ וגו' <>(בראשית ל, כב)<>: וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, מַה זְּכִירָה נִזְכַּר לוֹ שֶׁזָּן וּפִרְנֵס אוֹתָם כָּל שְׁנֵים עָשָׂר חֹדֶשׁ בַּתֵּבָה, וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, וְהַדִּין נוֹתֵן מִזְּכוּת הַטְּהוֹרִים שֶׁהִכְנִיס עִמּוֹ בַּתֵּבָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר לְשֵׁם קָרְבָּנוֹ נִקְרָא, שֶׁנֶּאֱמַר <>(בראשית ח, כא)<>: וַיָּרַח ה' אֶת רֵיחַ הַנִּיחֹחַ. רַבִּי יוֹסֵי בַּר חֲנִינָא לְשֵׁם נַחַת הַתֵּבָה נִקְרָא, שֶׁנֶּאֱמַר <>(בראשית ח, ד)<>: וַתָּנַח הַתֵּבָה בַּחֹדֶשׁ הַשְּׁבִיעִי וגו'. רַבִּי יְהוֹשֻׁעַ אוֹמֵר <>(בראשית ח, כב)<>: לֹא יִשְׁבֹּתוּ, מִכְּלַל שֶׁשָּׁבָתוּ. אָמַר רַבִּי יוֹחָנָן לֹא שִׁמְשׁוּ מַזָּלוֹת כָּל שְׁנֵים עָשָׂר חֹדֶשׁ, אָמַר לֵיהּ רַבִּי יוֹנָתָן שִׁמְשׁוּ אֶלָּא שֶׁלֹא הָיָה רִשּׁוּמָן נִכָּר. 33.3. טוֹב ה' לַכֹּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו (תהלים קמה, ט), אָמַר רַבִּי לֵוִי טוֹב ה' לַכֹּל, עַל הַכֹּל, שֶׁהוּא מַעֲשָׂיו. אָמַר רַבִּי שְׁמוּאֵל טוֹב ה' לַכֹּל וְרַחֲמָיו עַל הַכֹּל שֶׁהֵן מִדּוֹתָיו הוּא מְרַחֵם. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר טוֹב ה' לַכֹּל, וּמֵרַחֲמָיו הוּא נוֹתֵן לִבְרִיּוֹתָיו. רַבִּי תַּנְחוּמָא וְרַבִּי אַבָּא בַּר אָבִין בְּשֵׁם רַב אַחָא לְמָחָר שְׁנַת בַּצֹּרֶת בָּאָה וְהַבְּרִיּוֹת מְרַחֲמִין אֵלּוּ עַל אֵלּוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיהֶן רַחֲמִים. בְּיוֹמֵי דְּרַבִּי תַּנְחוּמָא הָיוּ צְרִיכִין יִשְׂרָאֵל לְתַעֲנִית, אָתוֹן לְגַבֵּיהּ אָמְרִין לֵיהּ רַבִּי גְּזָר תַּעֲנִיתָא, גָּזַר תַּעֲנִיתָא יוֹם קַדְמָאי יוֹם ב' יוֹם ג' וְלָא נְחַת מִטְרָא, עָאל וְדָרַשׁ לְהוֹן אֲמַר לְהוֹן בָּנַי הִתְמַלְּאוּ רַחֲמִים אֵלּוּ עַל אֵלּוּ וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיכֶם רַחֲמִים. עַד שֶׁהֵן מְחַלְּקִין צְדָקָה לַעֲנִיֵּיהֶם רָאוּ אָדָם אֶחָד נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, אָתוֹן לְגַבֵּיהּ וַאֲמַרוּ לֵיהּ, רַבִּי מָה אֲנַן יָתְבִין הָכָא וַעֲבֵרְתָּא הָכָא. אֲמַר לָהֶן מָה רְאִיתֶם, אָמְרוּ לוֹ רָאִינוּ אָדָם פְּלוֹנִי נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, שְׁלַח בַּתְרֵיהוֹן וְאַיְיתִינוֹן לְגוֹ צִבּוּרָא. אָמַר לֵיהּ מָה הִיא לָךְ זוֹ, אָמַר לוֹ גְּרוּשָׁתִי הִיא. אָמַר לוֹ מִפְּנֵי מָה נָתַתָּ לָהּ מָעוֹת, אָמַר לוֹ רַבִּי רָאִיתִי אוֹתָהּ בְּצָרָה וְהִתְמַלֵּאתִי עָלֶיהָ רַחֲמִים. בְּאוֹתָהּ שָׁעָה הִגְבִּיהַּ רַבִּי תַּנְחוּמָא פָּנָיו כְּלַפֵּי מַעְלָה וְאָמַר רִבּוֹן כָּל הָעוֹלָמִים מָה אִם זֶה שֶׁאֵין לָהּ עָלָיו מְזוֹנוֹת רָאָה אוֹתָהּ בְּצָרָה וְנִתְמַלֵּא עָלֶיהָ רַחֲמִים, אַתָּה שֶׁכָּתוּב בְּךָ (תהלים קמה, ח): חַנּוּן וְרַחוּם, וְאָנוּ בְּנֵי יְדִידֶיךָ בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּתְמַלֵּא עָלֵינוּ רַחֲמִים, מִיָּד יָרְדוּ גְּשָׁמִים וְנִתְרַוָּה הָעוֹלָם. רַבֵּנוּ הֲוָה יָתֵיב לָעֵי בְּאוֹרַיְתָא קַמֵּי כְּנִשְׁתָּא דְּבַבְלָאי בְּצִפּוֹרִין, עֲבַר חַד עֵגֶל קוֹדָמוֹי, אָזֵל לְמִתְנְכָסָה וְשָׁרֵי גָּעֵי כְּמֵימַר שֵׁיזִבְנִי. אֲמַר לֵיהּ וּמָה אֲנִי יָכוֹל לְמֶעְבַּד לָךְ לְכָךְ נוֹצַרְתָּ, וְחָשַׁשׁ רַבִּי אֶת שִׁנָּיו שְׁלשׁ עֶשְׂרֵה שָׁנָה. אָמַר רַבִּי יוֹסֵי בַּר אָבִין כָּל אוֹתָן שְׁלשׁ עֶשְׂרֵה שָׁנָה שֶׁהָיָה חוֹשֵׁשׁ רַבִּי אֶת שִׁנָּיו, לֹא הִפִּילָה עֻבָּרָה בְּאֶרֶץ יִשְׂרָאֵל, וְלֹא נִצְטַעֲרוּ הַיּוֹלְדוֹת, בָּתַר יוֹמִין עֲבַר חַד שֶׁרֶץ קַמֵּי בְּרַתֵּיהּ וּבְעָא לְמִקְטְלָא, אֲמַר לָהּ בְּרַתִּי שַׁבְקֵיהּ, דִּכְתִיב: וְרַחֲמָיו עַל כָּל מַעֲשָׂיו. רַבֵּנוּ הֲוָה עִנְוָתָן סַגֵּי, וַהֲוָה אֲמַר כָּל מַה דְּיֹאמַר לִי בַּר נַשׁ אֲנָא עָבֵיד חוּץ מִמַּה שֶּׁעָשׂוּ בְּנֵי בְתֵירָא לִזְקֵנִי, שֶׁיָּרְדוּ מִגְדֻלָּתָן וְהֶעֱלוּ אוֹתוֹ, וְאִין סָלֵיק רַב הוּנָא רֵישׁ גָּלוּתָא לְהָכָא, אֲנָא קָאֵים לִי מִן קֳדָמוֹהִי, לָמָּה דְּהוּא מִן יְהוּדָה וַאֲנָא מִן בִּנְיָמִין, וְהוּא מִן דִּכְרַיָא דִּיהוּדָה וַאֲנָא מִן נֻקְבְתָא. אֲמַר לֵיהּ רַבִּי חִיָּא רַבָּה וַהֲרֵי הוּא עוֹמֵד בַּחוּץ, נִתְכַּרְכְּמוּ פָּנָיו שֶׁל רַבִּי וְכֵיוָן שֶׁרָאָה שֶׁנִּתְכַּרְכְּמוּ פָּנָיו אָמַר לוֹ אֲרוֹנוֹ הוּא, אֲמַר לֵיהּ פּוֹק חֲזֵי מַאן בָּעֵי לָךְ לְבָרָא, נָפַק וְלָא אַשְׁכַּח בַּר נָשׁ, וְיָדַע דְּהוּא נָזוּף וְאֵין נְזִיפָה פְּחוּתָה מִשְּׁלשִׁים יוֹם. אָמַר רַבִּי יוֹסֵי בַּר רַבִּי אָבִין כָּל אוֹתָן שְׁלשִׁים יוֹם שֶׁהָיָה רַבִּי חִיָּא רַבָּה נָזוּף מֵרַבֵּנוּ, אַלֵּיף לְרַב בַּר אֲחָתֵיהּ כָּל כְּלָלֵי דְאוֹרַיְתָא, וְאִלֵּין אִינוּן כְּלָלַיָיא דְאוֹרַיְתָא הִלְכְתָא דְּבַבְלָאֵי. לְסוֹף תְּלָתִין יוֹמִין אָתָא אֵלִיָּהוּ זָכוּר לַטּוֹב בִּדְמוּתֵיהּ דְּרַבִּי חִיָּא רַבָּה אֵצֶל רַבֵּנוּ וִיְהַב יְדֵיהּ עַל שִׁנֵּיהּ וְאִתְּסֵי, כֵּיוָן דְּאָתָא רַבִּי חִיָּא רַבָּה לְגַבֵּי רַבֵּנוּ אֲמַר לֵיהּ מָה עֲבַדְתְּ בְּשִׁנָּךְ, אֲמַר לֵיהּ מִן עוֹנָתָא דִּיהַבְתְּ יְדָךְ עִלּוֹהִי אִתְנְשֵׁימַת, אֲמַר לֵיהּ לֵית אֲנָא הֲוָה יָדַע מָה הוּא. כֵּיוָן דְּשָׁמַע כֵּן שָׁרֵי נָהֵיג בֵּיהּ יְקָרָא, וְקָרַב תַּלְמִידִים וּמְעַיֵּיל לֵיהּ מִלְּגַאו. אָמַר רַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי וְלִפְנִים מִמֶּנִּי, אָמַר לֵיהּ חַס וְשָׁלוֹם לֹא יֵעָשֶׂה כֵן בְּיִשְׂרָאֵל. רַבֵּנוּ הֲוָה מְתַנֵּי שִׁבְחֵיהּ דְּרַבִּי חִיָּא רַבָּה קַמֵּיהּ דְּרַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי, אָמַר לֵיהּ אָדָם גָּדוֹל, אָדָם קָדוֹשׁ. חַד זְמַן חֲמִיתֵיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנֵּיהּ, אֲמַר לֵיהּ הַהוּא תַּלְמִידָךְ דַּהֲוַת מִשְׁתַּבַּח בֵּיהּ חֲמִיתֵּיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנָּאי. אֲמַר לֵיהּ וְלָמָּה לָא אִתְכְּנָעַת מִנֵּיהּ, אָמַר לֵיהּ רַבִּי חִיָּא מִסְתַּכֵּל הָיִיתִי בְּאַגָּדַת תְּהִלִּים, כֵּיוָן דְּשָׁמַע כֵּן מְסַר לֵיהּ תְּרֵין תַּלְמִידוֹי וַהֲווֹ עָיְילִין עִמֵּיהּ לַאֲשׁוּנָה, דְּלָא יִשְׁהֵי וְתִזְעַר נַפְשֵׁיהּ. דָּבָר אַחֵר, טוֹב ה' לַכֹּל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וגו', אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמֵנִי אוֹי לָהֶם לָרְשָׁעִים שֶׁהֵם הוֹפְכִים מִדַּת רַחֲמִים לְמִדַּת הַדִין, בְּכָל מָקוֹם שֶׁנֶּאֱמַר ה', מִדַּת רַחֲמִים, (שמות לד, ו): ה' ה' אֵל רַחוּם וְחַנּוּן, וּכְתִיב (בראשית ו, ה): וַיַּרְא ה' כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ, (בראשית ו, ו): וַיִּנָּחֶם ה' כִּי עָשָׂה אֶת הָאָדָם (בראשית ו, ז): וַיֹּאמֶר ה' אֶמְחֶה וגו', אַשְׁרֵיהֶם הַצַּדִּיקִים שֶׁהֵן הוֹפְכִים מִדַּת הַדִּין לְמִדַּת רַחֲמִים. בְּכָל מָקוֹם שֶׁנֶּאֱמַר אֱלֹהִים הוּא מִדַּת הַדִּין (שמות כב, כז): אֱלֹהִים לֹא תְקַלֵּל, (שמות כב, ח): עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם, וּכְתִיב (שמות ב, כד): וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ וגו' (בראשית ל, כב): וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, מַה זְּכִירָה נִזְכַּר לוֹ שֶׁזָּן וּפִרְנֵס אוֹתָם כָּל שְׁנֵים עָשָׂר חֹדֶשׁ בַּתֵּבָה, וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, וְהַדִּין נוֹתֵן מִזְּכוּת הַטְּהוֹרִים שֶׁהִכְנִיס עִמּוֹ בַּתֵּבָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר לְשֵׁם קָרְבָּנוֹ נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, כא): וַיָּרַח ה' אֶת רֵיחַ הַנִּיחֹחַ. רַבִּי יוֹסֵי בַּר חֲנִינָא לְשֵׁם נַחַת הַתֵּבָה נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, ד): וַתָּנַח הַתֵּבָה בַּחֹדֶשׁ הַשְּׁבִיעִי וגו'. רַבִּי יְהוֹשֻׁעַ אוֹמֵר (בראשית ח, כב): לֹא יִשְׁבֹּתוּ, מִכְּלַל שֶׁשָּׁבָתוּ. אָמַר רַבִּי יוֹחָנָן לֹא שִׁמְשׁוּ מַזָּלוֹת כָּל שְׁנֵים עָשָׂר חֹדֶשׁ, אָמַר לֵיהּ רַבִּי יוֹנָתָן שִׁמְשׁוּ אֶלָּא שֶׁלֹא הָיָה רִשּׁוּמָן נִכָּר. 42.5. עָשׂוּ מִלְחָמָה אֶת בֶּרַע וגו' <>(בראשית יד, ב)<>, רַבִּי מֵאִיר הָיָה דוֹרֵשׁ שֵׁמוֹת, רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה הָיָה דוֹרֵשׁ שֵׁמוֹת, בֶּרַע, שֶׁהָיָה בֵּן רַע. בִּרְשַׁע, שֶׁהָיָה בֵּן רָשָׁע. שִׁנְאָב, שֶׁהָיָה שׁוֹאֵב מָמוֹן. וְשֶׁמְאֵבֶר, שֶׁהָיָה פּוֹרֵחַ וּמֵבִיא מָמוֹן. וּמֶלֶךְ בֶּלַע הִיא צוֹעַר, שֶׁנִּתְבַּלְּעוּ דָּיוֹרֶיהָ. כָּל אֵלֶּה חָבְרוּ אֶל עֵמֶק הַשִֹּׂדִּים, שְׁלשָׁה שֵׁמוֹת נִקְרְאוּ לוֹ, עֵמֶק הַשִֹּׂדִּים, עֵמֶק שָׁוֵה, עֵמֶק סֻכּוֹת, עֵמֶק הַשִֹּׂדִּים, שֶׁהוּא מְגַדֵּל סְדָנִים. דָּבָר אַחֵר שֶׁהוּא עָשׂוּי שָׂדִים שָׂדִים, תְּלָמִים. דָּבָר אַחֵר, שֶׁהוּא מֵנִיק אֶת בְּנוֹ כַּשָּׁדַיִם. עֵמֶק שָׁוֵה, רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן, שֶׁשָּׁם הֻשְׁווּ כָּל עוֹבְדֵי כּוֹכָבִים וְקִצְּצוּ אֲרָזִים וְעָשׂוּ לוֹ בִּימָה גְדוֹלָה וְהוֹשִׁיבוּ אוֹתוֹ לְמַעְלָה מִמֶּנָּהּ וְהָיוּ מְקַלְּסִין לְפָנָיו וְאוֹמְרִים <>(בראשית כג, ו)<>: שְׁמָעֵנוּ אֲדֹנִי נְשִׂיא אֱלֹהִים אַתָּה בְּתוֹכֵנוּ, אָמְרוּ לוֹ, מֶלֶךְ אַתְּ עָלֵינוּ, נָשִׂיא אַתְּ עָלֵינוּ, אֱלוֹהַּ אַתְּ עָלֵינוּ. אָמַר לָהֶם אַל יֶחְסַר הָעוֹלָם מַלְכּוֹ, וְאַל יֶחְסַר הָעוֹלָם אֱלֹהוֹ. עֵמֶק סֻכּוֹת, שֶׁהוּא מְסֻכָּךְ בָּאִילָנוֹת, אָמַר רַבִּי תַּנְחוּמָא גֶּפֶן וּתְאֵנָה וְרִמּוֹן אֱגוֹז וְשָׁקֵד תַּפּוּחַ וּפַרְסֵק. הוּא יָם הַמֶּלַח, אָמַר רַבִּי אַיְּבוּ לֹא הָיָה שָׁם אֶלָּא צִנּוֹרוֹת הַיְאוֹרִים, וְנִתְבַּקְּעוּ וְנַעֲשׂוּ יָם, הֲדָא הוּא דִכְתִיב <>(איוב כח, י)<>: בַּצּוּרוֹת יְאֹרִים בִּקֵּעַ, 42.5. עָשׂוּ מִלְחָמָה אֶת בֶּרַע וגו' (בראשית יד, ב), רַבִּי מֵאִיר הָיָה דוֹרֵשׁ שֵׁמוֹת, רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה הָיָה דוֹרֵשׁ שֵׁמוֹת, בֶּרַע, שֶׁהָיָה בֵּן רַע. בִּרְשַׁע, שֶׁהָיָה בֵּן רָשָׁע. שִׁנְאָב, שֶׁהָיָה שׁוֹאֵב מָמוֹן. וְשֶׁמְאֵבֶר, שֶׁהָיָה פּוֹרֵחַ וּמֵבִיא מָמוֹן. וּמֶלֶךְ בֶּלַע הִיא צוֹעַר, שֶׁנִּתְבַּלְּעוּ דָּיוֹרֶיהָ. כָּל אֵלֶּה חָבְרוּ אֶל עֵמֶק הַשִֹּׂדִּים, שְׁלשָׁה שֵׁמוֹת נִקְרְאוּ לוֹ, עֵמֶק הַשִֹּׂדִּים, עֵמֶק שָׁוֵה, עֵמֶק סֻכּוֹת, עֵמֶק הַשִֹּׂדִּים, שֶׁהוּא מְגַדֵּל סְדָנִים. דָּבָר אַחֵר שֶׁהוּא עָשׂוּי שָׂדִים שָׂדִים, תְּלָמִים. דָּבָר אַחֵר, שֶׁהוּא מֵנִיק אֶת בְּנוֹ כַּשָּׁדַיִם. עֵמֶק שָׁוֵה, רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן, שֶׁשָּׁם הֻשְׁווּ כָּל עוֹבְדֵי כּוֹכָבִים וְקִצְּצוּ אֲרָזִים וְעָשׂוּ לוֹ בִּימָה גְדוֹלָה וְהוֹשִׁיבוּ אוֹתוֹ לְמַעְלָה מִמֶּנָּהּ וְהָיוּ מְקַלְּסִין לְפָנָיו וְאוֹמְרִים (בראשית כג, ו): שְׁמָעֵנוּ אֲדֹנִי נְשִׂיא אֱלֹהִים אַתָּה בְּתוֹכֵנוּ, אָמְרוּ לוֹ, מֶלֶךְ אַתְּ עָלֵינוּ, נָשִׂיא אַתְּ עָלֵינוּ, אֱלוֹהַּ אַתְּ עָלֵינוּ. אָמַר לָהֶם אַל יֶחְסַר הָעוֹלָם מַלְכּוֹ, וְאַל יֶחְסַר הָעוֹלָם אֱלֹהוֹ. עֵמֶק סֻכּוֹת, שֶׁהוּא מְסֻכָּךְ בָּאִילָנוֹת, אָמַר רַבִּי תַּנְחוּמָא גֶּפֶן וּתְאֵנָה וְרִמּוֹן אֱגוֹז וְשָׁקֵד תַּפּוּחַ וּפַרְסֵק. הוּא יָם הַמֶּלַח, אָמַר רַבִּי אַיְּבוּ לֹא הָיָה שָׁם אֶלָּא צִנּוֹרוֹת הַיְאוֹרִים, וְנִתְבַּקְּעוּ וְנַעֲשׂוּ יָם, הֲדָא הוּא דִכְתִיב (איוב כח, י): בַּצּוּרוֹת יְאֹרִים בִּקֵּעַ, 46.3. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם, דַּיֶּךָּ אֲנִי וְאַתָּה בָּעוֹלָם, וְאִם אֵין אַתְּ מְקַבֵּל עָלֶיךָ לִמּוֹל דַּיִּי לְעוֹלָמִי עַד כָּאן וְדַיָּהּ לָעָרְלָה עַד כָּאן, וְדַיָּהּ לַמִּילָה שֶׁתְּהֵא עֲגוּמָה עַד כָּאן, אָמַר עַד שֶׁלֹא מַלְתִּי הָיוּ בָּאִים וּמִזְדַּוְּגִים לִי, תֹּאמַר מִשֶּׁמַּלְתִּי הֵן בָּאִין וּמִזְדַּוְּגִים לִי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַבְרָהָם דַּיֶּךּ שֶׁאֲנִי אֱלֹהֶיךָ, דַּיֶּךּ שֶׁאֲנִי פַּטְרוֹנְךָ. וְלֹא לְךָ לְעַצְמְךָ אֶלָּא דַּי לְעוֹלָמִי שֶׁאֲנִי אֱלוֹהוֹ. דַּיּוֹ לְעוֹלָמִי שֶׁאֲנִי פַּטְרוֹנוֹ. רַבִּי נָתָן וְרַבִּי אַחָא וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יִצְחָק אֲנִי אֵל שַׁדַּי, אֲנִי הוּא שֶׁאָמַרְתִּי לְעוֹלָמִי וְלַשָּׁמַיִם דַּי לָאָרֶץ דַּי, שֶׁאִלּוּלֵי שֶׁאָמַרְתִּי לָהֶם דַּי עַד עַכְשָׁיו הָיוּ נִמְתָּחִים וְהוֹלְכִים. תָּנֵי מִשּׁוּם רַבִּי אֶלְעָזָר בֶּן יַעֲקֹב אֲנִי הוּא שֶׁאֵין הָעוֹלָם וּמְלוֹאוֹ כְּדַי לֵאלָהוּתִי, תַּרְגּוּם עֲקִילָס אַכַּסְיוֹס וְאַנְקוֹס. 63.8. וַיִּמְלְאוּ יָמֶיהָ לָלֶדֶת <>(בראשית כה, כד)<>, לְהַלָּן חֲסֵרִים וְכָאן מְלֵאִים, לְהַלָּן כְּתִיב <>(בראשית לח, כז)<>: תְאוֹמִים, פֶּרֶץ וְזֶרַח שְׁנֵיהֶם צַדִּיקִים, וְכָאן תוֹמִם, יַעֲקֹב צַדִּיק וְעֵשָׂו רָשָׁע. <>(בראשית כה, כה)<>: וַיֵּצֵא הָרִאשׁוֹן אַדְמוֹנִי, אָמַר רַבִּי חַגַּי בְּשֵׁם רַבִּי יִצְחָק בִּזְכוּת <>(ויקרא כג, מ)<>: וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן, אֲנִי נִגְלֶה לָכֶם רִאשׁוֹן, שֶׁנֶּאֱמַר <>(ישעיה מד, ו)<>: אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן, וּפוֹרֵעַ לָכֶם מִן הָרִאשׁוֹן, זֶה עֵשָׂו, דִּכְתִיב: וַיֵּצֵא הָרִאשׁוֹן, וּבוֹנֶה לָכֶם רִאשׁוֹן, זֶה בֵּית הַמִּקְדָּשׁ, דִּכְתִיב בֵּיהּ <>(ירמיה יז, יב)<>: כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן, וְאָבִיא לָכֶם רִאשׁוֹן, זֶה מֶלֶךְ הַמָּשִׁיחַ, דִּכְתִיב בֵּיהּ <>(ישעיה מא, כז)<>: רִאשׁוֹן לְצִיּוֹן הִנֵּה הִנָּם. דָּבָר אַחֵר, וַיֵּצֵא הָרִאשׁוֹן אַדְמוֹנִי, לָמָה יָצָא עֵשָׂו תְּחִלָּה כְּדֵי שֶׁיֵּצֵא הוּא וְתֵצֵא סַרְיוּתוֹ עִמּוֹ, אָמַר רַבִּי אַבָּהוּ כְּהָדֵין פָּרָבִיטָא שֶׁהוּא מְשַׁטֵּף אֶת בֵּית הַמֶּרְחָץ וְאַחַר כָּךְ מַרְחִיץ בְּנוֹ שֶׁל מֶלֶךְ, כָּךְ לָמָּה יָצָא עֵשָׂו תְּחִלָּה כְּדֵי שֶׁיֵּצֵא הוּא וְתֵצֵא סַרְיוּתוֹ עִמּוֹ. מַטְרוֹנָא שָׁאֲלָה אֶת רַבִּי יוֹסֵי בֶּן חֲלַפְתָּא אָמְרָה לֵיהּ לָמָּה יָצָא עֵשָׂו תְּחִלָּה, אָמַר לָהּ, טִפָּה רִאשׁוֹנָה שֶׁל יַעֲקֹב הָיְתָה, אָמַר לָהּ מָשָׁל אִם תַּנִּיחוּ שְׁתֵּי מַרְגָּלִיּוֹת בִּשְׁפוֹפֶרֶת אַחַת, לֹא זוֹ שֶׁאַתְּ נוֹתְנָהּ רִאשׁוֹנָה יוֹצְאָה אַחֲרוֹנָה, כָּךְ טִפָּה רִאשׁוֹנָה שֶׁל יַעֲקֹב הָיְתָה. אַדְמוֹנִי, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא כְּאִלּוּ שׁוֹפֵךְ דָּמִים, וְכֵיוָן שֶׁרָאָה שְׁמוּאֵל אֶת דָּוִד אַדְמוֹנִי, דִּכְתִיב <>(שמואל א טז, יב)<>: וַיִּשְׁלַח וַיְבִיאֵהוּ וְהוּא אַדְמוֹנִי, נִתְיָרֵא וְאָמַר אַף זֶה שׁוֹפֵךְ דָּמִים כְּעֵשָׂו. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא <>(שמואל א טז, יב)<>: עִם יְפֵה עֵינַיִם, עֵשָׂו מִדַּעַת עַצְמוֹ הוּא הוֹרֵג אֲבָל זֶה מִדַּעַת סַנְהֶדְרִין הוּא הוֹרֵג. דִּקְלִיטְיָינוֹס מַלְכָּא הֲוָה רָעֵי חֲזִירִין בַּהֲדָא טְבֶרְיָה, וְכֵיוָן דַּהֲוָה מָטֵי סִדְרֵיהּ דְּרַבִּי הֲוֵי מֵינוֹקָא נָפְקִין וּמָחֲיִין לֵיהּ, לְבָתַר יוֹמִין אִיתְעֲבֵד מֶלֶךְ, נְחַת וִיתֵיב לֵיהּ בַּהֲדָא פַּנְיָיס נ"א: פַּמְיָיס, וּשְׁלַח כְּתָבִים לִטְבֶרְיָא מִפְּנֵי רַמְשָׁא דַעֲרוֹבְתָה, אֲמַר אֲנָא יָהֵיב קֵלֶווֹן דְּיֶהֱווֹן רַבְרְבָנֵי דִּיהוּדָאֵי קָיְימִין קֳדָמִי בְּצַפְרָא דְחַד בְּשַׁבָּא. פַּקְדֵּיהּ לִשְׁלִיחָא אֲמַר לֵיהּ לָא תִתֵּן יָתְהוֹן לְהוֹן אֶלָּא עִם מַטְעֲמֵי יוֹמָא דַעֲרוֹבְתָא. נְחַת רַבִּי שְׁמוּאֵל בַּר נַחְמָן לְמִיסְחֵי, חַמְתֵי לְרַבִּי דַּהֲוָה קָאֵים קוֹמֵי סִדְרָא רַבָּה רָאָה פָּנָיו חוֹלָנִיּוֹת, אָמַר לוֹ לָמָּה פָנֶיךָ חוֹלָנִיּוֹת, אֲמַר כֵּן וְכֵן אִשְׁתַּדַּר לִי כְּתָבִין מִן מַלְכוּתָא. אֲמַר לֵיהּ אִיתָא סְחֵי דְּבָרְיָיךְ עֲבֵיד לָנָא נִסִּין. עָלוֹן לְמִסְחֵי וַאֲתָא הָדֵין אַרְגִּינִיטוֹן מְגַחֵךְ וּמְרַקֵּד קֳדָמֵיהוֹן. בְּעָא רַבִּי דְּיִזְעוֹף בֵּיהּ, אֲמַר לֵיהּ רַבִּי שְׁמוּאֵל בַּר נַחְמָן רַבִּי שַׁבְקֵיהּ דְּזִמְנִין עַל נִסִּין הוּא מִתְחֲמָא. אֲמַר לֵיהּ מָרָיךְ בְּעָקָא וְאַתְּ קָאֵים גָּחֵךְ וּמְרַקֵּד. אֲמַר לְהוֹן אֲזַלוּן וְאַכְלוּן וּשְׁתוֹן וְעַבְדוּן שַׁבָּא טָבָא דְּמָרֵיכוֹן עָבֵיד לְכוֹן נִסִּין וַאֲנָא מְקִים לְכוֹן קֳדָמוֹי בְּצַפְרָא דְחַד בְּשַׁבְּתָא. בַּאֲפוּקֵי שַׁבְּתָא בָּתַר סִידְרָא, נְסַבוֹן וַאֲקִימוֹן קֳדָם פְּיָילֵי דְּפַנְיָיס. עָלוּן וְאָמְרִין לֵיהּ הָא קָיְימִין קֳדָם פְּיָילֵי. אֲמַר סִגְרוּן פְּיָילִי. נְסַבוּהוֹן וַאֲקִימוֹן עַל מְטַכְּסָא דִּמְדִינְתָּא. עָלוּן וְאָמְרִין לֵיהּ, אֲמַר אֲנָא קֵלֶווֹן אֲנָא דְּיִתְּזוּן בֵּי בַּנֵּי תְּלָתָא יוֹמֵי וְיַעֲלוּן וְיִסְחוּן וְיֶאֱתוֹן לְגַבָּאי, אֲזַלוּן וְאִתְּזוּן בֵּי בַּנֵּי תְּלָתָא יוֹמִין וְעָאל חַד אַרְגִינִיטוֹן וּמוֹזְגָהּ קֳדָמֵיהוֹן וְעָלוּ וּסְחוּן וַאֲתוֹן לְגַבֵּיהּ. אֲמַר לְהוֹן בְּגִין דְּאַתּוּן יָדְעִין דֵּאלָהֵיכוֹן עָבֵיד לְכוֹן נִסִּין אַתּוּן מְקִילִין לְמַלְכָּא. אָמְרִין לֵיהּ לְדִיקְלֵיטְיָינוֹס רָעֵי חֲזִירִין אֲקֵילֵינַן, בְּרַם לְדִיקְלֵיטְיָינוּס מַלְכָּא אֲנַן מְשֻׁעְבָּדִים. אֲמַר לְהוֹן אֲפִלּוּ כֵּן לָא תִבְזוֹן לָא בְּרוֹמִי זְעֵיר וְלָא בְּגוּלְיָיר זְעֵיר. <>(בראשית כה, כה)<>: כֻּלּוֹ כְּאַדֶּרֶת שֵׂעָר, אָמַר רַבִּי חֲנִינָה כֻּלּוֹ רָאוּי לְאַדֶּרֶת. רַבָּנָן דָּרוֹמָאֵי בְּשֵׁם רַבִּי אֲלֶכְּסַנְדְּרִי וְרַחֲבָה בְּשֵׁם רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר יָצָא כֻּלּוֹ מְפֹזָר וּמְפֹרָד כְּאַדֶּרֶת, לִזְרוֹתוֹ כְּמוֹץ וּכְקַשׁ מֵאִדְּרָא, הֲדָא הוּא דִכְתִיב <>(דניאל ב, לה)<>: בֵּאדַיִן דָּקוּ כַחֲדָה פַּרְזְלָא וגו' וַהֲווֹ כְּעוּר מִן אִדְּרֵי קַיִט, רַבִּי חֲנִינָא בַּר יִצְחָק אָמַר מִי גָרַם לָהֶם לְהֵעָשׂוֹת כְּעוּר, מִן אִדְּרֵי קַיִט, עַל שֶׁפָּשְׁטוּ יְדֵיהֶם בָּאַדִּירִים. <>(בראשית כה, כה)<>: וַיִּקְרְאוּ שְׁמוֹ עֵשָׂו, הֵא שָׁוְא שֶׁבָּרָאתִי בְּעוֹלָמִי. אָמַר רַבִּי יִצְחָק אַתּוּן קְרֵיתוּן לַחֲזִירַתְכוֹן שֵׁם, אַף אֲנָא קוֹרֵא לִבְנִי בְכוֹרִי שֵׁם, <>(שמות ד, כב)<>: כֹּה אָמַר ה' בְּנִי בְּכֹרִי יִשְׂרָאֵל. 63.8. וַיִּמְלְאוּ יָמֶיהָ לָלֶדֶת (בראשית כה, כד), לְהַלָּן חֲסֵרִים וְכָאן מְלֵאִים, לְהַלָּן כְּתִיב (בראשית לח, כז): תְאוֹמִים, פֶּרֶץ וְזֶרַח שְׁנֵיהֶם צַדִּיקִים, וְכָאן תוֹמִם, יַעֲקֹב צַדִּיק וְעֵשָׂו רָשָׁע. (בראשית כה, כה): וַיֵּצֵא הָרִאשׁוֹן אַדְמוֹנִי, אָמַר רַבִּי חַגַּי בְּשֵׁם רַבִּי יִצְחָק בִּזְכוּת (ויקרא כג, מ): וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן, אֲנִי נִגְלֶה לָכֶם רִאשׁוֹן, שֶׁנֶּאֱמַר (ישעיה מד, ו): אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן, וּפוֹרֵעַ לָכֶם מִן הָרִאשׁוֹן, זֶה עֵשָׂו, דִּכְתִיב: וַיֵּצֵא הָרִאשׁוֹן, וּבוֹנֶה לָכֶם רִאשׁוֹן, זֶה בֵּית הַמִּקְדָּשׁ, דִּכְתִיב בֵּיהּ (ירמיה יז, יב): כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן, וְאָבִיא לָכֶם רִאשׁוֹן, זֶה מֶלֶךְ הַמָּשִׁיחַ, דִּכְתִיב בֵּיהּ (ישעיה מא, כז): רִאשׁוֹן לְצִיּוֹן הִנֵּה הִנָּם. דָּבָר אַחֵר, וַיֵּצֵא הָרִאשׁוֹן אַדְמוֹנִי, לָמָה יָצָא עֵשָׂו תְּחִלָּה כְּדֵי שֶׁיֵּצֵא הוּא וְתֵצֵא סַרְיוּתוֹ עִמּוֹ, אָמַר רַבִּי אַבָּהוּ כְּהָדֵין פָּרָבִיטָא שֶׁהוּא מְשַׁטֵּף אֶת בֵּית הַמֶּרְחָץ וְאַחַר כָּךְ מַרְחִיץ בְּנוֹ שֶׁל מֶלֶךְ, כָּךְ לָמָּה יָצָא עֵשָׂו תְּחִלָּה כְּדֵי שֶׁיֵּצֵא הוּא וְתֵצֵא סַרְיוּתוֹ עִמּוֹ. מַטְרוֹנָא שָׁאֲלָה אֶת רַבִּי יוֹסֵי בֶּן חֲלַפְתָּא אָמְרָה לֵיהּ לָמָּה יָצָא עֵשָׂו תְּחִלָּה, אָמַר לָהּ, טִפָּה רִאשׁוֹנָה שֶׁל יַעֲקֹב הָיְתָה, אָמַר לָהּ מָשָׁל אִם תַּנִּיחוּ שְׁתֵּי מַרְגָּלִיּוֹת בִּשְׁפוֹפֶרֶת אַחַת, לֹא זוֹ שֶׁאַתְּ נוֹתְנָהּ רִאשׁוֹנָה יוֹצְאָה אַחֲרוֹנָה, כָּךְ טִפָּה רִאשׁוֹנָה שֶׁל יַעֲקֹב הָיְתָה. אַדְמוֹנִי, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא כְּאִלּוּ שׁוֹפֵךְ דָּמִים, וְכֵיוָן שֶׁרָאָה שְׁמוּאֵל אֶת דָּוִד אַדְמוֹנִי, דִּכְתִיב (שמואל א טז, יב): וַיִּשְׁלַח וַיְבִיאֵהוּ וְהוּא אַדְמוֹנִי, נִתְיָרֵא וְאָמַר אַף זֶה שׁוֹפֵךְ דָּמִים כְּעֵשָׂו. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שמואל א טז, יב): עִם יְפֵה עֵינַיִם, עֵשָׂו מִדַּעַת עַצְמוֹ הוּא הוֹרֵג אֲבָל זֶה מִדַּעַת סַנְהֶדְרִין הוּא הוֹרֵג. דִּקְלִיטְיָינוֹס מַלְכָּא הֲוָה רָעֵי חֲזִירִין בַּהֲדָא טְבֶרְיָה, וְכֵיוָן דַּהֲוָה מָטֵי סִדְרֵיהּ דְּרַבִּי הֲוֵי מֵינוֹקָא נָפְקִין וּמָחֲיִין לֵיהּ, לְבָתַר יוֹמִין אִיתְעֲבֵד מֶלֶךְ, נְחַת וִיתֵיב לֵיהּ בַּהֲדָא פַּנְיָיס נ"א: פַּמְיָיס, וּשְׁלַח כְּתָבִים לִטְבֶרְיָא מִפְּנֵי רַמְשָׁא דַעֲרוֹבְתָה, אֲמַר אֲנָא יָהֵיב קֵלֶווֹן דְּיֶהֱווֹן רַבְרְבָנֵי דִּיהוּדָאֵי קָיְימִין קֳדָמִי בְּצַפְרָא דְחַד בְּשַׁבָּא. פַּקְדֵּיהּ לִשְׁלִיחָא אֲמַר לֵיהּ לָא תִתֵּן יָתְהוֹן לְהוֹן אֶלָּא עִם מַטְעֲמֵי יוֹמָא דַעֲרוֹבְתָא. נְחַת רַבִּי שְׁמוּאֵל בַּר נַחְמָן לְמִיסְחֵי, חַמְתֵי לְרַבִּי דַּהֲוָה קָאֵים קוֹמֵי סִדְרָא רַבָּה רָאָה פָּנָיו חוֹלָנִיּוֹת, אָמַר לוֹ לָמָּה פָנֶיךָ חוֹלָנִיּוֹת, אֲמַר כֵּן וְכֵן אִשְׁתַּדַּר לִי כְּתָבִין מִן מַלְכוּתָא. אֲמַר לֵיהּ אִיתָא סְחֵי דְּבָרְיָיךְ עֲבֵיד לָנָא נִסִּין. עָלוֹן לְמִסְחֵי וַאֲתָא הָדֵין אַרְגִּינִיטוֹן מְגַחֵךְ וּמְרַקֵּד קֳדָמֵיהוֹן. בְּעָא רַבִּי דְּיִזְעוֹף בֵּיהּ, אֲמַר לֵיהּ רַבִּי שְׁמוּאֵל בַּר נַחְמָן רַבִּי שַׁבְקֵיהּ דְּזִמְנִין עַל נִסִּין הוּא מִתְחֲמָא. אֲמַר לֵיהּ מָרָיךְ בְּעָקָא וְאַתְּ קָאֵים גָּחֵךְ וּמְרַקֵּד. אֲמַר לְהוֹן אֲזַלוּן וְאַכְלוּן וּשְׁתוֹן וְעַבְדוּן שַׁבָּא טָבָא דְּמָרֵיכוֹן עָבֵיד לְכוֹן נִסִּין וַאֲנָא מְקִים לְכוֹן קֳדָמוֹי בְּצַפְרָא דְחַד בְּשַׁבְּתָא. בַּאֲפוּקֵי שַׁבְּתָא בָּתַר סִידְרָא, נְסַבוֹן וַאֲקִימוֹן קֳדָם פְּיָילֵי דְּפַנְיָיס. עָלוּן וְאָמְרִין לֵיהּ הָא קָיְימִין קֳדָם פְּיָילֵי. אֲמַר סִגְרוּן פְּיָילִי. נְסַבוּהוֹן וַאֲקִימוֹן עַל מְטַכְּסָא דִּמְדִינְתָּא. עָלוּן וְאָמְרִין לֵיהּ, אֲמַר אֲנָא קֵלֶווֹן אֲנָא דְּיִתְּזוּן בֵּי בַּנֵּי תְּלָתָא יוֹמֵי וְיַעֲלוּן וְיִסְחוּן וְיֶאֱתוֹן לְגַבָּאי, אֲזַלוּן וְאִתְּזוּן בֵּי בַּנֵּי תְּלָתָא יוֹמִין וְעָאל חַד אַרְגִינִיטוֹן וּמוֹזְגָהּ קֳדָמֵיהוֹן וְעָלוּ וּסְחוּן וַאֲתוֹן לְגַבֵּיהּ. אֲמַר לְהוֹן בְּגִין דְּאַתּוּן יָדְעִין דֵּאלָהֵיכוֹן עָבֵיד לְכוֹן נִסִּין אַתּוּן מְקִילִין לְמַלְכָּא. אָמְרִין לֵיהּ לְדִיקְלֵיטְיָינוֹס רָעֵי חֲזִירִין אֲקֵילֵינַן, בְּרַם לְדִיקְלֵיטְיָינוּס מַלְכָּא אֲנַן מְשֻׁעְבָּדִים. אֲמַר לְהוֹן אֲפִלּוּ כֵּן לָא תִבְזוֹן לָא בְּרוֹמִי זְעֵיר וְלָא בְּגוּלְיָיר זְעֵיר. (בראשית כה, כה): כֻּלּוֹ כְּאַדֶּרֶת שֵׂעָר, אָמַר רַבִּי חֲנִינָה כֻּלּוֹ רָאוּי לְאַדֶּרֶת. רַבָּנָן דָּרוֹמָאֵי בְּשֵׁם רַבִּי אֲלֶכְּסַנְדְּרִי וְרַחֲבָה בְּשֵׁם רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר יָצָא כֻּלּוֹ מְפֹזָר וּמְפֹרָד כְּאַדֶּרֶת, לִזְרוֹתוֹ כְּמוֹץ וּכְקַשׁ מֵאִדְּרָא, הֲדָא הוּא דִכְתִיב (דניאל ב, לה): בֵּאדַיִן דָּקוּ כַחֲדָה פַּרְזְלָא וגו' וַהֲווֹ כְּעוּר מִן אִדְּרֵי קַיִט, רַבִּי חֲנִינָא בַּר יִצְחָק אָמַר מִי גָרַם לָהֶם לְהֵעָשׂוֹת כְּעוּר, מִן אִדְּרֵי קַיִט, עַל שֶׁפָּשְׁטוּ יְדֵיהֶם בָּאַדִּירִים. (בראשית כה, כה): וַיִּקְרְאוּ שְׁמוֹ עֵשָׂו, הֵא שָׁוְא שֶׁבָּרָאתִי בְּעוֹלָמִי. אָמַר רַבִּי יִצְחָק אַתּוּן קְרֵיתוּן לַחֲזִירַתְכוֹן שֵׁם, אַף אֲנָא קוֹרֵא לִבְנִי בְכוֹרִי שֵׁם, (שמות ד, כב): כֹּה אָמַר ה' בְּנִי בְּכֹרִי יִשְׂרָאֵל. | 1.1. "The great Rabbi Hoshaya opened [with the verse (Mishlei 8:30),] \"I [the Torah] was an amon to Him and I was a plaything to Him every day.\" Amon means \"pedagogue\" (i.e. ny). Amon means \"covered.\" Amon means \"hidden.\" And there is one who says amon means \"great.\" Amon means \"ny,\" as in (Bamidbar 11:12) “As a ny (omein) carries the suckling child.\" Amon means \"covered,\" as in (Eichah 4:5) \"Those who were covered (emunim) in scarlet have embraced refuse heaps.\" Amon means \"hidden,\" as in (Esther 2:7) \"He hid away (omein) Hadassah.\" Amon means \"great,\" as in (Nahum 3:8) \"Are you better than No-amon [which dwells in the rivers]?\" which the Targum renders as, \"Are you better than Alexandria the Great (amon), which dwells between the rivers?\" Alternatively, amon means \"artisan.\" The Torah is saying, \"I was the artisan's tool of Hashem.\" In the way of the world, a king of flesh and blood who builds a castle does not do so from his own knowledge, but rather from the knowledge of an architect, and the architect does not build it from his own knowledge, but rather he has scrolls and books in order to know how to make rooms and doorways. So too Hashem gazed into the Torah and created the world. Similarly the Torah says, \"Through the reishis Hashem created [the heavens and the earth],\" and reishis means Torah, as in \"Hashem made me [the Torah] the beginning (reishis) of His way\" (Mishlei 8:22).", 1.10. "Rabbi Yonah said in the name of Rabbi Levi: Why was the world created with a \"bet\"? Just as a bet is closed on all sides and open in the front, so you are not permitted to say, \"What is beneath? What is above? What came before? What will come after?\" Rather from the day the world was created and after. Bar Kappara said: \"You have but to inquire about bygone ages that came before you [ever since God created humanity on earth]\" (Deuteronomy 4:32). From the moment God created them you may speculate, however you may not speculate on what was before that. [\"From one end of Heaven to the other\"] on this you may speculate and investigate, but you may not speculate and investigate 0n what was before. Rabbi Yehudah ben Pazzi explained the Creation story according to Bar Kappara: Why was the world created with a \"bet\"? To teach you there are two worlds: this world and the world-to-come. Another interpretation: Why with a \"bet\"? Because it is an expression of \"blessing.\" And why not with an \"aleph\"? Because it is an expression of \"cursing.\" Another interpretation: Why not with an \"aleph\"? So as not to give an argument to the heretics, who would say 'how could the world endure since it was created with an expression of curse?' Rather, the Holy One of Blessing said: 'behold I create it with an expression of blessing, and hopefully it will endure.' Another interpretation: Why with a \"bet\"? The bet has two points, one on its top and one behind it, they say to the \"bet\": 'who created you?' and he points with his point on top, and says: 'the One Above created me'. 'And what is His name?' and he shows with his point of behind, and says 'Hashem is His name.' Said Rabbi Eleazar Bar Chanina in the name of Rabbi Acha: for 26 generations the \"aleph\" screamed 'injustice!' in front of the throne of the Holy One of Blessing, saying to Him: 'Master of the Universe! I am the first of the letters and You did not create the world with me!' The Holy One of Blessing said to her [the aleph]: the world and all what it contains were only created due to the merit of Torah, as it is written: \"Ad-nai set the earth with wisdom [with understanding He established the heaven]\" (Mishlei/Prov 3:19). Tomorrow I come to give Torah at Sinai and I am going to open at first instance only with you, as it says Anochi 'I am Ad-nai your God' (Exodus/Shemot 20:2). Rabbi Hoshaya says: Why is its name \"aleph\"? Because he agrees from the outset [aleph], as it says \" the word which He commanded to a thousand [eleph] generations.\"", 8.9. "... [R’ Simlai] said to them: In the past Adam was created from the adamah and Chavah was created from the adam. From here and onward, “in our image as our likeness”—not man without woman and not woman without man, and not both of them without Shekhinah (God’s presence).", 18.5. "\"Therefore a man will abandon.\" It was taught: a convert that converted and was married to his sister, whether from the mother or the father - it is acceptable, according to Rabbi Meir. The Sages say: from the mother it is acceptable, from the father, it must be established that he does not worship idols. A refutation arose: does it not say: \"And moreover, she is my sister, the daughter of my father...\" (Genesis 20:12)! He said to them: reply to them by their own reasoning. Rabbi Meir refuted: \"Therefore a man will abandon his father and his mother\" (Genesis 2:24). Rabbi Yocha said: they explained this verse \"therefore a man will abandon his father and his mother\" the one who supports his father, the one who supports his mother. Rabbi Abahu refuted: does it not say: \"And Amram took Yocheved his cousin\" (Exodus 6:20)! Rabbi Shimon the son of Rabbi Abahu said: from here would we learn that at the time of the children of Noah, Israel acted differently, before the giving of the Torah!? Rabbi Levi said: we explain the verse \"therefore a man will abandon...\" the one who is supported by his father, or by his mother. Rabbi Abahu in the name of Rabbi Yocha said: the children of Noah, in matters of marriage are obligated, in matters of engagement are not. Rabbi Yonah in the name of Rabbi Shmuel said: if a whore is in the marketplace, and two men come to her, the first is exempt and the second is liable, because he was sleeping with a married woman. Did the first one intend to acquire her [as a wife]?! It is said: intercourse at the time of the children of Noah acquires, even not in the way of [later] Judaism. And how do we know that they did not divorce? Rabbi Yehuda in the name of Rabbi Simon and Rabbi Chanin in the name of Rabbi Yocha said: they did not divorce, or they both divorced each other. Rabbi Yocha said: his wife divorced him and gave him a bill of divorce. Rabbi Hiyya taught: an idol-worshipper that divorced his wife, and she went and married someone else, and then they both went and converted to Judaism, I do not apply to them the verse \"The first husband that sent her away cannot...\" (Deuteronomy 24:4). Rabbi Aha in the name of Rabbi Hanina bar Pappa said: in the whole book of Malachi it is written 'Hashem, Lord of Hosts' but here it is written 'the God of Israel' as it says: \"For I hate sending away, said Hashem, God of Israel\" (Malachi 2:16) - as if to say, God's name only rests on Israel. Rabbi Haggai said: When Israel was exiled, the women's faces were blackened from the sun, and they were left and the men went and married Amonite women. They went and circled the altar, crying, as Malachi says: \"And this do a second time\" (Malachi 2:13) - a second time in relation to Shittim. \"Cover with tears the altar of Hashem with wailing and sighing\" (ibid.), the Holy One Blessed be He said: who will accept these tears and wailing, since you stole and did violence to and took it's beauty from her, now you will send her away? And how do we know that they were fastidious about sexual impropriety like Israel? As it says: \"And he cleaved to his wife\" (Genesis 2:24) and not the wife of his friend, or another man, or an animal. Rabbi Shmuel and Rabbi Abahu and Rabbi Eleazar in the name of Rabbi Hanina said: a child of Noah who comes to his wife unnaturally is liable for the death penalty. Rabbi Assi said: every crime written about the children of Noah is not judged on the metric of positive and negative commandments; rather, they all require the death penalty. How do we know this? \"And he cleaved to his wife and they became as one flesh\" (ibid.).", 33.3. " |
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| 155. Athenaeus, The Learned Banquet, 12.548 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •names, divine Found in books: Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 39 |
| 156. Anon., Sifra, 88b, nidaba 2.5, aharei mot 3.11, emor 14.19 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schiffman, Testimony and the Penal Code (1983) 151 |
| 157. Clement of Alexandria, Miscellanies, a b c d\n0 5.8 5.8 5 8\n1 1.23 1.23 1 23\n2 "5.82.1" "5.82.1" "5 82\n3 "5.78.3" "5.78.3" "5 78\n4 "5.65.2" "5.65.2" "5 65 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 40 |
| 158. Clement of Alexandria, Christ The Educator, a b c d\n0 "1.7.56" "1.7.56" "1 7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •names, divine (lack of) Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 221 |
159. Clement of Alexandria, Excerpts From Theodotus, 38 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •divine name, tetragrammaton Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 199 | 38. A river goes from under the throne of Space and flows into the void of the creation, which is Gehenna, and it is never filled, though the fire flows from the beginning of creation. And Space itself is fiery. Therefore, he says, it has a veil in order that the things may not be destroyed by the sight of it. And only the archangel enters it, and to typify this the high priest every year enters the holy of holies. From thence Jesus was called and sat down with Space, that the spirits might remain and not rise before him, and that he might subdue Space and provide the seed with a passage into the Pleroma. |
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| 160. Censorinus, De Die Natali, 7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •divine names, numerical value of Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 50 |
| 161. Anon., Lamentations Rabbah, 1.6, 3.20, 1, petihta 2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 181, 381, 397 |
| 162. Corpus Hermeticum, Poimandres, libellvs i (2nd cent. CE - 4th cent. CE) Tagged with subjects: •tetragrammaton, the (divine name), primordial (or heavenly) man and Found in books: Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 258 |
| 163. Palestinian Talmud, Yoma, 3.8(40d), 3.7 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 45, 74 |
164. Babylonian Talmud, Bava Batra, 10a, 74b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 197, 219| 74b. בר אמוראי לאתויה ורגש ובעי לשמטיה לאטמיה ושדא זיקא דחלא ונחת נפק בת קלא אמר לן מאי אית לכו בהדי קרטליתא דדביתהו דר"ח בן דוסא דעתידה דשדיא תכלתא בה לצדיקי לעלמא דאתי,רב יהודה הינדוא משתעי זימנא חדא הוה אזלינן בספינתא וחזינן ההוא אבן טבא דהוה הדיר לה תנינא נחית בר אמוראי לאתויה אתא תנינא קא בעי למבלע לה לספינתא אתא פישקנצא פסקיה לרישיה אתהפיכו מיא והוו דמא אתא תנינא חבריה שקליה ותליה ליה וחיה הדר אתא קא בעי בלעא לספינתא הדר אתא ציפרא פסקיה לרישיה שקלוה לההיא אבן טבא שדיוה לספינתא הוה הני ציפרי מליחי בהדן אותבינהו עלייהו שקלוה ופרחו להו בהדה,תנו רבנן מעשה ברבי אליעזר ורבי יהושע שהיו באין בספינה והיה ר"א ישן ור' יהושע נעור נזדעזע ר' יהושע וננער ר"א אמר לו מה זה יהושע מפני מה נזדעזעת אמר לו מאור גדול ראיתי בים אמר לו שמא עיניו של לויתן ראית דכתיב (איוב מא, י) עיניו כעפעפי שחר,אמר רב אשי אמר לי הונא בר נתן זימנא חדא הוה קא אזלינן במדברא והואי אטמא דבשרא בהדן פתחנא ונקרינא ואנחנא אעשבי אדמייתינן ציבי חלם אטמא וטוינן כי הדרן לבתר תריסר ירחי שתא חזינהו להנהו גומרי דהוו קא מלחשי כי אתאי לקמיה דאמימר אמר לי ההוא עישבא סמתרי הוה הנהו גומרי דריתמא הוו,(בראשית א, כא) ויברא אלהים את התנינים הגדולים הכא תרגימו ארזילי דימא ר' יוחנן אמר זה לויתן נחש בריח ולויתן נחש עקלתון שנאמר (ישעיהו כז, א) ביום ההוא יפקוד ה' בחרבו הקשה וגו':,(סימן כל שעה ירדן): אמר רב יהודה אמר רב כל מה שברא הקב"ה בעולמו זכר ונקבה בראם אף לויתן נחש בריח ולויתן נחש עקלתון זכר ונקבה בראם ואלמלי נזקקין זה לזה מחריבין כל העולם כולו מה עשה הקב"ה סירס את הזכר והרג הנקבה ומלחה לצדיקים לעתיד לבא שנאמר (ישעיהו כז, א) והרג את התנין אשר בים,ואף בהמות בהררי אלף זכר ונקבה בראם ואלמלי נזקקין זה לזה מחריבין כל העולם כולו מה עשה הקב"ה סירס הזכר וצינן הנקבה ושמרה לצדיקים לעתיד לבא שנאמר (איוב מ, טז) הנה נא כחו במתניו זה זכר ואונו בשרירי בטנו זו נקבה,התם נמי ליסרסיה לזכר וליצננה לנקבה דגים פריצי וליעביד איפכא איבעית אימא נקבה מליחא מעלי איבעית אימא כיון דכתיב (תהלים קד, כו) לויתן זה יצרת לשחק בו בהדי נקבה לאו אורח ארעא הכא נמי לימלחה לנקבה כוורא מליחא מעלי בשרא מליחא לא מעלי,ואמר רב יהודה אמר רב בשעה שביקש הקב"ה לבראות את העולם אמר לו לשר של ים פתח פיך ובלע כל מימות שבעולם אמר לפניו רבש"ע די שאעמוד בשלי מיד בעט בו והרגו שנאמר (איוב כו, יב) בכחו רגע הים ובתבונתו מחץ רהב,אמר ר' יצחק ש"מ שרו של ים רהב שמו ואלמלא מים מכסין אותו אין כל בריה יכולה לעמוד בריחו שנאמר (ישעיהו יא, ט) לא ירעו ולא ישחיתו בכל הר קדשי וגו' כמים לים מכסים אל תקרי לים מכסים אלא לשרה של ים מכסים,ואמר רב יהודה אמר רב ירדן יוצא ממערת פמייס תניא נמי הכי ירדן יוצא ממערת פמייס ומהלך בימה של סיבכי ובימה של טבריא ומתגלגל ויורד לים הגדול ומתגלגל ויורד עד שמגיע לפיו של לויתן שנאמר (איוב מ, כג) יבטח כי יגיח ירדן אל פיהו מתקיף לה רבא בר עולא האי בבהמות בהררי אלף כתיב אלא אמר רבא בר עולא אימתי בהמות בהררי אלף בטוחות בזמן שמגיח ירדן בפיו של לויתן,(סימן ימים גבריאל רעב) כי אתא רב דימי א"ר יוחנן מאי דכתיב (תהלים כד, ב) כי הוא על ימים יסדה ועל נהרות יכוננה אלו שבעה ימים וארבעה נהרות שמקיפין את ארץ ישראל ואלו הן שבעה ימים ימה של טבריא וימה של סדום וימה של חילת וימה של חילתא וימה של סיבכי וים אספמיא וים הגדול ואלו הן ארבעה נהרות ירדן וירמוך וקירומיון ופיגה,כי אתא רב דימי א"ר יונתן עתיד גבריאל לעשות | 74b. i.e., a diver [bar amoraei] went into the water to bring up this chest, and the fish became angry and sought to sever his thigh, but the diver threw upon it a flask of vinegar and they descended and swam away. A Divine Voice emerged and said to us: What right do you have to touch the crate of the wife of Rabbi Ḥanina ben Dosa, as she is destined to insert sky-blue wool in it to be used in the ritual fringes of the righteous in the World-to-Come?,Rav Yehuda from India relates: Once we were traveling in a ship and we saw a certain precious stone that was encircled by a snake. A diver descended to bring it up, and the snake came and sought to swallow the ship. A raven came and cut off its head, and the water turned into blood due to the enormousness of the snake. Another snake came, took the precious stone, and hung it on the dead snake, and it recovered. It returned and again sought to swallow the ship, and yet again a bird came and cut off its head, took that precious stone, and threw it onto the ship. We had with us these salted birds; we placed the stone on them, and they took the stone and flew away with it.,§ Apropos the stories of large sea creatures, the Gemara discusses the large sea creatures mentioned in the Bible. The Sages taught: There was an incident involving Rabbi Eliezer and Rabbi Yehoshua, who were traveling on a ship, and Rabbi Eliezer was sleeping and Rabbi Yehoshua was awake. Rabbi Yehoshua trembled, and Rabbi Eliezer awoke. Rabbi Eliezer said to him: What is this, Yehoshua; for what reason did you tremble? Rabbi Yehoshua said to him: I saw a great light in the sea. Rabbi Eliezer said to him: Perhaps you saw the eyes of the leviathan, as it is written: “And his eyes are like the eyelids of the morning” (Job 41:10).,Rav Ashi said: Huna bar Natan said to me: Once we were traveling in the desert, and we had a thigh of meat with us. We cut open the thigh and tore off the sciatic nerve and the forbidden fat and put it on the grass. By the time that we brought wood, the thigh had repaired itself, and we roasted it. When we returned to that place after twelve months of the year had passed, we saw that those coals were still glowing. When I came before Ameimar, he said to me: That grass was a drug of life [samterei], while those coals were of broom.,The verse states: “And God created the great sea monsters” (Genesis 1:21). Here, in Babylonia, they interpreted this as a reference to the sea oryx. Rabbi Yoḥa says: This is leviathan the slant serpent, and leviathan the tortuous serpent, as it is stated: “In that day the Lord with His sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent” (Isaiah 27:1).,§ The Gemara provides a mnemonic for the following statements of Rav Yehuda citing Rav: Everything; time; Jordan. Rav Yehuda says that Rav says: Everything that the Holy One, Blessed be He, created in His world, He created male and female. Even leviathan the slant serpent and leviathan the tortuous serpent He created male and female. And if they would have coupled and produced offspring, they would have destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and killed the female, and salted the female to preserve it for the banquet for the righteous in the future. As it is stated: “And He will slay the serpent that is in the sea” (Isaiah 27:1).,And He created even the beasts on the thousand hills (see Psalms 50:10) male and female. And they were so enormous that if they would have coupled and produced offspring, they would have destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and cooled the sexual desire of the female and preserved it for the righteous in the future. As it is stated about the beasts: “Lo now, his strength is in his loins” (Job 40:16); this is referring to the male. The continuation of the verse: “And his force is in the stays of his body”; this is the female, alluding to the idea that they did not use their genitals for the purpose of procreation.,The Gemara asks: There too, with regard to the leviathan, let Him castrate the male and cool the female; why was it necessary to kill the female? The Gemara answers: Fish are unrestrained, and therefore even if the female was cooled, the female would still procreate. The Gemara suggests: And let Him do the opposite, and kill and preserve the male leviathan. The Gemara responds: If you wish, say that the salted female is better; if you wish, say instead that since it is written: “There is leviathan, whom You have formed to sport with” (Psalms 104:26), the male must be left alive for sport, because it is not proper conduct to sport with a female. The Gemara asks: Here too, with regard to the beasts, let Him preserve the female in salt, instead of cooling it. The Gemara answers: Salted fish is good, but salted meat is not good.,And Rav Yehuda says that Rav says: At the time when the Holy One, Blessed be He, sought to create the world, He said to the minister of the sea: Open your mouth and swallow all the waters of the world, so that there will be room for land. The minister of the sea said before Him: Master of the Universe, it is enough that I will stay within my own waters. God immediately struck him and killed him; as it is stated: “He stirs up the sea with His power, and by His understanding He smites through Rahab” (Job 26:12).,Rabbi Yitzḥak said: Conclude from here that the name of the minister of the sea is Rahab, and were it not for waters of the sea that cover him, no creature could withstand his smell, as his corpse emits a terrible stench. As it is stated: “They shall not hurt nor destroy in all My holy mountain; for the earth shall be full of the knowledge of the Lord, as the waters cover the sea” (Isaiah 11:9). Do not read this phrase as “cover the sea”; rather read it as: Cover the minister of the sea, i.e., the term sea is referring to the minister of the sea, not to the sea itself.,And Rav Yehuda says that Rav says: The Jordan issues forth from the cave of Pamyas. That is also taught in a baraita: The Jordan issues forth from the cave of Pamyas, and travels in the Sea of Sivkhi, i.e., the Hula Lake, and in the Sea of Tiberias, the Sea of Galilee, and rolls down to the Great Sea, and rolls down until it reaches the mouth of the leviathan. As it is stated: “He is confident, though the Jordan rush forth to his mouth” (Job 40:23). Rava bar Ulla strongly objects to this explanation of the verse, stating: But this verse is written about the beasts on the thousand hills. Rather, Rava bar Ulla said that this is the meaning of the verse: When are the beasts on the thousand hills confident? When the Jordan rushes forth into the mouth of the leviathan.,§ The Gemara provides a mnemonic for the upcoming statements of Rav Dimi: Seas; Gabriel; hungry. When Rav Dimi came from Eretz Yisrael to Babylonia, he said that Rabbi Yoḥa said: What is the meaning of that which is written: “For He has founded it upon the seas, and established it upon the floods” (Psalms 24:2)? These are the seven seas and four rivers that surround Eretz Yisrael. And these are the seven seas: The Sea of Tiberias, the Sea of Sodom, i.e., the Dead Sea, the Sea of Ḥeilat, the Sea of Ḥeilata, the Sea of Sivkhi, the Sea of Aspamya, and the Great Sea, i.e., the Mediterranean. And these are the four rivers: The Jordan, the Jarmuth, and the Keiromyon, and the Piga, which are the rivers of Damascus.,When Rav Dimi came from Eretz Yisrael to Babylonia he said that Rabbi Yonatan says: In the future, Gabriel will perform |
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| 165. Origen, Commentary On John, 1.34 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •divine names •divine names, christian exegesis and •divine names, jesus is a •divine names, origen’s theory of •divine names, automatic power of Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 36 |
166. Babylonian Talmud, Avodah Zarah, 3b, 18a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 45; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 45| 18a. הוגה את השם באותיותיו והיכי עביד הכי והתנן אלו שאין להם חלק לעולם הבא האומר אין תורה מן השמים ואין תחיית המתים מן התורה אבא שאול אומר אף ההוגה את השם באותיותיו,להתלמד עבד כדתניא (דברים יח, ט) לא תלמד לעשות אבל אתה למד להבין ולהורות,אלא מאי טעמא אענש משום הוגה את השם בפרהסיא דהוי ועל אשתו להריגה דלא מיחה ביה מכאן אמרו כל מי שיש בידו למחות ואינו מוחה נענש עליו,ועל בתו לישב בקובה של זונות דאמר ר' יוחנן פעם אחת היתה בתו מהלכת לפני גדולי רומי אמרו כמה נאות פסיעותיה של ריבה זו מיד דקדקה בפסיעותיה והיינו דאמר ר' שמעון בן לקיש מאי דכתיב (תהלים מט, ו) עון עקבי יסבני עונות שאדם דש בעקביו בעולם הזה מסובין לו ליום הדין,בשעה שיצאו שלשתן צדקו עליהם את הדין הוא אמר (דברים לב, ד) הצור תמים פעלו [וגו'] ואשתו אמרה (דברים לב, ד) אל אמונה ואין עול בתו אמרה (ירמיהו לב, יט) גדול העצה ורב העליליה אשר עיניך פקוחות על כל דרכי וגו' אמר רבי [כמה] גדולים צדיקים הללו שנזדמנו להן שלש מקראות של צדוק הדין בשעת צדוק הדין,תנו רבנן כשחלה רבי יוסי בן קיסמא הלך רבי חנינא בן תרדיון לבקרו אמר לו חנינא אחי (אחי) אי אתה יודע שאומה זו מן השמים המליכוה שהחריבה את ביתו ושרפה את היכלו והרגה את חסידיו ואבדה את טוביו ועדיין היא קיימת ואני שמעתי עליך שאתה יושב ועוסק בתורה [ומקהיל קהלות ברבים] וספר מונח לך בחיקך,אמר לו מן השמים ירחמו אמר לו אני אומר לך דברים של טעם ואתה אומר לי מן השמים ירחמו תמה אני אם לא ישרפו אותך ואת ספר תורה באש אמר לו רבי מה אני לחיי העולם הבא,אמר לו כלום מעשה בא לידך אמר לו מעות של פורים נתחלפו לי במעות של צדקה וחלקתים לעניים אמר לו אם כן מחלקך יהי חלקי ומגורלך יהי גורלי,אמרו לא היו ימים מועטים עד שנפטר רבי יוסי בן קיסמא והלכו כל גדולי רומי לקברו והספידוהו הספד גדול ובחזרתן מצאוהו לרבי חנינא בן תרדיון שהיה יושב ועוסק בתורה ומקהיל קהלות ברבים וס"ת מונח לו בחיקו,הביאוהו וכרכוהו בס"ת והקיפוהו בחבילי זמורות והציתו בהן את האור והביאו ספוגין של צמר ושראום במים והניחום על לבו כדי שלא תצא נשמתו מהרה אמרה לו בתו אבא אראך בכך אמר לה אילמלי אני נשרפתי לבדי היה הדבר קשה לי עכשיו שאני נשרף וס"ת עמי מי שמבקש עלבונה של ס"ת הוא יבקש עלבוני,אמרו לו תלמידיו רבי מה אתה רואה אמר להן גליון נשרפין ואותיות פורחות אף אתה פתח פיך ותכנס בך האש אמר להן מוטב שיטלנה מי שנתנה ואל יחבל הוא בעצמו,אמר לו קלצטונירי רבי אם אני מרבה בשלהבת ונוטל ספוגין של צמר מעל לבך אתה מביאני לחיי העולם הבא אמר לו הן השבע לי נשבע לו מיד הרבה בשלהבת ונטל ספוגין של צמר מעל לבו יצאה נשמתו במהרה אף הוא קפץ ונפל לתוך האור,יצאה בת קול ואמרה רבי חנינא בן תרדיון וקלצטונירי מזומנין הן לחיי העולם הבא בכה רבי ואמר יש קונה עולמו בשעה אחת ויש קונה עולמו בכמה שנים,ברוריא דביתהו דר' מאיר ברתיה דר' חנינא בן תרדיון הואי אמרה לו זילא בי מלתא דיתבא אחתאי בקובה של זונות שקל תרקבא דדינרי ואזל אמר אי לא איתעביד בה איסורא מיתעביד ניסא אי עבדה איסורא לא איתעביד לה ניסא,אזל נקט נפשיה כחד פרשא אמר לה השמיעני לי אמרה ליה דשתנא אנא אמר לה מתרחנא מרתח אמרה לו נפישין טובא (ואיכא טובא הכא) דשפירן מינאי אמר ש"מ לא עבדה איסורא כל דאתי אמרה ליה הכי,אזל לגבי שומר דידה א"ל הבה ניהלה אמר ליה מיסתפינא ממלכותא אמר ליה שקול תרקבא דדינרא פלגא פלח ופלגא להוי לך א"ל וכי שלמי מאי איעביד א"ל אימא אלהא דמאיר ענני ומתצלת א"ל | 18a. pronounce the ineffable name of God with all of its letters, i.e., as it is spelled. The Gemara asks: And how could he do that? But didn’t we learn in the mishna (Sanhedrin 90a): These are the people who have no share in the World-to-Come: One who says that the Torah is not from Heaven or that there is no source from the Torah for the resurrection of the dead. Abba Shaul says: Also one who pronounces the ineffable name as it is written, with all of its letters, has no share in the World-to-Come.,The Gemara answers: Rabbi Ḥanina ben Teradyon did it to teach himself, as it is taught in a baraita with regard to the prohibition against sorcery: “You shall not learn to do” (Deuteronomy 18:9); this indicates: But you may learn to understand and to teach. In other words, certain prohibitions do not apply when one is acting only in order to acquire knowledge of the subject.,The Gemara asks: Rather, what is the reason that he was punished? The Gemara answers: He was punished because he would pronounce the ineffable name of God in public, instead of privately. And his wife was condemned to execution by decapitation because she did not protest his doing so. From here the Sages stated: Anyone who has the capability to protest effectively the sinful conduct of another and does not protest is punished for that person’s sin.,The Gemara asks: And why was his daughter condemned to sit in a brothel? As Rabbi Yoḥa says: Once, the daughter of Rabbi Ḥanina ben Teradyon was walking before the nobles of Rome, and they said to each other: How pleasant are the steps of this young woman. Upon hearing this, she immediately took care to keep walking in such a fashion that her steps would continue to be pleasing to them. And this is the same as that which Rabbi Shimon ben Lakish says: What is the meaning of that which is written: “The iniquity of my heel encircles me” (Psalms 49:6)? It means that the sins that a person tramples with one’s heel in this world, i.e., dismisses and pays no attention to them as they seem to lack importance, e.g., the way that one walks, come and encircle him on the Day of Judgment.,The Gemara relates: When the three of them went out after being sentenced, they accepted the justice of God’s judgment. Rabbi Ḥanina ben Teradyon said: “The Rock, His work is perfect; for all His ways are justice” (Deuteronomy 32:4). And his wife said the continuation of the verse: “A God of faithfulness and without iniquity.” His daughter said: “Great in counsel, and mighty in work; whose eyes are open upon all the ways of the sons of men, to give every one according to his ways” (Jeremiah 32:19). Rabbi Yehuda HaNasi said: How great are these righteous people, that these three verses, which speak of the acceptance of God’s judgment, occurred to them at the time of accepting the righteousness of His judgment.,§ The Sages taught: When Rabbi Yosei ben Kisma fell ill, Rabbi Ḥanina ben Teradyon went to visit him. Rabbi Yosei ben Kisma said to him: Ḥanina my brother, do you not know that this nation has been given reign by a decree from Heaven? The proof is that Rome has destroyed God’s Temple, and burned His Sanctuary, and killed His pious ones, and destroyed His best ones, and it still exists. Evidently, all of this is by Divine decree. And yet I heard about you that you sit and engage in Torah study, and convene assemblies in public, and have a Torah scroll placed in your lap, thereby demonstrating complete disregard for the decrees issued by the Romans.,Rabbi Ḥanina ben Teradyon said to him: Heaven will have mercy and protect me. Rabbi Yosei ben Kisma said to him: I am saying reasonable matters to you, and you say to me: Heaven will have mercy? I wonder if the Romans will not burn both you and your Torah scroll by fire. Rabbi Ḥanina ben Teradyon said to him: My teacher, what will become of me? Am I destined for life in the World-to-Come?,Rabbi Yosei ben Kisma said to him: Did any special incident occur to you which might serve as an indication? Rabbi Ḥanina ben Teradyon said to him: I confused my own coins that I needed for the festivities of Purim with coins of charity, and I distributed them all to the poor at my own expense. Rabbi Yosei ben Kisma said to him: If that is so, may my portion be of your portion, and may my lot be of your lot.,The Sages said: Not even a few days passed before Rabbi Yosei ben Kisma died of his illness, and all of the Roman notables went to bury him, and they eulogized him with a great eulogy. And upon their return, they found Rabbi Ḥanina ben Teradyon, who was sitting and engaging in Torah study and convening assemblies in public, with a Torah scroll placed in his lap.,They brought him to be sentenced, and wrapped him in the Torah scroll, and encircled him with bundles of branches, and they set fire to it. And they brought tufts of wool and soaked them in water, and placed them on his heart, so that his soul should not leave his body quickly, but he would die slowly and painfully. His daughter said to him: Father, must I see you like this? Rabbi Ḥanina ben Teradyon said to her: If I alone were being burned, it would be difficult for me, but now that I am burning along with a Torah scroll, He who will seek retribution for the insult accorded to the Torah scroll will also seek retribution for the insult accorded to me.,His students said to him: Our teacher, what do you see? Rabbi Ḥanina ben Teradyon said to them: I see the parchment burning, but its letters are flying to the heavens. They said to him: You too should open your mouth and the fire will enter you, and you will die quickly. Rabbi Ḥanina ben Teradyon said to them: It is preferable that He who gave me my soul should take it away, and one should not harm oneself to speed his death.,The executioner [kaltzatoniri] said to him: My teacher, if I increase the flame and take off the tufts of wool from your heart, so that you will die sooner and suffer less, will you bring me to the life of the World-to-Come? Rabbi Ḥanina ben Teradyon said to the executioner: Yes. The executioner said: Take an oath for me, that what you say is true. Rabbi Ḥanina ben Teradyon took the oath for him, and the executioner immediately increased the flame and took off the tufts of wool from his heart, causing his soul to leave his body quickly. The executioner too leaped and fell into the fire and died.,A Divine Voice emerged and said: Rabbi Ḥanina ben Teradyon and the executioner are destined for the life of the World-to-Come. Upon hearing this, Rabbi Yehuda HaNasi wept and said: There is one who acquires his share in the World-to-Come in one moment, such as the executioner, and there is one who acquires his share in the World-to-Come only after many years of toil, such as Rabbi Ḥanina ben Teradyon.,§ The Gemara relates: Berurya, the wife of Rabbi Meir, was a daughter of Rabbi Ḥanina ben Teradyon. She said to Rabbi Meir: It is a disrespectful matter for me that my sister is sitting in a brothel; you must do something to save her. Rabbi Meir took a vessel [tarkeva] full of dinars and went. He said to himself: If no transgression was committed with her, a miracle will be performed for her; if she committed a transgression, no miracle will be performed for her.,Rabbi Meir went and dressed as a Roman knight, and said to her: Accede to my wishes, i.e., engage in intercourse with me. She said to him: I am menstruating [dashtana] and cannot. He said to her: I will wait. She said to him: There are many women in the brothel, and there are many women here who are more beautiful than I. He said to himself: I can conclude from her responses that she did not commit a transgression, as she presumably said this to all who come.,Rabbi Meir went over to her guard, and said to him: Give her to me. The guard said to him: I fear that if I do so, I will be punished by the government. Rabbi Meir said to him: Take this vessel full of dinars; give half to the government as a bribe, and half will be for you. The guard said to him: But when the money is finished, what shall I do? Rabbi Meir said to him: Say: God of Meir answer me! And you will be saved. The guard said to him: |
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167. Babylonian Talmud, Arakhin, 13b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •names, divine, barbara Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 286 13b. המבוקרים בלשכת הטלאים ארבעה ימים קודם שחיטה ומני בן בג בג היא דתניא בן בג בג אומר מנין לתמיד שטעון ביקור ארבעה ימים קודם שחיטה,ת"ל (במדבר כח, ב) תשמרו להקריב לי במועדו ולהלן הוא אומר (שמות יב, ו) והיה לכם למשמרת עד ארבעה עשר יום לחדש (הראשון) מה להלן טעון ביקור ארבעה ימים קודם שחיטה אף כאן טעון ביקור ארבעה ימים קודם שחיטה,דיקא נמי דקתני כדי לשבת ולא קתני לשבת שמע מינה:,משתי חצוצרות ומוסיפין וכו': ועד כמה אמר רב הונא ואמרי לה אמר רב זבדי אמר רב הונא עד מאה ועשרים שנאמר (דברי הימים ב ה, יב) ועמהם כהנים למאה ועשרים מחצרים בחצוצרות:,מתשעה כנורות וכו' וצלצל לבד: מנא הני מילי אמר רב אסי דאמר קרא (דברי הימים א טז, ה) ואסף במצלתים (להשמיע) מצלתים תרי הוו כיון דחדא עבידתא עבדי וחד גברא עביד בהו קרי להו חד:,| 13b. >that have been >inspected in the Chamber of the Lambs for >four days prior to the time of their >slaughter. The reserve of six lambs ensured that each lamb would be available for inspection for three days prior to the day of its sacrifice, for a total of four. >And whose opinion is this? >It is the opinion of >ben Bag Bag, as it is taught in a baraita that >ben Bag Bag says: From where is it derived that >the daily offering requires examination four days prior to its >slaughter?,>The verse states with regard to the daily offering: “My food that is presented unto Me for offerings made by fire, of a pleasing aroma unto Me, >shall you safeguard to offer unto Me in its due season” (Numbers 28:2); >and it states there, with regard to the Paschal offering: “In the tenth day of this month they shall take to them every man a lamb…>and it shall be for you as a safeguard until the fourteenth day of this >month” (Exodus 12:3–6), i.e., >the first month. Since the word “safeguard” appears in both verses, it is derived that >just as in the verse >there, the Paschal offering >requires examination four days prior to its >slaughter, so too here, the daily offering >requires examination four days prior to its >slaughter.,The Gemara notes: The language of the mishna >is also precise, according to the explanation that the mishna is referring to Shabbat and Rosh HaShana merely as a mnemonic device, >as it teaches that the six lambs are >sufficient for Shabbat and the two Festival days of Rosh HaShana, >and it does not teach that the six lambs are >for use on >Shabbat and the two days of Rosh HaShana. The Gemara concludes: >Learn from the language of the mishna that this explanation is correct.,§ The mishna teaches that one plays no fewer >than two trumpets, and one may add to that number. The Gemara asks: >Until how many trumpets may these additions be made? The Gemara answers that >Rav Huna says, and some say Rav Zavdi says that >Rav Huna says: They may play >up to 120 trumpets, >as it is stated: “And with them one hundred and twenty priests sounding with trumpets” (II Chronicles 5:12).,The mishna teaches that one plays no fewer >than nine harps and one may add up to an infinite number, >and the cymbal was played >alone and none may be added to it. The Gemara asks: >From where is this matter derived? >Rav Asi says that it is as >the verse states: “And Asaph with the cymbals, sounding aloud” (I Chronicles 16:5), which indicates that only one Levite played the cymbals. The Gemara asks: The word >cymbals is in the plural, indicating that >there were two; why, then, does the mishna say that there is only one cymbal? The Gemara answers: >Since two cymbals >perform one act and one person plays them by banging them together, the mishna >calls them one instrument.,>no fewer than twelve Levites standing on the platform adjacent to the altar and singing, >and one may add Levites on the platform >up to an infinite number. >A minor Levite may >enter the Temple courtyard for service only at a time when the Levites are engaging in song, so that he may accompany them. >And minors >would not engage in playing >a lyre and in playing >a harp; rather, they would engage >in singing with >the mouth, in order to provide flavor to the music with their pure, high voices.,>Rabbi Eliezer ben Ya’akov says: Minors >are not tallied in the minimum >total of twelve Levites, >and they do not ascend to the platform; rather, they would stand on the ground and their heads would reach to >between the legs of the Levites, and they were called cadets [tzoarei] of the Levites.,>To what does >this number >correspond? Rav Pappa says: It >corresponds to the minimum number of instruments that were played: >Nine harps and two lyres and one cymbal. This number is also alluded to in the Bible, >as it is stated: “Instructed in singing unto the Lord…>he and his brethren and sons were twelve” (I Chronicles 25:7–9).,§ The mishna teaches: >A minor Levite may >enter the Temple courtyard for service only at a time when the Levites are engaging in song. The Gemara asks: >From where is this matter derived? >Rabbi Yoḥa says: As the verse states: “Then stood Jeshua with his sons and his brethren, and Kadmiel and his sons, the sons of Judah, together, to make music for the workmen in the House of God” (Ezra 3:9). This verse shows that in making music it is preferable to have one’s sons, i.e., minors, as accompaniment.,The mishna teaches: The minors >would not engage in playing >a lyre and in playing >a harp; rather, in singing with >the mouth in order to provide flavor to the music with their pure, high voices. The Gemara notes: >That is to say that a lyre and a harp are two >distinct instruments. >Let us say that the mishna is not in accordance with the opinion of >Rabbi Yehuda, as it is taught in a baraita that >Rabbi Yehuda says: The harp used >in the Temple was an instrument >of seven strings, as it is stated: “In your presence is fullness [sova] of joy, in your right hand sweetness for evermore” (Psalms 16:11). >Do not read the word as “>fullness [sova]” but as >seven [sheva]. This indicates that the “sweet harp” (see Psalms 81:3) played in the presence of God, i.e., in the Temple, has seven strings.,Rabbi Yehuda continues: >And the harp that will be played >in the days of the Messiah will have >eight strings, >as it is stated: “For the Leader, on the eighth: A Psalm of David” (Psalms 12:1). This indicates that the psalms that will be recited in the time of the Messiah, son of David, will be played >on the eighth string that will be added to the harp.,And the harp that will be played >in the World-to-Come will have >ten strings, >as it is stated: “A Psalm, a song. For the Shabbat…>With an instrument of ten strings and with the lyre, with a solemn sound upon the harp” (Psalms 92:1–4). This indicates that in the World-to-Come, which is comparable to Shabbat, songs of praise to God will be played on a ten-stringed instrument, identified here as both a lyre and a harp.,>And similarly, another verse >states: “Give thanks unto the Lord with the harp; sing praises unto Him with the lyre of ten strings. Sing unto Him a new song” (Psalms 33:2–3), which is referring to the new song that will be sung only in the World-to-Come. This proof in support of Rabbi Yehuda’s claim that the harp used in the World-to-Come will have ten strings is from a verse that is referring to a ten-stringed lyre, which shows that according to Rabbi Yehuda, the lyre and harp are the same instrument. Therefore, his opinion apparently contradicts the mishna.,The Gemara answers: >You may >even say the mishna is in accordance with the opinion of >Rabbi Yehuda, as even he agrees that the harp and lyre are essentially two different instruments. But >in the World-to-Come, since the strings of the harp >will be increased, its sound will be increased like that of >the lyre, and therefore >he calls the harp >a lyre.,The mishna teaches that >Rabbi Eliezer ben Ya’akov says: The minors >are not tallied in the minimum >total of twelve Levites…and they were called cadets [tzoarei] of the Levites. The Sages >taught in a baraita: >And they were called the helpers [soadei] of the Levites. The Gemara asks: >And the tanna of our mishna, why is he referring to them as tzoarei? The Gemara answers: >Since these minors had >high voices and those adults had >deep voices, and >these minors would >sing in a high voice [mekateti], and those adults could >not sing in such >a high voice, they were called tzoarei, as they caused the adult Levites anguish [tza’ar] due to the fact that they could not produce the same pleasant sounds as the minors.,,>There are halakhot >with regard to valuations that are lenient and others >that are stringent; and there are halakhot >with regard to an ancestral field that are lenient and others >that are stringent; and there are halakhot >with regard to a forewarned ox that killed a Canaanite >slave that are lenient and others >that are stringent; and there are halakhot >with regard to a rapist, and a seducer, and a defamer that are lenient and others >that are stringent.,>There are halakhot >with regard to valuations that are lenient and others >that are stringent; how so? Both in the case of one >who took a vow of >valuation to donate the fixed value >of the most >attractive among the Jewish people and in the case of one who took a vow of valuation to donate the fixed value of >the most >unsightly among the Jewish people, he gives the fixed payment of >fifty sela, shekels, to the Temple treasury (see Leviticus 27:3). >And if one >said: It is incumbent >upon me to donate the >assessment of another to the Temple treasury, >he gives the price for that person if sold as a slave, a sum that can be more or less than fifty shekels.,>There are halakhot >with regard to valuations that are lenient and others >that are stringent; how so? Both in the case of one >who took a vow of >valuation to donate the fixed value of the most attractive among the Jewish people >and in the case of one who took a vow of valuation to donate the fixed value of the most unsightly among the Jewish people, he gives the fixed payment of fifty sela to the Temple treasury. The Gemara infers from this that if the vow of valuation referred >to a Jew, yes, he pays the fixed value; but if one took a vow of valuation to donate the fixed value >of gentiles, he does >not pay the fixed value.,The Gemara asks: If so, >let us say that the mishna is not in accordance with the opinion of >Rabbi Meir, as we learned in a mishna (5b): With regard to >a gentile, Rabbi Meir says: He is valuated in a case where a Jew says: It is incumbent upon me to donate the fixed value of this gentile; >but a gentile >does not take a vow of >valuation to donate his fixed value or the value of others.,The Gemara answers: >You can >even say that the mishna is in accordance with the opinion of >Rabbi Meir, as it can be claimed that >the same is true, i.e. >that even if one took a vow of valuation to donate the fixed value of >a gentile, he >also pays the fixed amount. >But | |
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168. Babylonian Talmud, Makkot, 11a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •creation, and divine name •name (divine), letters of •divine names, as icon •divine names, creative power of •divine names, rabbinic interpretation of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 197; Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 27 11a. בלשון עזה דכתיב (יהושע כ, א) וידבר ה' אל יהושע לאמר דבר אל בני ישראל לאמר תנו לכם את ערי המקלט אשר דברתי אליכם וגו' מפני שהן של תורה,למימרא דכל דיבור לשון קשה אין כדכתיב (בראשית מב, ל) דבר האיש אדוני הארץ אתנו קשות והתניא (מלאכי ג, טז) נדברו אין נדברו אלא לשון נחת וכן הוא אומר (תהלים מז, ד) ידבר עמים תחתינו דבר לחוד ידבר לחוד:,(סימנ"י רבנ"ן מהמנ"י וספר"י),פליגי בה רבי יהודה ורבנן חד אומר מפני ששיהם וחד אומר מפני שהן של תורה,(יהושע כד, כו) ויכתוב יהושע את הדברים האלה בספר תורת אלהים פליגי בה ר' יהודה ור' נחמיה חד אומר שמנה פסוקים וחד אומר ערי מקלט,בשלמא למ"ד ח' פסוקים היינו דכתיב בספר תורת אלהים אלא למ"ד ערי מקלט מאי בספר תורת אלהים ה"ק ויכתוב יהושע בספרו את הדברים האלה הכתובים בספר תורת אלהים,ספר שתפרו בפשתן פליגי בה ר' יהודה ור"מ חד אומר כשר וחד אומר פסול,למ"ד פסול דכתיב (שמות יג, ט) למען תהיה תורת ה' בפיך ואיתקש כל התורה כולה לתפילין מה תפילין הלכה למשה מסיני לתופרן בגידין אף כל לתופרן בגידין ואידך כי איתקש למותר בפיך להלכותיו לא איתקש,אמר רב חזינן להו לתפילין דבי חביבי דתפירי בכיתנא ולית הלכתא כוותיה:,| 11a. with harsh language, as it is written: “And the Lord spoke [vayedabber] to Joshua saying: Speak [dabber] to the children of Israel, saying: Assign you the cities of refuge of which I spoke [dibbarti] to you by means of Moses” (Joshua 20:1–2). Why does the Torah repeatedly employ a term of dibbur, connoting harsh speech, as opposed to the term of amira, connoting neutral speech? It is due to the fact that the cities of refuge are a mitzva of the Torah, and therefore they warrant emphasis.,The Gemara asks: Is that to say that all instances of speaking [dibbur] indicate harsh language? The Gemara answers: Yes, as it is written with regard to Joseph’s brothers: “The man, the lord of the land, spoke [dibber] harshly to us” (Genesis 42:30). The Gemara asks: But isn’t it taught in a baraita with regard to the verse: “Then they who feared the Lord spoke [nidberu] with one another” (Malachi 3:16), that the term “they spoke” is nothing other than a term of gentleness, and likewise, the same is true of the verse which states: “He subdues [yadber] peoples under us” (Psalms 47:4), meaning that God will calmly and gently conduct the nations under the influence of the Jewish people? The Gemara answers: The meaning of dibber is discrete and the meaning of yadber is discrete. There is a difference between the two conjugations of the same root.,The Gemara provides a mnemonic for the disputes involving Rabbi Yehuda that follow: Rabbis; mehemni, i.e., the dispute with Rabbi Neḥemya; and the dispute with regard to Torah scrolls sewn with threads of flax.,The Gemara resumes the discussion of the harsh language employed in the portion discussing murderers in the book of Joshua. Rabbi Yehuda and the Rabbis disagree with regard to this matter. One says harsh language was employed because Joshua delayed fulfilling the mitzva of designating cities of refuge, and one says it is because the cities of refuge are a mitzva of the Torah, and therefore they warrant emphasis.,The Gemara cites an additional dispute with regard to the portion of the cities of refuge in the book of Joshua. It is written: “And Joshua wrote these matters in the scroll of the Torah of God” (Joshua 24:26). Rabbi Yehuda and Rabbi Neḥemya disagree with regard to this matter. One says: The reference is to the final eight verses in the Torah that record the death of Moses and were recorded by Joshua in the scroll of the Torah, in addition to the rest of the Torah that was written by Moses (see Bava Batra 15a). And one says: The reference is to the portion of the cities of refuge that appears in the book of Joshua.,The Gemara discusses these two opinions: Granted, according to the one who says that the reference is to the final eight verses in the Torah, that is the reason that it is written: “And Joshua wrote these matters in the scroll of the Torah of God,” as he wrote those verses and they were included in the Torah. But according to the one who says that the reference is to the portion of the cities of refuge in the book of Joshua, what is the meaning of the phrase “in the scroll of the Torah of God”? They appear in the book of Joshua, not in the Torah. The Gemara answers: This is what the verse is saying: And Joshua wrote in his book these matters that are also written in the scroll of the Torah of God.,The Gemara proceeds to cite another dispute between Rabbi Yehuda and one of the Sages in which it is not clear which opinion is attributable to which Sage. In the case of a Torah scroll where one sewed its sheets with linen threads, Rabbi Yehuda and Rabbi Meir disagree with regard to this matter. One says: The Torah scroll is fit for use, and one says: The Torah scroll is unfit for use.,The Gemara elaborates: According to the one who says that the Torah scroll is unfit for use, the reason is as it is written with regard to phylacteries: “And it shall be for you a sign on your hand and a memorial between your eyes, in order that the Torah of God shall be in your mouth” (Exodus 13:9). And in this verse the entire Torah is juxtaposed and likened to phylacteries: Just as with regard to phylacteries, there is a halakha transmitted to Moses from Sinai to sew them with sinews, so too, with regard to all sheets of the Torah scroll, there is a requirement to sew them with sinews. And the other Sage holds: When the Torah scroll is juxtaposed and likened to phylacteries, it is only with regard to the principle that the sheets of the Torah scroll may be prepared only from a species of animal that is permitted to your mouth, i.e., that it is permitted for a Jew to eat; but with regard to its other halakhot, it is not juxtaposed and likened to phylacteries.,Rav said: I saw that the phylacteries of the house of my uncle, Rabbi Ḥiyya, were sewn with linen. But the halakha is not in accordance with his opinion; phylacteries may be sewn only with sinews.,one anointed with the anointing oil, which was the method through which High Priests were consecrated until the oil was sequestered toward the end of the First Temple period; and one consecrated by donning multiple garments, the eight vestments unique to the High Priest, which was the practice during the Second Temple period; and one who received a temporary appointment due to the unfitness of the serving High Priest, who departed from his anointment with the restoration of the serving High Priest to active service, their deaths facilitate the return of the murderer from the city of refuge to his home. Rabbi Yehuda says: Even the death of a priest anointed for war to address the soldiers (see Deuteronomy 20:1–7) facilitates the return of the murderer.,The mishna continues: Therefore, the mothers of High Priests would provide those exiled to cities of refuge with sustece and garments so that they would not pray that their sons would die. The more comfortable their lives in the city of refuge, the less urgency they would feel to leave, and the less likely it would be that they would pray for the death of the High Priests.,From where are these matters, that the death of these High Priests facilitates the return of the murderer, derived? Rav Kahana said they are derived from a verse, as the verse states: “And he shall dwell there until the death of the High Priest who was anointed with the sacred oil” (Numbers 35:25), and it is written: “For in his city of refuge he shall dwell until the death of the High Priest” (Numbers 35:28), and it is written: “And after the death of the High Priest the murderer shall return to his ancestral land” (Numbers 35:28). The three mentions of the death of the High Priest correspond to the three types of High Priest enumerated by the first tanna of the mishna: One anointed with oil, one consecrated by donning the eight vestments, and one who was relieved of his position.,And Rabbi Yehuda holds that another verse is written: “And you shall take no ransom for him that fled to his city of refuge, to return and dwell in the land until the death of the priest” (Numbers 35:32), from which it is derived that the death of the priest anointed for war also facilitates the return of the murderer. And the other tanna says: From the fact that High Priest is not written in that verse, it is clear that the reference is not to an additional type of High Priest; rather, the reference is to one of those High Priests mentioned in the preceding verses.,§ The mishna teaches: Therefore, the mothers of High Priests would provide those exiled to cities of refuge with sustece and garments so that they would not pray that their sons will die. The Gemara asks: The reason that the High Priest will not die is that they do not pray; but if they prayed for the death of the High Priest, would he die? But isn’t it written: “As the wandering sparrow, as the flying swallow, so a curse that is baseless shall come home” (Proverbs 26:2)? Why does the mishna express concern over a baseless curse? A certain elder said to him: I heard in the lecture delivered by Rava that it is not a baseless curse, as the High Priests share the blame for the unintentional murders performed by these people, as they should have pleaded for mercy for their generation, that no murder should transpire, even unintentionally, and they did not plead. Due to their share in the blame, prayers for their death could be effective.,And some teach a variant reading of the mishna: Therefore, the mothers of High Priests would provide those exiled to cities of refuge with sustece and garments, so that those exiled would pray that their sons will not die. The Gemara infers: The reason that the High Priests will not die is that they pray, but if they did not pray for the High Priest not to die, would the High Priest die? What could the High Priest have done to prevent the unintentional murder? Here, in Babylonia, we say an adage to describe a situation of that sort: Toviyya sinned and Zigud is flogged. Toviyya violated a prohibition and Zigud came as a single witness to testify against him. Since the testimony of a single witness is not valid in court, he is flogged for defaming Toviyya. The sinner is unpunished and the person who sought to testify against him is flogged. This became a colloquialism for a situation where one is punished for the sin of another.,There, in Eretz Yisrael, they say a different adage with the same application: Shechem married a woman and Mavgai circumcised himself. This is based on the episode of the abduction of Dinah in the city of Shechem (see Genesis, chapter 34), where Shechem compelled all the male residents of the city to undergo circumcision so that he could marry Dinah. Shechem married Dinah, while the rest of the males suffered the pain of circumcision and received no benefit.,A certain elder said to him: I heard in the lecture delivered by Rava that the High Priests share the blame, as they should have pleaded for mercy for their generation and they did not plead. Consequently, they required the exiles to pray on their own behalf. The Gemara illustrates the concept of the responsibility held by the spiritual leadership: This is like in this incident where a certain man was eaten by a lion at a distance of three parasangs from the place of residence of Rabbi Yehoshua ben Levi, and Elijah the prophet did not speak with him for three days because of his failure to pray that an incident of this kind would not transpire in his place of residence.,Apropos curses that are realized, Rav Yehuda says that Rav says: With regard to the curse of a Sage, even if it is baseless, i.e., based on a mistaken premise, it nevertheless comes to fruition and affects the object of the curse. From where do we derive this? It is derived from this incident involving Ahithophel. When David dug the drainpipes in preparation for building the Temple, the waters of the depths rose and sought to inundate the world. David said: What is the halakha? Is it permitted to write the sacred name on an earthenware shard and throw it into the depths, so that the water will subside and stand in its place? There was no one who said anything to him. David said: Anyone who knows the answer to this matter and does not say it shall be strangled.,Then Ahithophel raised an a fortiori inference on his own and said: And if in order to make peace between a man and his wife in the case of a sota, when the husband suspects his wife of having committed adultery, the Torah says: My name that was written in sanctity shall be erased on the water, then, in order to establish peace for the whole world in its entirety, is it not all the more so permitted? Ahithophel said to David: It is permitted. David wrote the sacred name on an earthenware shard and cast it into the depths, and the water in the depths subsided and stood in its place.,And even so it is written that during the rebellion of Absalom: “And Ahithophel saw that his counsel was not taken, and he saddled his donkey and he arose and went to his house, to his town, and he commanded his household and strangled himself” (II Samuel 17:23). Although David stipulated that his curse would take effect only if one who knows the answer fails to share it with him, and Ahithophel did not fail to share it with him, the curse was realized.,The Gemara cites a similar statement: Rabbi Abbahu says: With regard to the curse of a Sage, even if it is stated conditionally, it comes to realization. From where do we derive this? It is derived from an incident involving Eli the High Priest, as Eli said to Samuel, after the latter had received a prophetic vision with regard to Eli, that his sons do not follow his path: “Therefore may God do to you, and more also, if you hide any matter from me of all the matters that He spoke unto you” (I Samuel 3:17). And even though it is written immediately thereafter: “And Samuel told him all the matters, and did not hide from him” (I Samuel 3:18), it is written at the time of Samuel’s death: “And his sons did not follow in his ways” (I Samuel 8:3), indicating that God did to Samuel as he prophesied with regard to Eli, and his own sons did not follow his path. Despite the fact that Eli stated the curse conditionally, Samuel was affected by the curse. | |
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169. Babylonian Talmud, Niddah, 13a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •divine names, karaites denounce rabbinic interest in Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 104 13a. מתני׳ | 13a. any hand that is diligent to examine bodily emissions to ascertain ritual impurity, among women such a hand is praiseworthy. But among men such a hand should be severed, as this action is apt to lead to a seminal emission for naught.,What is different about women and what is different about men, that women are praised for examining for bodily emissions while men are castigated for the same? The Gemara answers: Women are not susceptible to sexual arousal by this action, and therefore when a woman is diligent to examine herself she is considered praiseworthy; whereas men, who are susceptible to sexual arousal and may experience a seminal emission as a result of this contact, may not do so, and the hand of a man who conducts frequent examinations for emissions should be severed.,The Gemara asks: If so, why does the mishna state specifically among men that only the hand that is diligent to examine, i.e., that does so often, should be severed? Even when a man is not diligent to examine, but does so occasionally, this action is also apt to cause a seminal emission. The Gemara answers: When the mishna teaches: Any hand that is diligent to examine, it states this only with regard to women, as men should not examine even occasionally.,The Gemara continues to discuss the examination of men for seminal emissions. It is taught in a baraita: In what case is this statement, that men should not examine themselves, said? It is said with regard to an examination for semen. But with regard to a man who examines himself for gonorrhea-like discharge [zov], he too is praiseworthy for examining diligently, as women are. The reason is that a man who experiences two such discharges is ritually impure but is not obligated to bring an offering, whereas one who experiences three such emissions must bring an offering as a zav. Therefore, it is important for a man who experiences a gonorrhea-like discharge to examine and count his emissions carefully.,The baraita adds: And even with regard to semen, if one wants to examine himself with a rock or with a piece of earthenware, which are hard and will not warm the body, he may examine himself in this manner.,The Gemara asks: And may a man not examine himself with a linen cloth? But isn’t it taught in a baraita: A man may examine himself with a cloth, to see if he has emitted semen, or with any similar item that he wants? The Gemara answers: Just as Abaye said, with regard to a different issue, that it is referring to a coarse cloth, which will not warm one’s body, here too, the baraita is referring to a coarse cloth, which will not lead to a seminal emission.,The Gemara asks: And where was this statement of Abaye stated? It was stated with regard to that which we learned in a mishna (40a): If a priest was eating teruma and he sensed that his limbs quaked, indicating that a seminal emission was imminent, he should firmly hold his penis to prevent the emission from leaving his body, and swallow the teruma while ritually pure.,A difficulty was raised with regard to this mishna: May he actually hold his penis? But isn’t it taught in a baraita that Rabbi Eliezer says: With regard to anyone who holds his penis and urinates, it is considered as though he is bringing a flood to the world, as masturbation was one of the sins that led to the flood (Sanhedrin 108b)? Abaye says in resolution of this difficulty that the mishna is referring to one who holds his penis with a coarse cloth.,Rava says with regard to that mishna: You may even say that it is referring to a priest who holds his penis with a soft cloth, and the reason it is permitted is that once the semen has already been uprooted from his body, it is uprooted, and his subsequent holding of the penis, even with a soft cloth, does not increase the emission of semen. And Abaye prohibits the use of a soft cloth even here, as he is concerned that perhaps due to the contact of this cloth one might come to increase the emission of semen. But Rava is not concerned that perhaps one might come to increase the emission.,The Gemara asks: And is Rava not concerned for this possibility? But isn’t it taught in a baraita: To what is this repeated examination of a man comparable? To one who places a finger in his eye, for as long as the finger is in the eye, the eye will tear and continue to tear. Here too, the priest’s action will lead to an increased emission of semen.,The Gemara answers: And Rava would claim that if the priest’s limbs were not quaking and the semen was coming out in drops, there is indeed a concern that an examination might increase the emission. But when he feels his limbs quaking, this concern does not apply. The reason is that with regard to any warming of the body that leads to a seminal emission and that is then followed by another warming at the time when the semen is being uprooted, it is uncommon for the latter warming to increase the emission. Consequently, in this case the priest may hold his penis even with a soft cloth.,The Gemara discusses the matter itself. Rabbi Eliezer says: With regard to anyone who holds his penis and urinates, it is considered as though he is bringing a flood to the world. The Rabbis said to Rabbi Eliezer: But if one does not hold his penis, small drops are sprayed on his legs, and he appears as one whose penis has been severed. A man with that affliction is incapable of fathering children. People who see urine on his legs might suspect that he is suffering from that condition and as a result they will cast aspersions about his children and say that they are children born from a forbidden relationship [mamzerim].,Rabbi Eliezer said to them: It is preferable that people cast aspersions about his children that they are mamzerim, and he should not render himself wicked even one moment before the Omnipresent.,With regard to the same issue, it is taught in another baraita that Rabbi Eliezer said to the other Rabbis in response: It is possible for one to avoid spraying urine on his legs. How so? Let a person stand on an elevated place and urinate downward, or urinate into an area where there is loose soil, which absorbs the urine, so that it does not ricochet upward, and he should not render himself wicked even one moment before the Omnipresent.,The Gemara asks: Which of these replies did Rabbi Eliezer say to the Rabbis first? If we say that it was the first statement, i.e., that one should not hold his penis even if people might cast aspersions about his children, that he said to the Rabbis first, and subsequently he told them that there was a way to avoid urine being sprayed on his legs, this is difficult; after saying to them that it is a prohibition, would he then say to them a practical remedy? By saying that one can avoid urine being sprayed on his legs, Rabbi Eliezer indicated that if one cannot do so he may hold his penis, which contradicts his other statement.,Rather, clearly he said this practical solution to the Rabbis first, and they then said to him: If one does not have an elevated place or loose earth upon which he can urinate, what should he do? In response to this question, he said to them: It is preferable that people cast aspersions about his children that they are mamzerim, and he should not render himself wicked even one moment before the Omnipresent.,The Gemara asks: And why must one refrain to that extent from holding his penis? Because as the result of holding his penis he might emit semen for naught. As Rabbi Yoḥa says: Anyone who emits semen for naught is liable to receive the punishment of death at the hand of Heaven, as it is stated with regard to O, son of Judah: “And it came to pass, when he engaged in intercourse with his brother’s wife, that he spilled it on the ground, lest he should give seed to his brother. And the thing that he did was evil in the eyes of the Lord, and He slew him also” (Genesis 38:9–10).,Rabbi Yitzḥak and Rabbi Ami say: One who emits semen for naught is considered as though he sheds blood, as it is stated: “But draw near here, you sons of the sorceress, the seed of the adulterer and the harlot…Are you not children of transgression, a seed of falsehood, you that inflame yourselves among the terebinths, under every leafy tree, that slay [shoḥatei] the children in the valleys, under the clefts of the rocks?” (Isaiah 57:3–5). Do not read this word as shoḥatei; rather, read it as soḥatei, i.e., one who squeezes out [soḥet] semen is considered to have shed the blood of the children who could have been born from that seed.,Rav Asi says: It is considered as though he worships idols, as it is written here: “Under every leafy tree,” and it is written there, with regard to the mitzva of eradicating idols from Eretz Yisrael: “You shall destroy all the places, where the nations that you are to dispossess worshipped their gods, upon the high mountains, and upon the hills, and under every leafy tree” (Deuteronomy 12:2).,§ With regard to the issue of holding one’s penis for the purpose of urinating, the Gemara relates that Rav Yehuda and Shmuel were standing on the roof of the synagogue that was destroyed and rebuilt in Neharde’a. Rav Yehuda said to Shmuel: What can I do? I need to urinate. Shmuel said to him: Shina, hold your penis, so that the water does not fall onto the synagogue roof, and urinate outward, away from the synagogue.,The Gemara asks: How could Rav Yehuda do so? But isn’t it taught in a baraita that Rabbi Eliezer says: With regard to anyone who holds his penis and urinates, it is considered as though he is bringing a flood to the world?,Abaye says: The Sages rendered the halakhic status of this situation like that of a troop of marauders, as we learned in a mishna (Avoda Zara 70b): With regard to a troop of marauders that entered a town, if they did so in a time of peace, open casks of wine are forbidden, in case the marauders used the wine for libations in idol worship, whereas sealed casks are permitted. In a time of war, both these and those are permitted, because the marauders do not have leisure to pour libations. Evidently, since these marauders are afraid, they will not come to pour libations. Here too, in this incident involving Rav Yehuda, since he is afraid he will not come to have sexual thoughts.,The Gemara asks: And what fear is there here, in the case of Rav Yehuda? The Gemara explains: If you wish, say that there is the fear of the night and of the roof, i.e., that he might fall. And if you wish, say that the awe of his teacher, Shmuel, is upon him. And if you wish, say that the awe of the Divine Presence that dwells in the synagogue is upon Rav Yehuda. And if you wish, say that the awe of his Master, God, is upon him. Rav Yehuda was renowned for his fear of Heaven, as Shmuel declared about him: This one is not born of a woman, but is like an angel.,And if you wish, say a different answer, that Rav Yehuda was allowed to hold his penis while urinating because he was married; as Rav Naḥman said: If one is married, it is permitted for him to hold his penis while urinating, as his improper sexual urges are not as strong.,And if you wish, say that Shmuel ruled for Rav Yehuda in accordance with this baraita, which Abba, son of Rabbi Binyamin bar Ḥiyya, teaches: One may not hold the penis itself while urinating, but a man who wishes to urinate may assist the process by holding the testicles from below. Shmuel instructed Rav Yehuda to act in this manner. And if you wish, say that Shmuel ruled for Rav Yehuda in accordance with that which Rabbi Abbahu said that Rabbi Yoḥa says: There is a clear demarcation in the prohibition against holding one’s penis while urinating: From the corona and below, toward the tip of the penis, it is permitted to hold, as this will not lead to arousal. | |
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| 170. Nag Hammadi, The Hypostasis of The Archons, 143.20-143.21 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •divine name, tetragrammaton Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 199 |
| 171. Nag Hammadi, The Gospel of The Egyptians, a b c d\n0 66) 66) 66) None\n1 (3.2.43-44 (3.2.43 (3 2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 60 |
| 172. Nag Hammadi, The Discourse On The Eight And Ninth, a b c d\n0 (6.6.61;60.17-61.17) (6.6.61;60.17 (6 6 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •divine names, consists of vowels •divine names, hidden •divine names, sounds of Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 60 |
| 173. Nag Hammadi, The Apocalypse of Adam, 7.13 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •names, divine Found in books: Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 43 |
