The Ancient Mediterranean Religions Index Database

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63 results for "natural"

1. Hebrew Bible, Proverbs, 9.1, 10.25 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •natural and meteorological phenomena Found in books: Fishbane (2003) 99

9.1. "חָכְמוֹת בָּנְתָה בֵיתָהּ חָצְבָה עַמּוּדֶיהָ שִׁבְעָה׃", 9.1. "תְּחִלַּת חָכְמָה יִרְאַת יְהוָה וְדַעַת קְדֹשִׁים בִּינָה׃", 10.25. "כַּעֲבוֹר סוּפָה וְאֵין רָשָׁע וְצַדִּיק יְסוֹד עוֹלָם׃",

9.1. "Wisdom hath builded her house, she hath hewn out her seven pillars;", 10.25. "When the whirlwind passeth, the wicked is no more; But the righteous is an everlasting foundation.",

2. Hebrew Bible, Jonah, 2.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •natural and meteorological phenomena Found in books: Fishbane (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.",

3. Hebrew Bible, Leviticus, 18.23, 19.19, 20.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •natural and meteorological phenomena, rain Found in books: Fishbane (2003) 105

18.23. "וּבְכָל־בְּהֵמָה לֹא־תִתֵּן שְׁכָבְתְּךָ לְטָמְאָה־בָהּ וְאִשָּׁה לֹא־תַעֲמֹד לִפְנֵי בְהֵמָה לְרִבְעָהּ תֶּבֶל הוּא׃", 19.19. "אֶת־חֻקֹּתַי תִּשְׁמֹרוּ בְּהֶמְתְּךָ לֹא־תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא־תִזְרַע כִּלְאָיִם וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ׃", 20.16. "וְאִשָּׁה אֲשֶׁר תִּקְרַב אֶל־כָּל־בְּהֵמָה לְרִבְעָה אֹתָהּ וְהָרַגְתָּ אֶת־הָאִשָּׁה וְאֶת־הַבְּהֵמָה מוֹת יוּמָתוּ דְּמֵיהֶם בָּם׃",

18.23. "And thou shalt not lie with any beast to defile thyself therewith; neither shall any woman stand before a beast, to lie down thereto; it is perversion.", 19.19. "Ye shall keep My statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed; neither shall there come upon thee a garment of two kinds of stuff mingled together.", 20.16. "And if a woman approach unto any beast, and lie down thereto, thou shalt kill the woman, and the beast: they shall surely be put to death; their blood shall be upon them.",

4. Hebrew Bible, Nahum, 1.2-1.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •natural and meteorological phenomena, cloud •natural and meteorological phenomena •natural and meteorological phenomena, rain Found in books: Fishbane (2003) 52, 55, 84

1.2. "אֵל קַנּוֹא וְנֹקֵם יְהוָה נֹקֵם יְהוָה וּבַעַל חֵמָה נֹקֵם יְהוָה לְצָרָיו וְנוֹטֵר הוּא לְאֹיְבָיו׃", 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׃",

1.2. "The LORD is a jealous and avenging God, The LORD avengeth and is full of wrath; The LORD taketh vengeance on His adversaries, And He reserveth wrath for His enemies.", 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.",

5. Hebrew Bible, Numbers, 14.2-14.25, 16.1-16.30, 17.6-17.25, 20.2-20.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •natural and meteorological phenomena •natural and meteorological phenomena, cloud Found in books: Fishbane (2003) 76, 84, 86