174. Babylonian Talmud, Eruvin, 13a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •divine names, rabbinic interpretation of Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 30| 13a. ר"ע אומר על זה ועל זה נחלקו כו':,ר"ע היינו תנא קמא איכא בינייהו דרב אחלי ואיתימא רב יחיאל ולא מסיימי,תניא אמר ר"ע לא אמר ר' ישמעאל דבר זה אלא אותו תלמיד אמר דבר זה והלכה כאותו תלמיד,הא גופה קשיא אמרת לא א"ר ישמעאל דבר זה אלמא לית הלכתא כוותיה והדר אמרת הלכה כאותו תלמיד,אמר רב יהודה אמר שמואל לא אמרה ר' עקיבא אלא לחדד בה התלמידים,ור"נ בר יצחק אמר נראין איתמר,א"ר יהושע בן לוי כל מקום שאתה מוצא משום רבי ישמעאל אמר תלמיד אחד לפני ר"ע אינו אלא ר"מ ששימש את ר' ישמעאל ואת ר"ע,דתניא אמר ר"מ כשהייתי אצל ר' ישמעאל הייתי מטיל קנקנתום לתוך הדיו ולא אמר לי דבר כשבאתי אצל רבי עקיבא אסרה עלי,איני והאמר רב יהודה אמר שמואל משום ר' מאיר כשהייתי לומד אצל ר' עקיבא הייתי מטיל קנקנתום לתוך הדיו ולא אמר לי דבר וכשבאתי אצל ר' ישמעאל אמר לי בני מה מלאכתך אמרתי לו לבלר אני אמר לי בני הוי זהיר במלאכתך שמלאכתך מלאכת שמים היא שמא אתה מחסר אות אחת או מייתר אות אחת נמצאת מחריב את כל העולם כולו,אמרתי לו דבר אחד יש לי וקנקנתום שמו שאני מטיל לתוך הדיו אמר לי וכי מטילין קנקנתום לתוך הדיו והלא אמרה תורה (במדבר ה, כג) וכתב (במדבר ה, כג) ומחה כתב שיכול למחות,מאי קא"ל ומאי קא מהדר ליה,הכי קא"ל לא מיבעיא בחסירות וביתירות [דלא טעינא] דבקי אנא אלא אפילו מיחש לזבוב נמי דילמא אתי ויתיב אתגיה דדל"ת ומחיק ליה ומשוי ליה רי"ש דבר אחד יש לי וקנקנתום שמו שאני מטיל לתוך הדיו,קשיא שימוש אשימוש קשיא אסרה אאסרה,בשלמא שימוש אשימוש לא קשיא מעיקרא אתא לקמיה דר"ע ומדלא מצי למיקם אליביה אתא לקמיה דרבי ישמעאל וגמר גמרא והדר אתא לקמיה דר"ע וסבר סברא,אלא אסרה אאסרה קשיא קשיא,תניא רבי יהודה אומר ר"מ היה אומר לכל מטילין קנקנתום לתוך הדיו חוץ מפרשת סוטה ורבי יעקב אומר משמו חוץ מפרשת סוטה שבמקדש,מאי בינייהו אמר רב ירמיה למחוק לה מן התורה איכא בינייהו,והני תנאי כי הני תנאי דתניא אין מגילתה כשירה להשקות בה סוטה אחרת ר' אחי בר יאשיה אמר מגילתה כשירה להשקות בה סוטה אחרת,אמר רב פפא דילמא לא היא עד כאן לא קאמר ת"ק התם אלא כיון דאינתיק לשום רחל תו לא הדרא מינתקא לשום לאה אבל גבי תורה דסתמא מיכתבא הכי נמי דמחקינן,אמר רב נחמן בר יצחק דילמא לא היא עד כאן לא קאמר רבי אחי בר יאשיה התם אלא דאיכתיב מיהת לשום סוטה בעולם אבל גבי תורה דלהתלמד כתיבא הכי נמי דלא מחקינן,ולית ליה לרבי אחי בר יאשיה הא דתנן כתב [גט] לגרש את אשתו | 13a. The mishna relates that a student recited a halakha before Rabbi Akiva, and he did not accept the student’s version of the dispute between Beit Shammai and Beit Hillel, as Rabbi Akiva said: They disagree about this, an alleyway less than four cubits wide, and about that, an alleyway more than four cubits wide.,The Gemara asks: In that case, the opinion of Rabbi Akiva is identical with the opinion first tanna of the mishna, as he too holds that Beit Shammai and Beit Hillel disagree in all cases, irrespective of the width of the alleyway. The Gemara answers: There is a practical difference between them with regard to the halakha stated by Rav Aḥlai, and some say it was Rav Yeḥiel, that an alleyway less than four handbreadths wide requires no corrective action. However, their respective opinions are not defined; which tanna accepts the view of Rav Aḥlai and which tanna rejects it cannot be determined.,It was taught in a baraita that Rabbi Akiva said: Rabbi Yishmael did not state this matter, as it is unlikely that Rabbi Yishmael would err in this manner; rather, it was that disciple who stated that matter on his own, and the halakha is in accordance with the opinion of that disciple.,With regard to that baraita the Gemara asks: This baraita itself is difficult. You stated initially that Rabbi Yishmael did not state this matter; apparently the halakha is not in accordance with the opinion of the disciple. And then you said: The halakha is in accordance with the opinion of that disciple.,Rav Yehuda said that Shmuel said: Rabbi Akiva said that the halakha is in accordance with that disciple only to sharpen the minds of his students with his statement. Seeking to encourage his students to suggest novel opinions, he praised that disciple before them but did not actually rule in accordance with the disciple’s opinion.,And Rav Naḥman bar Yitzḥak said, in another attempt to resolve the contradiction: The statement of the disciple appears to be reasonable was stated. Although Rabbi Yishmael himself did not make that statement, the statement of the disciple is reasonable.,Rabbi Yehoshua ben Levi said: Anywhere that you find a statement introduced with: A certain disciple said before Rabbi Akiva in the name of Rabbi Yishmael, it is none other than Rabbi Meir, who was the student who served both Rabbi Yishmael and Rabbi Akiva.,As it was taught in a baraita that Rabbi Meir said: When I was a student with Rabbi Yishmael, I used to put iron sulfate [kankantom] into the ink with which I wrote Torah scrolls, and he did not say anything to me. When I came to study with Rabbi Akiva, he prohibited me from doing so.,The Gemara challenges this statement: Is that so? Didn’t Rav Yehuda say that Shmuel said in the name of Rabbi Meir: When I studied with Rabbi Akiva as his disciple, I used to put iron sulfate into the ink, and he did not say anything to me. But when I came to study with Rabbi Yishmael, he said to me: My son, what is your vocation? I replied: I am a scribe [lavlar] who writes Torah scrolls. He said to me: My son, be careful in your vocation, as your vocation is heavenly service, and care must be taken lest you omit a single letter or add a single letter out of place, and you will end up destroying the whole world in its entirety. Addition or omission of a single letter can change the meaning from truth [emet] to death [met].,I said to him: I have one substance called iron sulfate, which I place into the ink, and therefore I am not concerned. He said to me: May one place iron sulfate into the ink? Didn’t the Torah state with regard to sota: “And the priest shall write these curses in a book, and he shall blot them out into the water of bitterness” (Numbers 5:23)? The Torah requires writing that can be blotted out.,The Gemara clarifies elements of the conversation: What is Rabbi Yishmael saying to Rabbi Meir, and what is he answering him? Rabbi Meir’s response with regard to iron sulfate does not seem to address Rabbi Yishmael’s comments with regard to omissions and additions.,The Gemara explains that this is what Rabbi Meir is saying to Rabbi Yishmael: There is no need to mention defective and plene words, as I am an expert; however, even with regard to the concern that a fly might come and land on the crown of the letter dalet and blot it out and render it a reish, thereby changing the meaning of the word, I am not concerned, as I have a substance called iron sulfate that I place into the ink so that it will not be erased.,Nevertheless, there is a difficulty between service and service, as one source states that Rabbi Meir initially served Rabbi Akiva, whereas the other source states that he served Rabbi Yishmael first. There is a difficulty between the words he prohibited it in the baraita, which is referring to Rabbi Akiva, and he prohibited it in the statement of Rav Yehuda, which is referring to Rabbi Yishmael.,The Gemara comments: Granted, there is no difficulty between the accounts in the two sources with regard to service and service, as it can be suggested as follows: Rabbi Meir initially came to study before Rabbi Akiva, and since he was unable to comprehend the teachings in accordance with his opinion, he came before Rabbi Yishmael and studied the tradition, and again came before Rabbi Akiva and studied logical analysis. After studying the basic principles from Rabbi Yishmael, he was able to understand the more complex teachings of Rabbi Akiva.,Having reconciled the first difficulty, the Gemara continues: However, the difficulty with regard to whether Rabbi Akiva prohibited iron sulfate or Rabbi Yishmael prohibited it remains difficult. The Gemara notes: It indeed remains difficult; no answer was found.,The Gemara continues the discussion of iron sulfate. It was taught in a baraita: Rabbi Yehuda says that Rabbi Meir would say: One may place iron sulfate into the ink that is to be used for all sacred writings, except for the writing of the Torah passage with regard to a sota, as it must be possible to erase that writing. Rabbi Ya’akov says in his name: Except for the writing of the Torah passage with regard to a sota used in the Temple in the ordeal to determine the guilt or innocence of the wife suspected of adultery.,The Gemara asks: What is the difference between their opinions, i.e., what is their point of dispute? The Gemara answers: Rav Yirmeya said: The difference between their opinions is whether it is permissible to erase the passage of a sota from a Torah scroll. The tanna’im of the baraita disagree whether or not a section taken from a Torah scroll may be used for this purpose, or whether a special scroll must be written for use in the ordeal of the sota.,And those tanna’im disagree in the same dispute as these tanna’im, as it was taught in a baraita: A scroll that was written for one woman suspected of infidelity but was not used, her scroll is not fit to prepare the water to give to another sota to drink. However, Rabbi Aḥai bar Yoshiya said: Her scroll is fit to be used to prepare the water to give another sota to drink. The legal status of a Torah scroll, which is not written for a particular sota, should be the same.,Rav Pappa said: Perhaps that is not the case, as the two circumstances are not comparable. The first tanna of the baraita stated his opinion that one woman’s scroll may not be used for another woman only there; since it had originally been designated in the name of one woman, e.g., Rachel, it cannot then be designated in the name of another woman, e.g., Leah. However, in the case of a Torah scroll, which is written with no particular person in mind, he too may say that we may erase it to be used for another woman, and it is not disqualified because it was not written in her name.,Furthermore, Rav Naḥman bar Yitzḥak said in another attempt to resolve the matter: Perhaps it is not so, as an additional distinction exists between the two cases: Rabbi Aḥai bar Yoshiya stated his opinion that the first woman’s scroll may be used for another woman only there because at least, in that case, it was written for a particular sota in the world. However, in the case of a Torah scroll, which was written for study, he too would agree that we do not erase it.,The Gemara asks: And does Rabbi Aḥai bar Yoshiya not hold in accordance with that which we learned in a mishna: If one wrote a bill of divorce to divorce his wife, |
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175. Babylonian Talmud, Gittin, 68b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •divine names, creative power of •divine names, destruction of world with •divine names, rabbinic interpretation of •divine names, taken away after golden calf Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 28| 68b. איחננא ליה כפא לקומתיה מיניה איתבר ביה גרמא אמר היינו דכתיב (משלי כה, טו) ולשון רכה תשבר גרם,חזא סמיא דהוה קא טעי באורחא אסקיה לאורחיה חזא רויא דהוה קא טעי באורחא אסקיה לאורחיה חזא חדוותא דהוו קמחדי לה בכה שמעיה לההוא גברא דהוה קאמר לאושכפא עביד לי מסאני לשב שני אחיך חזא ההוא קסמא דהוה קסים אחיך,כי מטא להתם לא עיילוה לגביה דשלמה עד תלתא יומי יומא קמא אמר להו אמאי לא קא בעי לי מלכא לגביה א"ל אנסיה מישתיא שקל לבינתא אותיב אחברתה אתו אמרו ליה לשלמה אמר להו הכי אמר לכו הדור אשקיוה,למחר אמר להו ואמאי לא קא בעי לי מלכא לגביה אמרו ליה אנסיה מיכלא שקל לבינתא מחברתה אותבה אארעא אתו אמרו ליה לשלמה אמר להו הכי אמר לכו נגידו מיניה מיכליה,[לסוף] תלתא יומי עייל לקמיה שקל קניא ומשח ארבעה גרמידי ושדא קמיה א"ל מכדי כי מיית ההוא גברא לית ליה בהדין עלמא אלא ד' גרמידי השתא כבשתיה לכולי עלמא ולא שבעת עד דכבשת נמי לדידי,א"ל לא קא בעינא מינך מידי בעינא דאיבנייה לבית המקדש וקא מיבעי לי שמירא א"ל לדידי לא מסיר לי לשרא דימא מסיר ליה ולא יהיב ליה אלא לתרנגולא ברא דמהימן ליה אשבועתיה,ומאי עבד ביה ממטי ליה לטורי דלית בהו ישוב ומנח לה אשינא דטורא ופקע טורא ומנקיט מייתי ביזרני מאילני ושדי התם והוי ישוב והיינו דמתרגמינן נגר טורא,בדקו קינא דתרנגולא ברא דאית ליה בני וחפויה לקיניה זוגיתא חיורתי כי אתא בעי למיעל ולא מצי אזל אייתי שמירא ואותביה עלויה רמא ביה קלא שדייה שקליה אזל חנק נפשיה אשבועתיה,אמר ליה בניהו מאי טעמא כי חזיתיה לההוא סמיא דהוה קא טעי באורחא אסיקתיה לאורחיה אמר ליה מכרזי עליה ברקיעא דצדיק גמור הוא ומאן דעבד ליה ניחא נפשיה זכי לעלמא דאתי,ומאי טעמא כי חזיתיה לההוא רויא דקטעי באורחא אסיקתיה לאורחיה א"ל מכרזי עליה ברקיעא דרשע גמור הוא ועבדי ליה ניחא נפשיה כי היכי דליכליה לעלמא,מאי טעמא כי חזיתיה לההוא חדוותא בכית אמר ליה בעי מימת גברא בגו תלתין יומין ובעיא מינטר ליבם קטן תליסרי שנין,מאי טעמא כי שמעתיה לההוא גברא דאמר ליה לאושכפא עביד לי מסאני לשב שנין אחיכת אמר ליה ההוא שבעה יומי לית ליה מסאני לשב שנין בעי,מ"ט כי חזיתיה לההוא קסמא דהוה קסים אחיכת אמר ליה דהוה יתיב אבי גזא דמלכא לקסום מאי דאיכא תותיה,תרחיה גביה עד דבנייה לבית המקדש יומא חד הוה קאי לחודיה אמר ליה כתיב (במדבר כד, ח) כתועפות ראם לו ואמרינן כתועפות אלו מלאכי השרת ראם אלו השדים מאי רבותייכו מינן,א"ל שקול שושילתא מינאי והב לי עיזקתך ואחוי לך רבותאי שקליה לשושילתא מיניה ויהיב ליה עיזקתיה בלעיה אותביה לחד גפיה ברקיעא ולחד גפיה בארעא פתקיה ארבע מאה פרסי על ההיא שעתא אמר שלמה (קהלת א, ג) מה יתרון לאדם בכל עמלו שיעמול תחת השמש,(קהלת ב, י) וזה היה חלקי מכל עמלי מאי וזה רב ושמואל חד אמר מקלו וחד אמר גונדו היה מחזר על הפתחים כל היכא דמטא אמר (קהלת א, יב) אני קהלת הייתי מלך על ישראל בירושלים כי מטא גבי סנהדרין אמרו רבנן מכדי שוטה בחדא מילתא לא סריך מאי האי,אמרו ליה לבניהו קא בעי לך מלכא לגביה אמר להו לא שלחו להו למלכוותא קאתי מלכא לגבייכו שלחו להו אין קאתי שלחו להו בידקו בכרעיה שלחו להו במוקי קאתי,וקא תבע להו בנידותייהו וקא תבע לה נמי לבת שבע אימיה אתיוה לשלמה והבו ליה עזקתא ושושילתא דחקוק עליה שם כי עייל חזייה פרח,ואפילו הכי הוה ליה ביעתותא מיניה והיינו דכתיב (שיר השירים ג, ז) הנה מטתו שלשלמה ששים גבורים סביב לה מגבורי ישראל כולם אחוזי חרב מלומדי מלחמה איש חרבו על יריכו מפחד בלילות,רב ושמואל חד אמר מלך והדיוט וחד אמר מלך והדיוט ומלך,לדמא דרישא ליתי שורבינא ובינא ואסא דרא וזיתא וחילפא וחילפי דימא ויבלא ולישלוקינהו בהדי הדדי ולנטול תלת מאה כסי אהאי גיסא דרישא ותלת מאה כסי אהאי גיסא דרישא,ואי לא ליתי ורדא חיורא דקאי בחד דרא ולישלקיה ולינטול שיתין כסי אהאי גיסא דרישא ושיתין כסי אהאי גיסא דרישא,לצליחתא ליתי תרנגולא ברא ולישחטיה בזוזא חיורא אההוא גיסא דכייב ליה ונזדהר מדמיה דלא לסמינהו לעיניה וליתלייה בסיפא דבבא דכי עייל חייף ביה וכי נפיק חייף ביה | 68b. and she begged him not to knock down the house. He bent his body away from her, to the other side, and broke one of his bones. He said: This is as it is written: “Soft speech can break a bone” (Proverbs 25:15).,Ashmedai saw a blind man who was lost on the road and he brought him to the correct road. He saw a drunk who was lost on the road and he brought him to the correct road. He saw the joy of a wedding celebration in which they were celebrating, and he cried. He heard a certain man say to a shoemaker [ushkafa]: Make me shoes that will last for seven years, and he laughed. He saw a certain sorcerer performing magic, and he laughed.,When Ashmedai arrived there, in Jerusalem, they did not bring him before Solomon until three days had passed. On the first day he said to them: Why doesn’t the king want me to come to him? They said to him: He drank too much and was overcome by drink. Ashmedai took a brick and placed it on top of another brick. The servants came and told Solomon what he had done. Solomon interpreted the action and said to them: This is what he said to you through this allusion: Return and give the king more to drink.,The following day Ashmedai said to them: And why doesn’t the king want me to come to him? They said to him: He ate too much and was overcome by food. Ashmedai took the brick off the other brick and placed it on the ground. The servants came and told Solomon what Ashmedai had done. He interpreted Ashmedai’s actions and said to them: This is what he said to you through this allusion: Take his food away from him.,At the end of three days Ashmedai came before Solomon. Ashmedai took a reed and measured four cubits [garmidei], and threw it before him. He said to Solomon: See, when that man, Solomon, dies, he will have nothing in this world except the four cubits of his grave. Now you have conquered the entire world and yet you are not satisfied until you also conquer me?,Solomon said to him: I need nothing from you. I want to build the Temple and I need the shamir for this. Ashmedai said to him: The shamir was not given to me, but it was given to the angelic minister of the sea. And he gives it only to the wild rooster, also known as the dukhifat or the hoopoe, whom he trusts by the force of his oath to return it.,And what does the wild rooster do with it? He brings it to mountains that are not fit for habitation, and he places the shamir on the craggy rock and the mountain splits. And he takes and brings seeds of trees, throws them there, and it becomes fit for habitation. And this is why we interpret the word dukhifat as a cutter of mountains [naggar tura], i.e., the Aramaic translation of the word dukhifat in the Bible is naggar tura, cutter of mountains.,They investigated and found the nest of a wild rooster in which there were chicks, and he covered its nest with translucent glass. When the rooster came it wanted to enter the nest but was unable to do so. It went and brought the shamir and placed it on top to crack the glass. Solomon’s servant threw a clump of dirt at the rooster and the rooster knocked over the shamir. The man took it and the wild rooster went and strangled itself over the fact that it had not kept its oath, by not returning the shamir.,Later, Benayahu said to Ashmedai: What is the reason that when you saw that blind man who was lost on the road you brought him to the correct road? Ashmedai said to him: They proclaim about him in heaven that he is a completely righteous man, and anyone who does good for his soul shall merit to enter the World-to-Come.,Then Benayahu asked: And what is the reason that when you saw the drunk man who was lost on the road you brought him to the correct road? Ashmedai said to him: They proclaim about him in heaven that he is a completely wicked man. And I did good for his soul so that he will consume his reward in this world and not have any reward in the World-to-Come.,Benayahu continued and asked him: What is the reason that when you saw that joy of the wedding you cried? Ashmedai said to him: I knew that this man will die within thirty days. And his wife is required to wait for the yavam, the husband’s brother, who is a minor, to reach the age of thirteen years, the age of majority, so that he can release her through ḥalitza, the ritual through which the yavam frees the yevama of her levirate bonds.,In addition, he asked: What is the reason that when you heard that man say to a shoemaker: Make me shoes that will last for seven years, you laughed? Ashmedai said to him: That man does not have seven days to live; does he need shoes that will last for seven years?,Benayahu then asked: What is the reason that when you saw that sorcerer performing magic you laughed? Ashmedai said to him: Because he was sitting on the king’s treasury [bei gaza]. Let him use his magic to know what there is buried underneath him.,Solomon kept Ashmedai with him until he completed building the Temple. One day he stood with Ashmedai alone. He said to Ashmedai: It is written: “For him like the lofty horns of the wild ox” (Numbers 24:8), and the Sages say in explanation of the verse: “Like the lofty horns”; these are the ministering angels. “The wild ox”; these are the demons. In what way are you greater than us? Why does the verse praise your abilities and powers over those of human beings?,Ashmedai said to him: Take the chain engraved with God’s name off me and give me your ring with God’s name engraved on it, and I will show you my strength. Solomon took the chain off him and he gave him his ring. Ashmedai swallowed the ring and grew until he placed one wing in the heaven and one wing on the earth. He threw Solomon a distance of four hundred parasangs. With regard to that moment Solomon said: “What profit is there for a person through all of his toil under the sun?” (Ecclesiastes 1:3). With Solomon deposed from the throne, Ashmedai took his place.,With regard to the verse: “And this was my portion from all of my toil” (Ecclesiastes 2:10), the Gemara asks: What is the meaning of the expression: “And this”? This expression is always an allusion to an item that is actually in his hand or can be shown. Rav and Shmuel disagree with regard to the meaning of this phrase. One said: This is referring to Solomon’s staff that remained in his hand. And one said: This is referring to his cloak. Solomon circulated from door to door collecting charity, and wherever he arrived he would say: “I, Ecclesiastes, was king over Israel in Jerusalem” (Ecclesiastes 1:12). When he finally arrived at the Sanhedrin in Jerusalem the sages said: Now, an imbecile does not fixate on one matter all of the time, so what is this matter? Is this man perhaps telling the truth that he is Solomon?,The sages said to Benayahu: Does the king require you to be with him? Benayahu said to them: No. They sent to the queens and asked: Does the king come to be with you? The queens sent a response to them: Yes, he comes. They sent a request to the queens: Check his feet to see if they are human feet. The queens sent a response to the sages: He always comes in socks [bemokei], and it is not possible to see his feet.,The queens continued discussing the king’s behavior: And he demands of them, i.e., the queens, to engage in sexual inter-course when they are menstruating. And he also demands that Bathsheba his mother engage in sexual intercourse with him. Once the Sanhedrin heard this they understood that this was an imposter and not actually Solomon. They brought Solomon, gave him a ring and the chain on which the name of God was carved. When Solomon entered, Ashmedai saw him and fled.,The Gemara adds: And even so, although Ashmedai fled, Solomon was fearful of him, and this is as it is written: “Behold the bed of Solomon surrounded by sixty strong men from the warriors of Israel. All of them holding swords and trained in war, each man with his sword on his thigh from fear in the nights” (Song of Songs 3:7–8).,Rav and Shmuel disagreed with regard to this story of Solomon. One said: He was a king and afterward he became a commoner, and never returned to his position as king. And one said: He was a king, and became a commoner, and a king, as ultimately he returned to his throne and defeated Ashmedai.,§ The Gemara returns to the discussion concerning the different remedies with which the chapter began: As a remedy for a headache caused by excessive blood in the head, let him bring cypress [shurvina], willow, fresh myrtle [asa dara], olive, poplar, sea willow, and cynodon grass and boil them together. And he should pour three hundred cups of this liquid on one side of his head and three hundred cups on this, the other side of his head.,And if it is not effective or he is unable to obtain all of these ingredients then let him bring a white rose [varda] that stands in one row, meaning that it was growing alone, and he should boil it. And he should pour sixty cups on this side of his head and sixty cups on this side of his head.,As a remedy for a migraine, let him bring a wild rooster and slaughter it using a silver dinar, so that the blood flows over the side of his head that hurts him. And he should be careful of its blood so as not to blind his eye. And he should hang it on the doorpost of his house, so that when he enters he rubs against it and when he exits he rubs against it. |
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176. Babylonian Talmud, Hagigah, 15a, 5b, 12b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 101| 12b. את הארץ למה לי להקדים שמים לארץ והארץ היתה תהו ובהו מכדי בשמים אתחיל ברישא מאי שנא דקא חשיב מעשה ארץ תנא דבי ר' ישמעאל משל למלך בשר ודם שאמר לעבדיו השכימו לפתחי השכים ומצא נשים ואנשים למי משבח למי שאין דרכו להשכים והשכים,תניא ר' יוסי אומר אוי להם לבריות שרואות ואינן יודעות מה רואות עומדות ואין יודעות על מה הן עומדות הארץ על מה עומדת על העמודים שנאמר (איוב ט, ו) המרגיז ארץ ממקומה ועמודיה יתפלצון עמודים על המים שנאמר (תהלים קלו, ו) לרוקע הארץ על המים מים על ההרים שנאמר על הרים יעמדו מים הרים ברוח שנאמר (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח רוח בסערה שנאמר (תהלים קמח, ח) רוח סערה עושה דברו סערה תלויה בזרועו של הקב"ה שנאמר (דברים לג, כז) ומתחת זרועות עולם,וחכ"א על י"ב עמודים עומדת שנאמר (דברים לב, ח) יצב גבולות עמים למספר בני ישראל וי"א ז' עמודים שנאמר (משלי ט, א) חצבה עמודיה שבעה ר"א בן שמוע אומר על עמוד אחד וצדיק שמו שנאמר (משלי י, כה) וצדיק יסוד עולם,א"ר יהודה שני רקיעים הן שנאמר (דברים י, יד) הן לה' אלהיך השמים ושמי השמים,ר"ל אמר שבעה ואלו הן וילון רקיע שחקים זבול מעון מכון ערבות וילון אינו משמש כלום אלא נכנס שחרית ויוצא ערבית ומחדש בכל יום מעשה בראשית שנאמר (ישעיהו מ, כב) הנוטה כדוק שמים וימתחם כאהל לשבת רקיע שבו חמה ולבנה כוכבים ומזלות קבועין שנאמר (בראשית א, יז) ויתן אותם אלהים ברקיע השמים שחקים שבו רחיים עומדות וטוחנות מן לצדיקים שנאמר (תהלים עח, כג) ויצו שחקים ממעל ודלתי שמים פתח וימטר עליהם מן לאכול וגו',זבול שבו ירושלים ובית המקדש ומזבח בנוי ומיכאל השר הגדול עומד ומקריב עליו קרבן שנאמר (מלכים א ח, יג) בנה בניתי בית זבול לך מכון לשבתך עולמים ומנלן דאיקרי שמים דכתיב (ישעיהו סג, טו) הבט משמים וראה מזבול קדשך ותפארתך,מעון שבו כיתות של מלאכי השרת שאומרות שירה בלילה וחשות ביום מפני כבודן של ישראל שנאמר (תהלים מב, ט) יומם יצוה ה' חסדו ובלילה שירה עמי,אמר ר"ל כל העוסק בתורה בלילה הקב"ה מושך עליו חוט של חסד ביום שנאמר יומם יצוה ה' חסדו ומה טעם יומם יצוה ה' חסדו משום ובלילה שירה עמי ואיכא דאמרי אמר ר"ל כל העוסק בתורה בעוה"ז שהוא דומה ללילה הקב"ה מושך עליו חוט של חסד לעוה"ב שהוא דומה ליום שנאמר יומם יצוה ה' חסדו ובלילה שירה עמי,א"ר לוי כל הפוסק מדברי תורה ועוסק בדברי שיחה מאכילין אותו גחלי רתמים שנאמר (איוב ל, ד) הקוטפים מלוח עלי שיח ושרש רתמים לחמם ומנלן דאיקרי שמים שנאמר (דברים כו, טו) השקיפה ממעון קדשך מן השמים,מכון שבו אוצרות שלג ואוצרות ברד ועליית טללים רעים ועליית אגלים וחדרה של סופה [וסערה] ומערה של קיטור ודלתותיהן אש שנאמר (דברים כח, יב) יפתח ה' לך את אוצרו הטוב,הני ברקיעא איתנהו הני בארעא איתנהו דכתיב (תהלים קמח, ז) הללו את ה' מן הארץ תנינים וכל תהומות אש וברד שלג וקיטור רוח סערה עושה דברו אמר רב יהודה אמר רב דוד ביקש עליהם רחמים והורידן לארץ אמר לפניו רבש"ע (תהלים ה, ה) לא אל חפץ רשע אתה לא יגורך (במגורך) רע צדיק אתה ה' לא יגור במגורך רע ומנלן דאיקרי שמים דכתיב (מלכים א ח, לט) ואתה תשמע השמים מכון שבתך,ערבות שבו צדק משפט וצדקה גנזי חיים וגנזי שלום וגנזי ברכה ונשמתן של צדיקים ורוחות ונשמות שעתיד להיבראות וטל שעתיד הקב"ה להחיות בו מתים צדק ומשפט דכתיב (תהלים פט, טו) צדק ומשפט מכון כסאך צדקה דכתיב (ישעיהו נט, יז) וילבש צדקה כשרין גנזי חיים דכתיב (תהלים לו, י) כי עמך מקור חיים וגנזי שלום דכתיב (שופטים ו, כד) ויקרא לו ה' שלום וגנזי ברכה דכתיב (תהלים כד, ה) ישא ברכה מאת ה',נשמתן של צדיקים דכתיב (שמואל א כה, כט) והיתה נפש אדוני צרורה בצרור החיים את ה' אלהיך רוחות ונשמות שעתיד להיבראות דכתיב (ישעיהו נז, טז) כי רוח מלפני יעטוף ונשמות אני עשיתי וטל שעתיד הקב"ה להחיות בו מתים דכתיב (תהלים סח, י) גשם נדבות תניף אלהים נחלתך ונלאה אתה כוננתה,שם אופנים ושרפים וחיות הקדש ומלאכי השרת וכסא הכבוד מלך אל חי רם ונשא שוכן עליהם בערבות שנאמר (תהלים סח, ה) סולו לרוכב בערבות ביה שמו ומנלן דאיקרי שמים אתיא רכיבה רכיבה כתיב הכא סולו לרוכב בערבות וכתיב התם (דברים לג, כו) רוכב שמים בעזרך,וחשך וענן וערפל מקיפין אותו שנאמר (תהלים יח, יב) ישת חשך סתרו סביבותיו סוכתו חשכת מים עבי שחקים ומי איכא חשוכא קמי שמיא והכתיב [דניאל ב, כב] הוא (גלי) עמיקתא ומסתרתא ידע מה בחשוכא ונהורא עמיה שרי לא קשיא הא | 12b. Why do I need “and the earth” [et ha’aretz]? To teach that heaven preceded earth in the order of Creation. The next verse states: “And the earth was unformed and void” (Genesis 1:2). The Gemara asks: After all, the Bible began with heaven first; what is different about the second verse? Why does the Bible recount the creation of earth first in the second verse? The Sage of the school of Rabbi Yishmael taught: This can be explained by a parable of a flesh-and-blood king who said to his servants: Rise early and come to my entrance. He arose and found women and men waiting for him. Whom does he praise? Those who are unaccustomed to rising early but yet rose early, the women. The same applies to the earth: Since it is a lowly, physical sphere, we would not have expected it to be created together with heaven. Therefore, it is fitting to discuss it at greater length.,§ It is taught in a baraita: Rabbi Yosei says: Woe to them, the creations, who see and know not what they see; who stand and know not upon what they stand. He clarifies: Upon what does the earth stand? Upon pillars, as it is stated: “Who shakes the earth out of its place, and its pillars tremble” (Job 9:6). These pillars are positioned upon water, as it is stated: “To Him Who spread forth the earth over the waters” (Psalms 136:6). These waters stand upon mountains, as it is stated: “The waters stood above the mountains” (Psalms 104:6). The mountains are upon the wind, as it is stated: “For behold He forms the mountains and creates the wind” (Amos 4:13). The wind is upon a storm, as it is stated: “Stormy wind, fulfilling His word” (Psalms 148:8). The storm hangs upon the arm of the Holy One, Blessed be He, as it is stated: “And underneath are the everlasting arms” (Deuteronomy 33:27), which demonstrates that the entire world rests upon the arms of the Holy One, Blessed be He.,And the Rabbis say: The earth stands on twelve pillars, as it is stated: “He set the borders of the nations according to the number of the children of Israel” (Deuteronomy 32:8). Just as the children of Israel, i.e., the sons of Jacob, are twelve in number, so does the world rest on twelve pillars. And some say: There are seven pillars, as it is stated: “She has hewn out her seven pillars” (Proverbs 9:1). Rabbi Elazar ben Shammua says: The earth rests on one pillar and a righteous person is its name, as it is stated: “But a righteous person is the foundation of the world” (Proverbs 10:25).,§ Rabbi Yehuda said: There are two firmaments, as it is stated: “Behold, to the Lord your God belongs the heaven and the heaven of heavens” (Deuteronomy 10:14), indicating that there is a heaven above our heaven.,Reish Lakish said: There are seven firmaments, and they are as follows: Vilon, Rakia, Sheḥakim, Zevul, Ma’on, Makhon, and Aravot. The Gemara proceeds to explain the role of each firmament: Vilon, curtain, is the firmament that does not contain anything, but enters at morning and departs in the evening, and renews the act of Creation daily, as it is stated: “Who stretches out the heavens as a curtain [Vilon], and spreads them out as a tent to dwell in” (Isaiah 40:22). Rakia, firmament, is the one in which the sun, moon, stars, and zodiac signs are fixed, as it is stated: “And God set them in the firmament [Rakia] of the heaven” (Genesis 1:17). Sheḥakim, heights, is the one in which mills stand and grind manna for the righteous, as it is stated: “And He commanded the heights [Shehakim] above, and opened the doors of heaven; and He caused manna to rain upon them for food, and gave them of the corn of heaven” (Psalms 78:23–24).,Zevul, abode, is the location of the heavenly Jerusalem and the heavenly Temple, and there the heavenly altar is built, and the angel Michael, the great minister, stands and sacrifices an offering upon it, as it is stated: “I have surely built a house of Zevul for You, a place for You to dwell forever” (I Kings 8:13). And from where do we derive that Zevul is called heaven? As it is written: “Look down from heaven and see, from Your holy and glorious abode [Zevul]” (Isaiah 63:15).,Ma’on, habitation, is where there are groups of ministering angels who recite song at night and are silent during the day out of respect for Israel, in order not to compete with their songs, as it is stated: “By day the Lord will command His kindness, and in the night His song is with me” (Psalms 42:9), indicating that the song of the angels is with God only at night.,With regard to the aforementioned verse, Reish Lakish said: Whoever occupies himself with Torah at night, the Holy One, Blessed be He, extends a thread of kindness over him by day, as it is stated: “By day, the Lord will command His kindness,” and what is the reason that “by day, the Lord will command His kindness”? Because “and in the night His song,” i.e., the song of Torah, “is with me.” And some say that Reish Lakish said: Whoever occupies himself with Torah in this world, which is comparable to night, the Holy One, Blessed be He, extends a thread of kindness over him in the World-to-Come, which is comparable to day, as it is stated: “By day, the Lord will command His kindness, and in the night His song is with me.”,With regard to the same matter, Rabbi Levi said: Anyone who pauses from words of Torah to occupy himself with mundane conversation will be fed with the coals of the broom tree, as it is stated: “They pluck saltwort [maluaḥ] with wormwood [alei siaḥ], and the roots of the broom tree [retamim] are their food” (Job 30:4). The exposition is as follows: Those who pluck, i.e., pause, from learning Torah, which was given upon two tablets, luḥot, which sounds similar to maluaḥ, for the purpose of siaḥ, idle chatter, are punished by having to eat coals made from “the roots of the broom tree.” And from where do we derive that Ma’on is called heaven? As it is stated: “Look forth from Your holy Ma’on, from heaven” (Deuteronomy 26:15).,Makhon, dwelling place, is where there are storehouses of snow and storehouses of hail, and the upper chamber of harmful dews, and the upper chamber of drops, and the room of tempests and storms, and the cave of mist. And the doors of all these are made of fire. How do we know that there are storehouses for evil things? For it is stated: “The Lord will open for you His good storehouse, the heavens” (Deuteronomy 28:12), which indicates the existence of a storehouse that contains the opposite of good.,The Gemara asks a question: With regard to these things listed above, are they located in heaven? It is obvious that they are located on the earth. As it is written: “Praise the Lord from the earth, sea monsters and all depths, fire and hail, snow and mist, stormy wind, fulfilling His word” (Psalms 148:7–8). The verse seems to indicate that all these things are found on the earth. Rav Yehuda said that Rav said: David requested mercy with regard to them, that they should not remain in heaven, and He brought them down to earth. He said before Him: Master of the Universe, “You are not a God that has pleasure in wickedness, evil shall not sojourn with You” (Psalms 5:5). In other words, You are righteous, O Lord. Nothing evil should sojourn in Your vicinity. Rather, it is better that they remain close to us. And from where do we derive that this place is called “heaven”? As it is written: “And You shall hear in heaven, the Makhon of Your dwelling” (I Kings 8:39).,Aravot, skies, is the firmament that contains righteousness; justice; righteousness, i.e., charity; the treasuries of life; the treasuries of peace; the treasuries of blessing; the souls of the righteous; the spirits and souls that are to be created; and the dew that the Holy One, Blessed be He, will use to revive the dead. The Gemara proves this statement: Righteousness and justice are found in heaven, as it is written: “Righteousness and justice are the foundation of Your throne” (Psalms 89:15); righteousness, as it is written: “And He donned righteousness as armor” (Isaiah 59:17); the treasuries of life, as it is written: “For with You is the source of life” (Psalms 36:10). And the treasuries of peace are found in heaven, as it is written: “And he called Him the Lord of peace” (Judges 6:24), implying that peace is God’s name and is therefore found close to Him. And the treasuries of blessing, as it is written: “He shall receive a blessing from the Lord” (Psalms 24:5).,The souls of the righteous are found in heaven, as it is written: “And the soul of my master shall be bound in the bundle of life with the Lord, your God” (I Samuel 25:29). Spirits and souls that are to be created are found there, as it is written: “For the spirit that enwraps itself is from Me, and the souls that I have made” (Isaiah 57:16), which indicates that the spirit to be released into the world, wrapped around a body, is located close to God. The dew that the Holy One, Blessed be He, will use to revive the dead is found in heaven, as it is written: “A bountiful rain You will pour down, God; when Your inheritance was weary, You confirmed it” (Psalms 68:10).,There, in the firmaments, are the ofanim, the seraphim, the holy divine creatures, and the ministering angels, and the Throne of Glory. The King, God, the living, lofty, exalted One dwells above them in Aravot, as it is stated: “Extol Him Who rides upon the skies [Aravot], Whose name is God” (Psalms 68:5). And from where do we derive that Aravot is called “heaven”? This is learned by using a verbal analogy between two instances of “rides” and “rides”: Here, it is written: “Extol Him Who rides upon the skies [Aravot],” and there, it is written: “Who rides upon the heaven as your help” (Deuteronomy 33:26).,And darkness and clouds and fog surround Him, as it is stated: “He made darkness His hiding place, His pavilion round about Him; darkness of waters, thick clouds of the skies” (Psalms 18:12). The Gemara asks: And is there darkness before Heaven, i.e., before God? But isn’t it written: “He reveals deep and secret things, He knows what is in the darkness, and the light dwells with Him” (Daniel 2:22), demonstrating that only light, not darkness, is found with God? The Gemara answers: This is not difficult. This verse, which states that only light dwells with Him, is referring |
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177. Babylonian Talmud, Pesahim, 93b, 50a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 51; Schiffman, Testimony and the Penal Code (1983) 147 50a. כאיסורו מה איסורו בכזית אף חזרתו בכזית,תניא ר' נתן אומר זה וזה כשתי ביצים ולא הודו לו חכמים,(זכריה יד, ו) והיה ביום ההוא לא יהיה אור יקרות וקפאון מאי יקרות וקפאון,א"ר אלעזר זה אור שיקר בעולם הזה וקפוי לעולם הבא,ר' יוחנן אמר אלו נגעים ואהלות שיקרין הן בעוה"ז וקפויין הן לעולם הבא,ור' יהושע בן לוי אמר אלו בני אדם שיקרין הן בעולם הזה וקפויין הן לעוה"ב כי הא דרב יוסף בריה דר' יהושע בן לוי חלש ואיתנגיד כי הדר אמר ליה אבוה מאי חזית אמר ליה עולם הפוך ראיתי עליונים למטה ותחתונים למעלה אמר לו בני עולם ברור ראית ואנן היכי התם כי היכי דאיתו אנן הכא הכי איתינן התם,ושמעתי שהיו אומרים אשרי מי שבא לכאן ותלמודו בידו ושמעתי שהיו אומרים הרוגי מלכות אין אדם יכול לעמוד במחיצתן,(ומאן) נינהו אילימא ר"ע וחביריו משום הרוגי מלכות ותו לא אלא הרוגי לוד,(זכריה יד, כ) ביום ההוא יהיה על מצלות הסוס קדש לה' מאי מצלות הסוס,א"ר יהושע בן לוי עתיד הקב"ה להוסיף על ירושלים עד שהסוס רץ ומציל,ר' אלעזר אמר כל מצילות שתולין לסוס בין עיניו יהיה קדש לה',ור' יוחנן אמר כל ביזה שבוזזין ישראל עד שעה שהסוס רץ ומציל יהיה קדש לה',בשלמא למאן דאמר כל ביזה שבזזו ישראל היינו דכתיב (זכריה יד, כ) והיה הסירות בבית ה' כמזרקים לפני המזבח אלא למ"ד בהנך תרתי מאי והיה הסירות בבית ה' מילתא אחריתי קאמר דמתעתרי ישראל ומתנדבי ומייתי,בשלמא למ"ד ביזה היינו דכתיב (זכריה יד, כא) ולא יהיה כנעני עוד בבית ה' צבאות אלא למ"ד הנך תרתי מאי ולא יהיה כנעני א"ר ירמיה אין כאן עני,וכנעני מנלן דאיקרי תגר דכתיב (בראשית לח, ב) וירא שם יהודה בת איש כנעני מאי כנעני אילימא כנעני ממש אפשר בא אברהם והזהיר את יצחק בא יצחק והזהיר את יעקב ויהודה אזיל ונסיב אלא אמר רבי שמעון בן לקיש בת גברא תגרא דכתיב (הושע יב, ח) כנען בידו מאזני מרמה ואיבעית אימא מהכא (ישעיהו כג, ח) אשר סוחריה שרים כנעניה נכבדי ארץ:,(זכריה יד, ט) והיה ה' למלך על כל הארץ ביום ההוא יהיה ה' אחד ושמו אחד אטו האידנא לאו אחד הוא,אמר רבי אחא בר חנינא לא כעולם הזה העולם הבא העולם הזה על בשורות טובות אומר ברוך הטוב והמטיב ועל בשורות רעות אומר ברוך דיין האמת לעולם הבא כולו הטוב והמטיב,ושמו אחד מאי אחד אטו האידנא לאו שמו אחד הוא,א"ר נחמן בר יצחק לא כעולם הזה העולם הבא העולם הזה נכתב ביו"ד ה"י ונקרא באל"ף דל"ת אבל לעולם הבא כולו אחד נקרא ביו"ד ה"י ונכתב ביו"ד ה"י,סבר רבא למדרשה בפירקא א"ל ההוא סבא לעלם כתיב,ר' אבינא רמי כתיב (שמות ג, טו) זה שמי לעלם וזה זכרי לדור דור אמר הקב"ה לא כשאני נכתב אני נקרא נכתב אני ביו"ד ה"א ונקרא אני באל"ף דל"ת:,| 50a. is analogous to its prohibition. Just as its prohibition is only when it is the size of an olive-bulk, so too, the requirement to return it is only when it is the size of an olive-bulk.,Another opinion on this issue was taught in a baraita. Rabbi Natan says: The minimum measure for both this and that, leaven and sacrificial meat, is two egg-bulks of prohibited material, but the Rabbis did not agree with him.,Incidental to the discussion of leaving Jerusalem and its surrounding area, the Gemara cites expositions of a prophetic passage, including a statement that God will eventually expand the boundaries of Jerusalem. The verse states: “And it shall come to pass on that day that there shall not be light, but heavy clouds [yekarot] and thickness [vekippaon]” (Zechariah 14:6). The Gemara asks: What is the meaning of the expression “yekarot vekippaon”?,Rabbi Elazar said: This is the light currently provided by the sun, which is significant [yakar] in this world and insignificant [kafuy] in the World-to-Come, when the moon will shine as brightly as the sun does now and the sun will be seven times brighter than it is currently.,Rabbi Yoḥa said: This expression refers to the tractates of Nega’im and Oholot, which are weighty [yekarim] owing to their difficulty in this world, as they are among the most complex subjects, but will be easy [kefuyin] in the World-to-Come, when people will be much wiser.,And Rabbi Yehoshua ben Levi said: These are people who are considered important [yekarim] in this world and unimportant [kefuyim] in the World-to-Come. This is like the incident involving Rav Yosef, son of Rabbi Yehoshua ben Levi, who became ill and was about to expire. When he returned to good health, his father said to him: What did you see when you were about to die? He said to him: I saw an inverted world. Those above, i.e., those who are considered important in this world, were below, insignificant, while those below, i.e., those who are insignificant in this world, were above. He said to him: My son, you have seen a clear world. The world you have seen is the true world, as in that world people’s standings befit them. Rabbi Yehoshua ben Levi asked: And where are we, the Torah scholars, there? Rav Yosef responded: Just as we are regarded here, so are we regarded there.,Rav Yosef added: And I heard that they were saying in that world: Praiseworthy is the one who arrives here with his studies in hand. And I also heard that they were saying: Those executed by the government enjoy such an exalted status that no one can stand in their enclosure.,The Gemara asks: And who are these martyrs that Rav Yosef was referring to? If you say that he was referring to Rabbi Akiva and his colleagues, who were martyred, this cannot be: Is their elevated status due only to the fact that they were martyred by the Roman government and nothing more? These men were exceptional in their piety and sanctity during their lives as well. Rather, it is referring to the martyrs of Lod, Pappos and Luliyanos, who gave themselves up to be martyred for the sake of the Jewish people. They falsely admitted to killing the king’s daughter in order to prevent a harsh decree from being issued against the entire community. Although they were not known for exceptional piety before that event, they are considered to be extremely holy due to their martyrdom.,The Gemara continues to expound the section of the book of Zechariah cited above. The verse states: “On that day there shall be upon the bells of the horses [metzillot hasus]: Holy unto the Lord” (Zechariah 14:20). The Gemara asks: What is the meaning of the expression metzillot hasus?,Rabbi Yehoshua ben Levi said: In the future the Holy One, Blessed be He, will extend Jerusalem by as much as the distance that a horse can run the entire time it casts a shadow [metzeil]. Jerusalem will be so large that a horse running from one side of the city in the morning will not arrive at the other end of the city until midday, when its shadow will have disappeared.,Rabbi Elazar said: All decorative bells [metzillot] that one hangs between the eyes of a horse will be sanctified to God, i.e., they will be consecrated for the Temple treasury.,And Rabbi Yoḥa said: All spoils that the Jewish people will take from gentiles who wage war against them, up to the time a horse runs and casts a shadow [metzeil], i.e., half a day, will be sanctified for God.,The Gemara asks: Granted, according to the one who said that this expression refers to all spoils that the Jewish people will take, this is as it is written in the continuation of the verse, which mentions additional treasure donated to the Temple: “And the pots in the Lord’s house shall be like the basins before the altar.” However, according to the ones who said these other two explanations, what is the meaning of: “And the pots in the Lord’s house”? The Gemara explains that according to these opinions the verse is saying something else: It is prophesying that in the future the Jewish people will become wealthy and bring donations to the Temple.,The Gemara goes on to ask: Granted, according to the one who said that this expression refers to spoils, this is as it is written in the next verse: “And on that day there shall no longer be a merchant [kena’ani] in the house of the Lord of hosts” (Zechariah 14:21), as he will no longer be needed. However, according to the ones who said these other two explanations, what is the meaning of the expression: “There shall no longer be a merchant”? Rabbi Yirmeya said: The word kena’ani is in fact a contraction of the phrase: There is no poor person here [ein kan ani]. In other words, there will no longer be poor people, and therefore the Jews themselves will be able to donate whatever is needed in the Temple (Maharsha).,And from where do we derive that a merchant can be called a kena’ani? As it is written: “And Judah saw there the daughter of a certain kena’ani…and he took her, and went in unto her” (Genesis 38:2). What is the meaning of the word kena’ani in this context? If you say it refers to an actual Canaanite, is it possible that Abraham warned Isaac not to marry a Canaanite woman, and Isaac warned Jacob to the same effect, and nonetheless Judah went and married a Canaanite woman? Rather, Rabbi Shimon ben Lakish said: She was the daughter of a merchant, as it is written: “As for the merchant [kena’an], the balances of deceit are in his hand. He loves to oppress” (Hosea 12:8). And if you wish, say instead that this meaning of the word can be understood from the following verse, which describes Tyre: “Whose traders are princes, whose merchants [kieha] are the honorable of the earth” (Isaiah 23:8).,The Gemara cites another verse from the prophecy at the end of the book of Zechariah: “And the Lord shall be King over all the earth, on that day shall the Lord be one and His name one” (Zechariah 14:9). The Gemara asks: Is that to say that now He is not one?,Rabbi Aḥa bar Ḥanina said: The World-to-Come is not like this world. In this world, upon good tidings one recites: Blessed…Who is good and does good, and over bad tidings one recites: Blessed…the true Judge. In the World-to-Come one will always recite: Blessed…Who is good and does good. There will be only one mode of blessing God for tidings.,The verse states: “On that day shall the Lord be one and His name one.” The Gemara asks: What is the meaning of the word one in this context? Is that to say that now His name is not one?,Rav Naḥman bar Yitzḥak said: The World-to-Come is not like this world. In this world, God’s name that is written with the letters yod and heh is read as Adonai, which begins with the letters alef and dalet. God’s name is not pronounced in the same way as it is written. However, in the World-to-Come it will all be one, as God’s name will be both read with the letters yod and heh and written with the letters yod and heh.,Rava thought to expound upon the correct punctuation and enunciation of the name of God during his public lecture before one of the Festivals. A certain old man said to him: The word forever is written in the verse: “This is My name forever [le’olam]” (Exodus 3:15) without the letter vav, such that it can be read le’alem, to conceal, meaning that the name should be concealed.,Rabbi Avina raised a contradiction: It is written in the verse: “This is My name forever,” implying a requirement to conceal the name of God, and in the very next phrase it states: “And this is My memorial unto all generations” (Exodus 3:15), which indicates that the name of God is to be publicized and remembered by all. Rather, the Holy One, Blessed be He, said: I, i.e., My name, is not read as I am written. I am written with the letters yod and heh, and I am read with the letters alef and dalet.,,a place where the people were accustomed to perform labor on Passover eve until midday, one may do so on that day. In a place where the people were accustomed not to perform labor, one may not do so. The performance of labor on the eve of Passover is not prohibited by Torah law, but is dependent on local custom. If one travels from a place where people perform labor on Passover eve to a place where people do not perform labor, or from a place where people do not perform labor on Passover eve to a place where people perform labor, the Sages impose upon him the stringencies of both the place from which he left and the stringencies of the place to which he went. In both cases, he may not perform labor. | |
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178. Babylonian Talmud, Hulin, 41b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •divine names, karaites denounce rabbinic interest in Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 104 41b. יחקה את הצדוקים:,| 41b. appear to emulate [yeḥakkeh] the heretics.,One may not slaughter an animal and have its blood flow, neither into seas, nor into rivers, nor into vessels, but one may slaughter an animal and have its blood flow into a round excavation containing water. The Gemara asks: What is different about slaughter into seas? Is it that one may not perform it, as onlookers will say: He is slaughtering to the angel of the sea? If so, slaughter into a round excavation containing water should also be prohibited, as onlookers will say: He is slaughtering to his reflection [bavua], which is also similar to idolatry. Rava said: The tanna’im taught that halakha in the case of murky water, in which no reflection can be seen.,§ The mishna states: One may not slaughter an animal and have its blood flow into a small hole in the ground at all, but one may fashion a small hole inside his house so that the blood will enter into it. The Gemara asks: How is it permitted to slaughter and have the blood flow into a hole inside his house? But didn’t you initially say that one may not slaughter an animal and have its blood flow into a small hole in the ground at all? Abaye said: The first clause of the mishna, where there is a blanket prohibition against having the blood flow into a small hole, is referring to a small hole that is in the marketplace.,Rava said to him: But isn’t it so that from the fact that the latter clause teaches: And in the marketplace one may not do so, it may be inferred that in the first clause we are not dealing with the marketplace?,Rather, Rava said that this is what the mishna is saying: One may not slaughter an animal and have its blood flow into a small hole in the ground at all. And one who wishes to clean his courtyard and ensure that it will not be sullied in blood, how does he do so? He fashions a place with an incline or a furrow outside the small hole, and slaughters the animal there, and the blood flows and descends into the hole. And in the marketplace one may not do so, so that he will not appear to emulate the heretics.,It is taught in a baraita in accordance with the opinion of Rava: If one was traveling on a ship and he has no place on the ship to slaughter an animal, he extends his hand with a knife, holds the head of the animal outside the walls of the ship, and slaughters the animal there; and the blood flows and descends down the sides of the ship. He may not slaughter an animal and have its blood flow directly into the sea. And one may not slaughter an animal and have its blood flow into a small hole in the ground at all.,And one who wishes to clean his courtyard and ensure that it will not be sullied with blood, how does he do so? He fashions a place with an incline or a furrow outside the small hole, and slaughters the animal there, and the blood flows and descends into the hole. And in the marketplace, one may not do so, as it is stated: “Neither shall you follow their statutes” (Leviticus 18:3). And if he did so, he requires examination after his actions to ascertain whether he is a heretic.,one who slaughters an animal and asserts that he is slaughtering it for the sake of a burnt offering, for the sake of a peace offering, for the sake of a provisional guilt offering, for the sake of a Paschal offering, or for the sake of a thanks offering, his slaughter is not valid, as it appears that he is consecrating animals and slaughtering sacrificial animals outside the Temple. And Rabbi Shimon deems his slaughter valid.,If there were two people grasping a knife together and slaughtering an animal, one slaughtering for the sake of one of all those enumerated in the first clause of the mishna and one slaughtering for the sake of a legitimate matter, their slaughter is not valid. With regard to one who slaughters an animal for the sake of a sin offering, for the sake of a guilt offering for a definite transgression, for the sake of the offering of a firstborn, for the sake of the offering of animal tithe, or for the sake of a substitute for a sacrificial animal, his slaughter is valid. All of these offerings may be brought only as obligations and not as gifts. Therefore, there is no concern that he consecrated the animals.,This is the principle: For any item, i.e., offering, which is consecrated as a voluntary vow or gift, in the case of one who slaughters for its sake the animal is forbidden. And for any offering that is not consecrated as a voluntary vow or gift but is an obligation that is incumbent upon him, in the case of one who slaughters for its sake the animal is permitted.,one who slaughters an animal and asserts that he is slaughtering it for the sake of a burnt offering, for the sake of a peace offering, for the sake of a provisional guilt offering, for the sake of a Paschal offering, or for the sake of a thanks offering, the slaughter is not valid. This is because one who slaughters for the sake of any type of offering that is consecrated as a vow or as a gift renders the animal forbidden. The Gemara asks: Is a provisional guilt offering fit to be consecrated as a vow or as a gift? A provisional guilt offering is brought only when one is obligated to do so due to uncertainty whether or not he is liable to bring a sin offering. Rabbi Yoḥa said: In accordance with whose opinion is this halakha in the mishna? It is in accordance with the opinion of Rabbi Elazar, who says in a mishna (Karetot 25a): A person donates a provisional guilt offering every day if he chooses, due to concern that perhaps he violated a prohibition.,The Gemara asks: Is a Paschal offering fit to be consecrated as a vow or as a gift? The time is fixed for its offering on Passover eve, when bringing it is an obligation, and it may not be brought on any other day. Rabbi Oshaya said: The Paschal offering is different, since although the date for bringing and slaughtering it is the fourteenth of Nisan, its designation can be performed throughout the entire year.,Rabbi Yannai says: The Sages taught that slaughter of an animal for the sake of an offering is not valid only if the animals were unblemished. But with regard to animals with blemishes, the slaughterer knows that they are blemished and disqualified from sacrifice. Therefore, despite his declaration, there is no concern that his actual intent was to slaughter the animal for that purpose. And Rabbi Yoḥa says: Slaughter of an animal for the sake of an offering is not valid even if the animals were blemished as well, as there are times that an item is cast over the blemish and covers it, and he does not know that the animal is blemished.,The mishna teaches: With regard to one who slaughters an animal for the sake of a sin offering, his slaughter is valid, as, since one cannot voluntarily contribute a sin offering, there is no concern that the onlookers will draw the wrong conclusion. Rabbi Yoḥa says: The Sages taught that slaughter of an animal for the sake of a sin offering is valid only with regard to a slaughterer who is not liable to bring a sin offering. But a slaughterer who knows that he is liable to bring a sin offering, his slaughter is not valid. Say that he is performing consecration and slaughter for the sake of his sin offering. The Gemara asks: But didn’t he say before the slaughter: For the sake of a sin offering, and he did not say: For the sake of my sin offering? Why, then, is that a concern? Rabbi Abbahu said: Indeed, the reference is to a case where he says: I am slaughtering this animal for the sake of my sin offering.,The mishna teaches: With regard to one who slaughters for the sake of a substitute for a sacrificial animal, his slaughter is valid. Rabbi Elazar says: The Sages taught that the slaughter is valid only in a case where he does not have an animal consecrated as an offering inside his house for which it can be the substitute, but if he has an animal consecrated as an offering in his house, say that he is substituting this animal for it, and the slaughter is not valid. The Gemara asks: But didn’t he say before the slaughter: For the sake of a substitute for a sacrificial animal, and he did not say: For the sake of a substitute for my animal consecrated as an offering? Why, then, is that a concern? Rabbi Abbahu said: Indeed, the reference is to a case where he says: I am slaughtering this animal for the sake of a substitute for my animal consecrated as an offering.,The mishna states that this is the principle: For any offering that is consecrated as a voluntary vow or gift, in the case of one who slaughters for its sake, the animal is forbidden. The Gemara asks: What case does this clause add? The list in the mishna appears to be comprehensive. The Gemara answers: The clause serves to add the burnt offering of a nazirite. As, lest you say there is no concern in that case, as that person did not vow to become a nazirite and could not possibly be obligated to bring that offering, therefore, the tanna teaches that there is a concern if he said he was slaughtering for the sake of the burnt offering of a nazirite. Say that perhaps he vowed to become a nazirite in private, and no one else was aware of it.,The Gemara asks: What is added by the second half of the principle: And for any offering that is not consecrated as a voluntary vow or as a gift, in the case of one who slaughters for its sake the animal is permitted? The Gemara answers: It serves to add the burnt offering of a woman after childbirth. If one slaughters an animal for the sake of a burnt offering of a woman after childbirth, the slaughter is valid, as it is an obligation.,Rabbi Elazar says: The Sages taught that the slaughter is valid only in a case where he does not have a wife. But if he has a wife, say that he performs consecration and slaughter of the animal for her sake and therefore the slaughter is not valid. The Gemara asks: But didn’t he say before the slaughter: For the sake of the burnt offering of a woman after childbirth, and he did not say: For the sake of the burnt offering of my wife after childbirth? Why, then, is that a concern? Rabbi Abbahu said: Indeed, the reference is to a case where he says: I am slaughtering this animal for the sake of the burnt offering of my wife after childbirth.,The Gemara objects: This is obvious. Clearly, if he explicitly declared that the slaughter is for the sake of the burnt offering of his wife after childbirth the slaughter is not valid. | |
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179. Babylonian Talmud, Ketuvot, 77b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •divine names, power of Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 92 77b. התם כי אמרה הוינא בהדיה שבקינן לה הכא אף על גב דאמרה הוינא בהדיה לא שבקינן לה והרי מוכה שחין דאף על גב דאמרה הוינא בהדיה לא שבקינן לה דתנן חוץ ממוכה שחין מפני שממקתו וקתני,התם כי אמרה דיירנא בהדיה בסהדי שבקינן לה הכא אע"ג דאמרה דיירנא בהדיה בסהדי לא שבקינן לה,תניא אמר רבי יוסי שח לי זקן אחד מאנשי ירושלים עשרים וארבעה מוכי שחין הן וכולן אמרו חכמים תשמיש קשה להן ובעלי ראתן קשה מכולן ממאי הוי דתניא הקיז דם ושימש הויין לו בנים ויתיקין הקיזו שניהם ושימשו הויין לו בנים בעלי ראתן אמר רב פפא לא אמרן אלא דלא טעים מידי אבל טעים מידי לית לן בה,מאי סימניה דלפן עיניה ודייבי נחיריה ואיתי ליה רירא מפומיה ורמו דידבי עילויה ומאי אסותיה אמר אביי פילא ולודנא גירדא דאגוזא וגירדא דאשפא וכליל מלכא ומתחלא דדיקלא סומקא ושליק להו בהדי הדדי ומעייל ליה לביתא דשישא ואי לא איכא ביתא דשישא מעייל ליה לביתא דשב לבני ואריחא,ונטיל ליה תלת מאה כסי על רישיה עד דרפיא ארעיתא דמוחיה וקרע למוחיה ומייתי ארבע טרפי דאסא ומדלי כל חד כרעא ומותיב חד ושקיל בצבתא וקלי ליה דאי לא הדר עילויה,מכריז רבי יוחנן הזהרו מזבובי של בעלי ראתן רבי זירא לא הוה יתיב בזיקיה רבי אלעזר לא עייל באהליה רבי אמי ורבי אסי לא הוו אכלי מביעי דההיא מבואה ריב"ל מיכרך בהו ועסיק בתורה אמר (משלי ה, יט) אילת אהבים ויעלת חן אם חן מעלה על לומדיה אגוני לא מגנא,כי הוה שכיב אמרו ליה למלאך המות זיל עביד ליה רעותיה אזל איתחזי ליה א"ל אחוי לי דוכתאי אמר ליה לחיי א"ל הב לי סכינך דלמא מבעתת לי באורחא יהבה ניהליה כי מטא להתם דלייה קא מחוי ליה שוור נפל לההוא גיסא,נקטיה בקרנא דגלימיה א"ל בשבועתא דלא אתינא אמר קודשא בריך הוא אי איתשיל אשבועתא ניהדר אי לא לא ניהדר אמר ליה הב לי סכינאי לא הוה קא יהיב ליה נפקא בת קלא ואמרה ליה הב ניהליה דמיתבעא לברייתא מכריז אליהו קמיה פנו מקום לבר ליואי פנו מקום לבר ליואי,אזל אשכחיה לר' שמעון בן יוחאי דהוה יתיב על תלת עשר תכטקי פיזא אמר ליה את הוא בר ליואי אמר ליה הן נראתה קשת בימיך אמר ליה הן אם כן אי אתה בר ליואי ולא היא דלא הואי מידי אלא סבר לא אחזיק טיבותא לנפשאי,רבי חנינא בר פפא שושביניה הוה כי הוה קא ניחא נפשיה אמרו ליה למלאך המות זיל עביד ליה רעותיה אזל לגביה ואיתחזי ליה אמר ליה שבקי תלתין יום עד דנהדר תלמודאי דאמרי אשרי מי שבא לכאן ותלמודו בידו שבקיה לבתר תלתין יומין אזל איתחזי ליה א"ל אחוי לי דוכתאי א"ל לחיי א"ל הב לי סכינך דלמא מבעתת לי באורחא אמר ליה כחברך בעית למיעבד לי,אמר ליה אייתי ספר תורה וחזי מי איכא מידי דכתיב ביה דלא קיימתיה אמר ליה מי איכרכת בבעלי ראתן ואיעסקת בתורה ואפילו הכי כי נח נפשיה אפסיק ליה עמודא דנורא בין דידיה לעלמא וגמירי דלא מפסיק עמודא דנורא אלא לחד בדרא או לתרין בדרא,קרב לגביה רבי אלכסנדרי אמר עשה בשביל כבוד חכמים לא אשגח עשה בשביל כבוד אביך לא אשגח עשה בשביל כבוד עצמך איסתלק אמר אביי לאפוקי ממאן דלא קיים (אפילו אות אחת) אמר ליה רב אדא בר מתנא לאפוקי ממר דלא אית ליה מעקה לאיגריה ולא היא מיהוה הוה וההיא שעתא הוא דשדייה זיקא,אמר ר' חנינא מפני מה אין בעלי ראתן בבבל מפני שאוכלין תרדין ושותין שכר של היזמי אמר רבי יוחנן מפני מה אין מצורעין בבבל מפני שאוכלין תרדין ושותין שכר ורוחצין במי פרת:, | |
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| 180. Origen, Commentary On Matthew, 23.110 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •names, divine Found in books: Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 43 |
181. Babylonian Talmud, Megillah, 29a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •divine names, karaites denounce rabbinic interest in Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 104 29a. מבטלין ת"ת להוצאת המת ולהכנסת הכלה אמרו עליו על ר' יהודה בר' אילעאי שהיה מבטל ת"ת להוצאת המת ולהכנסת הכלה בד"א בשאין שם כל צורכו אבל יש שם כל צורכו אין מבטלין,וכמה כל צורכו אמר רב שמואל בר איניא משמיה דרב תריסר אלפי גברי ושיתא אלפי שיפורי ואמרי לה תריסר אלפי גברי ומינייהו שיתא אלפי שיפורי עולא אמר כגון דחייצי גברי מאבולא עד סיכרא,רב ששת אמר כנתינתה כך נטילתה מה נתינתה בששים ריבוא אף נטילתה בס' ריבוא ה"מ למאן דקרי ותני אבל למאן דמתני לית ליה שיעורא,תניא ר"ש בן יוחי אומר בוא וראה כמה חביבין ישראל לפני הקב"ה שבכל מקום שגלו שכינה עמהן גלו למצרים שכינה עמהן שנאמר (שמואל א ב, כז) הנגלה נגליתי לבית אביך בהיותם במצרים וגו' גלו לבבל שכינה עמהן שנאמר (ישעיהו מג, יד) למענכם שלחתי בבלה ואף כשהן עתידין ליגאל שכינה עמהן שנאמר (דברים ל, ג) ושב ה' אלהיך את שבותך והשיב לא נאמר אלא ושב מלמד שהקב"ה שב עמהן מבין הגליות,בבבל היכא אמר אביי בבי כנישתא דהוצל ובבי כנישתא דשף ויתיב בנהרדעא ולא תימא הכא והכא אלא זמנין הכא וזמנין הכא אמר אביי תיתי לי דכי מרחיקנא פרסה עיילנא ומצלינא התם אבוה דשמואל [ולוי] הוו יתבי בכנישתא דשף ויתיב בנהרדעא אתיא שכינה שמעו קול ריגשא [קמו ונפקו,רב ששת הוה יתיב בבי כנישתא דשף ויתיב בנהרדעא אתיא שכינה] ולא נפק אתו מלאכי השרת וקא מבעתו ליה אמר לפניו רבש"ע עלוב ושאינו עלוב מי נדחה מפני מי אמר להו שבקוהו,(יחזקאל יא, טז) ואהי להם למקדש מעט אמר רבי יצחק אלו בתי כנסיות ובתי מדרשות שבבבל ור"א אמר זה בית רבינו שבבבל,דרש רבא מאי דכתיב (תהלים צ, א) ה' מעון אתה היית לנו אלו בתי כנסיות ובתי מדרשות אמר אביי מריש הואי גריסנא בביתא ומצלינא בבי כנשתא כיון דשמעית להא דקאמר דוד (תהלים כו, ח) ה' אהבתי מעון ביתך הואי גריסנא בבי כנישתא,תניא ר"א הקפר אומר עתידין בתי כנסיות ובתי מדרשות שבבבל שיקבעו בא"י שנאמר (ירמיהו מו, יח) כי כתבור בהרים וככרמל בים יבא והלא דברים ק"ו ומה תבור וכרמל שלא באו אלא לפי שעה ללמוד תורה נקבעים בארץ ישראל בתי כנסיות ובתי מדרשות שקורין ומרביצין בהן תורה עאכ"ו,דרש בר קפרא מאי דכתיב (תהלים סח, יז) למה תרצדון הרים גבנונים יצתה בת קול ואמרה להם למה תרצו דין עם סיני כולכם בעלי מומים אתם אצל סיני כתיב הכא גבנונים וכתיב התם (ויקרא כא, כ) או גבן או דק אמר רב אשי ש"מ האי מאן דיהיר בעל מום הוא:,אין עושין אותו קפנדריא: מאי קפנדריא אמר רבא קפנדריא כשמה מאי כשמה כמאן דאמר אדמקיפנא אדרי איעול בהא,א"ר אבהו אם היה שביל מעיקרא מותר,אר"נ בר יצחק הנכנס ע"מ שלא לעשות קפנדריא מותר לעשותו קפנדריא וא"ר חלבו אמר ר"ה הנכנס לבהכ"נ להתפלל מותר לעשותו קפנדריא שנא' (יחזקאל מו, ט) ובבא עם הארץ לפני ה' במועדים הבא דרך שער צפון להשתחוות יצא דרך שער נגב:,עלו בו עשבים לא יתלוש מפני עגמת נפש: והתניא אינו תולש ומאכיל אבל תולש ומניח כי תנן נמי מתני' תולש ומאכיל תנן,ת"ר בית הקברות אין נוהגין בהן קלות ראש אין מרעין בהן בהמה ואין מוליכין בהן אמת המים ואין מלקטין בהן עשבים ואם ליקט שורפן במקומן מפני כבוד מתים,אהייא אילימא אסיפא כיון ששורפן במקומן מאי כבוד מתים איכא אלא ארישא:,| 29a. One interrupts his Torah study to carry out the dead for burial and to escort a bride to her wedding. They said about Rabbi Yehuda, son of Rabbi Elai, that he would interrupt his Torah study to carry out the dead for burial and to escort a bride to her wedding. The Gemara qualifies this ruling: In what case is this statement said? Only where there are not sufficient numbers of other people available to perform these mitzvot and honor the deceased or the bride appropriately. However, when there are sufficient numbers, additional people should not interrupt their Torah study to participate.,The Gemara asks: And how many people are considered sufficient? Rav Shmuel bar Inya said in the name of Rav: Twelve thousand men and another six thousand men to blow horns as a sign of mourning. And some say a different version: Twelve thousand men, among whom are six thousand men with horns. Ulla said: For example, enough to make a procession of people all the way from the town gate [abbula] to the place of burial.,Rav Sheshet said: As the Torah was given, so it should be taken away, i.e., the same honor that was provided when the Torah was given at Mount Sinai should be provided when the Torah is taken through the passing away of a Torah scholar. Just as the Torah was given in the presence of six hundred thousand men, so too its taking should be done in the presence of six hundred thousand men. The Gemara comments: This applies to someone who read the Bible and studied halakhot for himself. But for someone who taught others, there is no limit to the honor that should be shown to him.,§ It is taught in a baraita: Rabbi Shimon ben Yoḥai says: Come and see how beloved the Jewish people are before the Holy One, Blessed be He. As every place they were exiled, the Divine Presence went with them. They were exiled to Egypt, and the Divine Presence went with them, as it is stated: “Did I reveal myself to the house of your father when they were in Egypt?” (I Samuel 2:27). They were exiled to Babylonia, and the Divine Presence went with them, as it is stated: “For your sake I have sent to Babylonia” (Isaiah 43:14). So too, when, in the future, they will be redeemed, the Divine Presence will be with them, as it is stated: “Then the Lord your God will return with your captivity” (Deuteronomy 30:3). It does not state: He will bring back, i.e., He will cause the Jewish people to return, but rather it says: “He will return,” which teaches that the Holy One, Blessed be He, will return together with them from among the various exiles.,The Gemara asks: Where in Babylonia does the Divine Presence reside? Abaye said: In the ancient synagogue of Huzal and in the synagogue that was destroyed and rebuilt in Neharde’a. And do not say that the Divine Presence resided here and there, i.e., in both places simultaneously. Rather, at times it resided here in Huzal and at times there in Neharde’a. Abaye said: I have a blessing coming to me, for whenever I am within a distance of a parasang from one of those synagogues, I go in and pray there, due to the special honor and sanctity attached to them. It was related that the father of Shmuel and Levi were once sitting in the synagogue that was destroyed and rebuilt in Neharde’a. The Divine Presence came and they heard a loud sound, so they arose and left.,It was further related that Rav Sheshet was once sitting in the synagogue that was destroyed and rebuilt in Neharde’a, and the Divine Presence came but he did not go out. The ministering angels came and were frightening him in order to force him to leave. Rav Sheshet turned to God and said before Him: Master of the Universe, if one is wretched and the other is not wretched, who should defer to whom? Shouldn’t the one who is not wretched give way to the one who is? Now I am blind and wretched; why then do you expect me to defer to the angels? God then turned to the angels and said to them: Leave him.,The verse states: “Yet I have been to them as a little sanctuary in the countries where they have come” (Ezekiel 11:16). Rabbi Yitzḥak said: This is referring to the synagogues and study halls in Babylonia. And Rabbi Elazar said: This is referring to the house of our master, i.e., Rav, in Babylonia, from which Torah issues forth to the entire world.,Rava interpreted a verse homiletically: What is the meaning of that which is written: “Lord, You have been our dwelling place in all generations” (Psalms 90:1)? This is referring to the synagogues and study halls. Abaye said: Initially, I used to study Torah in my home and pray in the synagogue. Once I heard and understood that which King David says: “Lord, I love the habitation of Your house” (Psalms 26:8), I would always study Torah in the synagogue, to express my love for the place in which the Divine Presence resides.,It is taught in a baraita: Rabbi Elazar HaKappar says: In the future, the synagogues and the study halls in Babylonia will be transported and reestablished in Eretz Yisrael, as it is stated: “Surely, like Tabor among the mountains, and like Carmel by the sea, so shall he come” (Jeremiah 46:18). There is a tradition that these mountains came to Sinai at the giving of the Torah and demanded that the Torah should be given upon them. And are these matters not inferred through an a fortiori argument: Just as Tabor and Carmel, which came only momentarily to study Torah, were relocated and established in Eretz Yisrael in reward for their actions, all the more so should the synagogues and study halls in Babylonia, in which the Torah is read and disseminated, be relocated to Eretz Yisrael.,Bar Kappara interpreted a verse homiletically: What is the meaning of that which is written: “Why do you look askance [teratzdun], O high-peaked mountains, at the mountain that God has desired for His abode” (Psalms 68:17)? A Divine Voice issued forth and said to all the mountains that came and demanded that the Torah be given upon them: Why do you seek [tirtzu] to enter into a legal dispute [din] with Mount Sinai? You are all blemished in comparison to Mount Sinai, as it is written here: “High-peaked [gavnunnim]” and it is written there, with regard to the blemishes that disqualify a priest: “Or crookbacked [gibben] or a dwarf” (Leviticus 21:20). Rav Ashi said: Learn from this that one who is arrogant is considered blemished. The other mountains arrogantly insisted that the Torah should be given upon them, and they were therefore described as blemished.,§ The mishna teaches that even if a synagogue fell into ruin, it may not be made into a kappendarya. The Gemara asks: What is meant by kappendarya? Rava said: A shortcut, as implied by its name. The Gemara clarifies: What do you mean by adding: As implied by its name? It is like one who said: Instead of going around the entire row of houses [makkifna addari] to get to the other side, thereby lengthening my journey, I will enter this house and walk through it to the other side. The word kappendarya sounds like a contraction of makkifna addari. This is what Rava meant by saying: As implied by its name.,Rabbi Abbahu said: If a public path had initially passed through that location, before the synagogue was built, it is permitted to continue to use it as a shortcut, for the honor due to a synagogue cannot annul the public’s right of access to the path.,Rav Naḥman bar Yitzḥak said: With regard to one who enters a synagogue without intending to make it into a shortcut, when he leaves he is permitted to make it into a shortcut for himself, by leaving through the exit on the other side of the building. And Rabbi Ḥelbo said that Rav Huna said: With regard to one who enters a synagogue to pray, he is permitted to make it into a shortcut for himself by leaving through a different exit, and it is fitting to do so, as it is stated: “And when the people of the land shall come before the Lord in the appointed seasons, he that enters by way of the north gate to bow down shall go forth by the way of the south gate” (Ezekiel 46:9). This indicates that it is a show of respect not to leave through the same entrance through which one came in; it is better to leave through the other side.,§ The mishna teaches: If grass sprang up in a ruined synagogue, although it is not befitting its sanctity, one should not pick it, due to the anguish that it will cause to those who see it. It will remind them of the disrepair of the synagogue and the need to rebuild it. The Gemara asks: But isn’t it taught in a baraita: One may not pick the grass and feed it to one’s animals, but he may pick it and leave it there? The Gemara answers: When we learned the prohibition against picking the grass in the mishna as well, we learned only that it is prohibited to pick it and feed it to one’s animals, but it is permitted to leave it there.,The Sages taught in a baraita: In a cemetery, one may not act with frivolity; one may not graze an animal on the grass growing inside it; and one may not direct a water channel to pass through it; and one may not gather grass inside it to use the grass as feed for one’s animals; and if one gathered grass for that purpose, it should be burnt on the spot, out of respect for the dead.,The Gemara clarifies: With regard to the phrase: Out of respect for the dead, to which clause of the baraita does it refer? If we say it is referring to the last clause, that if one gathered grass that it should be burnt out of respect for the dead, then one could ask: Since the grass is burnt on the spot, and not publicly, what respect for the dead is there in this act? Rather, the phrase must be referring to the first clause of the baraita, and it explains why it is prohibited to act with frivolity.,Shabbatot during and surrounding the month of Adar, a Torah portion of seasonal significance is read. When the New Moon of Adar occurs on Shabbat, the congregation reads the portion of Shekalim on that Shabbat. If the New Moon occurs during the middle of the week, they advance the reading of that portion to the previous Shabbat, and, in such a case, they interrupt the reading of the four portions on the following Shabbat, which would be the first Shabbat of the month of Adar, and no additional portion is read on it.,On the second Shabbat, the Shabbat prior to Purim, they read the portion: “Remember what Amalek did” (Deuteronomy 25:17–19), which details the mitzva to remember and destroy the nation of Amalek. On the third Shabbat, they read the portion of the Red Heifer [Para] (Numbers 19:1–22), which details the purification process for one who became ritually impure through contact with a corpse. On the fourth Shabbat, they read the portion: “This month [haḥodesh] shall be for you” (Exodus 12:1–20), which describes the offering of the Paschal lamb. On the fifth Shabbat, they resume the regular weekly order of readings and no special portion is read.,For all special days, the congregation interrupts the regular weekly order of readings, and a special portion relating to the character of the day is read. This applies on the New Moons, on Hanukkah, and on Purim, on fast days, and on the non-priestly watches, and on Yom Kippur.,We learned in a mishna there (Shekalim 1:1): On the first of Adar they make a public announcement concerning the forthcoming collection of half-shekels. The money is used for the communal offerings in the Temple in the coming year. | |
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| 182. Babylonian Talmud, Menachot, 29b, 110b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 187 |
183. Babylonian Talmud, Moed Qatan, 28a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •divine names, karaites denounce rabbinic interest in Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 104| 28a. אלא חיה אבל שאר נשים מניחין,ר' אלעזר אמר אפילו שאר הנשים דכתיב (במדבר כ, א) ותמת שם מרים ותקבר שם סמוך למיתה קבורה,ואמר ר' אלעזר אף מרים בנשיקה מתה אתיא שם שם ממשה ומפני מה לא נאמר בה על פי ה' מפני שגנאי הדבר לאומרו,א"ר אמי למה נסמכה מיתת מרים לפרשת פרה אדומה לומר לך מה פרה אדומה מכפרת אף מיתתן של צדיקים מכפרת א"ר אלעזר למה נסמכה מיתת אהרן לבגדי כהונה מה בגדי כהונה מכפרין אף מיתתן של צדיקים מכפרת,ת"ר מת פתאום זו היא מיתה חטופה חלה יום אחד ומת זו היא מיתה דחופה ר' חנניא בן גמליאל אומר זו היא מיתת מגפה שנאמר (יחזקאל כד, טז) בן אדם הנני לוקח ממך את מחמד עיניך במגפה וכתיב (יחזקאל כד, יח) ואדבר אל העם בבקר ותמת אשתי בערב,שני ימים ומת זו היא מיתה דחויה ג' גערה ארבעה נזיפה חמשה זו היא מיתת כל אדם,א"ר חנין מאי קרא (דברים לא, יד) הן קרבו ימיך למות הן חד קרבו תרי ימיך תרי הא חמשה הן חד שכן בלשון יוני קורין לאחת הן,מת בחמשים שנה זו היא מיתת כרת חמשים ושתים שנה זו היא מיתתו של שמואל הרמתי ששים זו היא מיתה בידי שמים,אמר מר זוטרא מאי קרא דכתיב (איוב ה, כו) תבא בכלח אלי קבר בכלח בגימטריא שיתין הוו,שבעים שיבה שמונים גבורות דכתיב (תהלים צ, י) ימי שנותינו בהם שבעים שנה ואם בגבורות שמונים שנה אמר רבה מחמשים ועד ששים שנה זו היא מיתת כרת והאי דלא חשיב להו משום כבודו של שמואל הרמתי,רב יוסף כי הוה בר שיתין עבד להו יומא טבא לרבנן אמר נפקי לי מכרת א"ל אביי נהי דנפק ליה מר מכרת דשני מכרת דיומי מי נפיק מר א"ל נקוט לך מיהא פלגא בידך,רב הונא נח נפשיה פתאום הוו קא דייגי רבנן תנא להו זוגא דמהדייב לא שנו אלא שלא הגיע לגבורות אבל הגיע לגבורות זו היא מיתת נשיקה,אמר רבא חיי בני ומזוני לא בזכותא תליא מילתא אלא במזלא תליא מילתא דהא רבה ורב חסדא תרוייהו רבנן צדיקי הוו מר מצלי ואתי מיטרא ומר מצלי ואתי מיטרא,רב חסדא חיה תשעין ותרתין שנין רבה חיה ארבעין בי רב חסדא שיתין הלולי בי רבה שיתין תיכלי,בי רב חסדא סמידא לכלבי ולא מתבעי בי רבה נהמא דשערי לאינשי ולא משתכח,ואמר רבא הני תלת מילי בעאי קמי שמיא תרתי יהבו לי חדא לא יהבו לי חוכמתיה דרב הונא ועותריה דרב חסדא ויהבו לי ענותנותיה דרבה בר רב הונא לא יהבו לי,רב שעורים אחוה דרבא הוה יתיב קמיה דרבא חזייה דהוה קא מנמנם א"ל לימא ליה מר דלא לצערן א"ל מר לאו שושביניה הוא א"ל כיון דאימסר מזלא לא אשגח בי א"ל ליתחזי לי מר איתחזי ליה א"ל הוה ליה למר צערא א"ל כי ריבדא דכוסילתא,רבא הוה יתיב קמיה דר"נ חזייה דקא מנמנם א"ל לימא ליה מר דלא לצערן א"ל מר לאו אדם חשוב הוא א"ל מאן חשיב מאן ספין מאן רקיע,א"ל ליתחזי לי מר אתחזי ליה א"ל ה"ל למר צערא א"ל כמישחל בניתא מחלבא ואי אמר לי הקב"ה זיל בההוא עלמא כד הוית לא בעינא דנפיש בעיתותיה,רבי אלעזר הוה קאכיל תרומה איתחזי ליה א"ל תרומה קא אכילנא ולאו קודש איקרי חלפא ליה שעתא,רב ששת איתחזי ליה בשוקא אמר ליה בשוקא כבהמה איתא לגבי ביתא,רב אשי איתחזי ליה בשוקא א"ל איתרח לי תלתין יומין ואהדרי לתלמודאי דאמריתו אשרי מי שבא לכאן ותלמודו בידו ביום תלתין אתא אמר ליה מאי כולי האי קא דחקא רגליה דבר נתן ואין מלכות נוגעת בחבירתה אפילו כמלא נימא,רב חסדא לא הוה יכיל ליה דלא הוה שתיק פומיה מגירסא סליק יתיב בארזא דבי רב פקע ארזא ושתק ויכיל ליה,ר' חייא לא הוה מצי למיקרבא ליה יומא חד אידמי ליה כעניא אתא טריף אבבא א"ל אפיק לי ריפתא אפיקו ליה א"ל ולאו קא מרחם מר אעניא אההוא גברא אמאי לא קא מרחם מר גלי ליה אחוי ליה שוטא דנורא אמצי ליה נפשיה: | 28a. with regard to a woman who died in childbirth, and therefore continues to bleed. But the biers of other women may be set down in the street.,Rabbi Elazar said: Even the biers of other women must not be set down in the street, as it is written: “And Miriam died there and was buried there” (Numbers 20:1), which teaches that the site of her burial was close to the place of her death. Therefore, it is preferable to bury a woman as close as possible to the place where she died.,With regard to that same verse Rabbi Elazar said further: Miriam also died by the divine kiss, just like her brother Moses. What is the source for this? This is derived through a verbal analogy between the word “there” stated with regard to Miriam and the word “there” mentioned with regard to Moses. With regard to Moses it says: “So Moses the servant of the Lord died there in the land of Moab by the mouth of the Lord” (Deuteronomy 34:5). For what reason was it not explicitly stated with regard to her, as it is stated with regard to Moses, that she died “by the mouth of the Lord”? It is because it would be unseemly to say such a thing, that a woman died by way of a divine kiss, and therefore it is not said explicitly.,Rabbi Ami said: Why was the Torah portion that describes the death of Miriam juxtaposed to the portion dealing with the red heifer? To tell you: Just as the red heifer atones for sin, so too, the death of the righteous atones for sin. Rabbi Elazar said: Why was the Torah portion that describes the death of Aaron juxtaposed to the portion discussing the priestly garments? This teaches that just as the priestly garments atone for sin, so too, the death of the righteous atones for sin.,§ The Sages taught the following baraita: If one dies suddenly without having been sick, this is death through snatching. If he became sick for a day and died, this is an expedited death. Rabbi Ḥaya ben Gamliel says: This is death at a stroke, as it is stated: “Son of man, behold, I am about to take away from you the delight of your eyes at a stroke” (Ezekiel 24:16). And when this prophecy is fulfilled it is written: “So I spoke to the people in the morning and at evening my wife died” (Ezekiel 24:18).,If he was sick for two days and died, this is a quickened death. If he was sick for three days and died, this is a death of rebuke. If he died after being sick for four days, this is a death of reprimand. If one died after a sickness lasting five days, this is the ordinary death of all people.,Rabbi Ḥanin said: What is the verse from which this is derived? It is stated: “Behold, your days approach that you must die” (Deuteronomy 31:14). This verse is expounded in the following manner: “Behold [hen]” indicates one; “approach [karvu],” a plural term, indicates two; “your days [yamekha],” also a plural term, indicates another two; and therefore in total this is five. How does the word hen indicate one? Because in the Greek language they call the number one hen.,The Gemara discusses the significance of death at different ages: If one dies when he is fifty years old, this is death through karet, the divine punishment of excision, meted out for the most serious transgressions. If he dies when he is fifty-two years old, this is the death of Samuel from Ramah. If he dies at the age of sixty, this is death at the hand of Heaven.,Mar Zutra said: What is the verse from which this is derived? As it is written: “You shall come to your grave in a ripe age [bekhelaḥ]” (Job 5:26). The word “ripe age” [bekhelaḥ] has the numerical value of sixty, and it is alluded to there that dying at this age involves a divine punishment.,One who dies at the age of seventy has reached old age. One who dies at the age of eighty dies in strength, as it is written: “The days of our years are seventy, or if by reason of strength, eighty years” (Psalms 90:10). Rabba said: Not only is death at the age of fifty a sign of karet, but even death from fifty to sixty years of age is death by karet. And the reason that all of these years were not counted in connection with karet is due to the honor of Samuel from Ramah, who died at the age of fifty-two.,The Gemara relates that when Rav Yosef turned sixty he made a holiday for the Sages. Explaining the cause for his celebration, he said: I have passed the age of karet. Abaye said to him: Master, even though you have passed the karet of years, have you, Master, escaped the karet of days? As previously mentioned, sudden death is also considered to be a form of karet. He said to him: Grasp at least half in your hand, for I have at least escaped one type of karet.,It was related that Rav Huna died suddenly, and the Sages were concerned that this was a bad sign. The Sage Zuga from Hadayeiv taught them the following: They taught these principles only when the deceased had not reached the age of strength, i.e., eighty. But if he had reached the age of strength and then died suddenly, this is death by way of a divine kiss.,Rava said: Length of life, children, and sustece do not depend on one’s merit, but rather they depend upon fate. As, Rabba and Rav Ḥisda were both pious Sages; one Sage would pray during a drought and rain would fall, and the other Sage would pray and rain would fall.,And nevertheless, their lives were very different. Rav Ḥisda lived for ninety-two years, whereas Rabba lived for only forty years. The house of Rav Ḥisda celebrated sixty wedding feasts, whereas the house of Rabba experienced sixty calamities. In other words, many fortuitous events took place in the house of Rav Ḥisda and the opposite occurred in the house of Rabba.,In the house of Rav Ḥisda there was bread from the finest flour [semida] even for the dogs, and it was not asked after, as there was so much food. In the house of Rabba, on the other hand, there was coarse barley bread even for people, and it was not found in sufficient quantities. This shows that the length of life, children, and sustece all depend not upon one’s merit, but upon fate.,Apropos Rav Ḥisda’s great wealth, the Gemara reports that Rava said: These three things I requested from Heaven, two of which were given to me, and one was not given to me: I requested the wisdom of Rav Huna and the wealth of Rav Ḥisda and they were given to me. I also requested the humility of Rabba bar Rav Huna, but it was not given to me.,The Gemara continues its discussion of the deaths of the righteous. Rav Seorim, Rava’s brother, sat before Rava, and he saw that Rava was dozing, i.e., about to die. Rava said to his brother: Master, tell him, the Angel of Death, not to torment me. Knowing that Rava was not afraid of the Angel of Death, Rav Seorim said to him: Master, are you not a friend of the Angel of Death? Rava said to him: Since my fate has been handed over to him, and it has been decreed that I shall die, the Angel of Death no longer pays heed to me. Rav Seorim said to Rava: Master, appear to me in a dream after your death. And Rava appeared to him. Rav Seorim said to Rava: Master, did you have pain in death? He said to him: Like the prick of the knife when letting blood.,It was similarly related that Rava sat before Rav Naḥman, and he saw that Rav Naḥman was dozing, i.e., slipping into death. Rav Naḥman said to Rava: Master, tell the Angel of Death not to torment me. Rava said to him: Master, are you not an important person who is respected in Heaven? Rav Naḥman said to him: In the supernal world who is important? Who is honorable? Who is complete?,Rava said to Rav Naḥman: Master, appear to me in a dream after your death. And he appeared to him. Rava said to him: Master, did you have pain in death? Rav Naḥman said to him: Like the removal of hair from milk, which is a most gentle process. But nevertheless, were the Holy One, Blessed be He, to say to me: Go back to that world, the physical world, as you were, I would not want to go, for the fear of the Angel of Death is great. And I would not want to go through such a terrifying experience a second time.,The Gemara relates that Rabbi Elazar was once eating teruma, when the Angel of Death appeared to him. He said to the Angel of Death: I am eating teruma; is it not called sacred? It would be inappropriate for me to die now and thereby defile this sacred teruma. The Angel of Death accepted his argument and left him. The moment passed, and he lived for some time afterward.,It was similarly related that the Angel of Death once appeared to Rav Sheshet in the marketplace. Rav Sheshet said to the Angel of Death: Shall I die in the market like an animal? Come to my house and kill me there like a human being.,So too, the Angel of Death appeared to Rav Ashi in the marketplace. Rav Ashi said to the Angel of Death: Give me thirty days so that I may review my studies, for you say above: Fortunate is he who comes here to Heaven with his learning in his hand. On the thirtieth day the Angel of Death came to take him. Rav Ashi said to the Angel of Death: What is all of this? Why are you in such a hurry to take me? Why can you not postpone my death? He said to him: The foot of Rav Huna bar Natan is pushing you, as he is ready to succeed you as the leader of the generation, and one sovereignty does not overlap with its counterpart, even by one hairbreadth. Therefore, you cannot live any longer.,The Angel of Death was unable to take Rav Ḥisda because his mouth was never silent from study. So the Angel of Death went and sat on the cedar column that supported the roof of the study hall of the Sages. The cedar cracked and Rav Ḥisda was silent for a moment, as he was startled by the sound. At that point the Angel of Death was able to take him.,The Angel of Death could not come near Rabbi Ḥiyya, owing to his righteousness. One day the Angel of Death appeared to him as a poor person. He came and knocked on the door. He said to Rabbi Ḥiyya: Bring out bread for me, and he took out bread for him. The Angel of Death then said to Rabbi Ḥiyya: Master, do you not have mercy on a poor person? Why, then, do you not have mercy upon that man, i.e., upon me, and give me what I want? The Angel of Death then revealed his identity to him, and showed him a fiery rod in order to confirm that he was the Angel of Death. At this point Rav Ḥiyya surrendered himself to him. |
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| 184. Babylonian Talmud, Nazir, 5a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •divine names, in world to come Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 51 |
| 185. Babylonian Talmud, Nedarim, 14b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •divine name, surrogate •divine name, swearing by the Found in books: Schiffman, Testimony and the Penal Code (1983) 138 |
186. Babylonian Talmud, Keritot, 7b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •divine names Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 74; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 74 7b. הכי קאמר מגדף מביא קרבן הואיל ובא בו כרת במקום קרבן דברי ר"ע קסבר מיגו דבעי מכתב כרת בעלמא וכתיב כרת במקום קרבן שמע מינה מייתי קרבן,ואומר (במדבר ט, יג) חטאו ישא אתא לרבנן והכי קאמר ר"ע לרבנן אמריתו מגדף לית ביה מעשה מהו מגדף מברך את השם אלא כרת דכתיב למאי אתא,אמרי ליה ליתן כרת למקלל דכתיב במקלל ((במדבר ט, יג) חטאו ישא האיש ההוא) וכתיב בפסח שני (במדבר ט, יג) חטאו ישא מה להלן כרת אף כאן כרת,ת"ר (במדבר טו, ל) את ה' מגדף איסי בן יהודה אומר כאדם האומר לחבירו גירפתה הקערה וחיסרתה קסבר מגדף מברך את השם הוא,ר' אלעזר בן עזריה אומר כאדם האומר לחבירו גירפתה הקערה ולא חיסרתה קסבר מגדף היינו עובד ע"ז,תניא אידך את ה' רבי אלעזר בן עזריה אומר בעובד ע"ז הכתוב מדבר וחכמים אומרים לא בא הכתוב אלא ליתן כרת למברך השם:,| 7b. The Gemara answers that this is what Rabbi Akiva is saying: One who unwittingly blasphemes brings an offering, since its punishment of karet comes, i.e., is written, in a place where the Torah discusses an offering, i.e., karet is mentioned in a passage that discusses a sin offering (see Numbers 15:27–31). This is the statement of Rabbi Akiva, as he maintains: Since the verse should have written karet in general, i.e., without connecting it to bringing an offering, and yet this karet is written in a place where the Torah discusses an offering, conclude from it that the unwitting blasphemer brings an offering for his transgression.,The Gemara analyzes the next clause of the baraita: And the verse states: “Whoever curses his God shall bear his sin” (Leviticus 24:15). The Gemara explains: Here we arrive at the opinion of the Rabbis, and this is what Rabbi Akiva is saying to the Rabbis: You say that the transgression of one who blasphemes does not involve an action, as what is the case of one who blasphemes? It is one who blesses, i.e., curses, the Name, i.e., God. But if so, then concerning the punishment of karet that is written: “That person blasphemes the Lord; and that soul shall be cut off [venikhreta] from among his people” (Numbers 15:30), for what purpose does it come, if not to render him liable to bring an offering?,The Rabbis say to him: It comes to give the punishment of karet to one who curses God, in order to teach that the phrase: “Shall bear his sin,” written in the verse: “Whoever curses his God shall bear his sin” (Leviticus 24:15), is referring to karet, so that one can derive by verbal analogy that an individual who was obligated to bring a Paschal offering for the second Pesaḥ and did not do so is likewise liable to receive karet. As it is written with regard to one who curses God: “Whoever curses his God shall bear his sin,” and it is written with regard to one who was obligated to bring a Paschal offering for the second Pesaḥ and did not do so: “That man shall bear his sin” (Numbers 9:13). Just as there, with regard to one who curses God it is referring to the punishment of karet, so too here, with regard to the Paschal offering it is referring to the punishment of karet.,With regard to one who blasphemes, the Sages taught in a baraita: The verse states: “That person blasphemes [megaddef ] the Lord” (Numbers 15:30). Isi ben Yehuda says: This is like a person who says to another: You cleaned [geirafta] the bowl and rendered it lacking, i.e., the transgression of blasphemy is so severe that it is compared to one who does actual damage to God. Isi ben Yehuda maintains that the case of the blasphemer is identical to that of one who blesses, i.e., curses, the Name, i.e., God, which is a particularly severe transgression.,Rabbi Elazar ben Azarya says that this is like a person who says to another: You cleaned the bowl and removed its contents, but did not render it lacking, i.e., the transgression of blasphemy is not compared to one who does actual damage to God. Rabbi Elazar ben Azarya maintains that the case of the blasphemer is the same as that of an idol worshipper, which is a less severe transgression.,This dispute as to the nature of the transgression of the blasphemer is taught in another baraita: “That person blasphemes the Lord” (Numbers 15:30), and Rabbi Elazar ben Azarya says: The verse is speaking of an idol worshipper. And the Rabbis say: The verse comes only to give the punishment of karet to one who blesses, i.e., curses, the Name, i.e., God.,There are some women who bring a sin offering of a woman after childbirth and the offering is eaten by the priests. And there are some women who bring a sin offering but it is not eaten. And there are some women who do not bring a sin offering at all.,The mishna elaborates: The following women bring a sin offering and it is eaten by the priests: One who miscarries a fetus with a form similar to a domesticated animal, one who miscarries a fetus with a form similar to an undomesticated animal, or one who miscarries a fetus with a form similar to a bird; this is the statement of Rabbi Meir. And the Rabbis say: She does not bring a sin offering unless the fetus has the form of a person.,With regard to a woman who miscarries a sandal fetus, i.e., one that has the form of a flat fish; or if she miscarries the placenta; or an amniotic sac in which tissue developed; or a fetus that emerged cut, i.e., in pieces; and likewise a Canaanite maidservant, owned by a Jew, who miscarried; in all these cases she brings a sin offering and it is eaten by the priests.,And these women bring sin offerings but their sin offerings are not eaten: One who miscarries and does not know the nature of what she miscarried; and two women who miscarried, in a case where one miscarried a fetus of a type for which a woman is exempt from bringing an offering and the other one miscarried a fetus of a type for which a woman is liable to bring an offering, and they do not know which miscarried which type. Rabbi Yosei said: When is their sin offering not eaten? It is when both women went to different places within the Temple to bring their offerings, e.g., this woman went to the east and that woman went to the west. But if both of them were standing together, both of them together bring one sin offering, and it is eaten.,These women do not bring a sin offering: A woman who miscarries an amniotic sac full of water, or one full of blood, or one full of different colors; and likewise a woman who miscarries a fetus with a form similar to fish, or grasshoppers, or repugt creatures, or creeping animals; and a woman who miscarries on the fortieth day of her pregcy; and a woman who gives birth by caesarean section. Rabbi Shimon deems a woman liable to bring a sin offering in the case where she gives birth by caesarean section.,From where do we derive that in the case of a Canaanite maidservant, owned by a Jew, who miscarried, she brings a sin offering and it is eaten? As the Sages taught in a baraita: The passage discussing the halakhot of a woman following childbirth begins with the verse: “Speak to the children of Israel, saying: If a woman conceives and gives birth to a male” (Leviticus 12:2). From this verse I have derived only that the full-fledged children of Israel are included in these halakhot; from where do I derive that a convert and a Canaanite maidservant are also included in these halakhot? The verse states “a woman,” which includes other women.,The Gemara asks: What is the meaning of the special emphasis in the mishna: And likewise a Canaanite maidservant? Why does the mishna deem it necessary to write this halakha? The Gemara answers: It might enter your mind to say that when we say: With regard to any mitzva in which a woman is obligated a Canaanite slave is also obligated in that mitzva, this statement applies with regard to a matter that is the same for a man and for a woman. But with regard to the offerings of a woman after childbirth, which is a category that applies to women but does not apply to men, one might say a Canaanite maidservant is not obligated to bring these offerings. It is for this reason the mishna taught the case of a Canaanite maidservant.,§ The mishna teaches: These women bring a sin offering but their sin offerings are not eaten. It then teaches that in a case where one miscarried a fetus of a type for which a woman is exempt from bringing an offering and the other one miscarried a fetus of a type for which a woman is obligated to bring an offering, Rabbi Yosei maintains that if both are standing together they bring one offering together. The Gemara asks: What exactly do they do? The two of them bring one definite burnt offering, and a sin offering of a bird due to uncertainty, and they each stipulate that if she is obligated to bring the sin offering the animal is hers, and if not then it belongs to the other woman.,The Gemara asks: And is Rabbi Yosei of the opinion that a stipulation is effective in the case of a sin offering? But didn’t we learn in a mishna (23a): With regard to a situation where one of two women unwittingly ate a piece of forbidden fat and is obligated to bring a sin offering, but it is unknown which woman, Rabbi Shimon says: They both bring one sin offering together, and Rabbi Yosei says: They do not both bring one sin offering together. Evidently, Rabbi Yosei is not of the opinion that a stipulation is effective with regard to a sin offering.,Rava said: Rabbi Yosei concedes that a stipulation is effective with regard to one who has not yet brought an atonement offering to complete the purification process, as is the case concerning a woman after childbirth. And likewise, when Ravin came from Eretz Yisrael to Babylonia he said that Rabbi Yoḥa says: Rabbi Yosei concedes with regard to one who has not yet brought an atonement offering that a stipulation is effective.,The Gemara asks: What is the reason for this difference between the sin offering of one who has not yet brought an atonement offering and standard sin offerings? The Gemara answers: There, with regard to a sin offering brought for a transgression, the man requires definite awareness of his transgression for him to be obligated to bring a sin offering, as it is written: “If his sin, which he has sinned, be known to him” (Leviticus 4:28). Therefore, in the case where one of two women ate forbidden fat, they do not bring a sin offering together and stipulate that it should be for whichever of them ate the forbidden fat. But here, with regard to a woman after a miscarriage, when these women bring their sin offering they do so only in order to become permitted in the consumption of sacrificial food, and therefore the stipulation is effective.,The Gemara cites a proof that this distinction is in fact the opinion of Rabbi Yosei: As it is taught in the latter clause of that mishna that Rabbi Yosei says: With regard to any sin offering that comes as atonement for a sin, two people do not bring it together. This indicates that if a sin offering does not atone for a sin, two people can bring it together.,§ The mishna teaches: And these women do not bring a sin offering, and among them are a woman who gives birth by caesarean section. Rabbi Shimon deems a woman liable to bring an offering in a case where she gives birth by caesarean section. The Gemara asks: What is the reason of Rabbi Shimon? Reish Lakish said that the verse states: “But if she bears a girl” (Leviticus 12:5). The term “she bears” is superfluous in the context of the passage, and it serves to include another type of birth, and what is it? This is a birth by caesarean section.,The Gemara asks: And as for the Rabbis, what is their reasoning? Rabbi Mani bar Pattish said that their ruling is derived from the verse: “If a woman conceives [tazria] and gives birth to a male” (Leviticus 12:2). The word tazria literally means to receive seed, indicating that all the halakhot mentioned in that passage do not apply unless she gives birth through the place where she receives seed, not through any other place, such as in the case of a caesarean section.,who miscarries a fetus on the night of, i.e., preceding, the eighty-first day, Beit Shammai deem her exempt from bringing a second offering and Beit Hillel deem her liable to bring a second offering.,Beit Hillel said to Beit Shammai: What is different between the night of the eighty-first and the day of the eighty-first? If they are equal with regard to the halakhot of ritual impurity, i.e., the blood flow of this woman on the eighty-first night renders her ritually impure and all the standard strictures of ritual impurity apply to her, will the two time periods not be equal with regard to liability to bring an additional offering as well?,Beit Shammai said to Beit Hillel: No, there is a difference between that night and the following day. If you said with regard to a woman who miscarries on the eighty-first day that she is obligated to bring an additional offering, this is logical, as she emerged into a period that is fit for her to bring her offering. Would you say the same with regard to a woman who miscarries on the night of the eighty-first day, where she did not emerge into a period that is fit for her to bring her offering, as offerings are not sacrificed at night?,Beit Hillel said to Beit Shammai: But let the case of a woman who miscarries on the eighty-first day that occurs on Shabbat prove that this distinction is incorrect, as she did not emerge into a period that is fit for her to bring her offering because individual offerings are not sacrificed on Shabbat, and nevertheless she is obligated to bring an additional offering.,Beit Shammai said to Beit Hillel: No, there is a difference between these cases. If you said this ruling with regard to a woman who miscarries on the eighty-first day that occurs on Shabbat, the reason is that although Shabbat is unfit for the sacrifice of an individual offering, it is fit for the sacrifice of a communal offering whose time is fixed, e.g., the daily offering. Would you say the same with regard to a woman who miscarries on the night of the eighty-first day, as the night is completely unfit, since neither an individual offering nor a communal offering is sacrificed at night?,Beit Shammai add: And as for the ritual impurity status of the blood, i.e., Beit Hillel’s opinion that the two time periods are equal with regard to the halakhot of ritual impurity, this does not prove what the halakha should be with regard to offerings, as with regard to a woman who miscarries before the completion of the term of eighty days, her blood is impure like the blood of a woman after childbirth, and nevertheless she is exempt from bringing the offering. | |
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187. Origen, Against Celsus, a b c d\n0 1.25 1.25 1 25\n1 4.48 4.48 4 48\n2 1.6 1.6 1 6\n3 1.67 1.67 1 67\n4 4.33-34 4.33 4 33\n5 6.40 6.40 6 40\n6 5.46 5.46 5 46\n7 4.34 4.34 4 34\n8 8.37 8.37 8 37\n9 5.45 5.45 5 45\n10 8.69 8.69 8 69\n11 5.41 5.41 5 41\n12 1.24 1.24 1 24\n13 6.27 6.27 6 27\n14 "5.45" "5.45" "5 45"\n15 "5.4" "5.4" "5 4" (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 33, 37 | 1.25. And perhaps there is a danger as great as that which degrades the name of God, or of the Good, to improper objects, in changing the name of God according to a secret system, and applying those which belong to inferior beings to greater, and vice versa. And I do not dwell on this, that when the name of Zeus is uttered, there is heard at the same time that of the son of Kronos and Rhea, and the husband of Hera, and brother of Poseidon, and father of Athene, and Artemis, who was guilty of incest with his own daughter Persephone; or that Apollo immediately suggests the son of Leto and Zeus, and the brother of Artemis, and half-brother of Hermes; and so with all the other names invented by these wise men of Celsus, who are the parents of these opinions, and the ancient theologians of the Greeks. For what are the grounds for deciding that he should on the one hand be properly called Zeus, and yet on the other should not have Kronos for his father and Rhea for his mother? And the same argument applies to all the others that are called gods. But this charge does not at all apply to those who, for some mysterious reason, refer the word Sabaoth, or Adonai, or any of the other names to the (true) God. And when one is able to philosophize about the mystery of names, he will find much to say respecting the titles of the angels of God, of whom one is called Michael, and another Gabriel, and another Raphael, appropriately to the duties which they discharge in the world, according to the will of the God of all things. And a similar philosophy of names applies also to our Jesus, whose name has already been seen, in an unmistakeable manner, to have expelled myriads of evil spirits from the souls and bodies (of men), so great was the power which it exerted upon those from whom the spirits were driven out. And while still upon the subject of names, we have to mention that those who are skilled in the use of incantations, relate that the utterance of the same incantation in its proper language can accomplish what the spell professes to do; but when translated into any other tongue, it is observed to become inefficacious and feeble. And thus it is not the things signified, but the qualities and peculiarities of words, which possess a certain power for this or that purpose. And so on such grounds as these we defend the conduct of the Christians, when they struggle even to death to avoid calling God by the name of Zeus, or to give Him a name from any other language. For they either use the common name - God - indefinitely, or with some such addition as that of the Maker of all things, the Creator of heaven and earth - He who sent down to the human race those good men, to whose names that of God being added, certain mighty works are wrought among men. And much more besides might be said on the subject of names, against those who think that we ought to be indifferent as to our use of them. And if the remark of Plato in the Philebus should surprise us, when he says, My fear, O Protagoras, about the names of the gods is no small one, seeing Philebus in his discussion with Socrates had called pleasure a god, how shall we not rather approve the piety of the Christians, who apply none of the names used in the mythologies to the Creator of the world? And now enough on this subject for the present. |
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| 188. Papyri, Papyri Graecae Magicae, a b c d\n0 4.3010 4.3010 4 3010\n1 4.3023 4.3023 4 3023\n2 4.3045 4.3045 4 3045\n3 4.3054 4.3054 4 3054\n4 4.3031 4.3031 4 3031\n.. ... ... .. ...\n392 4.2446 4.2446 4 2446\n393 "4.886" "4.886" "4 886"\n394 7.325 7.325 7 325\n395 7.326 7.326 7 326\n396 "7.737" "7.737" "7 737"\n\n[397 rows x 4 columns] (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 40 |
189. Origen, On First Principles, 1.8.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •divine names, christian exegesis and •divine names, origen’s theory of •divine names, all refer to same deity Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 35 | 1.8.1. A similar method must be followed in treating of the angels; nor are we to suppose that it is the result of accident that a particular office is assigned to a particular angel: as to Raphael, e.g., the work of curing and healing; to Gabriel, the conduct of wars; to Michael, the duty of attending to the prayers and supplications of mortals. For we are not to imagine that they obtained these offices otherwise than by their own merits, and by the zeal and excellent qualities which they severally displayed before this world was formed; so that afterwards in the order of archangels, this or that office was assigned to each one, while others deserved to be enrolled in the order of angels, and to act under this or that archangel, or that leader or head of an order. All of which things were disposed, as I have said, not indiscriminately and fortuitously, but by a most appropriate and just decision of God, who arranged them according to deserts, in accordance with His own approval and judgment: so that to one angel the Church of the Ephesians was to be entrusted; to another, that of the Smyrnæans; one angel was to be Peter's, another Paul's; and so on through every one of the little ones that are in the Church, for such and such angels as even daily behold the face of God must be assigned to each one of them; and there must also be some angel that encamps round about them that fear God. All of which things, assuredly, it is to be believed, are not performed by accident or chance, or because they (the angels) were so created, lest on that view the Creator should be accused of partiality; but it is to be believed that they were conferred by God, the just and impartial Ruler of all things, agreeably to the merits and good qualities and mental vigour of each individual spirit. |
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| 190. Plotinus, Enneads, a b c d\n0 9.5 9.5 9 5\n1 "5.8.6" "5.8.6" "5 8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 274 |
| 191. Eusebius of Caesarea, Preparation For The Gospel, a b c d\n0 9.27 9.27 9 27\n1 11.6 11.6 11 6\n2 "3.6.6" "3.6.6" "3 6 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 26 |
| 192. Anon., Pistis Sophia, 136 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •divine names, of vowels •divine names, unspeakable Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 61 |
193. Babylonian Talmud, Yoma, 20a, 39b, 40b, 54b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 126| 54b. כאיש המעורה בלוייה שלו אמר ריש לקיש בשעה שנכנסו נכרים להיכל ראו כרובים המעורין זה בזה הוציאון לשוק ואמרו ישראל הללו שברכתן ברכה וקללתן קללה יעסקו בדברים הללו מיד הזילום שנאמר (איכה א, ח) כל מכבדיה הזילוה כי ראו ערותה,ושתיה היתה נקראת תנא שממנה הושתת העולם תנן כמאן דאמר מציון נברא העולם דתניא רבי אליעזר אומר עולם מאמצעיתו נברא שנאמר (איוב לח, לח) בצקת עפר למוצק ורגבים ידובקו,רבי יהושע אומר עולם מן הצדדין נברא שנאמר (איוב לז, ו) כי לשלג יאמר הוי ארץ וגשם מטר וגשם מטרות עוזו רבי יצחק (נפחא) אמר אבן ירה הקב"ה בים ממנו נשתת העולם שנאמר (איוב לח, ו) על מה אדניה הטבעו או מי ירה אבן פנתה,וחכמים אומרים מציון נברא שנאמר (תהלים נ, א) מזמור לאסף אל אלהים ה' ואומר מציון מכלל יופי ממנו מוכלל יפיו של עולם,תניא ר' אליעזר הגדול אומר (בראשית ב, ד) אלה תולדות השמים והארץ בהבראם ביום עשות ה' אלהים ארץ ושמים תולדות שמים משמים נבראו תולדות הארץ מארץ נבראו,וחכמים אומרים אלו ואלו מציון נבראו שנאמר מזמור לאסף אל אלהים ה' דבר ויקרא ארץ ממזרח שמש עד מבואו ואומר מציון מכלל יופי אלהים הופיע ממנו מוכלל יופיו של עולם,נטל את הדם ממי שממרס בו וכו' מאי כמצליף מחוי רב יהודה | 54b. It means like a man joined and clinging to his livaya, his partner, i.e., his wife. In other words, the cherubs appeared to be embracing one another. Reish Lakish said: When gentiles destroyed the Second Temple and entered the Sanctuary, they saw these drawings of cherubs clinging to one another. They peeled them from the wall, took them out to the market, and said: These Jews, whose blessing is a blessing and whose curse is a curse, due to their great fear of God, should they be occupied with such matters, making images of this kind? They immediately debased and destroyed them, as it is stated: “All who honored her debase her because they have seen her nakedness” (Lamentations 1:8).,§ The mishna taught that a stone sat in the Holy of Holies and it was called the foundation [shetiyya] rock. A Sage taught in the Tosefta: Why was it called shetiyya? It is because the world was created [hushtat] from it. The Gemara comments: We learned the mishna in accordance with the opinion of the one who said that the world was created from Zion. As it was taught in a baraita that Rabbi Eliezer says: The world was created from its center, as it is stated: “When the dust runs into a mass, and the clods cleave fast together” (Job 38:38). The world was created by adding matter to the center, like the formation of clumps of earth.,Rabbi Yehoshua says: The world was created from the sides, as it is stated: “For He said to the snow: Become the earth, likewise to the shower of rain, and to the showers of His mighty rain” (Job 37:6). This verse indicates that the rains fell from all sides, which led to the creation of the earth. Rabbi Yitzḥak Nappaḥa said: The Holy One, Blessed be He, cast a stone into the sea, from which the world was created, as it is stated: “Upon what were its foundations fastened; or who laid its cornerstone?” (Job 38:6).,And the Rabbis say: The world was created from Zion, as it is stated: “A Psalm of Asaph. God, the Lord God has spoken and called the earth, from the rising of the sun to its place of setting” (Psalms 50:1), and it states: “Out of Zion, the perfection of beauty, God has shined forth” (Psalms 50:2). The mishna is taught in accordance with this last opinion.,It was taught in a baraita that Rabbi Eliezer the Great says: “These are the generations of the heaven and the earth when they were created, on the day that the Lord God made earth and heaven” (Genesis 2:4) means that the generations of the heavens, i.e., all things found in the heavens, were created from the heavens, while the generations of the earth were created from the earth.,And the Rabbis say: Both these and those were created from Zion, as it is stated: “A Psalm of Asaph. God, the Lord God has spoken and called the earth, from the rising of the sun to its place of setting,” and it says: “Out of Zion, the perfection of beauty, God has shined forth,” i.e., from Zion the beauty of the world was perfected, which includes both the generations of the heavens and the generations of the earth.,§ The mishna taught that the High Priest took the blood of the bull from the one who was stirring it so it would not coagulate, and he entered and sprinkled it like one who whips. The Gemara asks: What is the meaning of: Like one who whips? Rav Yehuda demonstrated the action with his hand, |
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194. Babylonian Talmud, Taanit, 21b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •divine names, karaites denounce rabbinic interest in Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 104| 21b. ביום אחד או בארבעה ימים אין זה דבר,דרוקרת עיר המוציאה חמש מאות רגלי הוה ויצאו ממנה שלשה מתים ביום אחד גזר רב נחמן בר רב חסדא תעניתא אמר רב נחמן בר יצחק כמאן כר"מ,דאמר ריחק נגיחותיו חייב קירב נגיחותיו לא כ"ש,א"ל רב נחמן בר רב חסדא לרב נחמן בר יצחק ליקום מר ליתי לגבן א"ל תנינא רבי יוסי אומר לא מקומו של אדם מכבדו אלא אדם מכבד את מקומו שכן מצינו בהר סיני שכל זמן שהשכינה שרויה עליו אמרה תורה (שמות לד, ג) גם הצאן והבקר אל ירעו אל מול ההר ההוא נסתלקה שכינה ממנו אמרה תורה (שמות יט, יג) במשוך היובל המה יעלו בהר,וכן מצינו באהל מועד שבמדבר שכל זמן שהוא נטוי אמרה תורה (במדבר ה, ב) וישלחו מן המחנה כל צרוע הוגללו הפרוכת הותרו זבין והמצורעים ליכנס שם,אמר ליה אי הכי ניקום אנא לגבי מר אמר ליה מוטב יבא מנה בן פרס אצל מנה בן מנה ואל יבא מנה בן מנה אצל מנה בן פרס,בסורא הוות דברתא בשיבבותיה דרב לא הוות דברתא סברו מיניה משום זכותיה דרב דנפיש איתחזי להו בחילמא רב דנפישא זכותיה טובא הא מילתא זוטרא ליה לרב אלא משום ההוא גברא דשייל מרא וזבילא לקבורה,בדרוקרת הוות דליקתא ובשיבבותיה דרב הונא לא הוות דליקתא סבור מינה בזכותא דרב הונא דנפיש איתחזי להו בחילמא האי זוטרא ליה לרב הונא אלא משום ההיא איתתא דמחממת תנורא ומשיילי לשיבבותיה,אמרו ליה לרב יהודה אתו קמצי גזר תעניתא אמרו ליה לא קא מפסדן אמר להו זוודא אייתו בהדייהו,אמרו ליה לרב יהודה איכא מותנא בחזירי גזר תעניתא נימא קסבר רב יהודה מכה משולחת ממין אחד משולחת מכל המינין לא שאני חזירי דדמיין מעייהו לבני אינשי,אמרו ליה לשמואל איכא מותנא בי חוזאי גזר תעניתא א"ל והא מרחק אמר ליכא מעברא הכא דפסיק ליה,אמרו ליה לרב נחמן איכא מותנא בארעא דישראל גזר תעניתא אמר אם גבירה לוקה שפחה לא כל שכן,טעמא דגבירה ושפחה הא שפחה ושפחה לא והא אמרו ליה לשמואל איכא מותנא בי חוזאי גזר תעניתא שאני התם כיון דאיכא שיירתא דלווי ואתיא בהדיה,אבא אומנא הוה אתי ליה שלמא ממתיבתא דרקיעא כל יומא ולאביי כל מעלי יומא דשבתא לרבא כל מעלי יומא דכיפורי הוה קא חלשא דעתיה דאביי משום דאבא אומנא אמרו ליה לא מצית למיעבד כעובדיה,ומאי הוו עובדיה דאבא אומנא דכי הוה עביד מילתא הוה מחית גברי לחוד ונשי לחוד ואית ליה לבושא דאית ביה קרנא דהוות בזיעא כי כוסילתא כי הוות אתיא ליה איתתא הוה מלביש לה כי היכי דלא ניסתכל בה ואית ליה דוכתא דצניעא דשדי ביה פשיטי דשקיל דאית ליה שדי ביה דלית ליה לא מיכסיף,כי הוה אתרמי ליה צורבא מרבנן אגרא מיניה לא שקיל ובתר דקאי יהיב ליה פשיטי ואמר ליה זיל בריא נפשך יומא חד שדר אביי זוגא דרבנן למיבדקיה אותבינהו ואכלינהו ואשקינהו ומך להו ביסתרקי בליליא | 21b. If all three died on one day or over four days, this is not a plague of pestilence.,In explanation of the counterintuitive ruling that many deaths in one day is not indicative of a plague, the Gemara relates: Drokart was a city that sent out five hundred infantrymen, and three dead were removed from it on one day. Rav Naḥman bar Rav Ḥisda decreed a fast on account of the plague. Rav Naḥman bar Yitzḥak said: In accordance with whose opinion did you declare this fast? It must be in accordance with the opinion of Rabbi Meir.,This is related to the definition of a forewarned ox, an animal that has gored enough times to be considered a dangerous beast that requires careful supervision, as Rabbi Meir said: The owner of an ox is liable to pay full damages if its acts of goring were separated, i.e., if it gored three times on three consecutive days, as claimed by the Rabbis. If its acts of goring were near each other, performed on a single day, is it not all the more so that this animal should be classified as a forewarned ox? However, Rav Naḥman bar Yitzḥak continued, this represents a minority opinion. Just as Rabbi Meir’s reasoning is rejected for halakha in the case of an ox, so too it is rejected with regard to a plague.,Upon hearing this impressive argument, Rav Naḥman bar Rav Ḥisda said to Rav Naḥman bar Yitzḥak: Let the Master arise and come to live with us as our community leader. Rav Naḥman bar Yitzḥak said to him: We already learned in a baraita that Rabbi Yosei says: It is not the place of a person that honors him; rather, the person honors his place, as we found with regard to Mount Sinai, that as long as the Divine Presence rested upon it, the Torah said: “Neither let the flocks nor the herds feed before that mount” (Exodus 34:3). Once the Divine Presence departed from the mountain, the Torah said: “When the shofar sounds long they shall come up to the mount” (Exodus 19:13). This indicates that the sanctity was not inherent to the place but was due to the Divine Presence resting there.,And we likewise found with regard to the Tent of Meeting that was in the wilderness, that whenever it was erected, the Torah said: “That they put out of the camp every leper” (Numbers 5:2). Once the curtain was rolled up and the Tent of Meeting was prepared for travel, zavim and lepers were permitted to enter the place where it had stood. The place itself had no intrinsic sanctity; rather, it was sacred only because the Divine Presence was there. Accordingly, Rav Naḥman bar Yitzḥak maintained that there is no reason for him to move places to receive honor.,Rav Naḥman bar Rav Ḥisda said to Rav Naḥman bar Yitzḥak: If so, let me arise and come to the Master, to learn Torah from you. Rav Naḥman bar Yitzḥak said to him: It is better that one hundred dinars that is the son of a peras, fifty dinars, should come to one hundred dinars that is the son of one hundred dinars; but one hundred dinars that is the son of one hundred dinars, should not come to one hundred dinars that is the son of a peras. In other words, although Rav Naḥman bar Yitzḥak was a learned scholar, comparable to one hundred dinars, it was nevertheless more appropriate for him to come to Rav Naḥman bar Rav Ḥisda. Whereas Rav Naḥman bar Yitzḥak was the son of a peras, an ordinary man, Rav Naḥman bar Rav Ḥisda was the son of a scholar.,The Gemara relates another story involving a plague: Once there was a plague of pestilence in Sura, but in the neighborhood of Rav there was no pestilence. The people therefore thought that this was due to Rav’s great merit. However, it was revealed to them in a dream that Rav’s merit was too great and this matter too small for the merit of Rav to be involved. Rather, his neighborhood was spared due to the acts of kindness of a certain man, who would lend his hoe [mara] and shovel [zevila] to prepare sites for burial.,The Gemara relates a similar incident. In Drokart there was a fire, but in the neighborhood of Rav Huna there was no fire. The people therefore thought that this was due to Rav Huna’s great merit. It was revealed to them in a dream that this matter was too small for the merit of Rav Huna to have played a role. Rather, it was due to a certain woman who heats her oven and lends it, i.e., the use of her oven, to her neighbors.,They said to Rav Yehuda: Locusts have come to our region. Rav Yehuda decreed a fast. They said to him: They are not destroying anything, as they are eating only a little. He said to them: Have they brought provisions with them, that they have something else to eat? Even if they are not damaging your crops now, they will certainly eat them soon.,On another occasion, they said to Rav Yehuda: There is pestilence among the pigs. Rav Yehuda decreed a fast. The Gemara asks: Let us say that Rav Yehuda maintains that a plague affecting one species will come to affect all species, and that is why he decreed a fast. The Gemara answers: No, in other cases there is no cause for concern. However, pigs are different, as their intestines are similar to those of humans. Consequently, their disease might spread to people.,They said to Shmuel: There is pestilence in the region of Bei Ḥozai, which is quite a distance from Babylonia. Shmuel decreed a fast. They said to him: But it is far from here. He said: There is no crossing here that will stop the pestilence, and therefore there is cause for concern that it will reach us.,They said to Rav Naḥman: There is pestilence in Eretz Yisrael. Rav Naḥman decreed a fast in Babylonia, saying: If the lady of the house, i.e., Eretz Yisrael, is afflicted, is it not all the more so that the maidservant, Babylonia, will be afflicted?,The Gemara asks: The reason for this ruling is apparently only because Eretz Yisrael is a lady in comparison to the Diaspora, which is likened to a maidservant. It may be inferred from this that in a case involving a maidservant and a maidservant, i.e., two places in the Diaspora, there is no reason to fast. But in the previous story, when they said to Shmuel: There is pestilence in the region of Bei Ḥozai, he decreed a fast in Neharde’a, despite the fact that Neharde’a is not considered a lady with respect to Bei Ḥozai. The Gemara answers: It is different there. Since there are caravans that regularly travel from Bei Ḥozai to Neharde’a, the pestilence will join and accompany them in the caravans.,§ Apropos the above stories that deal with the merits of ordinary people, the Gemara relates: Abba the Bloodletter would receive greetings from the yeshiva on High every day, and Abaye would receive these greetings every Shabbat eve, and Rava would receive greetings only once a year on Yom Kippur eve. Abaye was distressed due to Abba the Bloodletter, as he did not understand why Abba received greater honor than he did. They said to him: You are unable to perform what he does, and therefore you do not merit the same honor.,The Gemara asks: And what were these righteous deeds of Abba the Bloodletter? The Gemara explains that when he would perform a matter of bloodletting, he would bring in men separately from women, for reasons of modesty. And he had a special garment that had a slit in the place of the incision [kusilta] where the bloodletting instrument was inserted. When a woman came to him, he would have her dress in that garment, so that he would not see her exposed. And furthermore, he had a hidden place where he worked, where customers would place the coins [peshitei] that he would take as his fee. In this manner, one who had money would throw it there, while one who did not have money was not embarrassed.,When a Torah scholar came to him for bloodletting, he would take no pay from him, and after the scholar arose, Abba would give him money and say to him: Go and purchase food with this money to heal yourself, as it is important to eat healthy food after bloodletting. One day, Abaye sent a pair of Sages to investigate the extent of Abba the Bloodletter’s righteousness. Abba the Bloodletter sat them down, and gave them food to eat, and gave them something to drink. And at night he spread out mats [bistarkei] for them to sleep on. |
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195. Babylonian Talmud, Sukkah, 28a, 53b, 53a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 127| 53a. אשה היתה בוררת חטים לאור של בית השואבה:,חסידים ואנשי מעשה כו': ת"ר יש מהן אומרים אשרי ילדותנו שלא ביישה את זקנותנו אלו חסידים ואנשי מעשה ויש מהן אומרים אשרי זקנותנו שכפרה את ילדותנו אלו בעלי תשובה אלו ואלו אומרים אשרי מי שלא חטא ומי שחטא ישוב וימחול לו,תניא אמרו עליו על הלל הזקן כשהיה שמח בשמחת בית השואבה אמר כן אם אני כאן הכל כאן ואם איני כאן מי כאן הוא היה אומר כן למקום שאני אוהב שם רגלי מוליכות אותי אם תבא אל ביתי אני אבא אל ביתך אם אתה לא תבא אל ביתי אני לא אבא אל ביתך שנאמר (שמות כ, כד) בכל המקום אשר אזכיר את שמי אבא אליך וברכתיך,אף הוא ראה גלגולת אחת שצפה על פני המים אמר לה על דאטפת אטפוך ומטיפיך יטופון אמר רבי יוחנן רגלוהי דבר איניש אינון ערבין ביה לאתר דמיתבעי תמן מובילין יתיה,הנהו תרתי כושאי דהוו קיימי קמי שלמה (מלכים א ד, ג) אליחרף ואחיה בני שישא סופרים דשלמה הוו יומא חד חזייה למלאך המות דהוה קא עציב א"ל אמאי עציבת א"ל דקא בעו מינאי הני תרתי כושאי דיתבי הכא מסרינהו לשעירים שדרינהו למחוזא דלוז כי מטו למחוזא דלוז שכיבו,למחר חזיא מלאך המות דהוה קבדח א"ל אמאי בדיחת א"ל באתר דבעו מינאי תמן שדרתינהו מיד פתח שלמה ואמר רגלוהי דבר איניש אינון ערבין ביה לאתר דמיתבעי תמן מובילין יתיה,תניא אמרו עליו על רבן שמעון בן גמליאל כשהיה שמח שמחת בית השואבה היה נוטל שמנה אבוקות של אור וזורק אחת ונוטל אחת ואין נוגעות זו בזו וכשהוא משתחוה נועץ שני גודליו בארץ ושוחה ונושק את הרצפה וזוקף ואין כל בריה יכולה לעשות כן וזו היא קידה,לוי אחוי קידה קמיה דרבי ואיטלע והא גרמא ליה והאמר רבי אלעזר לעולם אל יטיח אדם דברים כלפי מעלה שהרי אדם גדול הטיח דברים כלפי מעלה ואיטלע ומנו לוי הא והא גרמא ליה,לוי הוה מטייל קמיה דרבי בתמני סכיני שמואל קמיה שבור מלכא בתמניא מזגי חמרא אביי קמיה (דרבא) בתמניא ביעי ואמרי לה בארבעה ביעי,תניא אמר ר' יהושע בן חנניה כשהיינו שמחים שמחת בית השואבה לא ראינו שינה בעינינו כיצד שעה ראשונה תמיד של שחר משם לתפלה משם לקרבן מוסף משם לתפלת המוספין משם לבית המדרש משם לאכילה ושתיה משם לתפלת המנחה משם לתמיד של בין הערבים מכאן ואילך לשמחת בית השואבה,איני והאמר רבי יוחנן שבועה שלא אישן שלשה ימים מלקין אותו וישן לאלתר אלא הכי קאמר לא טעמנו טעם שינה דהוו מנמנמי אכתפא דהדדי:,חמש עשרה מעלות: אמר ליה רב חסדא לההוא מדרבנן דהוי קמסדר אגדתא קמיה א"ל שמיע לך הני חמש עשרה מעלות כנגד מי אמרם דוד א"ל הכי אמר רבי יוחנן בשעה שכרה דוד שיתין קפא תהומא ובעי למשטפא עלמא אמר דוד חמש עשרה מעלות והורידן אי הכי חמש עשרה מעלות יורדות מיבעי ליה,אמר ליה הואיל ואדכרתן (מלתא) הכי אתמר בשעה שכרה דוד שיתין קפא תהומא ובעא למשטפא עלמא אמר דוד מי איכא דידע אי שרי למכתב שם | 53a. It was so bright that a woman would be able to sort wheat by the light of the Celebration of the Place of the Drawing of the Water.,§ The mishna continues: The pious and the men of action would dance before the people who attended the celebration. The Sages taught in the Tosefta that some of them would say in their song praising God: Happy is our youth, as we did not sin then, that did not embarrass our old age. These are the pious and the men of action, who spent all their lives engaged in Torah and mitzvot. And some would say: Happy is our old age, that atoned for our youth when we sinned. These are the penitents. Both these and those say: Happy is he who did not sin; and he who sinned should repent and God will absolve him.,It is taught in the Tosefta: They said about Hillel the Elder that when he was rejoicing at the Celebration of the Place of the Drawing of the Water he said this: If I am here, everyone is here; and if I am not here, who is here? In other words, one must consider himself as the one upon whom it is incumbent to fulfill obligations, and he must not rely on others to do so. He would also say this: To the place that I love, there my feet take me, and therefore, I come to the Temple. And the Holy One, Blessed be He, says: If you come to My house, I will come to your house; if you do not come to My house, I will not come to your house, as it is stated: “In every place that I cause My name to be mentioned, I will come to you and bless you” (Exodus 20:21).,The Gemara cites another statement of Hillel the Elder. Additionally, he saw one skull that was floating on the water and he said to it: Because you drowned others, they drowned you, and those that drowned you will be drowned. That is the way of the world; everyone is punished measure for measure. Apropos following one’s feet, Rabbi Yoḥa said: The feet of a person are responsible for him; to the place where he is in demand, there they lead him.,The Gemara relates with regard to these two Cushites who would stand before Solomon: “Elihoreph and Ahijah, the sons of Shisha” (I Kings 4:3), and they were scribes of Solomon. One day Solomon saw that the Angel of Death was sad. He said to him: Why are you sad? He said to him: They are asking me to take the lives of these two Cushites who are sitting here. Solomon handed them to the demons in his service, and sent them to the district of Luz, where the Angel of Death has no dominion. When they arrived at the district of Luz, they died.,The following day, Solomon saw that the Angel of Death was happy. He said to him: Why are you happy? He replied: In the place that they asked me to take them, there you sent them. The Angel of Death was instructed to take their lives in the district of Luz. Since they resided in Solomon’s palace and never went to Luz, he was unable to complete his mission. That saddened him. Ultimately, Solomon dispatched them to Luz, enabling the angel to accomplish his mission. That pleased him. Immediately, Solomon began to speak and said: The feet of a person are responsible for him; to the place where he is in demand, there they lead him.,§ It is taught in a baraita: They said about Rabban Shimon ben Gamliel that when he would rejoice at the Celebration of the Place of the Drawing of the Water, he would take eight flaming torches and toss one and catch another, juggling them, and, though all were in the air at the same time, they would not touch each other. And when he would prostrate himself, he would insert his two thumbs into the ground, and bow, and kiss the floor of the courtyard and straighten, and there was not any other creature that could do that due to the extreme difficulty involved. And this was the form of bowing called kidda performed by the High Priest.,The Gemara relates: Levi demonstrated a kidda before Rabbi Yehuda HaNasi and strained his thigh and came up lame. The Gemara asks: And is that what caused him to be lame? But didn’t Rabbi Elazar say: One should never speak impertinently toward God above; as a great person once spoke impertinently toward God above, and even though his prayers were answered, he was still punished and came up lame. And who was this great person? It was Levi. Apparently his condition was not caused by his bow. The Gemara answers: There is no contradiction. Both this and that caused him to come up lame; because he spoke impertinently toward God, he therefore was injured when exerting himself in demonstrating kidda.,Apropos the rejoicing of Rabban Shimon ben Gamliel at the Celebration of the Place of the Drawing of the Water, the Gemara recounts: Levi would walk before Rabbi Yehuda HaNasi juggling with eight knives. Shmuel would juggle before King Shapur with eight glasses of wine without spilling. Abaye would juggle before Rabba with eight eggs. Some say he did so with four eggs. All these were cited.,It is taught in a baraita that Rabbi Yehoshua ben Ḥaya said: When we would rejoice in the Celebration of the Place of the Drawing of the Water, we did not see sleep in our eyes the entire Festival. How so? In the first hour of the day, the daily morning offering was sacrificed and everyone came to watch. From there they proceeded to engage in prayer in the synagogue; from there, to watch the sacrifice of the additional offerings; from there, to the synagogue to recite the additional prayer. From there they would proceed to the study hall to study Torah; from there to the eating and drinking in the sukka; from there to the afternoon prayer. From there they would proceed to the daily afternoon offering in the Temple. From this point forward, they proceeded to the Celebration of the Place of the Drawing of the Water.,The Gemara wonders: Is that so? But didn’t Rabbi Yoḥa say: One who took an oath that I will not sleep three days, one flogs him immediately for taking an oath in vain, and he may sleep immediately because it is impossible to stay awake for three days uninterrupted. Rather, this is what Rabbi Yehoshua is saying: We did not experience the sense of actual sleep, because they would merely doze on each other’s shoulders. In any case, they were not actually awake for the entire week.,§ The mishna continues: The musicians would stand on the fifteen stairs that descend from the Israelites’ courtyard to the Women’s Courtyard, corresponding to the fifteen Songs of the Ascents in Psalms. Rav Ḥisda said to one of the Sages who was organizing aggada before him: Did you hear with regard to these fifteen Songs of Ascents in Psalms, corresponding to what did David say them? He said to him that this is what Rabbi Yoḥa said: At the time that David dug the drainpipes in the foundation of the Temple, the waters of the depths rose and sought to inundate the world. Immediately, David recited the fifteen Songs of the Ascents and caused them to subside. Rav Ḥisda asked: If so, should they be called fifteen Songs of the Ascents? They should have been called Songs of the Descents.,Rav Ḥisda continued and said to him: Since you reminded me of this matter, this is what was originally stated: At the time that David dug the drainpipes, the waters of the depths rose and sought to inundate the world. David said: Is there anyone who knows whether it is permitted to write the sacred name |
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196. Babylonian Talmud, Sotah, 2a, 47a, 38a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 29, 54; Schiffman, Testimony and the Penal Code (1983) 147 38a. ככתבו ובמדינה בכינויו במדינה כהנים נושאים את ידיהן כנגד כתפיהן ובמקדש על גבי ראשיהן חוץ מכהן גדול שאינו מגביה את ידיו למעלה מן הציץ ר' יהודה אומר אף כהן גדול מגביה ידיו למעלה מן הציץ שנאמר (ויקרא ט, כב) וישא אהרן את ידיו אל העם ויברכם,| 38a. as it is written in the Torah, i.e., the Tetragrammaton, and in the country they use its substitute name of Lordship. In the country, the priests lift their hands so they are aligned with their shoulders during the benediction. And in the Temple they lift them above their heads, except for the High Priest, who does not lift his hands above the frontplate. Since the Tetragrammaton is inscribed on it, it is inappropriate for him to lift his hands above it. Rabbi Yehuda says: Even the High Priest lifts his hands above the frontplate, as it is stated: “And Aaron lifted up his hands toward the people and blessed them” (Leviticus 9:22).,The Sages taught: The mitzva given to the priests: “So you shall bless the children of Israel” (Numbers 6:23), is that they bless them in the sacred tongue, Hebrew. Do you say that the benediction must be recited in the sacred tongue, or perhaps it may be recited in any language? The baraita answers: It is stated here, with regard to the Priestly Benediction: “So you shall bless,” and it is stated there, with regard to the blessings and curses: “These shall stand on Mount Gerizim to bless the people” (Deuteronomy 27:12). There is a verbal analogy between these two usages of the word “bless”: Just as there, the blessings and curses were recited in the sacred tongue, as stated above (33a), so too here, the Priestly Benediction is recited in the sacred tongue.,Rabbi Yehuda says: It is not necessary to derive this from a verbal analogy, as it says with regard to the Priestly Benediction: “Thus,” which means that it is not recited correctly unless they recite it in this exact language, as it is written in the Torah.,It is taught in another baraita: “So you shall bless,” means while standing. Do you say that the benediction must be recited while standing, or perhaps it may even be recited while sitting? It is stated here: “So you shall bless,” and it is stated there, with regard to the blessings and curses: “These shall stand on Mount Gerizim to bless.” Just as there, the blessing was recited while standing, so too here, the priests must recite the Priestly Benediction while standing.,Rabbi Natan says: It is not necessary to derive this from a verbal analogy, as it says in the verse: “At that time the Lord separated the tribe of Levi to bear the Ark of the Covet of the Lord, to stand before the Lord to minister to Him and to bless in His name” (Deuteronomy 10:8). Just as a priest performs the Temple service while standing, so too, he blesses while standing. The Gemara asks: And from where do we derive that he performs the service itself while standing? As it is written: “To stand to minister in the name of the Lord” (Deuteronomy 18:5).,It is taught in another baraita: “So you shall bless” means with lifted hands. Do you say that the priests must recite the benediction with lifted hands, or perhaps they may recite it without lifted hands? It is stated here: “So you shall bless,” and it is stated there, with regard to the dedication of the Tabernacle: “And Aaron lifted up his hands toward the people and blessed them” (Leviticus 9:22). Just as there, Aaron blessed the nation with lifted hands, so too here, the Priestly Benediction is recited with lifted hands.,This halakha was difficult for Rabbi Yonatan to understand: If this halakha is derived from the dedication of the Tabernacle, then why not also say: Just as there, the High Priest was the one who recited the blessing, and it was the New Moon, and the offerings that were brought were a communal service, so too here, the Priestly Benediction must be recited only by the High Priest, and on the New Moon, and when performing a communal service?,Rabbi Natan says: It is not necessary to derive from a verbal analogy that the Priestly Benediction is recited with lifted hands, as it says with regard to Aaron: “To stand to minister in the name of the Lord, him and his sons forever” (Deuteronomy 18:5). In this verse, his sons are juxtaposed with him. Just as Aaron recited the Priestly Benediction with lifted hands, so too, his sons recite the benediction with lifted hands. And furthermore, it is written “forever,” which indicates that it is referring not only to special occasions. And although the verse is not referring to the Priestly Benediction, the benediction is juxtaposed to the Temple service in another verse: “To minister to Him and to bless in His name” (Deuteronomy 10:8).,And it is taught in another baraita: “So you shall bless the children of Israel” means the blessing should be recited with the ineffable name. Do you say that the Priestly Benediction must be recited with the ineffable name, or perhaps it is recited with only the substitute name, Adonai? The verse states: “So shall they put My name” (Numbers 6:27), which means My name that is unique to Me.,One might have thought that even in the outlying areas, outside the Temple, this ineffable name is used. It is stated here, with regard to the Priestly Benediction: “So shall they put My name,” and it is stated there, with regard to the place one must sacrifice offerings: “The place that the Lord your God has chosen out of all your tribes to put His name there” (Deuteronomy 12:5). The verbal analogy teaches that just as there, the expression “to put His name there” is referring to the Temple, so too here, the mitzva of “so shall they put My name” applies in the Temple and not anywhere else.,Rabbi Yoshiya says: It is not necessary to derive this halakha from the verbal analogy, as it can be derived from a verse. It says in the verse: “In every place where I cause My name to be mentioned I will come to you and bless you” (Exodus 20:20). Does it enter your mind that this verse literally means that the Divine Presence will be revealed everywhere? Rather, this verse must be interpreted by transposition. It must be reordered and read as follows: In every place where I will come to you and bless you, there I will cause My name to be mentioned. Rabbi Yoshiya explains that God is stating: And where will I come to you and bless you? In the Temple. Therefore, he derives: There, in the Temple, I will cause My name to be mentioned, but the ineffable name is not mentioned elsewhere.,It is taught in another baraita: “So you shall bless the sons of Israel” (Numbers 6:23). I have derived only the halakha to bless the sons of Israel. From where do I derive the halakha of blessing converts, women, and emancipated slaves? The verse states immediately afterward: “You shall say to them,” meaning to all of the Jewish people.,It is taught in another baraita: “So you shall bless,” means that the priests must recite the Priestly Benediction face-to-face with the congregation. Do you say that the Benediction must be recited face-to-face, or perhaps it is only recited with the faces of the priests facing the back of the necks of the congregation? The verse states: “You shall say to them,” face-to-face, like a person who is talking to another.,It is taught in another baraita: “So you shall bless” means that the benediction must be recited out loud. Or, perhaps, is it recited only in a whisper? The verse states: “You shall say to them,” like a person who is talking to another.,Abaye said: We have a tradition with regard to the prayer leader calling the priests to recite the Priestly Benediction: When there are two priests, he calls: Priests, but when there is one priest he does not call: Priest, as it is stated: “You shall say to them,” in plural, meaning to a minimum of two priests. And Rav Ḥisda said: We have a tradition that a priest calls: Priests, but an Israelite does not call: Priests, as it is stated: “You shall say to them,” which means that the saying | |
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197. Babylonian Talmud, Shevuot, 29b, 35b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schiffman, Testimony and the Penal Code (1983) 151| 35b. במי שהוא רחום קאמר,א"ל רבא אי הכי בשמים ובארץ נמי במי שהשמים והארץ שלו קאמר,הכי השתא התם כיון דליכא מידי אחרינא דאיקרי רחום וחנון ודאי במי שהוא חנון ודאי במי שהוא רחום קאמר הכא כיון דאיכא שמים וארץ בשמים ובארץ קאמר,ת"ר כתב אלף למד מאלהים יה מיי' ה"ז אינו נמחק שין דלת משדי אלף דלת מאדני צדי בית מצבאות ה"ז נמחק,רבי יוסי אומר צבאות כולו נמחק שלא נקרא צבאות אלא על שם ישראל שנאמר (שמות ז, ד) והוצאתי את צבאותי את עמי בני ישראל מארץ מצרים אמר שמואל אין הלכה כרבי יוסי,ת"ר כל הטפל לשם בין מלפניו ובין מלאחריו ה"ז נמחק לפניו כיצד ליי' ל' נמחק ביי' ב' נמחק ויי' ו' נמחק מיי' מ' נמחק (תהלים קמד, טו) שיי' ש' נמחק היי' ה' נמחק כיי' כ' נמחק,לאחריו כיצד אלהינו נ"ו נמחק אלהיהם ה"ם נמחק אלהיכם כ"ם נמחק אחרים אומרים לאחריו אינו נמחק שכבר קדשו השם אמר רב הונא הלכה כאחרים,(אברהם דלטיא לנבות בגבעת בנימן שלמה דניאל סימן),כל שמות האמורים בתורה באברהם קדש חוץ מזה שהוא חול שנאמר (בראשית יח, ג) ויאמר יי' אם נא מצאתי חן בעיניך,חנינא בן אחי רבי יהושע ורבי אלעזר בן עזריה משום רבי אלעזר המודעי אמרו אף זה קדש כמאן אזלא הא דאמר רב יהודה אמר רב גדולה הכנסת אורחין יותר מהקבלת פני שכינה כמאן כאותו הזוג,כל שמות האמורים בלוט חול חוץ מזה שהוא קדש שנאמר (בראשית יט, יח) ויאמר לוט אליהם אל נא אדני הנה נא מצא עבדך חן בעיניך וגו' מי שיש בידו להמית ולהחיות זה הקדוש ברוך הוא,כל שמות האמורים בנבות קדש במיכה חול ר"א אומר בנבות קדש במיכה יש מהן חול ויש מהן קדש אלף למד חול יוד הי קדש חוץ מזה שאלף למד והוא קדש (שופטים יח, לא) כל ימי היות בית האלהים בשילה,כל שמות האמורים בגבעת בנימין ר"א אומר חול רבי יהושע אומר קדש,אמר לו ר"א וכי מבטיח ואינו עושה,אמר לו ר' יהושע מה שהבטיח עשה והם לא ביחנו אם לנצוח אם לנצח באחרונה שביחנו הסכימו על ידן שנאמר (שופטים כ, כח) ופנחס בן אלעזר בן אהרן (הכהן) עומד לפניו בימים ההם לאמר האוסיף עוד לצאת למלחמה עם [בני] בנימין אחי אם אחדל וגו',כל שלמה האמורין בשה"ש קדש שיר למי שהשלום שלו חוץ מזה (שיר השירים ח, יב) כרמי שלי לפני האלף לך שלמה שלמה לדידיה ומאתים לנוטרים את פריו רבנן וי"א אף זה חול (שיר השירים ג, ז) הנה מטתו שלשלמה ששים,אף זה ולא מיבעי האיך אלא הא דאמר שמואל מלכותא דקטלא חד משיתא בעלמא לא מיענשא שנאמר כרמי שלי לפני האלף לך שלמה למלכותא דרקיעא ומאתים לנוטרים את פריו למלכותא דארעא שמואל לא כת"ק ולא כי"א,אלא ה"ק וי"א זה קדש וזה הוא חול דמטתו ושמואל דאמר כי"א,כל מלכיא האמורים בדניאל חול חוץ מזה שהוא קדש (דניאל ב, לז) אנת מלכא [מלך] מלכיא די אלה שמיא מלכותא חסנא ותקפא ויקרא יהב לך,וי"א אף זה קדש שנאמר (דניאל ד, טז) מרי חלמא לשנאך ופשרה לערך למאן קאמר אי סלקא דעתך לנבוכדנצר קאמר ליה שנאותיה מאי נינהו ישראל מילט קא לייט להו לישראל,ות"ק סבר שונאי ישראל איכא שונאי עובדי כוכבים ליכא:,ובכל כנויין הרי אלו חייבין כו':,ורמינהי (במדבר ה, כא) יתן ה' אותך לאלה ולשבועה מה ת"ל והלא כבר נאמר והשביע הכהן את האשה בשבועת האלה לפי שנא' (ויקרא ה, א) ושמעה קול אלה נאמר כאן אלה ונאמר להלן אלה מה להלן שבועה אף כאן שבועה מה להלן בשם אף כאן בשם,אמר אביי לא קשיא הא רבי חנינא בר אידי הא רבנן דתניא רבי חנינא בר אידי אומר הואיל ואמרה תורה השבע ואל תשבע קלל ואל תקלל מה השבע בשם אף לא תשבע בשם מה קלל בשם אף לא תקלל בשם,ורבנן אי גמירי גזירה שוה ניבעי שם המיוחד אי לא גמירי גזירה שוה אלה דשבועה היא מנא להו,נפקא להו מדתניא אלה אין אלה אלא לשון שבועה וכן הוא אומר (במדבר ה, כא) והשביע הכהן את האשה בשבועת האלה,התם שבועת האלה כתיב הכי קאמר אלה אין אלה אלא בשבועה וכן הוא אומר והשביע הכהן את האשה בשבועת האלה | 35b. or in the name of He Who is compassionate, that the tanna is stating the halakha. Although gracious and compassionate are not names of God, the reference in the mishna is to an oath in the name of God.,Rava said to Abaye: If so, in the case of one who administered the oath to the witnesses in the name of heaven and in the name of earth as well, say that it is with regard to an oath in the name of He for Whom the heaven and the earth are His that the tanna is stating the halakha. Why, then, does the mishna say that for an oath in the name of heaven and in the name of earth, these witnesses are exempt from liability?,The Gemara rejects this: How can these cases be compared? There, since there is no other entity that is called gracious and compassionate, certainly it is in the name of He Who is gracious, and certainly it is in the name of He Who is compassionate that the tanna is speaking. By contrast, here, since there are heaven and earth that exist as independent entities, perhaps when he administers an oath in the name of heaven and in the name of earth, it is in the name of the actual heaven and in the name of the actual earth that he is speaking, and not in the name of He for Whom the heaven and the earth are His.,§ Apropos the names of God that may be erased and those that may not be erased, the Gemara discusses the details of the matter. The Sages taught: If one wrote the letters alef lamed from the name Elohim, or yod heh from the Tetragrammaton, this pair of letters and that pair of letters may not be erased. But if one wrote the letters shin dalet from Shaddai, or alef dalet from Adonai, or tzadi beit from Tzevaot, this may be erased.,Rabbi Yosei says: The word tzevaot may be erased in its entirety, as God is called Tzevaot only in the context of the children of Israel, and it is not an independent name of God, as it is stated: “And I shall bring forth My hosts [tzivotai], My people the children of Israel, out of the land of Egypt” (Exodus 7:4). Shmuel says: The halakha is not in accordance with the opinion of Rabbi Yosei.,The Sages taught: Any letters ancillary to the name of God, whether as a prefix preceding the name or as a suffix succeeding the name, this addition may be erased. Preceding it, how so? If one wrote the Tetragrammaton with the prefix lamed, meaning: To the Lord, the lamed may be erased; the Tetragrammaton with the prefix beit, meaning: By the Lord, the beit may be erased; the Tetragrammaton with the prefix vav, meaning: And the Lord, the vav may be erased; the Tetragrammaton with the prefix mem, meaning: From the Lord, the mem may be erased; the Tetragrammaton with the prefix shin, meaning: That the Lord, the shin may be erased; the Tetragrammaton with the prefix heh, meaning: Is the Lord, the heh may be erased; the Tetragrammaton with the prefix kaf, meaning: Like the Lord, the kaf may be erased.,Succeeding it, how so? If one wrote Eloheinu, meaning: Our God, the nun vav suffix may be erased; Eloheihem, meaning: Their God, the heh mem suffix may be erased; Eloheikhem, meaning: Your God, second person plural, the kaf mem suffix may be erased. Aḥerim say: The suffix succeeding the name of God may not be erased as the name of God to which it is appended already sanctified it and it is considered as though it is part of the name. Rav Huna says: The halakha is in accordance with the opinion of Aḥerim.,§ Abraham; who cursed Naboth; in Gibeah of Benjamin; Solomon; Daniel; this is a mnemonic for the halakhot that follow.,All names that could be understood as the name of God that are stated in the Torah with regard to Abraham are sacred and are referring to God, except for this name, which is non-sacred, as it is stated: “My lords, if I have found favor in your eyes” (Genesis 18:3). In that passage, Abraham is addressing the angels who appeared to him in the guise of men, not God.,Ḥanina, son of the brother of Rabbi Yehoshua, and Rabbi Elazar ben Azarya in the name of Rabbi Elazar HaModa’i, say: This too is sacred. The Gemara asks: In accordance with whose opinion is that which Rabbi Yehuda says that Rav says: Hospitality accorded to guests is greater than receiving the Divine Presence? In accordance with whose opinion is that statement? It is in accordance with the opinion of that pair of tanna’im, Ḥanina, son of the brother of Rabbi Yehoshua, and Rabbi Elazar ben Azarya, who understood that Abraham was speaking to God.,All names that could be understood as the name of God that are stated in the Torah with regard to Lot are non-sacred and are referring to angels, except for this one, which is sacred, as it is stated: “And Lot said to them: Please, not so Adonai. Behold your servant has found favor in your eyes, and you have magnified Your mercy that You have performed for me by saving my life” (Genesis 19:18–19). It is apparent from the context that Lot is addressing He Who has the capacity to kill and to vivify; that is the Holy One, Blessed be He.,All names that are stated with regard to Naboth are sacred, e.g., in the verse: “Naboth blasphemed Elohim and the king” (I Kings 21:13), and those stated with regard to Micah are non-sacred and are referring to the graven image that he fashioned (see Judges, chapters 17–18). Rabbi Eliezer says: Indeed, all names that are stated with regard to Naboth are sacred; but those stated with regard to Micah, some of them are non-sacred and some of them are sacred. The names beginning with the letters alef lamed, i.e., Elohim, are non-sacred, as the reference is to the idol that he crafted, and all the names beginning with the letters yod heh, i.e., the Tetragrammaton, are sacred, except for this name that begins with the letters alef lamed and it is sacred: “All the time that the house of Elohim was in Shiloh” (Judges 18:31).,All names that are stated in the passage concerning Gibeah of Benjamin, where the rest of the tribes consulted God to determine whether they should go to war against the tribe of Benjamin (see Judges, chapter 20), Rabbi Eliezer says: They are non-sacred, as they were consulting an idol, not God. Rabbi Yehoshua says: They are sacred.,Rabbi Eliezer said to Rabbi Yehoshua: How can you say that those names are sacred? Does God promise and not fulfill the promise? Twice the tribes received the response to go to war against Benjamin, and twice they were vanquished.,Rabbi Yehoshua said to Rabbi Eliezer: That which God promised, He fulfilled. In each case, He responded to their question. The first time they consulted God through the Urim VeTummim, but they did not seek to ascertain if they are to triumph in the war or if they are to be defeated. In the last time that they consulted God through the Urim VeTummim, where they sought to ascertain whether they would emerge triumphant, they consented in Heaven to their endeavor, as it is stated: “And Pinehas, son of Elazar, son of Aaron was standing before it in those days, saying: Shall I yet again go out to battle against the children of Benjamin my brother, or shall I cease? And the Lord said: Go up, as tomorrow I will deliver them into your hand” (Judges 20:28).,All mentions of the name Shlomo that are stated in the Song of Songs, such as: “The song of songs that is Shlomo’s” (Song of Songs 1:1), are not references to King Solomon; rather, they are sacred, meaning a song to the One for Whom peace [shehashalom] is His, except for this mention: “My vineyard, which is mine, is before me; you, Solomon shall have the one thousand,” i.e., one thousand are for Solomon himself; “and two hundred for those who guard its fruit” (Song of Songs 8:12), which is a reference to the Sages. And some say: This verse too is non-sacred: “Behold, the bed of Solomon; sixty mighty men are around it” (Song of Songs 3:7).,The Gemara asks: Does this mean: This verse too is non-sacred, and it is not necessary to say that the verse cited earlier is non-sacred? But that which Shmuel says: A monarchy that kills one of every six individuals in the world is not punished for doing so, as that is the prerogative of a monarch, as it is stated: “My vineyard, which is mine, is before me; you, Shlomo shall have the one thousand,” this is a reference to the monarchy of Heaven; “and two hundred for those who guard its fruit,” this is a reference to the monarchy of earth. of the 1,200 mentioned in the two parts of the verse, two hundred, or one-sixth, are the prerogative of the earthly monarch. Shmuel, who interprets the mention of Shlomo in this verse as referring to God, holds neither in accordance with the opinion of the first tanna nor in accordance with the opinion introduced with the term: Some say. Both tanna’im agree that the reference in the verse is to Solomon and not to the Holy One, Blessed be He.,Rather, Shmuel cites a different version of the opinion introduced with the term: Some say, according to which this is what it is saying. And some say: This Shlomo that appears in the verse with regard to the one thousand is sacred, and that Shlomo that appears in the verse with regard to the bed of Solomon is non-sacred, and it is Shmuel who states his opinion in accordance with the opinion introduced with the term: Some say.,All kings that are stated with regard to Daniel are non-sacred, except for this one, which is sacred: “You, O king, king of kings, unto whom the God of heaven has given you the kingdom, the power, and the strength, and the glory” (Daniel 2:37).,And some say: This too is sacred, as it is stated: “My Lord, the dream shall be for your enemy and its interpretation for your foe” (Daniel 4:16). To whom is Daniel saying this? If it enters your mind that when Daniel says: “My lord,” it is to Nebuchadnezzar that he is saying it, his enemy, who are they? They are the Jewish people. Would Daniel curse the Jewish people?,And the first tanna, who understands that Daniel is referring to Nebuchadnezzar, holds: Are there Jewish enemies for Nebuchadnezzar and there are no gentile enemies for him? Daniel was cursing the gentile enemies, not the Jewish enemies.,§ The mishna teaches: Or if one administered the oath to the witnesses in the name of any of the appellations of God, even though he did not mention the ineffable name of God, these witnesses are liable for taking a false oath of testimony.,And the Gemara raises a contradiction from a baraita that cites the verse: “The Lord shall render you as a curse and as an oath” (Numbers 5:21). Why must the verse state this? Isn’t it already stated at the beginning of the verse: “And the priest shall administer to the woman with the oath of cursing”? Due to the fact that it is stated with regard to an oath of testimony: “And he heard the voice of an ala” (Leviticus 5:1), one may infer: Ala is stated here with regard to an oath of testimony and ala is stated there with regard to a sota; just as there, with regard to a sota, the reference is to an oath, so too here, with regard to an oath of testimony, the reference is to an oath. And just as there, the oath is administered in the name of God, so too here, the oath is administered in the name of God. This is contrary to the mishna, where the ruling is that an oath of testimony may be administered even in the name of appellations of God.,Abaye said: This is not difficult. This baraita is the opinion of Rabbi Ḥanina bar Idi, and that mishna is the opinion of the Rabbis, as it is taught in a baraita that Rabbi Ḥanina bar Idi says: Since the Torah says in some cases: Take an oath, and in some cases: Do not take an oath; and it says in some cases: Curse, and in some cases: Do not curse, just as when the Torah says: Take an oath, it is in the name of God, so too, when the Torah states: Do not take an oath, it is in the name of God. And just as when the Torah states: Curse, it is in the name of God, so too, when the Torah says: Do not curse, it is in the name of God.,The Gemara asks: And the Rabbis say: If they derive an oath of testimony from sota by means of a verbal analogy, let us require that both an oath of testimony and the curse will be specifically in the ineffable name of God. If they do not derive an oath of testimony from sota by means of a verbal analogy, from where do they derive that the instance of the word ala that is written with regard to an oath of testimony is an oath?,The Gemara answers: They derive it from that which is taught in a baraita: It is written with regard to an oath of testimony: “And he hears the voice of an ala” (Leviticus 5:1); ala is nothing other than an expression meaning oath. And likewise it says: “And the priest shall administer to the woman with the oath of cursing [ha’ala]” (Numbers 5:21).,The Gemara asks: It is not merely ala that is written there; the oath of an ala is written there. Apparently, ala alone does not mean oath. The Gemara explains that this is what the tanna is saying: “And he hears the voice of an ala”; ala is used only when accompanied by an oath. And likewise it says: “And the priest shall administer to the woman with the oath of cursing.” |
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| 198. Iamblichus, Life of Pythagoras, 54.21-54.25 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •divine names, in world to come Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 51 |
199. Babylonian Talmud, Shabbat, 104a, 110b, 115a, 115b, 116a, 137b, 61b, 67a, 75a, 77b, 89a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 179| 89a. עבודת גלולים שוב מה כתיב בה זכור את יום השבת לקדשו כלום אתם עושים מלאכה שאתם צריכין שבות שוב מה כתיב בה לא תשא משא ומתן יש ביניכם שוב מה כתיב בה כבד את אביך ואת אמך אב ואם יש לכם שוב מה כתיב בה לא תרצח לא תנאף לא תגנוב קנאה יש ביניכם יצר הרע יש ביניכם מיד הודו לו להקב"ה שנאמר (תהלים ח, י) ה' אדונינו מה אדיר שמך וגו' ואילו תנה הודך על השמים לא כתיב,מיד כל אחד ואחד נעשה לו אוהב ומסר לו דבר שנאמר (תהלים סח, יט) עלית למרום שבית שבי לקחת מתנות באדם בשכר שקראוך אדם לקחת מתנות אף מלאך המות מסר לו דבר שנאמר (במדבר יז, יב) ויתן את הקטורת ויכפר על העם ואומר ויעמוד בין המתים ובין החיים וגו' אי לאו דאמר ליה מי הוה ידע:,וא"ר יהושע בן לוי בשעה שירד משה מלפני הקב"ה בא שטן ואמר לפניו רבונו של עולם תורה היכן היא אמר לו נתתיה לארץ הלך אצל ארץ אמר לה תורה היכן היא אמרה לו (איוב כח, כג) אלהים הבין דרכה וגו' הלך אצל ים ואמר לו אין עמדי הלך אצל תהום א"ל אין בי שנאמר (איוב כח, יד) תהום אמר לא בי היא וים אמר אין עמדי אבדון ומות אמרו באזנינו שמענו שמעה חזר ואמר לפני הקב"ה רבש"ע חיפשתי בכל הארץ ולא מצאתיה אמר לו לך אצל בן עמרם,הלך אצל משה אמר לו תורה שנתן לך הקב"ה היכן היא אמר לו וכי מה אני שנתן לי הקב"ה תורה א"ל הקב"ה למשה משה בדאי אתה אמר לפניו רבונו של עולם חמודה גנוזה יש לך שאתה משתעשע בה בכל יום אני אחזיק טובה לעצמי אמר לו הקב"ה למשה הואיל ומיעטת עצמך תקרא על שמך שנאמר (מלאכי ג, כב) זכרו תורת משה עבדי וגו':,וא"ר יהושע בן לוי בשעה שעלה משה למרום מצאו להקב"ה שהיה קושר כתרים לאותיות אמר לו משה אין שלום בעירך אמר לפניו כלום יש עבד שנותן שלום לרבו א"ל היה לך לעזרני מיד אמר לו (במדבר יד, יז) ועתה יגדל נא כח ה' כאשר דברת,(אמר) ר' יהושע בן לוי מ"ד (שמות לב, א) וירא העם כי בושש משה אל תקרי בושש אלא באו שש בשעה שעלה משה למרום אמר להן לישראל לסוף ארבעים יום בתחלת שש אני בא לסוף מ' יום בא שטן ועירבב את העולם אמר להן משה רבכם היכן הוא אמרו לו עלה למרום אמר להן באו שש ולא השגיחו עליו מת ולא השגיחו עליו הראה להן דמות מטתו והיינו דקאמרי ליה לאהרן (שמות לב, א) כי זה משה האיש וגו':,א"ל ההוא מרבנן לרב כהנא מי שמיע לך מאי הר סיני א"ל הר שנעשו בו נסים לישראל הר ניסאי מיבעי ליה אלא הר שנעשה סימן טוב לישראל הר סימנאי מיבעי ליה א"ל מ"ט לא שכיחת קמיה דרב פפא ורב הונא בריה דרב יהושע דמעייני באגדתא דרב חסדא ורבה ברי' דרב הונא דאמרי תרווייהו מאי הר סיני הר שירדה שנאה לעכו"ם עליו והיינו דאמר ר' יוסי בר' חנינא ה' שמות יש לו מדבר צין שנצטוו ישראל עליו מדבר קדש שנתקדשו ישראל עליו מדבר קדמות שנתנה קדומה עליו מדבר פארן | 89a. idols that you require this special warning? Again Moses asked: What else is written in it? The Holy One, Blessed be He, said to him: “Remember the Shabbat day to sanctify it” (Exodus 20:8). Moses asked the angels: Do you perform labor that you require rest from it? Again Moses asked: What else is written in it? “Do not take the name of the Lord your God in vain” (Exodus 20:7), meaning that it is prohibited to swear falsely. Moses asked the angels: Do you conduct business with one another that may lead you to swear falsely? Again Moses asked: What else is written in it? The Holy One, Blessed be He, said to him: “Honor your father and your mother” (Exodus 20:12). Moses asked the angels: Do you have a father or a mother that would render the commandment to honor them relevant to you? Again Moses asked: What else is written in it? God said to him: “You shall not murder, you shall not commit adultery, you shall not steal” (Exodus 20:13) Moses asked the angels: Is there jealousy among you, or is there an evil inclination within you that would render these commandments relevant? Immediately they agreed with the Holy One, Blessed be He, that He made the right decision to give the Torah to the people, and as it is stated: “God our Lord, how glorious is Your name in all the earth” (Psalms 8:10), while “that Your majesty is placed above the heavens” is not written because the angels agreed with God that it is appropriate to give the Torah to the people on earth.,Immediately, each and every one of the angels became an admirer of Moses and passed something to him, as it is stated: “You ascended on high, you took a captive, you took gifts on account of man, and even among the rebellious also that the Lord God might dwell there” (Psalms 68:19). The meaning of the verse is: In reward for the fact that they called you man, you are not an angel and the Torah is applicable to you, you took gifts from the angels. And even the Angel of Death gave him something, as Moses told Aaron how to stop the plague, as it is stated: “And he placed the incense, and he atoned for the people” (Numbers 17:12). And the verse says: “And he stood between the dead and the living, and the plague was stopped” (Numbers 17:13). If it were not that the Angel of Death told him this remedy, would he have known it?,And Rabbi Yehoshua ben Levi said: When Moses descended from standing before the Holy One, Blessed be He, with the Torah, Satan came and said before Him: Master of the Universe, where is the Torah?rHe said to him: I have given it to the earth. He went to the earth, and said to it: Where is the Torah? It said to him: I do not know, as only: “God understands its way, and He knows its place” (Job 28:23).rHe went to the sea and asked: Where is the Torah? And the sea said to him: “It is not with me.”rHe went to the depths and asked: Where is the Torah? And the depths said to him: “It is not within me.” And from where is it derived that the sea and the depths answered him this way? As it is stated: “The depth said: It is not within me, and the sea said: It is not with me” (Job 28:14). “Destruction and death said: We heard a rumor of it with our ears” (Job 28:22).rSatan returned and said before the Holy One, Blessed be He: Master of the Universe, I searched for the Torah throughout all the earth and did not find it. He said to him: Go to Moses, son of Amram.,He went to Moses and said to him: The Torah that the Holy One, Blessed be He, gave you, where is it? Moses evaded the question and said to him: And what am I that the Holy One, Blessed be He, would have given me the Torah? I am unworthy. The Holy One, Blessed be He, said to Moses: Moses, are you a fabricator? Moses said before Him: Master of the Universe, You have a hidden treasure in which You delight every day, as it is stated: “And I was His delight every day, playing before Him at every moment” (Proverbs 8:30). Should I take credit for myself and say that You gave it to me? The Holy One, Blessed be He, said to Moses: Since you belittled yourself, the Torah will be called by your name, as it is stated: “Remember the Torah of Moses My servant to whom I commanded at Horeb laws and statutes for all of Israel” (Malachi 3:22).,And Rabbi Yehoshua ben Levi said: When Moses ascended on High, he found the Holy One, Blessed be He, tying crowns to letters. On the tops of certain letters there are ornamental crownlets. Moses said nothing, and God said to him: Moses, is there no greeting in your city? Do people not greet each other in your city? He said before Him: Does a servant greet his master? That would be disrespectful. He said to him: At least you should have assisted Me and wished Me success in My work. Immediately he said to Him: “And now, may the power of the Lord be great as you have spoken” (Numbers 14:17).,And Rabbi Yehoshua ben Levi said: What is the meaning of that which is written: “And the people saw that Moses delayed [boshesh] to come down from the mount” (Exodus 32:1)? Do not read the word in the verse as boshesh; rather, read it as ba’u shesh, six hours have arrived. When Moses ascended on High, he told the Jewish people: In forty days, at the beginning of six hours, I will come. After forty days, Satan came and brought confusion to the world by means of a storm, and it was impossible to ascertain the time. Satan said to the Jews: Where is your teacher Moses? They said to him: He ascended on High. He said to them: Six hours have arrived and he has not yet come. Surely he won’t. And they paid him no attention. Satan said to them: Moses died. And they paid him no attention. Ultimately, he showed them an image of his death-bed and an image of Moses’ corpse in a cloud. And that is what the Jewish people said to Aaron: “For this Moses, the man who brought us up out of the land of Egypt, we know not what has become of him” (Exodus 32:1).,One of the Sages said to Rav Kahana: Did you hear what is the reason that the mountain was called Mount Sinai? Rav Kahana said to him: It is because it is a mountain upon which miracles [nissim] were performed for the Jewish people. The Sage said to him: If so, it should have been called Mount Nisai, the mountain of miracles. Rather, Rav Kahana said to him: It is a mountain that was a good omen [siman] for the Jewish people. The Sage said to him: If so, it should have been called Har Simanai, the mountain of omens. Rav Kahana said to him: What is the reason that you do not frequent the school where you can study before Rav Pappa and Rav Huna, son of Rav Yehoshua, who study aggada? As Rav Ḥisda and Rabba, son of Rav Huna, both said: What is the reason it is called Mount Sinai? It is because it is a mountain upon which hatred [sina] for the nations of the world descended because they did not accept the Torah. And that is what Rabbi Yosei, son of Rabbi Ḥanina, said: The desert in which Israel remained for forty years has five names. Each name has a source and a rationale: The Zin Desert, because the Jewish people were commanded [nitztavu] in it; the Kadesh Desert, because the Jewish people were sanctified [nitkadshu] in it. The Kedemot Desert, because the ancient [keduma] Torah, which preceded the world, was given in it. The Paran Desert, |
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| 200. Origen, On Prayer, 24.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •divine names, christian exegesis and •divine names, origen’s theory of •divine names, all refer to same deity Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 35 |
201. Babylonian Talmud, Sanhedrin, 107b, 17a, 20a, 29a, 38b, 56a, 60a, 65b, 67b, 63b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schiffman, Testimony and the Penal Code (1983) 144| 63b. לומר שאין לוקין עליו דברי רבי יהודה,רבי יעקב אומר לא מן השם הוא זה אלא משום דהוה ליה לאו שאין בו מעשה וכל לאו שאין בו מעשה אין לוקין עליו,מכלל דרבי יהודה סבר לוקין עליו:,הנודר בשמו והמקיים בשמו הרי זה בל"ת: הנודר בשמו והמקיים בשמו מנלן,דתניא (שמות כג, יג) ושם אלהים אחרים לא תזכירו שלא יאמר אדם לחבירו שמור לי בצד עבודת כוכבים פלונית (שמות כג, יג) לא ישמע על פיך שלא ידור בשמו ולא יקיים בשמו ולא יגרום לאחרים שידרו בשמו ויקיימו בשמו,דבר אחר לא ישמע על פיך אזהרה למסית ולמדיח,מסית בהדיא כתיב ביה (דברים יג, יב) וכל ישראל ישמעו ויראו וגו' אלא אזהרה למדיח,ולא יגרום לאחרים שידרו בשמו ושיקיימו בשמו מסייעא ליה לאבוה דשמואל דאמר אבוה דשמואל אסור לאדם שיעשה שותפות עם העובד כוכבים שמא יתחייב לו שבועה ונשבע בעבודת כוכבים שלו והתורה אמרה לא ישמע על פיך,כי אתא עולא בת בקלנבו אמר ליה רבא והיכא בת מר אמר ליה בקלנבו אמר ליה והכתיב ושם אלהים אחרים לא תזכירו אמר ליה הכי אמר ר' יוחנן כל עבודת כוכבים הכתובה בתורה מותר להזכיר שמה והא היכא כתיבא דכתיב (ישעיהו מו, א) כרע בל קרס נבו,ואי לא כתיבא לא מתיב רב משרשיא ראה אחת מרובה כשלש שהיא כמגדיון לשילה שהן שתי טבילות ושני ספוגין הרי זה זב גמור אמר רבינא גד נמי מכתב כתיב דכתיב (ישעיהו סה, יא) העורכים לגד שלחן,אמר רב נחמן כל ליצנותא אסירא חוץ מליצנותא דעבודת כוכבים דשריא דכתיב כרע בל קרס נבו קרסו כרעו יחדו לא יכלו מלט משא,וכתיב (הושע י, ה) דברו לעגלות בית און יגורו שכן שומרון כי אבל עליו עמו וכמריו עליו יגילו על כבודו כי גלה ממנו אל תקרי כבודו אלא כבידו,אמר רבי יצחק מאי דכתיב (הושע יג, ב) ועתה יוסיפו לחטא ויעשו להם מסכה מכספם כתבונם עצבים וגו' מאי כתבונם עצבים מלמד שכל אחד ואחד עשה דמות יראתו ומניחה בכיסו בשעה שזוכרה מוציאה מתוך חיקו ומחבקה ומנשקה,מאי (הושע יג, ב) זובחי אדם עגלים ישקון א"ר יצחק דבי רבי אמי שהיו משרתי עבודת כוכבים נותנים עיניהם בבעלי ממון ומרעיבים את העגלים ועושין דמות עצבים ומעמידין בצד אבוסיהן ומוציאין אותן לחוץ כיון שראו אותן רצין אחריהן וממשמשין בהן אומרים לו עבודת כוכבים חפץ בך יבא ויזבח עצמו לו,אמר רבא האי זובחי אדם עגלים ישקון עגלים ישקון לזבוח אדם מיבעי ליה אלא אמר רבא כל הזובח את בנו לעבודת כוכבים אמר לו דורון גדול הקריב לו יבא וישק לו,אמר רב יהודה אמר רב (מלכים ב יז, ל) ואנשי בבל עשו את סכות בנות ומאי ניהו תרנגולת (מלכים ב יז, ל) ואנשי כות עשו את נרגל ומאי ניהו תרנגול (מלכים ב יז, ל) ואנשי חמת עשו את אשימה ומאי ניהו ברחא קרחא (מלכים ב יז, לא) והעוים עשו (את) נבחן ואת תרתק ומאי ניהו כלב וחמור,(מלכים ב יז, לא) והספרוים שורפים את בניהם (ואת בנותיהם) באש לאדרמלך וענמלך אלהי ספרוים ומאי ניהו הפרד והסוס אדרמלך דאדר ליה למריה בטעינה וענמלך דעני ליה למריה בקרבא,אף חזקיה מלך יהודה ביקש אביו לעשות לו כן אלא שסכתו אמו סלמנדרא,אמר רב יהודה אמר רב יודעין היו ישראל בעבודת כוכבים שאין בה ממש ולא עבדו עבודת כוכבים אלא להתיר להם עריות בפרהסיא,מתיב רב משרשיא (ירמיהו יז, ב) כזכור בניהם מזבחותם וגו' וא"ר אלעזר כאדם שיש לו געגועין על בנו,בתר דאביקו ביה,ת"ש (ויקרא כו, ד) ונתתי פגריכם על פגרי גלוליכם אמר אליהו הצדיק היה מחזר על תפוחי רעב שבירושלים פעם אחת מצא תינוק שהיה תפוח ומוטל באשפה,אמר לו מאיזה משפחה אתה אמר לו ממשפחה פלונית אני אמר לו כלום נשתייר מאותה משפחה אמר לו לאו חוץ ממני אמר לו אם אני מלמדך דבר שאתה חי בו אתה למד אמר לו הן אמר לו אמור בכל יום שמע ישראל ה' אלהינו ה' אחד אמר לו | 63b. to say that one is not flogged for transgressing the prohibition, as any prohibition that can be rectified by the performance of a positive mitzva does not carry a punishment of lashes. This is the statement of Rabbi Yehuda.,Rabbi Ya’akov says: This is not for that reason. Rather, it is because it is a prohibition that does not involve an action. The transgression is simply the failure to consume all the meat during the allotted time rather than the performance of an action. And one is not flogged for the violation of any prohibition that does not involve an action.,The Gemara concludes: By inference, Rabbi Yehuda holds that in general, one is flogged for the violation of a prohibition that does not involve an action. It can therefore be inferred that one who vows or takes an oath in the name of an idol is liable to be flogged according to Rabbi Yehuda’s opinion, even though no action is involved.,§ The mishna teaches with regard to one who vows in the name of an idol and one who affirms his statement by an oath in its name, that this person is in transgression of a prohibition. The Gemara asks: From where do we derive that one who vows in the name of an idol and one who affirms his statement by an oath in its name transgresses a prohibition?,The Gemara answers: As it is taught in a baraita that the meaning of the verse: “And make no mention of the name of the other gods, neither let it be heard out of your mouth” (Exodus 23:13), is that a person may not say to another: Wait for me next to such and such an object of idol worship. The meaning of the statement “neither let it be heard out of your mouth” is that one may not vow in the name of an idol, nor affirm his statement by an oath in its name, nor cause others, i.e., gentiles, to vow in its name or affirm their statements by an oath in its name.,Alternatively, the statement “neither let it be heard out of your mouth” can be interpreted as a prohibition against one who incites another to worship idols and against one who subverts an entire city to do so. The prohibition against inciting others to engage in idol worship can be derived from this verse.,The Gemara asks: Why must the prohibition against an inciter be derived from here? It is written explicitly in that regard, in the verse concerning the inciter’s punishment: “And all Israel shall hear, and fear, and shall do no more of any such wickedness as this is in your midst” (Deuteronomy 13:12). This is clearly a prohibition against inciting others to worship idols. Rather, the verse “neither let it be heard out of your mouth” is a prohibition against one who subverts an entire city to engage in idol worship; this prohibition is not stated elsewhere.,The baraita teaches: And one may not cause others, i.e., gentiles, to vow in the name of an idol or affirm their statements by an oath in its name. The Gemara comments: The baraita supports the opinion of Shmuel’s father, as Shmuel’s father says: It is prohibited for a person to enter into a partnership with a gentile, lest their joint ventures lead them to quarrel, and his gentile partner will be obligated to take an oath to him, and he will take an oath in the name of his object of idol worship; and the Torah states: “Neither let it be heard out of your mouth,” which includes causing a gentile to take an oath in the name of an idol.,When Ulla came from Eretz Yisrael to Babylonia, he lodged in a place called Kalnevo. Rava said to him: And where did the Master lodge? Ulla said to him: In Kalnevo. Rava said to him: But isn’t it written: “And make no mention of the name of the other gods”? Kalnevo is the name of an idol. Ulla said to him: This is what Rabbi Yoḥa said: With regard to any object of idol worship that is written in the Torah, it is permitted to mention its name. Since one may mention the idol while reading the Torah, it is permitted to mention it altogether. Rava asked: And where is this idol written? Ulla answered: As it is written: “Bel bows down, Nevo stoops” (Isaiah 46:1).,The Gemara asks: And does this mean that if an idol is not written in the Torah, it is not permitted to mention its name? Rav Mesharshiyya raises an objection to this premise from a mishna in tractate Zavim (1:5): If a man saw, i.e., experienced, one gonorrhea-like discharge that lasted as long as three regular gonorrhea-like discharges, which is like the amount of time it takes to walk from the location of the idol Gadyon to Shiloh, which is the amount of time it takes to perform two immersions and two dryings with a towel, he is ritually impure with the impurity status of a full-fledged zav, even though a man generally becomes a zav only after three separate discharges. In any event, the mishna mentions the idol Gadyon. Ravina says: The idol Gad is also written in the Bible; as it is written: “That prepare a table for Gad” (Isaiah 65:11).,§ Rav Naḥman says: All types of mockery are forbidden, except for mockery of idol worship, which is permitted, as it is written: “Bel crouches down, Nevo stoops…they stoop, they crouch down together, they could not hold back the burden” (Isiah 46:1–2). The verse is interpreted as meaning that they crouch in order to defecate and cannot retain their excrement.,And it is similarly written: “They speak…the inhabitants of Samaria shall be in dread for the calves of Beth Aven; for its people shall mourn over it, and its priests shall tremble for it, for its glory [kevodo], because it has departed from it” (Hosea 10:4–5). Do not read it as “its glory [kevodo]”; rather, read it as its burden [keveido], meaning that the idol is unable to restrain itself from defecating. These are examples of derogatory statements that are permitted only in reference to idols.,Rav Yitzḥak says: What is the meaning of that which is written: “And now they continue to sin, and have made for themselves molten images of their silver, according to their own understanding, idols, all of them the work of the craftsmen; of them they say: Those who sacrifice men kiss calves” (Hosea 13:2)? What is the meaning of the expression: “According to their own understanding [kitvunam], idols”? The word kitvunam is interpreted as meaning: According to their image [ketavnitam], and the verse teaches that each and every person would make an image of his god and place it in his pocket. When he would remember it, he would remove it from his bosom and embrace it and kiss it.,What is the meaning of the statement: “Those who sacrifice men kiss calves”? Rabbi Yitzḥak of the school of Rabbi Ami says: It means that priests of idol worship would set their eyes on the wealthy, and they would starve the calves that were objects of idol worship, and make statues in the image of those wealthy people, and place those statues next to the troughs of the calves, and they would take those calves outside. When the calves would see those wealthy people, whose image they were used to seeing near their troughs, they would run after them and paw them. At this point the priests would say to that wealthy person: The object of idol worship, the calf, desires you; let the Master come and sacrifice himself to it. The priests would inherit his property.,Rava says: That is not the correct interpretation of the verse, as the wording “those who sacrifice men kiss calves” is unsuitable for that interpretation, since in that case the verse should have stated: They make calves kiss to sacrifice men. Rather, Rava says that the verse is to be understood as follows: Whenever anyone sacrifices his son to an object of idol worship, the priest says to him: The Master has sacrificed a great gift [doron] to the idol; therefore, he has the right to come and kiss it. The verse means that the reward of “those who sacrifice men” is to kiss calves.,Rav Yehuda says that Rav says with regard to the verse describ-ing the peoples that were settled in Samaria by the Assyrians: “And the men of Babylonia made Succoth-Benoth” (II Kings 17:30); and what is this idol? It is the image of a hen. “And the men of Cuth made Nergal” (II Kings 17:30); and what is it? It is the image of a rooster. “And the men of Hamath made Ashima” (II Kings 17:30); and what is it? It is the image of a bald billy goat. “And the Avvites made Nibhaz and Tartak” (II Kings 17:31); and what are they? The image of a dog and a donkey.,“And the Sepharvites burned their sons and their daughters in the fire to Adrammelech and Anammelech, the gods of Sepharvaim” (II Kings 17:31); and what are they? The mule and the horse. And why are they called that? A mule is called Adrammelech because it honors [addar] its master with its load, i.e., because it carries the master’s load, and a horse is called Anammelech because it responds [anei] to its master, assisting him in battle.,The Gemara relates: The father of Hezekiah, king of Judea, also attempted to do so to him, i.e., to burn him as an offering to an idol, but his mother rubbed him with the blood of a salamander [salamandera], a creature created out of fire and immune to the effects of fire, whose blood is fireproof.,§ Rav Yehuda says that Rav says: The Jewish people knew that idol worship is of no substance; they did not actually believe in it. And they worshipped idols only in order to permit themselves to engage in forbidden sexual relations in public, since most rituals of idol worship would include public displays of forbidden sexual intercourse.,Rav Mesharshiyya raises an objection to this statement from the following verse: “Like the memory of their sons are their altars, and their Asherim are by the leafy trees, upon the high hills” (Jeremiah 17:2). And Rabbi Elazar says that this means that the Jewish people would recall their idol worship like a person who misses his child. This interpretation indicates that they were truly attached to idol worship.,The Gemara answers: This was the case after the Jewish people became attached to idol worship, at which point they began to actually believe in it. At first, they were drawn to idol worship only due to their lust.,The Gemara suggests: Come and hear a proof that the Jewish people engaged in idol worship for its own sake and not for the sake of engaging in forbidden sexual relations: In interpretation of the verse: “And I shall cast your carcasses upon the carcasses of your idols” (Leviticus 26:30), the Sages say that Elijah the Righteous, the prophet, would search for those who were swollen with hunger in Jerusalem. He once found a child who was swollen with hunger and lying in the garbage.,Elijah said to the child: From which family are you? The child said to him: I am from such and such family. Elijah said to him: Isn’t there anyone left from that family? The child said to him: No one is left besides me. Elijah said to him: If I teach you something through which you will live, will you learn it? The child said to him: Yes. Elijah said to him: Say every day “Listen Israel, the Lord is our God; the Lord is One” (Deuteronomy 6:4). The child said to him: |
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202. Babylonian Talmud, Bava Qamma, 60b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •creation, and divine name •name (divine), letters of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 197| 60b. לעולם יכנס אדם בכי טוב ויצא בכי טוב שנאמר (שמות יב, כב) ואתם לא תצאו איש מפתח ביתו עד בקר,ת"ר דבר בעיר כנס רגליך שנאמר ואתם לא תצאו איש מפתח ביתו עד בקר ואומר (ישעיהו כו, כ) לך עמי בא בחדריך וסגור דלתיך בעדך ואומר (דברים לב, כה) מחוץ תשכל חרב ומחדרים אימה,מאי ואומר וכי תימא ה"מ בליליא אבל ביממא לא תא שמע לך עמי בא בחדריך וסגור דלתיך,וכי תימא ה"מ [היכא] דליכא אימה מגואי אבל היכא דאיכא אימה מגואי כי נפיק יתיב ביני אינשי בצוותא בעלמא טפי מעלי ת"ש מחוץ תשכל חרב ומחדרים אימה אע"ג דמחדרים אימה מחוץ תשכל חרב,רבא בעידן רתחא הוי סכר כוי דכתי' (ירמיהו ט, כ) כי עלה מות בחלונינו,ת"ר רעב בעיר פזר רגליך שנא' (בראשית יב, י) ויהי רעב בארץ וירד אברם מצרימה [לגור] (ויגר) שם ואומר (מלכים ב ז, ד) אם אמרנו נבא העיר והרעב בעיר ומתנו שם,מאי ואומר וכי תימא ה"מ היכא דליכא ספק נפשות אבל היכא דאיכא ספק נפשות לא ת"ש (מלכים ב ז, ד) לכו ונפלה אל מחנה ארם אם יחיונו נחיה,ת"ר דבר בעיר אל יהלך אדם באמצע הדרך מפני שמלאך המות מהלך באמצע הדרכים דכיון דיהיבא ליה רשותא מסגי להדיא שלום בעיר אל יהלך בצדי דרכים דכיון דלית ליה רשותא מחבי חבויי ומסגי,ת"ר דבר בעיר אל יכנס אדם יחיד לבית הכנסת שמלאך המות מפקיד שם כליו וה"מ היכא דלא קרו ביה דרדקי ולא מצלו ביה עשרה,ת"ר כלבים בוכים מלאך המות בא לעיר כלבים משחקים אליהו הנביא בא לעיר וה"מ דלית בהו נקבה:,יתיב רב אמי ורב אסי קמיה דר' יצחק נפחא מר א"ל לימא מר שמעתתא ומר א"ל לימא מר אגדתא פתח למימר אגדתא ולא שביק מר פתח למימר שמעתתא ולא שביק מר,אמר להם אמשול לכם משל למה הדבר דומה לאדם שיש לו שתי נשים אחת ילדה ואחת זקינה ילדה מלקטת לו לבנות זקינה מלקטת לו שחורות נמצא קרח מכאן ומכאן,אמר להן אי הכי אימא לכו מלתא דשויא לתרוייכו (שמות כב, ה) כי תצא אש ומצאה קוצים תצא מעצמה שלם ישלם המבעיר את הבערה אמר הקב"ה עלי לשלם את הבערה שהבערתי,אני הציתי אש בציון שנאמר (איכה ד, יא) ויצת אש בציון ותאכל יסודותיה ואני עתיד לבנותה באש שנאמר (זכריה ב, ט) ואני אהיה לה חומת אש סביב ולכבוד אהיה בתוכה,שמעתתא פתח הכתוב בנזקי ממונו וסיים בנזקי גופו לומר לך אשו משום חציו:,(שמואל ב כג, טו) ויתאוה דוד ויאמר מי ישקני מים מבור בית לחם אשר בשער ויבקעו שלשת הגבורים במחנה פלשתים וישאבו מים מבור בית לחם אשר בשער [וגו'],מאי קא מיבעיא ליה אמר רבא אמר ר"נ טמון באש קמיבעיא ליה אי כר' יהודה אי כרבנן ופשטו ליה מאי דפשטו ליה,רב הונא אמר גדישים דשעורים דישראל הוו דהוו מטמרי פלשתים בהו וקא מיבעיא ליה מהו להציל עצמו בממון חבירו,שלחו ליה אסור להציל עצמו בממון חבירו אבל אתה מלך אתה [ומלך] פורץ לעשות לו דרך ואין מוחין בידו,ורבנן ואיתימא רבה בר מרי אמרו גדישים דשעורין דישראל הוו וגדישין דעדשים דפלשתים וקא מיבעיא להו מהו ליטול גדישין של שעורין דישראל ליתן לפני בהמתו על מנת לשלם גדישין של עדשים דפלשתים,שלחו ליה (יחזקאל לג, טו) חבול ישיב רשע גזילה ישלם אע"פ שגזילה משלם רשע הוא אבל אתה מלך אתה ומלך פורץ לעשות לו דרך ואין מוחין בידו,בשלמא למאן דאמר לאחלופי היינו דכתיב חד קרא (שמואל ב כג, יא) ותהי שם חלקת השדה מלאה עדשים וכתיב חד קרא (דברי הימים א יא, יג) ותהי חלקת השדה מלאה שעורים,אלא למאן דאמר למקלי מאי איבעיא להו להני תרי קראי אמר לך דהוו נמי גדישים דעדשים דישראל דהוו מיטמרו בהו פלשתים,בשלמא למאן דאמר למקלי היינו דכתיב (שמואל ב כג, יב) ויתיצב בתוך החלקה ויצילה אלא למ"ד לאחלופי מאי ויצילה,דלא שבק להו לאחלופי,בשלמא הני תרתי היינו דכתיב תרי קראי | 60b. A person should always enter an unfamiliar city at a time of good, i.e., while it is light, as the Torah uses the expression “It is good” with regard to the creation of light (see Genesis 1:4). This goodness is manifest in the sense of security one feels when it is light. And likewise, when one leaves a city he should leave at a time of good, meaning after sunrise the next morning, as it is stated in the verse: “And none of you shall go out of the opening of his house until the morning” (Exodus 12:22).,§ The Sages taught: If there is plague in the city, gather your feet, i.e., limit the time you spend out of the house, as it is stated in the verse: “And none of you shall go out of the opening of his house until the morning.” And it says in another verse: “Come, my people, enter into your chambers, and shut your doors behind you; hide yourself for a little moment, until the anger has passed by” (Isaiah 26:20). And it says: “Outside the sword will bereave, and in the chambers terror” (Deuteronomy 32:25).,The Gemara asks: What is the reason for citing the additional verses introduced with the term: And it says? The first verse seems sufficient to teach the principle that one should not emerge from one’s house when there is a plague. The Gemara answers: And if you would say that this matter, the first verse that states that none of you shall go out until morning, applies only at night, but in the day one may think that the principle does not apply, for this reason the Gemara teaches: Come and hear: “Come, my people, enter into your chambers, and shut your doors behind you.”,And if you would say that this matter applies only where there is no fear inside, which explains why it is preferable to remain indoors, but where there is fear inside, one might think that when he goes out and sits among people in general company it is better, therefore, the Gemara introduces the third verse and says: Come and hear: “Outside the sword will bereave, and in the chambers terror.” This means that although there is terror in the chambers, outside the sword will bereave, so it is safer to remain indoors.,At a time when there was a plague, Rava would close the windows of his house, as it is written: “For death is come up into our windows” (Jeremiah 9:20).,The Sages taught: If there is famine in the city, spread your feet, i.e., leave the city, as it is stated in the verse: “And there was a famine in the land; and Abram went down into Egypt to sojourn there” (Genesis 12:10). And it says: “If we say: We will enter into the city, then the famine is in the city, and we shall die there; and if we sit here, we die also, now come, and let us fall unto the host of the Arameans; if they save us alive, we shall live; and if they kill us, we shall but die” (II Kings 7:4).,What is the reason for citing the second verse, introduced with the term: And it says? And if you would say that this matter, the principle of leaving the city, applies only where there is no uncertainty concerning a life-threatening situation, but where there is uncertainty concerning a life-threatening situation this principle does not apply, come and hear: “Come, and let us fall unto the host of the Arameans; if they save us alive, we shall live; and if they kill us, we shall but die.”,The Sages taught: If there is a plague in the city, a person should not walk in the middle of the road, due to the fact that the Angel of Death walks in the middle of the road, as, since in Heaven they have given him permission to kill within the city, he goes openly in the middle of the road. By contrast, if there is peace and quiet in the city, do not walk on the sides of the road, as, since the Angel of Death does not have permission to kill within the city, he hides himself and walks on the side of the road.,The Sages taught: If there is a plague in the city, a person should not enter the synagogue alone, as the Angel of Death leaves his utensils there, and for this reason it is a dangerous place. And this matter, the danger in the synagogue, applies only when there are no children learning in the synagogue, and there are not ten men praying in it. But if there are children learning or ten men praying there, it is not a dangerous place.,The Sages taught: If the dogs in a certain place are crying for no reason, it is a sign that they feel the Angel of Death has come to the city. If the dogs are playing, it is a sign that they feel that Elijah the prophet has come to the city. These matters apply only if there is no female dog among them. If there is a female dog nearby, their crying or playing is likely due to her presence.,§ Rav Ami and Rav Asi sat before Rabbi Yitzḥak Nappaḥa. One Sage said to Rabbi Yitzḥak Nappaḥa: Let the Master say words of halakha, and the other Sage said to Rabbi Yitzḥak Nappaḥa: Let the Master say words of aggada. Rabbi Yitzḥak Nappaḥa began to say words of aggada but one Sage did not let him, so he began to say words of halakha but the other Sage did not let him.,Rabbi Yitzḥak Nappaḥa said to them: I will relate a parable. To what can this be compared? It can be compared to a man who has two wives, one young and one old. The young wife pulls out his white hairs, so that her husband will appear younger. The old wife pulls out his black hairs so that he will appear older. And it turns out that he is bald from here and from there, i.e., completely bald, due to the actions of both of his wives.,Rabbi Yitzḥak Nappaḥa continued and said to them: If so, I will say to you a matter that is appropriate to both of you, which contains both halakha and aggada. In the verse that states: “If a fire breaks out, and catches in thorns” (Exodus 22:5), the term “breaks out” indicates that it breaks out by itself. Yet, the continuation of the verse states: “The one who kindled the fire shall pay compensation,” which indicates that he must pay only if the fire spread due to his negligence. The verse can be explained allegorically: The Holy One, Blessed be He, said that although the fire broke out in the Temple due to the sins of the Jewish people, it is incumbent upon Me to pay restitution for the fire that I kindled.,I, God, kindled a fire in Zion, as it is stated: “The Lord has accomplished His fury, He has poured out His fierce anger; and He has kindled a fire in Zion, which has devoured its foundations” (Lamentations 4:11). And I will build it with fire in the future, as it is stated: “For I, says the Lord, will be for her a wall of fire round about; and I will be the glory in her midst” (Zechariah 2:9).,There is a halakha that can be learned from the verse in Exodus, as the verse begins with damage caused through one’s property: “If a fire breaks out,” and concludes with damage caused by one’s body: “The one who kindled the fire.” This indicates that when damage is caused by fire, it is considered as though the person who kindled the fire caused the damage directly with his body. That serves to say to you that the liability for his fire damage is due to its similarity to his arrows. Just as one who shoots an arrow and causes damage is liable because the damage was caused directly through his action, so too, one who kindles a fire that causes damage is liable because it is considered as though the damage were caused directly by his actions.,§ The Gemara continues with another statement of aggada on a related topic: The verse states: “And David longed, and said: Oh, that one would give me water to drink of the well of Bethlehem, which is by the gate! And the three mighty men broke through the host of the Philistines, and drew water out of the well of Bethlehem, that was by the gate, and took it, and brought it to David; but he would not drink it, but poured it out to the Lord” (II Samuel 23:15–16). The Sages understood that David was not simply asking for water, but was using the term as a metaphor referring to Torah, and he was raising a halakhic dilemma.,What is the dilemma that David is raising? Rava says that Rav Naḥman says: He was asking about the halakha with regard to a concealed article damaged by a fire. He wanted to know whether the halakha is in accordance with the opinion of Rabbi Yehuda, who holds that one is liable to pay for such damage, or whether the halakha is in accordance with the opinion of the Rabbis, who hold that one is exempt from liability for damage by fire to concealed articles. And the Sages in Bethlehem answered him what they answered him.,Rav Huna stated a different explanation of the verse: There were stacks of barley belonging to Jews in which the Philistines were hiding, and David wanted to burn down the stacks to kill the Philistines and save his own life. He raised the dilemma: What is the halakha? Is it permitted to save oneself by destroying the property of another?,They sent the following answer to him: It is prohibited to save oneself by destroying the property of another. But you are king, and a king may breach the fence of an individual in order to form a path for himself, and none may protest his action, i.e., the normal halakhot of damage do not apply to you since you are king.,The Rabbis, and some say that it was Rabba bar Mari, give an alternative explanation of the dilemma and said: The stacks of barley belonged to Jews, and there were stacks of lentils belonging to the Philistines. David needed barley to feed his animals. And David raised the following dilemma: What is the halakha? I know that I may take the lentils belonging to a gentile to feed my animals, but is it permitted to take a stack of barley belonging to a Jew, to place before one’s animal for it to consume, with the intent to pay the owner of the barley with the stacks of lentils belonging to the Philistines?,The Sages of Bethlehem sent the following reply to him: “If the wicked restore the pledge, give back that which he had taken by robbery, walk in the statutes of life, committing no iniquity; he shall surely live, he shall not die” (Ezekiel 33:15). This verse teaches that even though the robber repays the value of the stolen item, he is nevertheless considered to be wicked, and is described as such in the verse, and a commoner would not be allowed to act as you asked. But you are king, and a king may breach the fence of an individual in order to form a path for himself, and none may protest his action.,The Gemara discusses the different explanations: Granted, according to the one who says that David was asking whether he could take the stacks of barley and exchange them, i.e., repay the owners of the barley, with stacks of lentils, this is as it is written in one verse: “And the Philistines were gathered together into a troop, where was a plot of ground full of lentils; and the people fled from the Philistines” (II Samuel 23:11), and it is written in one other verse: “He was with David at Pas Dammim, and there the Philistines were gathered together to battle, where was a plot of ground full of barley; and the people fled from before the Philistines” (I Chronicles 11:13). This apparent contradiction can be reconciled by saying that there were two fields, one of barley and one of lentils.,But according to Rav Huna, the one who says that David’s question was asked because he wanted to burn the stacks of barley, for what purpose does he require these two verses? How does he explain this contradiction? Rav Huna could have said to you that there were also stacks of lentils belonging to Jews, inside which the Philistines were hiding.,Granted, according to the one who says that David asked his question because he wanted to burn the stacks, this is as it is writ-ten in the following verse with regard to David: “But he stood in the midst of the plot, and saved it, and slew the Philistines; and the Lord performed a great victory” (II Samuel 23:12). But according to the one who says that David’s question was asked with regard to exchanging the lentils for the barley, what is the meaning of the phrase: “And saved it”?,The Rabbis answer that David saved it in that he did not permit them to exchange the value of the barley with the lentils.,Granted, according to both of these two opinions, this is as it is written in two distinct verses, one describing the field of lentils and one describing the field of barley. |
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| 203. Origen, Homilies On Genesis, 12.4 pg 12.227c (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •divine names •divine names, christian exegesis and Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 33 |
204. Babylonian Talmud, Meilah, 17b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •names, divine Found in books: Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 40 17b. ילך ר' שמעון בן יוחאי שהוא מלומד בנסים ואחריו מי ילך ר"א בר ר' יוסי,אמר להם רבי יוסי ואילו היה אבא חלפתא קיים יכולין אתם לומר לו תן בנך להריגה אמר להם ר' שמעון אילו היה יוחאי אבא קיים יכולין אתם לומר לו תן בנך להריגה,אמר להו רבי יוסי אנא אזלין דלמא עניש ליה ר' שמעון דקא מסתפינא קביל עליה דלא ליענשיה אפילו הכי ענשיה,כשהיו מהלכין בדרך נשאלה שאלה זו בפניהם מנין לדם השרץ שהוא טמא עקם פיו ר' אלעזר בר רבי יוסי ואמר (ויקרא יא, כט) וזה לכם הטמא אמר ליה ר' שמעון מעקימת שפתיך אתה ניכר שתלמיד חכם אתה אל יחזור הבן אצל אביו,יצא לקראתו בן תמליון רצונכם אבוא עמכם בכה ר' שמעון ואמר מה שפחה של בית אבא נזדמן לה מלאך שלש פעמים ואני לא פעם אחת יבא הנס מכל מקום,קדים הוא על בברתיה דקיסר כי מטא התם אמר בן תמליון צא בן תמליון צא וכיון דקרו ליה נפק אזל אמר להון שאילו כל מה דאית לכון למישאל ועיילינהו לגנזיה לשקול כל דבעו אשכחו ההוא איגרא שקלוה וקרעוה,והיינו דאמר רבי אלעזר בר רבי יוסי אני ראיתיה בעיר [רומי] והוו עליה כמה טיפי דמים,| 17b. Let Rabbi Shimon ben Yoḥai go to Rome, as he is accustomed to experiencing miracles. And who shall go after him, i.e., with him? Rabbi Elazar bar Rabbi Yosei.,When Rabbi Yosei, Rabbi Elazar’s father, heard this suggestion, he said to the Sages: But if Abba Ḥalafta, my father, were alive, would you be able to say to him: Give your son to be killed? If so, how can you ask me to send my son to Rome, where he is likely to be killed? Rabbi Shimon said to the Sages: If Yoḥai, my father, were alive, would you be able to say to him: Give your son to be killed? Nevertheless, I am prepared to risk my life and go to Rome, and if so, Rabbi Elazar bar Rabbi Yosei should accompany me.,Upon hearing this, Rabbi Yosei said to the Sages: If so, I will go in place of my son. I do not want him to go with Rabbi Shimon ben Yoḥai, as this is what I fear: My son Elazar is young and quick to answer, and I am concerned lest Rabbi Shimon, who is hot-tempered, will become angry with him and punish him. Rabbi Shimon accepted upon himself that he would not punish Rabbi Elazar. The Gemara notes that even so, Rabbi Shimon did punish him while they were on their journey.,Why did Rabbi Shimon end up punishing Rabbi Elazar? When they were walking on the road, this following question was asked before them: From where is it derived with regard to blood of a creeping animal that it is impure? Rabbi Elazar bar Rabbi Yosei twisted his mouth to whisper and said: It is derived from the verse: “And these are they that are impure for you among the creeping animals” (Leviticus 11:29). Although Rabbi Elazar tried to whisper so that Rabbi Shimon would not hear, Rabbi Shimon said to him: From the twisting of your mouth and your answer it is clear that you are a Torah scholar. Nevertheless, it is prohibited for a student to issue a ruling of halakha in the presence of his teacher. Therefore, I curse you that the son will not return from this journey to his father.,The Gemara continues the story: As they were journeying, a demon named ben Temalyon emerged to greet them. He said to them: Do you wish that I will join you and come with you in order to help nullify this decree? When he saw that a demon was coming to help save the Jewish people, Rabbi Shimon cried and said: What, even for a maidservant of my father’s home, Hagar the Egyptian, who was Abraham’s handmaid, an angel was made available to appear to her three times to help her. Each of the three mentions of “and the angel of the Lord said unto her” (Genesis 16:9–11) in the story of Hagar is understood as a reference to a different angel. But I apparently do not deserve assistance from an angel even one time, but only help from a demon. In any case, let the miracle come and save the Jewish people, even if only through a demon.,The demon ben Temalyon went before them and ascended into the emperor’s daughter and possessed her. When Rabbi Shimon ben Yoḥai arrived there, the emperor’s palace, he said: Ben Temalyon, emerge! Ben Temalyon, emerge! And once Rabbi Shimon called to him, ben Temalyon emerged and left the emperor’s daughter, and she was cured. When the emperor saw that Rabbi Shimon had cured his daughter, he said to them: Ask from me any reward that you want to ask. And he took them up to his treasury to take whatever they wanted. They found that letter there that contained the decrees against the Jewish people, and they took it and tore it up, and thereby nullified the decrees.,The Gemara adds: And this is the background for that which Rabbi Elazar bar Rabbi Yosei said (Yoma 57a): I saw the Curtain of the Sanctuary in the city of Rome, and on the Curtain were several drops of blood from the bull and the goat of Yom Kippur. When the emperor took them into his treasury Rabbi Elazar saw the Temple vessels that the Romans had captured when they conquered Jerusalem, including the Curtain.,piggul and sacrificial meat that is notar do not join together to constitute the requisite measure of an olive-bulk, due to the fact that they belong to two separate categories of prohibition. The flesh of the carcass of the creeping animal and the flesh of the animal carcass, and likewise the flesh of the animal carcass and the flesh of the corpse, do not join together to transmit ritual impurity, not even for the more lenient of the two impurities, i.e., the impurity that requires the greater measure.,Rav Yehuda says that Shmuel says: The mishna taught that piggul and notar do not join together only with regard to the ritual impurity of the hands if one touched them, which is by rabbinic law. But with regard to the matter of eating, they do join together. As it is taught in a baraita that Rabbi Eliezer says: The verse states with regard to leftover sacrificial food from meat and bread: “It shall not be eaten because it is sacred” (Exodus 29:34). This teaches with regard to anything sacred that has been disqualified for whatever reason, that the verse comes to apply a prohibition with regard to its consumption.,The food that became ritually impure through contact with a primary source of ritual impurity, thereby assuming first-degree ritual impurity, and the food that became ritually impure through contact with a secondary source of ritual impurity, thereby assuming second-degree ritual impurity, join together to constitute the requisite measure of an egg-bulk to transmit impurity in accordance with the more lenient of the two, i.e., second-degree ritual impurity. All the ritually impure foods join together to constitute the requisite measure to disqualify the body [hageviyya] of one who eats half of a half-loaf-bulk [peras] of the impure foods from partaking of teruma.,Likewise, all foods join together to constitute the requisite measure of food sufficient for two meals, to establish a joining of Shabbat boundaries; and to form the requisite measure of an egg-bulk, to render an item impure with the ritual impurity of food; and to form the measure of a dried fig-bulk, which establishes liability for carrying out food on Shabbat; and to form the volume of a large date, which establishes liability for eating on Yom Kippur. All the liquids join together to constitute the requisite measure to disqualify the body of one who drinks a quarter-log of ritually impure liquid from partaking of teruma; and to constitute the measure of a cheekful, which establishes liability for drinking on Yom Kippur.,is taught in a baraita that Rabbi Shimon says: What is the reason that food with first-degree ritual impurity joins together with food that has second-degree ritual impurity? The reason is that it is possible for the food with second-degree impurity to render another food impure with first-degree impurity. The Gemara asks: But can a food with second-degree impurity render another food impure with first-degree impurity? That is not possible. If food impure with second-degree impurity touches other food, it renders that food impure with third-degree impurity, not first-degree impurity.,Rava said that this is what Rabbi Shimon is saying: What caused that food to become impure with second-degree impurity? Is it not that it was touched by food with first-degree impurity? Since they share a common source, they join together. Rav Ashi similarly said: Food impure with first-degree impurity and food impure with second-degree impurity, with regard to food impure with third-degree impurity, are considered like members of one house, i.e., they both lead to third-degree impurity, either directly or indirectly, and for this reason they join together. | |
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205. Babylonian Talmud, Berachot, 3a, 50b, 55a, 59b, 7a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 125, 179| 7a. א"ר יוחנן משום ר' יוסי מנין שהקב"ה מתפלל שנאמר (ישעיהו נו, ז) והביאותים אל הר קדשי ושמחתים בבית תפלתי תפלתם לא נאמר אלא תפלתי מכאן שהקב"ה מתפלל.,מאי מצלי,אמר רב זוטרא בר טוביה אמר רב יה"ר מלפני שיכבשו רחמי את כעסי ויגולו רחמי על מדותי ואתנהג עם בני במדת רחמים ואכנס להם לפנים משורת הדין.,תניא א"ר ישמעאל בן אלישע פעם אחת נכנסתי להקטיר קטורת לפני ולפנים וראיתי אכתריאל יה ה' צבאות שהוא יושב על כסא רם ונשא ואמר לי ישמעאל בני ברכני אמרתי לו יה"ר מלפניך שיכבשו רחמיך את כעסך ויגולו רחמיך על מדותיך ותתנהג עם בניך במדת הרחמים ותכנס להם לפנים משורת הדין ונענע לי בראשו וקמ"ל שלא תהא ברכת הדיוט קלה בעיניך,וא"ר יוחנן משום ר' יוסי מנין שאין מרצין לו לאדם בשעת כעסו דכתיב (שמות לג, יד) פני ילכו והנחותי לך אמר לו הקב"ה למשה המתן לי עד שיעברו פנים של זעם ואניח לך,ומי איכא רתחא קמיה דקודשא בריך הוא,אין דתניא (תהלים ז, יב) ואל זועם בכל יום,וכמה זעמו רגע וכמה רגע אחד מחמשת רבוא ושמונת אלפים ושמנה מאות ושמנים ושמנה בשעה וזו היא רגע ואין כל בריה יכולה לכוין אותה שעה חוץ מבלעם הרשע דכתיב ביה (במדבר כד, טז) ויודע דעת עליון,השתא דעת בהמתו לא הוה ידע דעת עליון הוה ידע,אלא מלמד שהיה יודע לכוין אותה שעה שהקב"ה כועס בה,והיינו דאמר להו נביא לישראל (מיכה ו, ה) עמי זכר נא מה יעץ בלק מלך מואב וגו' מאי (מיכה ו, ה) למען דעת צדקות ה',א"ר אלעזר אמר להם הקב"ה לישראל דעו כמה צדקות עשיתי עמכם שלא כעסתי בימי בלעם הרשע שאלמלי כעסתי לא נשתייר משונאיהם של ישראל שריד ופליט,והיינו דקא"ל בלעם לבלק (במדבר כג, ח) מה אקב לא קבה אל ומה אזעם לא זעם ה' מלמד שכל אותן הימים לא זעם.,וכמה זעמו רגע וכמה רגע א"ר אבין ואיתימא רבי אבינא רגע כמימריה.,ומנא לן דרגע רתח שנא' (תהלים ל, ו) כי רגע באפו חיים ברצונו ואב"א מהכא (ישעיהו כו, כ) חבי כמעט רגע עד יעבור זעם,ואימת רתח אמר אביי בהנך תלת שעי קמייתא כי חיורא כרבלתא דתרנגולא וקאי אחד כרעא,כל שעתא ושעתא נמי קאי הכי,כל שעתא אית ביה שורייקי סומקי בההיא שעתא לית ביה שורייקי סומקי.,ההוא צדוקי דהוה בשבבותיה דר' יהושע בן לוי הוה קא מצער ליה טובא בקראי יומא חד שקל תרנגולא ואוקמיה בין כרעי' דערסא ועיין ביה סבר כי מטא ההיא שעתא אלטייה כי מטא ההיא שעתא ניים אמר ש"מ לאו אורח ארעא למעבד הכי (תהלים קמה, ט) ורחמיו על כל מעשיו כתיב,וכתיב (משלי יז, כו) גם ענוש לצדיק לא טוב,תנא משמיה דר' מאיר בשעה שהחמה זורחת וכל מלכי מזרח ומערב מניחים כתריהם בראשיהם ומשתחוים לחמה מיד כועס הקב"ה:,וא"ר יוחנן משום רבי יוסי טובה מרדות אחת בלבו של אדם יותר מכמה מלקיות שנא' (הושע ב, ט) ורדפה את מאהביה וגו' ואמרה אלכה ואשובה אל אישי הראשון כי טוב לי אז מעתה וריש לקיש אמר יותר ממאה מלקיות שנאמר (משלי יז, י) תחת גערה במבין מהכות כסיל מאה:,וא"ר יוחנן משום ר' יוסי שלשה דברים בקש משה מלפני הקב"ה ונתן לו בקש שתשרה שכינה על ישראל ונתן לו שנאמר (שמות לג, טז) הלוא בלכתך עמנו,בקש שלא תשרה שכינה על עובדי כוכבים ונתן לו שנאמר (שמות לג, טז) ונפלינו אני ועמך,בקש להודיעו דרכיו של הקב"ה ונתן לו שנא' (שמות לג, יג) הודיעני נא את דרכיך אמר לפניו רבש"ע מפני מה יש צדיק וטוב לו ויש צדיק ורע לו יש רשע וטוב לו ויש רשע ורע לו אמר לו משה צדיק וטוב לו צדיק בן צדיק צדיק ורע לו צדיק בן רשע רשע וטוב לו רשע בן צדיק רשע ורע לו רשע בן רשע:,אמר מר צדיק וטוב לו צדיק בן צדיק צדיק ורע לו צדיק בן רשע איני והא כתיב (שמות לד, ז) פקד עון אבות על בנים וכתיב (דברים כד, טז) ובנים לא יומתו על אבות ורמינן קראי אהדדי,ומשנינן לא קשיא הא כשאוחזין מעשה אבותיהם בידיהם הא כשאין אוחזין מעשה אבותיהם בידיהם,אלא הכי קא"ל צדיק וטוב לו צדיק גמור צדיק ורע לו צדיק שאינו גמור רשע וטוב לו רשע שאינו גמור רשע ורע לו רשע גמור,ופליגא דר' מאיר דא"ר מאיר שתים נתנו לו ואחת לא נתנו לו שנא' (שמות לג, יט) וחנתי את אשר אחון אע"פ שאינו הגון ורחמתי את אשר ארחם אע"פ שאינו הגון,(שמות לג, כ) ויאמר לא תוכל לראות את פני תנא משמיה דר' יהושע בן קרחה כך א"ל הקב"ה למשה כשרציתי לא רצית עכשיו שאתה רוצה איני רוצה,ופליגא דר' שמואל בר נחמני א"ר יונתן דא"ר שמואל בר נחמני א"ר יונתן בשכר שלש זכה לשלש,בשכר (שמות ג, ו) ויסתר משה פניו זכה לקלסתר פנים בשכר כי ירא זכה (שמות לד, ל) לוייראו מגשת אליו בשכר מהביט זכה (במדבר יב, ח) לותמונת ה' יביט:,(שמות לג, כג)והסירתי את כפי וראית את אחרי אמר רב חנא בר ביזנא א"ר שמעון חסידא מלמד שהראה הקב"ה למשה קשר של תפילין:,וא"ר יוחנן משום ר' יוסי כל דבור ודבור שיצא מפי הקב"ה לטובה אפי' על תנאי לא חזר בו,מנא לן ממשה רבינו שנא' (דברים ט, יד) הרף ממני ואשמידם וגו' ואעשה אותך לגוי עצום אע"ג דבעא משה רחמי עלה דמלתא ובטלה אפ"ה אוקמה בזרעיה שנא' (דברי הימים א כג, טו) בני משה גרשום ואליעזר ויהיו בני אליעזר רחביה הראש וגו' ובני רחביה רבו למעלה וגו',ותני רב יוסף למעלה מששים רבוא אתיא רביה רביה כתיב הכא רבו למעלה וכתיב התם (שמות א, ז) ובני ישראל פרו וישרצו וירבו: | 7a. Along the same lines, Rabbi Yoḥa said in the name of Rabbi Yosei: From where is it derived that the Holy One, Blessed be He, prays? As it is stated: “I will bring them to My holy mountain, and make them joyful in the house of My prayer” (Isaiah 56:7). The verse does not say the house of their prayer, but rather, “the house of My prayer”; from here we see that the Holy One, Blessed be He, prays.,The Gemara asks: What does God pray?,Rav Zutra bar Tovia said that Rav said: rGod says: May it be My will that My mercy will overcome My anger towards Israel for their transgressions, rand may My mercy prevail over My other attributes through which Israel is punished, rand may I conduct myself toward My children, Israel, with the attribute of mercy, rand may I enter before them beyond the letter of the law.,Similarly, it was taught in a baraita that Rabbi Yishmael ben Elisha, the High Priest, said: Once, on Yom Kippur, I entered the innermost sanctum, the Holy of Holies, to offer incense, and in a vision I saw Akatriel Ya, the Lord of Hosts, one of the names of God expressing His ultimate authority, seated upon a high and exalted throne (see Isaiah 6). rAnd He said to me: Yishmael, My son, bless Me. rI said to Him the prayer that God prays: “May it be Your will that Your mercy overcome Your anger, rand may Your mercy prevail over Your other attributes, rand may You act toward Your children with the attribute of mercy, rand may You enter before them beyond the letter of the law.”rThe Holy One, Blessed be He, nodded His head and accepted the blessing. This event teaches us that you should not take the blessing of an ordinary person lightly. If God asked for and accepted a man’s blessing, all the more so that a man must value the blessing of another man.,And Rabbi Yoḥa said in the name of Rabbi Yosei: From where is it derived that one must not placate a person while he is in the throes of his anger, rather he should mollify him after he has calmed down? As it is written, when following the sin of the Golden Calf, Moses requested that the Divine Presence rest upon Israel as it had previously, God said to him: “My face will go, and I will give you rest” (Exodus 33:14). Rabbi Yoḥa explained: The Holy One, Blessed be He, said to Moses: Wait until My face of wrath will pass and I will grant your request. One must wait for a person’s anger to pass as well.,The Gemara asks: And is there anger before the Holy One, Blessed be He? Can we speak of God using terms like anger?,The Gemara answers: Yes, as it was taught in a baraita, God becomes angry, as it is stated: “God vindicates the righteous, God is furious every day” (Psalms 7:12).,How much time does His anger last? God’s anger lasts a moment. And how long is a moment? One fifty-eight thousand, eight hundred and eighty-eighth of an hour, that is a moment. The Gemara adds: And no creature can precisely determine that moment when God becomes angry, except for Balaam the wicked, about whom it is written: “He who knows the knowledge of the Most High” (Numbers 24:16).,This should not be understood to mean that Balaam was a full-fledged prophet. Now, clearly, Balaam did not know the mind of his animal; and he did know the mind of the Most High? If he could not understand the rebuke of his donkey, he was certainly unable to understand the mind of the Most High.,Rather, this verse from Numbers teaches that Balaam was able to precisely determine the hour that the Holy One, Blessed be He, is angry. At that moment, Balaam would utter his curse and, through God’s anger, it would be fulfilled.,And that is what the prophet said to Israel: “My nation, remember what Balak king of Moab advised, and how Balaam, son of Beor, responded; from Shittim to Gilgal, so that you may know the righteous acts of the Lord” (Micah 6:5). What is meant by the statement: “So that you may know the righteous acts of the Lord”?,Rabbi Elazar said that the Holy One, Blessed be He, said to Israel: Know how many acts of kindness I performed on your behalf, that I did not become angry during the days of Balaam the wicked, for had I become angry, there would have been no remt or survivor remaining among the enemies of Israel, a euphemism for Israel itself. Instead, God restrained His anger and Balaam’s curse went unfulfilled.,And that is what Balaam said to Balak: “How can I curse whom God has not cursed? And how can I condemn whom God has not condemned?” (Numbers 23:8). This verse teaches that all those days, God was not angry.,And how long does His anger last? God’s anger lasts a moment. And how long is a moment? Rabbi Avin, and some say Rabbi Avina, said: A moment lasts as long as it takes to say it [rega].,From where do we derive that God is only angry for a moment? As it is stated: “His anger is but for a moment, His favor, for a lifetime” (Psalms 30:6). And if you wish, say instead, from here, as it is stated: “Hide yourself for a brief moment, until the anger passes” (Isaiah 26:20), meaning that God’s anger passes in a mere moment.,The Gemara asks: When is the Holy One, Blessed be He, angry? Abaye said: God’s anger is revealed through animals. During the first three hours of the day, when the sun whitens the crest of the rooster and it stands on one leg. When it appears that its life has left him and he suddenly turns white, that is when God is angry.,The Gemara asks: The rooster also stands that way every hour. What kind of sign is this?,The Gemara answers: The difference is that every other hour when the rooster stands in that way, there are red streaks in his crest. But when God is angry, there are no red streaks in his crest.,The Gemara relates: A certain heretic who was in Rabbi Yehoshua ben Levi’s neighborhood would upset him by incessantly challenging the legitimacy of verses. One day, Rabbi Yehoshua ben Levi took a rooster and placed it between the legs of the bed upon which he sat and looked at it. He thought: When the moment of God’s anger arrives, I will curse him and be rid of him. When the moment of God’s anger arrived, Rabbi Yehoshua ben Levi slept. When he woke up, he said to himself: Conclude from the fact that I nodded off that it is not proper conduct to do so, to curse people, even if they are wicked. “His mercy is over all His creations” (Psalms 145:9) is written even with regard to sinners.,Moreover, it is inappropriate to cause the punishment of another, as it is written: “Punishment, even for the righteous, is not good” (Proverbs 17:26), even for a righteous person, it is improper to punish another.,Explaining the cause of God’s anger, it is taught in the name of Rabbi Meir: When the sun rises and the kings of the East and the West place their crowns on their heads and bow down to the sun, the Holy One, Blessed be He, immediately grows angry. Since this occurs in the early hours every day, God becomes angry at His world at that moment every day.,And Rabbi Yoḥa said in the name of Rabbi Yosei: A single regret or pang of guilt in one’s heart is preferable to many lashes administered by others that cause only physical pain, as it is stated: “And she chases her lovers, but she does not overtake them; she seeks them, but she will not find them; and she will say ‘I will go and return to my first husband; for it was better for me then than now’” (Hosea 2:9). Remorse is more effective than any externally imposed punishment listed in the verses that follow (Hosea 2:11–19). And Reish Lakish said that in the Bible, it seems that such remorse is preferable to one hundred lashes, as it is stated: “A rebuke enters deeper into a man of understanding than a hundred lashes to a fool” (Proverbs 17:10).,And Rabbi Yoḥa said in the name of Rabbi Yosei regarding Moses’ request that the Divine Presence rest upon Israel as it once had: Moses requested three things from the Holy One, Blessed be He, at that time, all of which were granted him. He requested that the Divine Presence rest upon Israel and not leave, and He granted it to him, as it is stated: “For how can it be known that I have found grace in Your sight, I and Your people? Is it not in that You go with us, so that we are distinguished, I and Your people, from all the people that are on the face of the earth?” (Exodus 33:16). The request: Is it not in that You go with us, refers to the resting of the Divine Presence upon Israel.,Moses requested that the Divine Presence not rest upon the nations of the world, and He granted it to him, as it is stated: “So that we are distinguished, I and Your people, from all the people on the face of the earth” (Exodus 33:16).,Lastly, Moses requested that the ways in which God conducts the world be revealed to him, and He granted it to him, as it is stated: “Show me Your ways and I will know You” (Exodus 33:13). rMoses said before God: Master of the Universe. Why is it that the righteous prosper, the righteous suffer, the wicked prosper, the wicked suffer? rGod said to him: Moses, the righteous person who prospers is a righteous person, the son of a righteous person, who is rewarded for the actions of his ancestors. The righteous person who suffers is a righteous person, the son of a wicked person, who is punished for the transgressions of his ancestors. The wicked person who prospers is a wicked person, the son of a righteous person, who is rewarded for the actions of his ancestors. The wicked person who suffers is a wicked person, the son of a wicked person, who is punished for the transgressions of his ancestors.,The Gemara expands upon these righteous and wicked individuals: The Master said: The righteous person who prospers is a righteous person, the son of a righteous person. The righteous person who suffers is a righteous person, the son of a wicked person. The Gemara asks: Is it so that one is always punished for his ancestors’ transgressions? Isn’t it written: “He visits iniquity of the fathers upon the children, and upon the children’s children, unto the third and fourth generations” (Exodus 34:7). And it is written elsewhere: “Fathers shall not die for their children, and children shall not be put to death for the fathers; every man shall die for his own transgression” (Deuteronomy 24:16). And the Gemara raises a contradiction between the two verses.,The Gemara resolves the contradiction: This is not difficult. This verse from Exodus, which states that God punishes descendants for the transgressions of their ancestors, refers to a case where they adopt the actions of their ancestors as their own. While this verse from Deuteronomy, which states that descendants are not punished for the actions of their ancestors, refers to a case where they do not adopt the actions of their ancestors as their own, as it is stated: “I visit iniquity of the fathers upon the children, and upon the third and fourth generations of my enemies” (Exodus 20:5).,A righteous person is clearly not punished for the transgressions of his ancestors. Rather, it must be that God said to Moses as follows: rThe righteous person who prospers is a completely righteous person whose actions are entirely good and whose reward is entirely good both in this world and in the World-to-Come. rThe righteous person who suffers is one who is not a completely righteous person. Because he does have some transgressions, he is punished in this world so that he will receive a complete reward in the World-to-Come. rThe wicked person who prospers is one who is not a completely wicked person. God rewards him in this world for the good deeds that he performed, so that he will receive a complete punishment in the World-to-Come. rFinally, the wicked person who suffers is a completely wicked person. Since he performed absolutely no mitzvot and deserves no reward, he receives only punishment both in this world and in the World-to-Come (Maharsha).,Rabbi Yoḥa’s opinion, that God granted Moses all three of his requests, disagrees with that of Rabbi Meir, as Rabbi Meir said: Two of Moses’ requests were granted to him, and one was not granted to him. God granted him that the Divine Presence would rest upon Israel and not leave, and that the Divine Presence would not rest upon the nations of the world, but God did not reveal to Moses the ways in which He conducts the world. As it is said: “And I will be gracious to whom I will be gracious” (Exodus 33:19); in His mercy, God bestows His grace upon every person, even though he is not worthy. Similarly, God says: “And I will have mercy upon whom I will have mercy,” even though he is not worthy. According to Rabbi Meir, the way in which God conducts the world and bestows grace and mercy was not revealed even to Moses.,The Gemara continues to cite the Sages’ explanation of verses that require clarification on the same topic. With regard to God’s statement to Moses, “And He said: ‘You cannot see My face, for man shall not see Me and live’” (Exodus 33:20), it was taught in the name of Rabbi Yehoshua ben Korḥa that the Holy One, Blessed be He, said to Moses as follows: When I wanted to show you My glory at the burning bush, you did not want to see it, as it is stated: “And Moses concealed his face, fearing to gaze upon God” (Exodus 3:6). But now that you want to see My glory, as you said: “Show me Your glory,” I do not want to show it to you. Rabbi Yehoshua ben Korḥa interprets Moses’ initial refusal to look upon God’s glory negatively, as he rebuffed God’s desire to be close to him.,This disagrees with that which Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said, as Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: Specifically as a reward for three acts of humility in averting his glance at the burning bush, Moses was privileged to experience three great revelations:,Because “Moses concealed his face, fearing to gaze upon God” (Exodus 3:6), he was privileged to have his countece [kelaster] glow. rBecause he “feared,” he was privileged that “they feared to approach him” (Exodus 34:30). rBecause he did not “gaze,” he was privileged to “behold the likeness of the Lord” (Numbers 12:8).,What did Moses see? It is said: “And I will remove My hand, and you will see My back, but My face you will not see” (Exodus 33:23). Rav Ḥana bar Bizna said in the name of Rabbi Shimon Ḥasida, the expression: “And you will see My back,” should be understood as follows: This teaches that the Holy One, Blessed be He, Who, as mentioned above, wears phylacteries, showed him the knot of the phylacteries of His head, which is worn on the back of the head.,On this subject, Rabbi Yoḥa said in the name of Rabbi Yosei: Every statement to a person or to a nation that emerged from the mouth of the Holy One, Blessed be He, with a promise of good, even if it was conditional, He did not renege on it. Ultimately, every promise made by God will be fulfilled.,From where do we derive that all of God’s promises are fulfilled? We know this from Moses our teacher, as God promised and said: “Leave Me alone; I will destroy them and blot out their name from under heaven; and I will make from you a nation mightier and greater than they” (Deuteronomy 9:14). Even though Moses prayed to have the decree repealed, and it was nullified, the promise was fulfilled and Moses’ descendants became a nation mightier and greater than the 600,000 Israelites in the desert. As it is stated with regard to the Levites: “The sons of Moses: Gershom and Eliezer…and the sons of Eliezer were Reḥaviya the chief. And Eliezer had no other sons; and the sons of Reḥaviya were very many” (I Chronicles 23:15–17).,And Rav Yosef taught in a baraita: “Many” means more than 600,000. This is learned through a verbal analogy between the words many and many. It is written here with regard to Reḥaviya’s sons: “Were very many.” And it is written there with regard to the Israelites in Egypt: “And the children of Israel became numerous and multiplied and were very many, and waxed exceeding mighty; and the land was filled with them” (Exodus 1:7). Just as when the children of Israel were in Egypt, very many meant that there were 600,000 of them, so too the descendants of Reḥaviya were 600,000. |
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| 206. Origen, Selecta In Genesim (Fragmenta E Catenis), 17.5 pg 12.116ab (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •divine names, christian exegesis and •divine names, dionysius the areopagite’s theory of •divine names, greco-roman ideas about •divine names, origen’s theory of •divine names, as icon •divine names, not arbitrary Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 34 |
| 207. Origen, Homilies On Joshua, 13.2, 20.1, 23.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •divine names, christian exegesis and •divine names, dionysius the areopagite’s theory of •divine names, greco-roman ideas about •divine names, origen’s theory of •divine names, as icon •divine names, not arbitrary •divine names •divine names, jesus is a •divine names, automatic power of •divine names, all refer to same deity Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 34, 35, 36, 37 |
| 208. Origen, Homilies On The Song of Songs, 1.6 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •divine names •divine names, christian exegesis and Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 33 |
| 209. Origen, Homilies On Numbers, 11.4, 13.4, 14.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •divine names, christian exegesis and •divine names, origen’s theory of •divine names, all refer to same deity •divine names, dionysius the areopagite’s theory of •divine names, greco-roman ideas about •divine names, as icon •divine names, not arbitrary Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 34, 35 |
| 210. Origen, Homiliae In Genesim (In Catenis), 12.4 pg 12.227c (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •divine names •divine names, christian exegesis and Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 33 |
| 211. Origen, Homilies On Exodus, 5.1 pg 12.327 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •divine names •divine names, christian exegesis and Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 33 |
| 212. Origen, Exhortation To Martyrdom, 46 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •divine names, christian exegesis and •divine names, origen’s theory of •divine names, all refer to same deity Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 35 |
213. Babylonian Talmud, Qiddushin, 71a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •divine name, surrogate Found in books: Schiffman, Testimony and the Penal Code (1983) 147| 71a. מטהר שבטים שבטו של לוי מטהר תחילה שנא' (מלאכי ג, ג) וישב מצרף ומטהר כסף וטיהר את בני לוי וזיקק אותם כזהב וככסף והיו לי"י מגישי מנחה בצדקה,אמר רבי יהושע בן לוי כסף מטהר ממזרים שנאמר וישב מצרף ומטהר כסף מאי מגישי מנחה בצדקה א"ר יצחק צדקה עשה הקב"ה עם ישראל שמשפחה שנטמעה נטמעה,גופא אמר רב יהודה אמר שמואל כל ארצות עיסה לארץ ישראל וארץ ישראל עיסה לבבל בימי רבי בקשו לעשות בבל עיסה לארץ ישראל אמר להן קוצים אתם משימים לי בין עיני רצונכם יטפל עמכם ר' חנינא בר חמא,נטפל עמהם ר' חנינא בר חמא אמר להם כך מקובלני מר' ישמעאל בר' יוסי שאמר משום אביו כל ארצות עיסה לארץ ישראל וארץ ישראל עיסה לבבל,בימי רבי פנחס בקשו לעשות בבל עיסה לארץ ישראל אמר להם לעבדיו כשאני אומר שני דברים בבית המדרש טלוני בעריסה ורוצו כי עייל אמר להם אין שחיטה לעוף מן התורה,אדיתבי וקמעייני בה אמר להו כל ארצות עיסה לארץ ישראל וארץ ישראל עיסה לבבל נטלוהו בעריסה ורצו רצו אחריו ולא הגיעוהו ישבו ובדקו עד שהגיעו לסכנה ופירשו,א"ר יוחנן היכלא בידינו היא אבל מה אעשה שהרי גדולי הדור נטמעו בה סבר לה כר' יצחק דאמר ר' יצחק משפחה שנטמעה נטמעה,אמר אביי אף אנן נמי תנינא משפחת בית הצריפה היתה בעבר הירדן וריחקה בן ציון בזרוע עוד אחרת היתה וקירבה בן ציון בזרוע כגון אלו אליהו בא לטמא ולטהר לרחק ולקרב כגון אלו דידעין אבל משפחה שנטמעה נטמעה,תאנא עוד אחרת היתה ולא רצו חכמים לגלותה אבל חכמים מוסרים אותו לבניהם ולתלמידיהן פעם אחת בשבוע ואמרי לה פעמים בשבוע אמר רב נחמן בר יצחק מסתברא כמאן דאמר פעם אחת בשבוע כדתניא הריני נזיר אם לא אגלה משפחות יהיה נזיר ולא יגלה משפחות,אמר רבה בר בר חנה אמר ר' יוחנן שם בן ארבע אותיות חכמים מוסרין אותו לתלמידיהן פעם אחת בשבוע ואמרי לה פעמים בשבוע אמר רב נחמן בר יצחק מסתברא כמאן דאמר פעם אחת בשבוע דכתיב (שמות ג, טו) זה שמי לעולם לעלם כתיב רבא סבר למידרשיה בפירקא א"ל ההוא סבא לעלם כתיב,רבי אבינא רמי כתיב (שמות ג, טו) זה שמי וכתיב (שמות ג, טו) זה זכרי אמר הקב"ה לא כשאני נכתב אני נקרא נכתב אני ביו"ד ה"י ונקרא באל"ף דל"ת,ת"ר בראשונה שם בן שתים עשרה אותיות היו מוסרין אותו לכל אדם משרבו הפריצים היו מוסרים אותו לצנועים שבכהונה והצנועים שבכהונה מבליעים אותו בנעימת אחיהם הכהנים תניא אמר רבי טרפון פעם אחת עליתי אחר אחי אמי לדוכן והטיתי אזני אצל כהן גדול ושמעתי שהבליע שם בנעימת אחיו הכהנים,אמר רב יהודה אמר רב שם בן ארבעים ושתים אותיות אין מוסרין אותו אלא למי שצנוע ועניו ועומד בחצי ימיו ואינו כועס ואינו משתכר ואינו מעמיד על מדותיו וכל היודעו והזהיר בו והמשמרו בטהרה אהוב למעלה ונחמד למטה ואימתו מוטלת על הבריות ונוחל שני עולמים העולם הזה והעולם הבא,אמר שמואל משמיה דסבא בבל בחזקת כשרה עומדת עד שיודע לך במה נפסלה שאר ארצות בחזקת פסול הן עומדות עד שיודע לך במה נכשרה ארץ ישראל מוחזק לפסול פסול מוחזק לכשר כשר,הא גופא קשיא אמרת מוחזק לפסול פסול הא סתמא כשר והדר תני מוחזק לכשר כשר הא סתמא פסול אמר רב הונא בר תחליפא משמיה דרב לא קשיא | 71a. purifies the tribes, i.e., clarifies their lineage, He will purify that of the tribe of Levi first, as it is stated with regard to the angel sent forth by God: “And he shall sit as a refiner and purifier of silver; and he shall purify the sons of Levi, and purge them as gold and silver; and there shall be they that shall offer to the Lord offerings in righteousness” (Malachi 3:3).,Rabbi Yehoshua ben Levi says: Money purifies mamzerim. Money causes rich mamzerim to become assimilated with Jews of unflawed lineage, since other families marry them despite their flawed lineage. In the future, God will not single them out as mamzerim, as it is stated: “And he shall sit as a refiner and purifier of silver,” which teaches that money, i.e., silver, purifies them. What, then, is the connection to the next part of the verse: “They that shall offer to the Lord offerings in righteousness”? Rabbi Yitzḥak says: The Holy One, Blessed be He, performed an act of righteousness with the Jewish people by establishing that a family that has become assimilated with Jews of unflawed lineage remains assimilated. They are not removed from their tribe despite their flawed lineage.,§ With regard to the matter itself that was discussed earlier, the lineage of the Jews in various lands, Rav Yehuda says that Shmuel says: The lineage of residents of all lands is muddled compared to that of the residents of Eretz Yisrael, and the lineage of residents of Eretz Yisrael is muddled compared to that of Babylonia. The Gemara relates: In the days of Rabbi Yehuda HaNasi, they sought to establish the lineage of the Jews in Babylonia as muddled relative to that of Eretz Yisrael. In other words, the people of Eretz Yisrael wanted their lineage to be considered superior to that of the residents of Babylonia, so that if people from Eretz Yisrael would wish to marry Babylonians, they would have to investigate the lineage of the Babylonians. Rabbi Yehuda HaNasi was descended from Hillel, a Babylonian, so he said to those who put forth this suggestion: Are you placing thorns between my eyes? Do you wish to insult me? If you wish, Rabbi Ḥanina bar Ḥama will join you and explain it to you.,Rabbi Ḥanina bar Ḥama joined them and said to them: This is the tradition that I received from Rabbi Yishmael, son of Rabbi Yosei, who says in the name of his father, who was from Eretz Yisrael: The lineage of residents of all lands is muddled compared to that of Eretz Yisrael, and the lineage of residents of Eretz Yisrael is muddled compared to that of Babylonia.,The Gemara further relates with regard to the same issue: In the days of Rabbi Pineḥas, they sought to establish the lineage of Babylonia as muddled relative to that of Eretz Yisrael. He said to his servants: When I have said two statements in the house of study, pick me up on a stretcher and run, so that I will not be attacked for my statements. When he entered the house of study he said to those studying there: Slaughter of a bird is not obligatory by Torah law.,While they were sitting and scrutinizing this novel halakha, he said to them: The lineage of residents of all lands is muddled compared to that of Eretz Yisrael, and the lineage of residents of Eretz Yisrael is muddled compared to that of Babylonia. His servants picked him up on a stretcher and ran. Those that were in the house of study pursued him but could not catch him. Nevertheless, they sat and examined the lineage of various families in order to determine whether in fact the lineage of the residents of Eretz Yisrael was problematic, until they reached powerful families. It was dangerous to accuse them of flaws due to their power, and they withdrew from their inspections.,Rabbi Yoḥa says as an oath: By the Sanctuary! It is in our power to reveal the identity of a family that has a flawed lineage, but what can I do, as the greatest of the generation are assimilated into it? Consequently, I will not reveal its name. The Gemara comments: Rabbi Yoḥa holds in accordance with the opinion of Rabbi Yitzḥak, as Rabbi Yitzḥak says: A family that has become assimilated remains assimilated, and one should not reveal their flawed status.,Abaye said: We too learn in the mishna (Eduyyot 8:7): There was a family known as Beit HaTzerifa in Transjordan, and a person called ben Tziyyon forcefully distanced it and proclaimed that its lineage was flawed, although its lineage was unflawed. There was another one that ben Tzion forcefully drew near, although its lineage was flawed. The mishna adds: Known families such as these, Elijah comes to declare impure and to declare pure, to distance and to draw near. Abaye continues: When the mishna states: Such as these, it means those whose status we know. But a family that has become assimilated, whose flawed lineage is unknown to the public, has already become assimilated, and not even Elijah will publicize its flaw.,The Sage taught (Tosefta, Eduyyot 3:4): There was another family with flawed lineage, but the Sages did not want to reveal its identity to all. But the Sages transmit its name to their children and to their students once every seven years, and some say twice every seven years, to prevent them from marrying into their family. Rav Naḥman bar Yitzḥak says: It stands to reason in accordance with the one who says that they transmit it once every seven years, as it is taught in a baraita (Tosefta, Nazir 1:2): One who says: I am hereby a nazirite if I do not reveal the names of families of flawed lineage among the Jewish people, he should be a nazirite and not reveal the identity of such families. This shows that such information should be kept secret as much as possible.,§ The above statement, concerning a matter that the Sages transmitted privately and infrequently, leads the Gemara to teach a similar halakha: Rabba bar bar Ḥana says that Rabbi Yoḥa says: The Sages transmit the correct pronunciation of the four-letter name of God to their students once every seven years, and some say twice every seven years. Rav Naḥman bar Yitzḥak says: It stands to reason in accordance with the one who says that they transmit it once every seven years, as it is written: “This is My name forever [le’olam]” (Exodus 3:15), which is written so that it can be read le’alem, to hide. This indicates that the Divine Name must remain hidden. The Gemara relates: Rava planned to expound and explain the proper way to say the name in a public discourse. A certain elder said to him: It is written so that it can be read le’alem, indicating that it must stay hidden.,Rabbi Avina raised a contradiction: It is written: “This is My name,” indicating that the name as written is that of God; and it is written: “This is My remembrance” (Exodus 3:15), which indicates that it is not God’s actual name but merely a way of remembering His name. The explanation is as follows: The Holy One, Blessed be He, said: Not as I am written am I pronounced. I am written with the letters yod, heh, vav, heh, while My name is pronounced with the letters alef, dalet, nun, yod.,The Sages taught: Initially, the Sages would transmit the twelve-letter name of God to any person. When the uninhibited ones who used the name disrespectfully increased, they would transmit it only to discreet members of the priesthood, and the discreet members of the priesthood would pronounce the name during the Priestly Benediction. They would conceal it by saying it during the sweet melody of their priestly brothers, so that it would not become publicly known. It is taught in a baraita: Rabbi Tarfon, who was himself a priest, said: On one occasion I ascended after my mother’s brother to the platform to give the Priestly Benediction, and I inclined my ear near the High Priest, and I heard him conceal the name during the sweet melody of his priestly brothers.,Rav Yehuda says that Rav says: The forty-two-letter name of God may be transmitted only to one who is discreet, and humble, and stands at at least half his life, and does not get angry, and does not get drunk, and does not insist upon his rights but is willing to yield. There is no concern that such a person might reveal the name in a fit of anger or drunkenness. And anyone who knows this name and is careful with it and guards it in purity is beloved above and treasured below; and fear of him is cast upon the creatures; and he inherits two worlds, this world and the World-to-Come.,§ The Gemara returns to the issue of lineage: Shmuel says in the name of a certain elder: A family in Babylonia has a presumptive status of unflawed lineage until it becomes known to you in what way it was rendered of flawed lineage. Conversely, a family from other lands has a presumptive status of flawed lineage until it becomes known to you in what way it was rendered unflawed. As for families in Eretz Yisrael, one who has a presumptive status of flawed lineage is of flawed lineage, whereas one who has presumptive status of unflawed lineage is of unflawed lineage.,The Gemara is puzzled by this last statement: This matter itself is difficult: First, you said that a family that has a presumptive status of flawed lineage is of flawed lineage, indicating that a family with unspecified status is of unflawed lineage. And then you teach: A family that has a presumptive status of unflawed lineage is of unflawed lineage, indicating that a family with unspecified status is of flawed lineage. Rav Huna bar Taḥalifa said in the name of Rav: This is not difficult. |
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| 214. Gregory of Nazianzus, Orations, 38.7 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 151 |
215. Anon., Midrash Psalms, 3.2, 4.4, 8.4, 10.5, 17.3, 18.20, 20.3, 30.3, 50.1, 75.2, 81.5, 86.7, 91.7-91.8, 97.2, 114.3 (4th cent. CE - 9th cent. CE) Tagged with subjects: •divine names, rabbinic interpretation of •name (divine), profanation of •name (divine), change in •divine name, tetragrammaton •names, divine, barbara •name (divine), creation with •name (divine), power of •divine names, creative power of •divine names, destruction of world with •divine names, taken away after golden calf •name (divine) •attributes, divine, and divine names •name (divine), full name Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 126, 128, 244, 245, 330, 361, 386, 387, 397; Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 28, 30; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 237 | 50.1. "... “From the rising of the sun until its setting…” (Psalms 113:3) When flesh and blood wants to make an image, it begins with the head and ends with the feet or begins with the feet and ends with the head. Not so the Holy One! When He makes man, He shapes him all at once, as it says “…for He is the One Who formed everything…” (Jeremiah 10:16) This is ‘from the rising of the sun until its setting.’ And from where do we learn that He created it from Zion? As it says “From Zion, the finery (miclal) of beauty…” (Psalms 50:2) From out of (m’clal) the beauty of the world. What does ‘appeared’ mean? Illuminated. Appearance always refers to light, as it says “…and causes the light of His cloud to appear.” (Job 37:15) From where do we learn that this is speaking of the world? It says here miclal and it says elsewhere “Now the heavens and the earth were completed (vay’chulu)…” (Genesis 2:1) And when He destroys it, He will start from Zion, as it says “And I will make Jerusalem heaps of ruin…” (Jeremiah 9:10) and afterwards “All the land shall be a desolation…” (Jeremiah 4:27) And it says “And the land shall become desolate with its inhabitants…” (Micah 7:13) And at the time when the Holy One renews His world He will renew it from Zion, as it says “…the mountain of the Lord's house shall be firmly established at the top of the mountains…” (Isaiah 2:2)", |
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216. Anon., Numbers Rabba, 11.26, 12.5, 16.27, 17.3, 21.2, 23.11 (4th cent. CE - 9th cent. CE) Tagged with subjects: •name (divine), profanation of •tetragrammaton, the (divine name), metatron and •name (divine), change in •attributes, divine, and divine names •name (divine), letters of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 384, 386, 397; Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 261| 12.5. אָמַר רַבִּי אָבִין אֵין מִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּמִדַּת מֶלֶךְ בָּשָׂר וָדָם, מֶלֶךְ בָּשָׂר וָדָם נִכְנַס בַּמְדִינָה מִשֶּׁבְּנֵי הַמְּדִינָה מְקַלְסִין אוֹתוֹ וּמְכַבְּדִין אוֹתוֹ אַחַר כָּךְ הוּא עוֹשֶׂה לָהֶם צָרְכֵיהֶם, בּוֹנֶה לָהֶם דִּימוֹסִיאוֹת, עוֹשֶׂה לָהֶם נַחַת רוּחַ בַּמְּדִינָה. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, אֶלָּא עַד שֶׁלֹא עָשׂוּ יִשְׂרָאֵל אֶת הַמִּשְׁכָּן נָתַן לָהֶם אֶת הַבְּרָכָה תְּחִלָּה, כְּמָה שֶׁנֶּאֱמַר: יְבָרֶכְךָ ה' וְיִשְׁמְרֶךָ, וְאַחַר כָּךְ: וַיְהִי בְּיוֹם כַּלּוֹת וגו'. | |
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| 217. Didymus, Commonatrii In Psalmos, a b c\n0 "29-34 (184.7-23)" "29 "29 (4th cent. CE - 4th cent. CE) Tagged with subjects: •names, divine (lack of) Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 165 |
218. Anon., Exodus Rabbah, 1.29, 4.3, 15.1, 15.12, 15.16, 18.1, 20.11, 23.8, 29.9, 33.1, 42.5, 43.1 (4th cent. CE - 9th cent. CE) Tagged with subjects: •divine names, creative power of •divine names, destruction of world with •divine names, rabbinic interpretation of •divine names, taken away after golden calf •name (divine), letters of •name (divine) •creation, and divine name •name (divine), profanation of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 197, 333, 348, 354, 397; Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 28| 15.12. דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם, רַבִּי מֵאִיר אוֹמֵר לִי וְלָכֶם הִיא הַגְּאֻלָּה, כִּבְיָכוֹל אֲנִי נִפְדֵיתִי עִמָּכֶם, שֶׁנֶּאֱמַר (שמואל ב ז, כג): אֲשֶׁר פָּדִיתָ לְּךָ מִמִּצְרַיִם גּוֹיִם וֵאלֹהָיו, וְקִבְעוּ הַחֹדֶשׁ הַזֶּה לִי וְלָכֶם, שֶׁאֲנִי רוֹאֶה דַּם הַפֶּסַח וּמְכַפֵּר עֲלֵיכֶם, שֶׁנֶּאֱמַר: דַּבְּרוּ אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל, וּתְהֵא שִׂמְחַתְכֶם שְׁלֵמָה, אֲפִלּוּ מִי שֶׁהוּא עָנִי. שֶׂה תָמִים זָכָר בֶּן שָׁנָה, שֶׂה, בִּשְׁבִיל (בראשית כב, ח): אֱלֹהִים יִרְאֶה לוֹ הַשֶֹּׂה וגו'. תָּמִים, לִשְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (דברים לב, ד): הַצּוּר תָּמִים פָּעֳלוֹ. זָכָר, שֶׁהוּא הוֹרֵג כָּל בְּכוֹרֵיהֶם שֶׁל מִצְרַיִם וְחָס עַל בְּכוֹרֵיהֶם שֶׁל יִשְׂרָאֵל. מִן הַכְּבָשִׂים וּמִן הָעִזִּים תִּקָּחוּ, כְּשֵׁם שֶׁאֲנִי הוֹרֵג הָאָדָם וְהַבְּהֵמָה הַשְּׁבִי וְהַשִּׁפְחָה, כָּךְ רְשׁוּת בְּיֶדְכֶם לִטֹּל מִכָּל מָקוֹם שֶׁאַתֶּם רוֹצִים וְיִהְיוּ מְשַׁמְרִין אוֹתוֹ, שֶׁהוּא לָכֶם שִׂמְחָה [נסחה אחרת: שמירה] גְּדוֹלָה, שֶׁנֶּאֱמַר: וְהָיָה לָכֶם לְמִשְׁמֶרֶת. וְשַׁחֲטוּ אוֹתוֹ, אַתֶּם שׁוֹחֲטִים פֶּסַח וַאֲנִי שׁוֹחֵט בְּכוֹרִים. וְלָקְחוּ מִן הַדָּם וְנָתְנוּ עַל שְׁתֵּי הַמְזוּזֹת, שֶׁאֲנִי פּוֹסֵחַ וּמֵגֵן עֲלֵיכֶם. וְיִהְיוּ זְהִירִין בּוֹ, שֶׁבַּלַּיְלָה הוּא נֶאֱכָל, שֶׁנֶּאֱמַר: וְאָכְלוּ אֶת הַבָּשָׂר בַּלַּיְלָה הַזֶּה צְלִי אֵשׁ, בִּשְׁבִיל אַבְרָהָם שֶׁהִצַּלְתִּיו מִכִּבְשַׁן הָאֵשׁ. וּמַצּוֹת, בִּשְׁבִיל שָׂרָה שֶׁעָשְׂתָה לְמַלְאֲכֵי הַשָּׁרֵת עֻגוֹת וְלֹא טָעֲמוּ לֶחֶם. מְרֹרִים, בִּשְׁבִיל יַעֲקֹב, שֶׁכְּשֵׁם שֶׁנִּרְדְּפוּ בָּנָיו בְּמִצְרַיִם כָּךְ רְדָפוֹ עֵשָׂו. וְלֹא תוֹתִירוּ מִמֶּנּוּ עַד בֹּקֶר, כְּשֵׁם שֶׁאֵינִי מְשַׁיֵּר נְשָׁמָה בִּבְכוֹרֵי מִצְרַיִם, כָּךְ לֹא תוֹתִירוּ מִמֶּנוּ עַד בֹּקֶר. מָשָׁל לְמֶלֶךְ שֶׁאָמַר לְבָנָיו הֱיוּ יוֹדְעִים שֶׁאֲנִי דָן דִּינֵי נְפָשׁוֹת וּמְחַיֵּב, הַקְרִיבוּ לִי דּוֹרוֹן שֶׁאִם תַּעֲלוּ לְפָנַי לַבִּימָה שֶׁאַעֲבִיר אִילוֹגִין שֶׁלָּכֶם לְאַחֵר. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל בְּדִינֵי נְפָשׁוֹת אֲנִי מִתְעַסֵּק וּמוֹדִיעַ אֲנִי הֵיאַךְ אֲנִי חָס עֲלֵיכֶם בְּרַחֲמִים בְּדַם פֶּסַח וּבְדַם מִילָה, וַאֲנִי מְכַפֵּר עַל נַפְשׁוֹתֵיכֶם, שֶׁהָעֲבָרָה שֶׁאֲנִי עוֹבֵר קָשָׁה הִיא, שֶׁנֶּאֱמַר: וְעָבַרְתִּי בְּאֶרֶץ מִצְרַיִם, וְכֵן יִשְׂרָאֵל אוֹמֵר (תהלים ט, י): וִיהִי ה' מִשְׁגָּב לַדָּךְ מִשְׂגָּב לְעִתּוֹת בַּצָּרָה. 23.8. רַבִּי יְהוּדָה אוֹמֵר, מִי אָמַר קִלּוּס לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הַתִּינוֹקוֹת, אוֹתָן שֶׁהָיָה פַּרְעֹה מְבַקֵּשׁ לְהַשְׁלִיךְ לַיְאוֹר שֶׁהֵם מַכִּירִין לְהַקָּדוֹשׁ בָּרוּךְ הוּא. כֵּיצַד, כְּשֶׁהָיוּ יִשְׂרָאֵל בְּמִצְרַיִם וְהָיְתָה אִשָּׁה מִבְּנוֹת יִשְׂרָאֵל מְבַקֶּשֶׁת לֵילֵד, וְהָיְתָה יוֹצֵאת לַשָׂדֶה וְיוֹלֶדֶת שָׁם, וְכֵיוָן שֶׁהָיְתָה יוֹלֶדֶת, עוֹזֶבֶת הַנַּעַר וּמוֹסֶרֶת אוֹתוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא, וְאוֹמֶרֶת רִבּוֹן הָעוֹלָם, אֲנִי עָשִׂיתִי אֶת שֶׁלִּי וְאַתָּה עֲשֵׂה אֶת שֶׁלָךְ. אָמַר רַבִּי יוֹחָנָן, מִיָּד הָיָה יוֹרֵד הַקָּדוֹשׁ בָּרוּךְ הוּא בִּכְבוֹדוֹ כִּבְיָכוֹל וְחוֹתֵךְ טִבּוּרָן וּמַרְחִיצָן וְסָכָן, וְכֵן יְחֶזְקֵאל אָמַר (יחזקאל טז, ה): וַתֻּשְׁלְכִי אֶל פְּנֵי הַשָֹּׂדֶה בְּגֹעַל נַפְשֵׁךְ, וּכְתִיב (יחזקאל טז, ד): וּמוֹלְדוֹתַיִךְ בְּיוֹם הוּלֶדֶת אוֹתָךְ לֹא כָרַת שָׁרֵךְ, וּכְתִיב (יחזקאל טז, י): וָאַלְבִּשֵׁךְ רִקְמָה, וּכְתִיב (יחזקאל טז, ט): וָאֶרְחָצֵךְ בַּמַּיִם. וְהָיָה נוֹתֵן שְׁנֵי טִנָרִין בְּיָדוֹ אֶחָד מְנִיקוֹ שֶׁמֶן וְאֶחָד מְנִיקוֹ דְבַשׁ, שֶׁנֶּאֱמַר (דברים לב, יג): וַיֵּנִקֵהוּ דְבַשׁ מִסֶּלַע, וְהָיוּ גְדֵלִים בַּשָֹּׂדֶה, שֶׁנֶּאֱמַר (יחזקאל טז, ז): רְבָבָה כְּצֶמַח הַשָֹּׂדֶה נְתַתִּיךְ, וְכֵיוָן שֶׁהָיוּ גְדֵלִין הָיוּ נִכְנָסִין לְבָתֵּיהֶן אֵצֶל אֲבוֹתֵיהֶן וְהָיוּ שׁוֹאֲלִין לָהֶם מִי הָיָה זָקוּק לָכֶם, וְהָיוּ אוֹמְרִים לָהֶם בָּחוּר אֶחָד נָאֶה וּמְשֻׁבָּח הָיָה יוֹרֵד וְעוֹשֶׂה לָנוּ כָּל צְרָכֵינוּ, שֶׁנֶּאֱמַר (שיר השירים ה, י): דּוֹדִי צַח וְאָדוֹם דָּגוּל מֵרְבָבָה. וְכֵיוָן שֶׁבָּאוּ יִשְׂרָאֵל לַיָּם הָיוּ אוֹתָן הַתִּינוֹקוֹת שָׁם וְהֵם רָאוּ לְהַקָּדוֹשׁ בָּרוּךְ הוּא בַּיָּם הִתְחִילוּ אוֹמְרִים לַאֲבוֹתֵיהֶם זֶהוּ אוֹתוֹ שֶׁהָיָה עוֹשֶׂה לָנוּ כָּל אוֹתָן הַדְּבָרִים כְּשֶׁהָיִינוּ בְּמִצְרַיִם, שֶׁנֶּאֱמַר: זֶה אֵלִי וְאַנְוֵהוּ. 33.1. וְיִקְחוּ לִי תְּרוּמָה, הֲדָא הוּא דִּכְתִיב (משלי ד, ב): כִּי לֶקַח טוֹב נָתַתִּי לָכֶם תּוֹרָתִי אַל תַּעֲזֹבוּ, אַל תַּעֲזֹבוּ אֶת הַמִּקָּח שֶׁנָּתַתִּי לָכֶם, יֵשׁ לְךָ אָדָם שֶׁלּוֹקֵחַ מִקָּח, יֵשׁ בּוֹ זָהָב אֵין בּוֹ כֶסֶף, יֵשׁ בּוֹ כֶסֶף אֵין בּוֹ זָהָב, אֲבָל הַמִּקָּח שֶׁנָּתַתִּי לָכֶם יֵשׁ בּוֹ כֶסֶף, שֶׁנֶּאֱמַר (תהלים יב, ז): אִמְרוֹת ה' אֲמָרוֹת טְהֹרוֹת כֶּסֶף צָרוּף. יֵשׁ בּוֹ זָהָב, שֶׁנֶּאֱמַר (תהלים יט, יא): הַנֶּחֱמָדִים מִזָּהָב וּמִפָּז רָב. יֵשׁ אָדָם לוֹקֵחַ שָׂדוֹת אֲבָל לֹא כְרָמִים, כְּרָמִים וְלֹא שָׂדוֹת, אֲבָל הַמִּקָּח הַזֶּה יֵשׁ בּוֹ שָׂדוֹת וְיֵשׁ בּוֹ כְּרָמִים, שֶׁנֶּאֱמַר (שיר השירים ד, יג): שְׁלָחַיִךְ פַּרְדֵּס רִמּוֹנִים. יֵשׁ לְךָ אָדָם לוֹקֵחַ מִקָּח וּבְנֵי אָדָם אֵינָן יוֹדְעִין מַהוּ, אֲבָל מִשְֹּׂכַר הַסַּרְסוּר נִתְוַדַּע מַה לָּקַח. כָּךְ הַתּוֹרָה אֵין אָדָם יוֹדֵעַ מַה הִיא, אֶלָּא מִשָֹּׂכָר שֶׁלָּקַח משֶׁה, שֶׁנֶּאֱמַר (שמות לד, כט): וּמשֶׁה לֹא יָדַע כִּי קָרַן עוֹר פָּנָיו בְּדַבְּרוֹ אִתּוֹ. וְיֵשׁ לְךָ מִקָּח שֶׁמִּי שֶׁמְּכָרוֹ נִמְכָּר עִמּוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, מָכַרְתִּי לָכֶם תּוֹרָתִי, כִּבְיָכוֹל נִמְכַּרְתִּי עִמָּהּ, שֶׁנֶּאֱמַר: וְיִקְחוּ לִי תְּרוּמָה, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ בַּת יְחִידָה, בָּא אֶחָד מִן הַמְּלָכִים וּנְטָלָהּ, בִּקֵּשׁ לֵילֵךְ לוֹ לְאַרְצוֹ וְלִטֹּל לְאִשְׁתּוֹ. אָמַר לוֹ: בִּתִּי שֶׁנָּתַתִּי לְךָ יְחִידִית הִיא, לִפְרשׁ מִמֶּנָּה אֵינִי יָכוֹל, לוֹמַר לְךָ אַל תִּטְלָהּ אֵינִי יָכוֹל לְפִי שֶׁהִיא אִשְׁתֶּךָ, אֶלָּא, זוֹ טוֹבָה עֲשֵׂה לִי, שֶׁכָּל מָקוֹם שֶׁאַתָּה הוֹלֵךְ קִיטוֹן אֶחָד עֲשֵׂה לִי, שֶׁאָדוּר אֶצְלְכֶם, שֶׁאֵינִי יָכוֹל לְהַנִּיחַ אֶת בִּתִּי. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, נָתַתִּי לָכֶם אֶת הַתּוֹרָה, לִפְרשׁ הֵימֶנָּה אֵינִי יָכוֹל, לוֹמַר לָכֶם אַל תִּטְלוּהָ אֵינִי יָכוֹל, אֶלָּא בְּכָל מָקוֹם שֶׁאַתֶּם הוֹלְכִים בַּיִת אֶחָד עֲשׂוּ לִי שֶׁאָדוּר בְּתוֹכוֹ, שֶׁנֶּאֱמַר (שמות כה, ח): וְעָשׂוּ לִי מִקְדָּשׁ. | |
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219. Marinus, Vita Proclus, 22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •divine names, creative power of •divine names, destruction of world with •divine names, rabbinic interpretation of •divine names, reciting •divine names, taken away after golden calf Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 12, 28 | 22. Provided with this sort of virtues, without effort, and with a steady stride making constant progress in following the order of the degrees of mystic initiation, he achieved greater and higher [contemplative] virtues, as if led by the hand, first by his fortunate disposition, then by an education founded upon a profound science. For he was already purified from and raised above the world of generation and change, scorning the "many who carry the narthex," who revel therein. He on the contrary intoxicated himself with love for the primary beings. So he had himself achieved seeing directly the really beatific visions from beyond, establishing his assured science not on apodeictic and discursive syllogisms, but on what he could contemplate with his eyes, on the intuitions of intellectual activity, on the models contained within divine reason. So he acquired this virtue whose true and proper name is not science, but rather wisdom, sophia, or any other if possible more reverend name. Conforming all his actions to this virtue, the philosopher had no trouble in understanding the whole Hellenic and foreign mythology, even those revelations which had been obscured by mythical fictions; and these he expounded for those who would or could attain their elevation, giving to all of them profoundly religious interpretations, and relating them all in a perfect harmony. The writings of the most ancient authors he studied thoroughly, and after having subjected them to criticism, he gathered whatever thoughts he therein found to be useful and fruitful; but whatever seemed to lack force or value he set aside, branding them ridiculous puerilities. What however was contrary to true principles, he very energetically discussed, submitting it to thorough-going criticism, in his lectures treating each one of these theories with as much clearness as vigor, and recording all his observations in books. For without stint did he give himself up to his love for work, daily teaching five periods, and sometimes more, and writing much, about 700 lines. Nor did this labor hinder him from visiting other philosophers, from giving purely oral evening lectures, from practicing his devotions during the night, for which he denied himself sleep; and further, from worshipping the sun at dawn, noon, and dusk. |
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| 220. Anon., Pirqei De Rabbi Eliezer, 21 (4th cent. CE - 9th cent. CE) Tagged with subjects: •divine name, the Found in books: Goodman, Judaism in the Roman World: Collected Essays (2006) 81 |
| 221. Ammianus Marcellinus, History, a b c d\n0 "17.4.10" "17.4.10" "17 4 (4th cent. CE - 4th cent. CE) Tagged with subjects: •knowledge, of divine names Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 171 |
| 222. Epiphanius, Panarion, 34.4.1-34.4.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •divine names, creative power of Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 46 |
| 223. Yannai, Piyyutim, 19 (5th cent. CE - 6th cent. CE) Tagged with subjects: •divine names Found in books: Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 47 |
| 224. Proclus, Theologia Platonica ( ), 1.29.123-1.29.124 (5th cent. CE - 5th cent. CE) Tagged with subjects: •divine names, christian exegesis and •divine names, dionysius the areopagite’s theory of •divine names, as statues •divine names, incomprehensible sounds as •sounds, incomprehensible as divine names •divine names, reciting Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 12, 41 |
| 225. Proclus, In Platonis Timaeum Commentarii, 1.274.16, 3.155.18-3.155.25 (5th cent. CE - 5th cent. CE) Tagged with subjects: •divine names, reciting Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 12 |
| 226. Proclus, In Platonis Cratylum Commentaria, 42, 71-72, 51 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 41 |
| 227. Proclus, Commentary On Plato'S Republic, 1.255.19 (5th cent. CE - 5th cent. CE) Tagged with subjects: •divine names, reciting Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 12 |
| 228. Proclus, In Platonis Parmenidem Commentarii, 851.8-851.10, 853.1-853.3 (5th cent. CE - 5th cent. CE) Tagged with subjects: •divine names, christian exegesis and •divine names, dionysius the areopagite’s theory of •divine names, as statues •divine names, incomprehensible sounds as •sounds, incomprehensible as divine names Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 41 |
| 229. Anon., Avot Derabbi Nathan A, 37 (6th cent. CE - 8th cent. CE) Tagged with subjects: •name (divine), profanation of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 245 |
| 230. Aquinas, Thomas, Summa Theologiae, 1.8, 3.5, 20.1, 23.1, 25.2, 26.2, 27.4, 28.1, 29.3, 37.1, 37.1.3, 39.8, 60.3 Tagged with subjects: •divine names Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 202, 203, 204, 211 |
| 231. Anon., Pesiqta De Rav Kahana, 1.4, 3.16, 4.7, 5.3, 5.13, 17.5, 25.1, 28.10, 148a Tagged with subjects: •name (divine), power of •attributes, divine, and divine names •name (divine), change in •name (divine), letters of •name (divine), profanation of •creation, and divine name •name (divine) •divine name, surrogate Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 128, 167, 180, 189, 197, 245, 354, 381, 386; Schiffman, Testimony and the Penal Code (1983) 147 |
| 232. Anon., Ruthrabbah, 2.5 Tagged with subjects: •divine names •divine names, christian exegesis and Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 33 |
| 233. Anon., Pesiqta De-Rabbi Eliezer, 10, 9, 3 Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 102, 245 |
| 234. Anon., Chaldean Oracles, 2.3 Tagged with subjects: •nan Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 8, 109, 123, 124 |
| 235. Stobaeus, Eclogues, a b c d\n0 "1.1.10" "1.1.10" "1 1 Tagged with subjects: •names, divine (lack of) Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 137 |
| 236. Anon., Mithras Liturgy, 570, 572-575, 571 Tagged with subjects: •nan Found in books: Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 81 |
| 237. Anon., Letter of Aristeas, 5.5, 11.15-11.18 Tagged with subjects: •name/named/unnamed, divine Found in books: Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 318 |
| 238. Anon., Hekhalot Literature, 236-238, 281-294, 235 Tagged with subjects: •nan Found in books: Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 112 |
| 239. Zoroastrian Literature, Hērbedestān, 19 Tagged with subjects: •divine names Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 47 |
| 240. Anon., Hekhalot Rabbati, 1, 10, 100-106, 11, 117-119, 12, 122, 13, 130, 139, 14-15, 152-159, 16, 160-169, 17, 170-179, 18, 180-189, 19, 190-199, 2, 20, 204-205, 21, 219, 22, 220-228, 23, 230-239, 24, 240-249, 25, 250-259, 26, 260-269, 27, 270-277, 28, 281-289, 29, 290-299, 3, 30, 300-305, 31-39, 4, 40-49, 5, 50-59, 6, 60-69, 7, 70-79, 8, 80-89, 9, 90-99, 229 Tagged with subjects: •nan Found in books: Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 182; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 235 |
| 241. Anon., Hekhalot Zutarti, 335, 335a, 335b, 335c, 336, 336a, 336b, 336b-, 336c, 336d, 336e, 337, 337a, 337b, 337c, 337d, 338, 339, 340, 340a, 340b, 340c, 340d, 341, 341a, 342, 343, 344, 345, 346, 348, 348a, 348b, 348c, 348c-352-3, 349, 350, 350a, 351, 351a, 351b, 351c, 352, 352a, 352b, 352c, 352d, 352e, 353, 353a, 353a-356h, 353b, 353c, 353d, 354, 354a, 354b, 355, 355a, 355b, 356, 356g, 356h, 357, 357a, 357b, 357c, 357d, 357e, 358, 358a, 358b, 358c, 358d, 358e, 359, 359a, 359b, 359c, 359d, 360, 360a, 360b, 361, 361a, 361b, 362, 362-3-g, 362a, 362b, 362c, 362d, 362e, 362g, 362g-h, 362h, 362i, 363, 364, 364a, 364b, 365, 365a, 365b, 365c, 366, 366a, 366b, 366c, 366d, 367a, 367b, 367c, 367d, 367e, 368, 368a, 368b, 369, 370, 371, 371b, 372, 373, 373b-374, 374, 375, 376, 377, 378, 379, 380, 381, 382, 383, 384, 385, 386, 387, 388, 389, 390, 391, 392, 393, 394, 395, 396, 397, 398, 399, 400, 401, 402, 403, 404, 405, 406, 407, 408, 409, 410, 411, 412, 413, 413-417a, 414, 415, 416, 417, 417c, 418, 418c-g, 419, 419b, 419c, 422, 423, 424, 424b, 424c, 424d, 424e, 425, 426, 953, 367 Tagged with subjects: •nan Found in books: Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 180; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 244, 270, 282, 407 |
| 242. Anon., Maase Merkava, 19, 544-565, 567-596, 566 Tagged with subjects: •nan Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 79, 80; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 182; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 248, 249, 252 |
| 243. Anon., Pesikta Rabbati, 36.4 Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 189, 389; Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 258 |
| 244. Anon., Aggadat Bereishit, 19, 35, 47, 50, 58-59, 66 Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 389 |
| 245. Anon., Soferim, 9.6 Tagged with subjects: •attributes, divine, and divine names •name (divine), change in •name (divine), letters of •name (divine), power of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 189 |
| 246. Anon., Esther Rabbah, 7.10 Tagged with subjects: •name (divine), profanation of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 397 |
| 247. Kallir, Yikhon ‘Olam, ll.147-56, ll.12-15 Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 219 |
| 248. Anon., Song of Songs Zuta, 1.1, 3.11 Tagged with subjects: •attributes, divine, and divine names •name (divine), change in •name (divine), letters of •name (divine), profanation of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 383 |
| 249. Anon., Otzar Midrashim, 2.484, 1.226, 1.19b Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 397 |
| 250. Anon., Beshalah, Pet., 3, 4, beshalah, beshalah Tagged with subjects: •nan Found in books: nan nan nan nan |
| 251. Anon., Midrash On Samuel, 23.2 Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 128 |
| 252. Anon., Sefer Raziel, 176, 178-192, 177 Tagged with subjects: •nan Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 533 |
| 253. Anon., Semahot, 8 Tagged with subjects: •divine names, karaites denounce rabbinic interest in Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 104 |
254. Anon., Apocalypse of Abraham, 17 Tagged with subjects: •names, divine, barbara Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 249 | 17. And while he was still speaking, behold, a fire was coming toward us round about, and a sound was in the fire like a sound of many waters, like a sound of the sea in its uproar.,And the angel bowed with me and worshiped.,And I wanted to fall face down to the earth. And the place of elevation on which we both stood sometimes was on high, sometimes rolled down.,And he said, “Only worship, Abraham, and recite the song which I taught you.”,Since there was no earth to fall to, I only bowed down and recited the song which he had taught me.,And he said, “Recite without ceasing.”,And I recited, and he himself recited the song:,“O, Eternal, Mighty, Holy El, God Autocrat,,Self-Begotten, Incorruptible, Immaculate, Unbegotten, Spotless, Immortal,,Self-Created, Self-Illuminated, Without Mother, Without Father, Without Genealogy,,High, Fiery,,Wise, Lover of Men, Favorable, Generous, Bountiful, Jealous Over Me, Patient, Most Merciful,,Eli {that is, my God,} Eternal, Mighty, Holy Sabaoth, Most Glorious El, El, El, El, Yahoel.,You are he whom my soul has loved, the Guardian, Eternal, Fiery, Shining, Light-Formed, Thunder-Voiced, Lightning-Looking, Many-Eyed,,receiving the entreaties of those who honor you and turning away from the entreaties of those who besiege you by the siege of their provocation,,releases those who are in the midst of the impious, those who are confused among the unrighteous of the inhabited world in the corruptible life, renewing the life of the righteous.,You make the light shine before the morning light upon your creation from your face in order to bring the day on the earth.,And in your heavenly dwellings there is an inexhaustible other light of an inexpressible splendor from the lights of your face.,Accept my prayer, and let it be sweet to you, and also the sacrifice which you yourself made to yourself through me who searched for you.,Receive me favorably and show to me, and teach me, and make known to your servant as you have promised me.” |
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| 255. Anon., 2 Enoch, 49.1-49.2 Tagged with subjects: •divine name, surrogate •divine name, swearing by the Found in books: Schiffman, Testimony and the Penal Code (1983) 140 |
| 256. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), 23.6, 23.12, 30.15, 34.2 Tagged with subjects: •name (divine), profanation of •attributes, divine, and divine names •name (divine), change in •name (divine), letters of •name (divine), power of •name (divine) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 182, 187, 354, 383, 384, 387, 397 |
| 257. Anon., Life of Moses, 2.206 Tagged with subjects: •divine name, profanation of Found in books: Schiffman, Testimony and the Penal Code (1983) 151 |
| 258. Justin Martyr, [Cohort. Gent.], 20-21 Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 165 |
| 259. Anon., Yalqut Shimoni, ex. 171 Tagged with subjects: •divine name, surrogate Found in books: Schiffman, Testimony and the Penal Code (1983) 147 |
| 260. Anon., Tanhuma, 1.141, 6.87, balak 11, bemidbar 13, bemidbar 20, bereishit 1, emor 16, ki teitzei 11, naso 12, naso 4, pinhas 11, qedoshim 10, qedoshim 8, tazri‘a 2, terumah ki tissa 27, tetzavveh 15, vayeitzei 5, vayiqra 4, vayishlah 28, 1 Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 397 |
| 261. Anon., 3 Enoch, 13.1, 48d.5, 16.5, 16.4, 16.3, 16.2, 16.1, 12.5, 64, 59, 58, 57, 56, 55, 54, 53, 45, 46, 52, 51, 47, 48, 50, 36, 63, 62, 37, 61, 60, 38, 39, 40, 41, 42, 43, 44, 49, 35, 34, 33, 31, 19, 18, 17, 16, 20, 21, 22, 23, 30, 927, 29, 28, 27, 26, 25, 24, 32, 65, 66, 921, 920, 933, 934, 935, 936, 937, 938, 916, 915, 917, 914, 912, 911, 910, 909, 908, 907, 906, 905, 913, 918, 919, 932, 904, 931, 928, 925, 924, 929, 923, 922, 930, 903, 857, 856, 855, 858, 80, 78, 79, 859, 861, 860, 863, 862, 67, 77, 76, 75, 74, 73, 72, 71, 70, 69, 68, 900, 899, 898, 897, 896, 895, 894, 893, 902, 901, 892, 867, 865, 864, 866, 891, 890, 889, 888, 887, 886, 885, 884, 883, 882, 871, 870, 869, 868, 926, 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15 Tagged with subjects: •nan Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 28, 54 |
| 262. Tryphon, Trop., a b c d\n0 "192.21" "192.21" "192 21" Tagged with subjects: •names, divine (lack of) Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 153 |
| 263. Gregory of Nyssa, Hom. Opif., "11" Tagged with subjects: •names, divine (lack of) Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 164 |
| 264. Philo of Alexandria, Deo, "4" Tagged with subjects: •names, divine (lack of) Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 158 |
| 265. Anon., Seder Eliyahu Rabbah, 18, 28, 24 Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 397 |
| 266. Anon., Sifre Zuta, num. 6.27 Tagged with subjects: •divine name, surrogate Found in books: Schiffman, Testimony and the Penal Code (1983) 147 |
267. Anon., Midrash On Song of Songs, 1.2, 1.9, 4.12, 6.8 Tagged with subjects: •divine names, creative power of •divine names, destruction of world with •divine names, rabbinic interpretation of •divine names, taken away after golden calf •attributes, divine, and divine names •name (divine), profanation of •creation, and divine name •name (divine), letters of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 219, 233, 397; Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 28 | 1.2. "An additional meaning: \"See a man diligent in his work, before kings he will stand, he will not stand before mean men.\" That is Moses, our teacher, regarding the work of the Tabernacle. Therefore, before kings he will stand, this is Pharaoh, as it says, \"Hurriedly awaken in the morning and stand before Pharaoh (Exodus 8).\" \"He will not stand before mean men\", this is Jethro. Rabbi Nehemiah said: \"You have made that which is holy, profane!\" Rather, \"Before kings he will stand\", that is King, the King of Kings, the Holy One Blessed Be He. As it is said, \"And he (Moses) was there with the Lord, for 40 days (Exodus 34).\" \"He will not stand before mean men\", that is Pharaoh, as it says: \"And there was dark darkness, etc. (Exodus 10).\"", |
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| 268. Babylonian Talmud, Yadaim, 3.5 Tagged with subjects: •divine name, tetragrammaton Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 539 |
| 269. Anon., Sefer Ha-Koma, 108-115, 117-119, 116 Tagged with subjects: •nan Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 533 |
| 270. Anon., Siddur Rabba Di-Bereshit, 1 Tagged with subjects: •names, divine, barbara Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 533 |
| 271. Dead Sea Scrolls, 4Qberakhot, 0 Tagged with subjects: •divine name, tetragrammaton Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 313 |
| 272. Anon., Aggadat Shir Ha-Shirim, 3.1, p.40 Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 383 |
| 273. Anon., Midrash Konen, 2.23-2.24 Tagged with subjects: •divine names, rabbinic interpretation of Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 30 |
| 274. Assyrian, Gilgamesh, 11.155 Tagged with subjects: •attributes, divine, and divine names •name (divine), change in •name (divine), power of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 187 |
| 275. Thomas Aquinas, Quaestiones Disp. De Caritate, 9.7 Tagged with subjects: •divine names Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 203, 211 |
| 276. Thomas Aquinas, De Spe, 1.11 Tagged with subjects: •divine names Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 203 |
| 277. Thomas Aquinas, Summa Contra Gentes, 1.91.758 Tagged with subjects: •divine names Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 203, 211 |
| 278. Dionysius The Areopagite, Eccesiastical Hierarchy, 2.1 Tagged with subjects: •divine names, christian exegesis and •divine names, dionysius the areopagite’s theory of •divine names, efficacy of Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 42 |
| 279. Dionysius The Areopagite, Divine Names, 1.1 588b, 1.6 596a, 9.1 909b, 4.11 708c, 1.4 592b, 709c, 824d, 713b, 713a, 709b, 4.15, 4.12, 4.11, 709d, 708d, 713c, 713d Tagged with subjects: •nan Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 38 |
| 280. Dead Sea Scrolls, 11Qshirshabb, a b c\n0 0 0 0\n1 2-1-9.7 2 2 Tagged with subjects: •nan Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 312 |
| 281. Anon., Merkava Rabba, 655, 656, 657, 658, 659, 660, 661, 662, 663, 664, 665, 666, 667, 668, 669, 670, 671, 672, 673, 674, 675, 676, 677, 678, 679, 680, 681, 682, 683, 684, 685, 686, 687, 688, 689, 690, 691, 692, 693, 694, 695, 696, 697, 698, 699, 700, 701, 702, 703, 704, 705, 706, 707, 708, 709 (schäer) Tagged with subjects: •nan Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 79 |
| 282. Dead Sea Scrolls, 4Q400-407, 0 Tagged with subjects: •divine name, tetragrammaton Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 312 |
| 283. Dead Sea Scrolls, 4Q510-511, 0 Tagged with subjects: •divine name, tetragrammaton Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 312 |
| 284. Iamblichus, Commentary On The Timaeus, 57.9-57.22 Tagged with subjects: •divine names, in world to come Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 51 |
285. Anon., Ascension of Isaiah, 10.24, 11.16-11.17 Tagged with subjects: •divine names, letters of •divine names, permutations of •divine names, seals include •divine name, tetragrammaton Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 79; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 199 | 10.24. And those who kept the gate of the (third) heaven demanded the password, and the Lord gave (it) to them in order that He should not be recognized. And when they saw Him, they did not praise or laud Him; for His form was like unto their form. 11.16. And I saw, O Hezekiah and Josab my son, and I declare to the other prophets also who are standing by, that (this) hath escaped all the heavens and all the princes and all the gods of this world. |
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| 286. Iulius Paulus, Excerpts, 5.23.14-5.23.18 Tagged with subjects: •divine names Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 18 |
| 287. Nachmanides, Commentary On Genesis, 1.1 Tagged with subjects: •divine names, rabbinic interpretation of Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 30 |
| 288. Anon., Book of Secrets, 1.27, 1.28, 2.110-12, 2.123-25, 2.134-38, 2.182-85 Tagged with subjects: •nan Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 86 |
| 289. Zosimos, On Virtue, 3.6.1 Tagged with subjects: •divine names, recitation of Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 109 |
| 290. Zosimos, On The Body of Magnesium, 3.28.2 Tagged with subjects: •divine names, reciting Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 8 |
| 291. Anon., Prayer of Manasseh, 1.3, 10.361-10.363 Tagged with subjects: •divine names, as icon •divine names, creative power of •divine names, rabbinic interpretation of •name (divine), power of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 127; Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 27 |
| 292. Anon., Prayer of Joseph, 71 Tagged with subjects: •divine name, tetragrammaton Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 113 |
293. Anon., Pirqe Rabbi Eliezer, 3, 46 Tagged with subjects: •nan Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 104 | 46. "Moses said: On the Day of Atonement I will behold the glory of the Holy One, blessed be He, and I will make atonement for the iniquities of Israel. Moses spake before the Holy One, blessed be He: Sovereign of all the universe! \"Shew me, I pray thee, thy glory\" (Ex. 33:18). The Holy One, blessed be He, said to him: Moses! Thou art not able to see My glory lest thou die, as it is said, \"For men shall not see me and live\" (Ex. 33:20); but for the sake of the oath which I have sworn unto thee I will do thy will. Stand at the entrance of || the cave, and I will make all the angels who move before Me pass before thy face. Stand in thy might, and do not fear, as it is said, \"And he said, I will make all my goodness pass before thee\" (Ex. 33:19). When thou dost hear the Name which I have spoken to thee, there am I before thee, as it is said, \"And he said, I will make all my goodness pass before thee\" ( |
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| 294. Corpus Hermeticum, Trismegistus Hermes, 0 Tagged with subjects: •tetragrammaton, the (divine name), primordial (or heavenly) man and Found in books: Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 258 |
| 295. Anon., Memar Marqah, 4.2, 4.7, 4.11 Tagged with subjects: •tetragrammaton, the (divine name) •tetragrammaton, the (divine name), elohim and Found in books: Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 253 |
| 296. Sallustius, The Second Book of Jeu, 52 gcs 13.315-21 Tagged with subjects: •divine names, letters of •divine names, permutations of •divine names, reciting •divine names, seals include Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 63, 79 |
| 297. Anon., Numbers Rabba Naso, 10.5 Tagged with subjects: •divine names •divine names, christian exegesis and •divine names, jesus is a •divine names, origen’s theory of •divine names, automatic power of Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 36 |
| 298. Anon., Teachings of The Apostles, 21 Tagged with subjects: •divine names •divine names, christian exegesis and •divine names, jesus is a •divine names, origen’s theory of •divine names, automatic power of Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 36 |
| 299. Anon., Corpus Hermeticum, 1.26, 5.1, 16.2 Tagged with subjects: •divine names •divine names, creative power of •divine names, letters and sounds of •divine names, christian exegesis and •divine names, origen’s theory of •divine names, is wonderful Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 38, 45 |
| 300. Psellus, Minor Writings, 1.446.23 Tagged with subjects: •divine names, reciting Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 8 |
| 301. Various, Musici Scriptores Graeci, 276.8-276.18 Tagged with subjects: •divine names, consists of vowels •divine names, hidden •divine names, sounds of Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 60 |
| 302. Clement of Rome, 1Lement, 61.59.2 Tagged with subjects: •divine names •divine names, christian exegesis and Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 33 |
| 303. Josephus, Letter To Marcella, 2.167 Tagged with subjects: •divine names, christian exegesis and •divine names, origen’s theory of •divine names, creative power of •divine names, is wonderful Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 38 |
| 304. Maximus The Confessor, Ambigua, 18, 34, 10 Tagged with subjects: •nan Found in books: MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 151 |
| 305. Anon., Martyrdom And Ascension of Isaiah, 1.7 Tagged with subjects: •divine names, christian exegesis and •divine names, origen’s theory of •divine names, creative power of •divine names, is wonderful Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 38 |
| 306. Dionysius The Areopagite, Letter, 9.1 1108a Tagged with subjects: •divine names, christian exegesis and •divine names, dionysius the areopagite’s theory of •divine names, as statues •divine names, incomprehensible sounds as •sounds, incomprehensible as divine names Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 41 |
| 307. Anon., Massekhet Hekhalot, 2.46 Tagged with subjects: •divine names, creative power of •divine names, destruction of world with •divine names, rabbinic interpretation of •divine names, taken away after golden calf Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 28 |