14.2. "וַיִּלֹּנוּ עַל־מֹשֶׁה וְעַל־אַהֲרֹן כֹּל בְּנֵי יִשְׂרָאֵל וַיֹּאמְרוּ אֲלֵהֶם כָּל־הָעֵדָה לוּ־מַתְנוּ בְּאֶרֶץ מִצְרַיִם אוֹ בַּמִּדְבָּר הַזֶּה לוּ־מָתְנוּ׃", 14.2. "וַיֹּאמֶר יְהוָה סָלַחְתִּי כִּדְבָרֶךָ׃", 14.3. "וְלָמָה יְהוָה מֵבִיא אֹתָנוּ אֶל־הָאָרֶץ הַזֹּאת לִנְפֹּל בַּחֶרֶב נָשֵׁינוּ וְטַפֵּנוּ יִהְיוּ לָבַז הֲלוֹא טוֹב לָנוּ שׁוּב מִצְרָיְמָה׃", 14.3. "אִם־אַתֶּם תָּבֹאוּ אֶל־הָאָרֶץ אֲשֶׁר נָשָׂאתִי אֶת־יָדִי לְשַׁכֵּן אֶתְכֶם בָּהּ כִּי אִם־כָּלֵב בֶּן־יְפֻנֶּה וִיהוֹשֻׁעַ בִּן־נוּן׃", 14.4. "וַיֹּאמְרוּ אִישׁ אֶל־אָחִיו נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָיְמָה׃", 14.4. "וַיַּשְׁכִּמוּ בַבֹּקֶר וַיַּעֲלוּ אֶל־רֹאשׁ־הָהָר לֵאמֹר הִנֶּנּוּ וְעָלִינוּ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר יְהוָה כִּי חָטָאנוּ׃", 14.5. "וַיִּפֹּל מֹשֶׁה וְאַהֲרֹן עַל־פְּנֵיהֶם לִפְנֵי כָּל־קְהַל עֲדַת בְּנֵי יִשְׂרָאֵל׃", 14.6. "וִיהוֹשֻׁעַ בִּן־נוּן וְכָלֵב בֶּן־יְפֻנֶּה מִן־הַתָּרִים אֶת־הָאָרֶץ קָרְעוּ בִּגְדֵיהֶם׃", 14.7. "וַיֹּאמְרוּ אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל לֵאמֹר הָאָרֶץ אֲשֶׁר עָבַרְנוּ בָהּ לָתוּר אֹתָהּ טוֹבָה הָאָרֶץ מְאֹד מְאֹד׃", 14.8. "אִם־חָפֵץ בָּנוּ יְהוָה וְהֵבִיא אֹתָנוּ אֶל־הָאָרֶץ הַזֹּאת וּנְתָנָהּ לָנוּ אֶרֶץ אֲשֶׁר־הִוא זָבַת חָלָב וּדְבָשׁ׃", 14.9. "אַךְ בַּיהוָה אַל־תִּמְרֹדוּ וְאַתֶּם אַל־תִּירְאוּ אֶת־עַם הָאָרֶץ כִּי לַחְמֵנוּ הֵם סָר צִלָּם מֵעֲלֵיהֶם וַיהוָה אִתָּנוּ אַל־תִּירָאֻם׃", 14.11. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עַד־אָנָה יְנַאֲצֻנִי הָעָם הַזֶּה וְעַד־אָנָה לֹא־יַאֲמִינוּ בִי בְּכֹל הָאֹתוֹת אֲשֶׁר עָשִׂיתִי בְּקִרְבּוֹ׃", 14.12. "אַכֶּנּוּ בַדֶּבֶר וְאוֹרִשֶׁנּוּ וְאֶעֱשֶׂה אֹתְךָ לְגוֹי־גָּדוֹל וְעָצוּם מִמֶּנּוּ׃", 14.13. "וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה וְשָׁמְעוּ מִצְרַיִם כִּי־הֶעֱלִיתָ בְכֹחֲךָ אֶת־הָעָם הַזֶּה מִקִּרְבּוֹ׃", 14.14. "וְאָמְרוּ אֶל־יוֹשֵׁב הָאָרֶץ הַזֹּאת שָׁמְעוּ כִּי־אַתָּה יְהוָה בְּקֶרֶב הָעָם הַזֶּה אֲשֶׁר־עַיִן בְּעַיִן נִרְאָה אַתָּה יְהוָה וַעֲנָנְךָ עֹמֵד עֲלֵהֶם וּבְעַמֻּד עָנָן אַתָּה הֹלֵךְ לִפְנֵיהֶם יוֹמָם וּבְעַמּוּד אֵשׁ לָיְלָה׃", 14.15. "וְהֵמַתָּה אֶת־הָעָם הַזֶּה כְּאִישׁ אֶחָד וְאָמְרוּ הַגּוֹיִם אֲשֶׁר־שָׁמְעוּ אֶת־שִׁמְעֲךָ לֵאמֹר׃", 14.16. "מִבִּלְתִּי יְכֹלֶת יְהוָה לְהָבִיא אֶת־הָעָם הַזֶּה אֶל־הָאָרֶץ אֲשֶׁר־נִשְׁבַּע לָהֶם וַיִּשְׁחָטֵם בַּמִּדְבָּר׃", 14.17. "וְעַתָּה יִגְדַּל־נָא כֹּחַ אֲדֹנָי כַּאֲשֶׁר דִּבַּרְתָּ לֵאמֹר׃", 14.18. "יְהוָה אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד נֹשֵׂא עָוֺן וָפָשַׁע וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃", 14.19. "סְלַח־נָא לַעֲוֺן הָעָם הַזֶּה כְּגֹדֶל חַסְדֶּךָ וְכַאֲשֶׁר נָשָׂאתָה לָעָם הַזֶּה מִמִּצְרַיִם וְעַד־הֵנָּה׃", 14.21. "וְאוּלָם חַי־אָנִי וְיִמָּלֵא כְבוֹד־יְהוָה אֶת־כָּל־הָאָרֶץ׃", 14.22. "כִּי כָל־הָאֲנָשִׁים הָרֹאִים אֶת־כְּבֹדִי וְאֶת־אֹתֹתַי אֲשֶׁר־עָשִׂיתִי בְמִצְרַיִם וּבַמִּדְבָּר וַיְנַסּוּ אֹתִי זֶה עֶשֶׂר פְּעָמִים וְלֹא שָׁמְעוּ בְּקוֹלִי׃", 14.23. "אִם־יִרְאוּ אֶת־הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לַאֲבֹתָם וְכָל־מְנַאֲצַי לֹא יִרְאוּהָ׃", 14.24. "וְעַבְדִּי כָלֵב עֵקֶב הָיְתָה רוּחַ אַחֶרֶת עִמּוֹ וַיְמַלֵּא אַחֲרָי וַהֲבִיאֹתִיו אֶל־הָאָרֶץ אֲשֶׁר־בָּא שָׁמָּה וְזַרְעוֹ יוֹרִשֶׁנָּה׃", 14.25. "וְהָעֲמָלֵקִי וְהַכְּנַעֲנִי יוֹשֵׁב בָּעֵמֶק מָחָר פְּנוּ וּסְעוּ לָכֶם הַמִּדְבָּר דֶּרֶךְ יַם־סוּף׃", 16.1. "וַיִּקַּח קֹרַח בֶּן־יִצְהָר בֶּן־קְהָת בֶּן־לֵוִי וְדָתָן וַאֲבִירָם בְּנֵי אֱלִיאָב וְאוֹן בֶּן־פֶּלֶת בְּנֵי רְאוּבֵן׃", 16.1. "וַיַּקְרֵב אֹתְךָ וְאֶת־כָּל־אַחֶיךָ בְנֵי־לֵוִי אִתָּךְ וּבִקַּשְׁתֶּם גַּם־כְּהֻנָּה׃", 16.2. "וַיָּקֻמוּ לִפְנֵי מֹשֶׁה וַאֲנָשִׁים מִבְּנֵי־יִשְׂרָאֵל חֲמִשִּׁים וּמָאתָיִם נְשִׂיאֵי עֵדָה קְרִאֵי מוֹעֵד אַנְשֵׁי־שֵׁם׃", 16.2. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר׃", 16.3. "וְאִם־בְּרִיאָה יִבְרָא יְהוָה וּפָצְתָה הָאֲדָמָה אֶת־פִּיהָ וּבָלְעָה אֹתָם וְאֶת־כָּל־אֲשֶׁר לָהֶם וְיָרְדוּ חַיִּים שְׁאֹלָה וִידַעְתֶּם כִּי נִאֲצוּ הָאֲנָשִׁים הָאֵלֶּה אֶת־יְהוָה׃", 16.3. "וַיִּקָּהֲלוּ עַל־מֹשֶׁה וְעַל־אַהֲרֹן וַיֹּאמְרוּ אֲלֵהֶם רַב־לָכֶם כִּי כָל־הָעֵדָה כֻּלָּם קְדֹשִׁים וּבְתוֹכָם יְהוָה וּמַדּוּעַ תִּתְנַשְּׂאוּ עַל־קְהַל יְהוָה׃", 16.4. "וַיִּשְׁמַע מֹשֶׁה וַיִּפֹּל עַל־פָּנָיו׃", 16.5. "וַיְדַבֵּר אֶל־קֹרַח וְאֶל־כָּל־עֲדָתוֹ לֵאמֹר בֹּקֶר וְיֹדַע יְהוָה אֶת־אֲשֶׁר־לוֹ וְאֶת־הַקָּדוֹשׁ וְהִקְרִיב אֵלָיו וְאֵת אֲשֶׁר יִבְחַר־בּוֹ יַקְרִיב אֵלָיו׃", 16.6. "זֹאת עֲשׂוּ קְחוּ־לָכֶם מַחְתּוֹת קֹרַח וְכָל־עֲדָתוֹ׃", 16.7. "וּתְנוּ בָהֵן אֵשׁ וְשִׂימוּ עֲלֵיהֶן קְטֹרֶת לִפְנֵי יְהוָה מָחָר וְהָיָה הָאִישׁ אֲשֶׁר־יִבְחַר יְהוָה הוּא הַקָּדוֹשׁ רַב־לָכֶם בְּנֵי לֵוִי׃", 16.8. "וַיֹּאמֶר מֹשֶׁה אֶל־קֹרַח שִׁמְעוּ־נָא בְּנֵי לֵוִי׃", 16.9. "הַמְעַט מִכֶּם כִּי־הִבְדִּיל אֱלֹהֵי יִשְׂרָאֵל אֶתְכֶם מֵעֲדַת יִשְׂרָאֵל לְהַקְרִיב אֶתְכֶם אֵלָיו לַעֲבֹד אֶת־עֲבֹדַת מִשְׁכַּן יְהוָה וְלַעֲמֹד לִפְנֵי הָעֵדָה לְשָׁרְתָם׃", 16.11. "לָכֵן אַתָּה וְכָל־עֲדָתְךָ הַנֹּעָדִים עַל־יְהוָה וְאַהֲרֹן מַה־הוּא כִּי תלונו [תַלִּינוּ] עָלָיו׃", 16.12. "וַיִּשְׁלַח מֹשֶׁה לִקְרֹא לְדָתָן וְלַאֲבִירָם בְּנֵי אֱלִיאָב וַיֹּאמְרוּ לֹא נַעֲלֶה׃", 16.13. "הַמְעַט כִּי הֶעֱלִיתָנוּ מֵאֶרֶץ זָבַת חָלָב וּדְבַשׁ לַהֲמִיתֵנוּ בַּמִּדְבָּר כִּי־תִשְׂתָּרֵר עָלֵינוּ גַּם־הִשְׂתָּרֵר׃", 16.14. "אַף לֹא אֶל־אֶרֶץ זָבַת חָלָב וּדְבַשׁ הֲבִיאֹתָנוּ וַתִּתֶּן־לָנוּ נַחֲלַת שָׂדֶה וָכָרֶם הַעֵינֵי הָאֲנָשִׁים הָהֵם תְּנַקֵּר לֹא נַעֲלֶה׃", 16.15. "וַיִּחַר לְמֹשֶׁה מְאֹד וַיֹּאמֶר אֶל־יְהוָה אַל־תֵּפֶן אֶל־מִנְחָתָם לֹא חֲמוֹר אֶחָד מֵהֶם נָשָׂאתִי וְלֹא הֲרֵעֹתִי אֶת־אַחַד מֵהֶם׃", 16.16. "וַיֹּאמֶר מֹשֶׁה אֶל־קֹרַח אַתָּה וְכָל־עֲדָתְךָ הֱיוּ לִפְנֵי יְהוָה אַתָּה וָהֵם וְאַהֲרֹן מָחָר׃", 16.17. "וּקְחוּ אִישׁ מַחְתָּתוֹ וּנְתַתֶּם עֲלֵיהֶם קְטֹרֶת וְהִקְרַבְתֶּם לִפְנֵי יְהוָה אִישׁ מַחְתָּתוֹ חֲמִשִּׁים וּמָאתַיִם מַחְתֹּת וְאַתָּה וְאַהֲרֹן אִישׁ מַחְתָּתוֹ׃", 16.18. "וַיִּקְחוּ אִישׁ מַחְתָּתוֹ וַיִּתְּנוּ עֲלֵיהֶם אֵשׁ וַיָּשִׂימוּ עֲלֵיהֶם קְטֹרֶת וַיַּעַמְדוּ פֶּתַח אֹהֶל מוֹעֵד וּמֹשֶׁה וְאַהֲרֹן׃", 16.19. "וַיַּקְהֵל עֲלֵיהֶם קֹרַח אֶת־כָּל־הָעֵדָה אֶל־פֶּתַח אֹהֶל מוֹעֵד וַיֵּרָא כְבוֹד־יְהוָה אֶל־כָּל־הָעֵדָה׃", 16.21. "הִבָּדְלוּ מִתּוֹךְ הָעֵדָה הַזֹּאת וַאַכַלֶּה אֹתָם כְּרָגַע׃", 16.22. "וַיִּפְּלוּ עַל־פְּנֵיהֶם וַיֹּאמְרוּ אֵל אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר הָאִישׁ אֶחָד יֶחֱטָא וְעַל כָּל־הָעֵדָה תִּקְצֹף׃", 16.23. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 16.24. "דַּבֵּר אֶל־הָעֵדָה לֵאמֹר הֵעָלוּ מִסָּבִיב לְמִשְׁכַּן־קֹרַח דָּתָן וַאֲבִירָם׃", 16.25. "וַיָּקָם מֹשֶׁה וַיֵּלֶךְ אֶל־דָּתָן וַאֲבִירָם וַיֵּלְכוּ אַחֲרָיו זִקְנֵי יִשְׂרָאֵל׃", 16.26. "וַיְדַבֵּר אֶל־הָעֵדָה לֵאמֹר סוּרוּ נָא מֵעַל אָהֳלֵי הָאֲנָשִׁים הָרְשָׁעִים הָאֵלֶּה וְאַל־תִּגְּעוּ בְּכָל־אֲשֶׁר לָהֶם פֶּן־תִּסָּפוּ בְּכָל־חַטֹּאתָם׃", 16.27. "וַיֵּעָלוּ מֵעַל מִשְׁכַּן־קֹרֶח דָּתָן וַאֲבִירָם מִסָּבִיב וְדָתָן וַאֲבִירָם יָצְאוּ נִצָּבִים פֶּתַח אָהֳלֵיהֶם וּנְשֵׁיהֶם וּבְנֵיהֶם וְטַפָּם׃", 16.28. "וַיֹּאמֶר מֹשֶׁה בְּזֹאת תֵּדְעוּן כִּי־יְהוָה שְׁלָחַנִי לַעֲשׂוֹת אֵת כָּל־הַמַּעֲשִׂים הָאֵלֶּה כִּי־לֹא מִלִּבִּי׃", 16.29. "אִם־כְּמוֹת כָּל־הָאָדָם יְמֻתוּן אֵלֶּה וּפְקֻדַּת כָּל־הָאָדָם יִפָּקֵד עֲלֵיהֶם לֹא יְהוָה שְׁלָחָנִי׃", 17.6. "וַיִּלֹּנוּ כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל מִמָּחֳרָת עַל־מֹשֶׁה וְעַל־אַהֲרֹן לֵאמֹר אַתֶּם הֲמִתֶּם אֶת־עַם יְהוָה׃", 17.7. "וַיְהִי בְּהִקָּהֵל הָעֵדָה עַל־מֹשֶׁה וְעַל־אַהֲרֹן וַיִּפְנוּ אֶל־אֹהֶל מוֹעֵד וְהִנֵּה כִסָּהוּ הֶעָנָן וַיֵּרָא כְּבוֹד יְהוָה׃", 17.8. "וַיָּבֹא מֹשֶׁה וְאַהֲרֹן אֶל־פְּנֵי אֹהֶל מוֹעֵד׃", 17.9. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 17.11. "וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן קַח אֶת־הַמַּחְתָּה וְתֶן־עָלֶיהָ אֵשׁ מֵעַל הַמִּזְבֵּחַ וְשִׂים קְטֹרֶת וְהוֹלֵךְ מְהֵרָה אֶל־הָעֵדָה וְכַפֵּר עֲלֵיהֶם כִּי־יָצָא הַקֶּצֶף מִלִּפְנֵי יְהוָה הֵחֵל הַנָּגֶף׃", 17.12. "וַיִּקַּח אַהֲרֹן כַּאֲשֶׁר דִּבֶּר מֹשֶׁה וַיָּרָץ אֶל־תּוֹך הַקָּהָל וְהִנֵּה הֵחֵל הַנֶּגֶף בָּעָם וַיִּתֵּן אֶת־הַקְּטֹרֶת וַיְכַפֵּר עַל־הָעָם׃", 17.13. "וַיַּעֲמֹד בֵּין־הַמֵּתִים וּבֵין הַחַיִּים וַתֵּעָצַר הַמַּגֵּפָה׃", 17.14. "וַיִּהְיוּ הַמֵּתִים בַּמַּגֵּפָה אַרְבָּעָה עָשָׂר אֶלֶף וּשְׁבַע מֵאוֹת מִלְּבַד הַמֵּתִים עַל־דְּבַר־קֹרַח׃", 17.15. "וַיָּשָׁב אַהֲרֹן אֶל־מֹשֶׁה אֶל־פֶּתַח אֹהֶל מוֹעֵד וְהַמַּגֵּפָה נֶעֱצָרָה׃", 17.16. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 17.17. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְקַח מֵאִתָּם מַטֶּה מַטֶּה לְבֵית אָב מֵאֵת כָּל־נְשִׂיאֵהֶם לְבֵית אֲבֹתָם שְׁנֵים עָשָׂר מַטּוֹת אִישׁ אֶת־שְׁמוֹ תִּכְתֹּב עַל־מַטֵּהוּ׃", 17.18. "וְאֵת שֵׁם אַהֲרֹן תִּכְתֹּב עַל־מַטֵּה לֵוִי כִּי מַטֶּה אֶחָד לְרֹאשׁ בֵּית אֲבוֹתָם׃", 17.19. "וְהִנַּחְתָּם בְּאֹהֶל מוֹעֵד לִפְנֵי הָעֵדוּת אֲשֶׁר אִוָּעֵד לָכֶם שָׁמָּה׃", 17.21. "וַיְדַבֵּר מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל וַיִּתְּנוּ אֵלָיו כָּל־נְשִׂיאֵיהֶם מַטֶּה לְנָשִׂיא אֶחָד מַטֶּה לְנָשִׂיא אֶחָד לְבֵית אֲבֹתָם שְׁנֵים עָשָׂר מַטּוֹת וּמַטֵּה אַהֲרֹן בְּתוֹךְ מַטּוֹתָם׃", 17.22. "וַיַּנַּח מֹשֶׁה אֶת־הַמַּטֹּת לִפְנֵי יְהוָה בְּאֹהֶל הָעֵדֻת׃", 17.23. "וַיְהִי מִמָּחֳרָת וַיָּבֹא מֹשֶׁה אֶל־אֹהֶל הָעֵדוּת וְהִנֵּה פָּרַח מַטֵּה־אַהֲרֹן לְבֵית לֵוִי וַיֹּצֵא פֶרַח וַיָּצֵץ צִיץ וַיִּגְמֹל שְׁקֵדִים׃", 17.24. "וַיֹּצֵא מֹשֶׁה אֶת־כָּל־הַמַּטֹּת מִלִּפְנֵי יְהוָה אֶל־כָּל־בְּנֵי יִשְׂרָאֵל וַיִּרְאוּ וַיִּקְחוּ אִישׁ מַטֵּהוּ׃", 17.25. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הָשֵׁב אֶת־מַטֵּה אַהֲרֹן לִפְנֵי הָעֵדוּת לְמִשְׁמֶרֶת לְאוֹת לִבְנֵי־מֶרִי וּתְכַל תְּלוּנֹּתָם מֵעָלַי וְלֹא יָמֻתוּ׃", 20.2. "וְלֹא־הָיָה מַיִם לָעֵדָה וַיִּקָּהֲלוּ עַל־מֹשֶׁה וְעַל־אַהֲרֹן׃", 20.2. "וַיֹּאמֶר לֹא תַעֲבֹר וַיֵּצֵא אֱדוֹם לִקְרָאתוֹ בְּעַם כָּבֵד וּבְיָד חֲזָקָה׃", 20.3. "וַיָּרֶב הָעָם עִם־מֹשֶׁה וַיֹּאמְרוּ לֵאמֹר וְלוּ גָוַעְנוּ בִּגְוַע אַחֵינוּ לִפְנֵי יְהוָה׃", 20.4. "וְלָמָה הֲבֵאתֶם אֶת־קְהַל יְהוָה אֶל־הַמִּדְבָּר הַזֶּה לָמוּת שָׁם אֲנַחְנוּ וּבְעִירֵנוּ׃", 20.5. "וְלָמָה הֶעֱלִיתֻנוּ מִמִּצְרַיִם לְהָבִיא אֹתָנוּ אֶל־הַמָּקוֹם הָרָע הַזֶּה לֹא מְקוֹם זֶרַע וּתְאֵנָה וְגֶפֶן וְרִמּוֹן וּמַיִם אַיִן לִשְׁתּוֹת׃", 20.6. "וַיָּבֹא מֹשֶׁה וְאַהֲרֹן מִפְּנֵי הַקָּהָל אֶל־פֶּתַח אֹהֶל מוֹעֵד וַיִּפְּלוּ עַל־פְּנֵיהֶם וַיֵּרָא כְבוֹד־יְהוָה אֲלֵיהֶם׃", 20.7. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 20.8. "קַח אֶת־הַמַּטֶּה וְהַקְהֵל אֶת־הָעֵדָה אַתָּה וְאַהֲרֹן אָחִיךָ וְדִבַּרְתֶּם אֶל־הַסֶּלַע לְעֵינֵיהֶם וְנָתַן מֵימָיו וְהוֹצֵאתָ לָהֶם מַיִם מִן־הַסֶּלַע וְהִשְׁקִיתָ אֶת־הָעֵדָה וְאֶת־בְּעִירָם׃", 20.9. "וַיִּקַּח מֹשֶׁה אֶת־הַמַּטֶּה מִלִּפְנֵי יְהוָה כַּאֲשֶׁר צִוָּהוּ׃", 20.11. "וַיָּרֶם מֹשֶׁה אֶת־יָדוֹ וַיַּךְ אֶת־הַסֶּלַע בְּמַטֵּהוּ פַּעֲמָיִם וַיֵּצְאוּ מַיִם רַבִּים וַתֵּשְׁתְּ הָעֵדָה וּבְעִירָם׃", 20.12. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן יַעַן לֹא־הֶאֱמַנְתֶּם בִּי לְהַקְדִּישֵׁנִי לְעֵינֵי בְּנֵי יִשְׂרָאֵל לָכֵן לֹא תָבִיאוּ אֶת־הַקָּהָל הַזֶּה אֶל־הָאָרֶץ אֲשֶׁר־נָתַתִּי לָהֶם׃",

14.2. "And all the children of Israel murmured against Moses and against Aaron; and the whole congregation said unto them: ‘Would that we had died in the land of Egypt! or would we had died in this wilderness!", 14.3. "And wherefore doth the LORD bring us unto this land, to fall by the sword? Our wives and our little ones will be a prey; were it not better for us to return into Egypt?’", 14.4. "And they said one to another: ‘Let us make a captain, and let us return into Egypt.’", 14.5. "Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel.", 14.6. "And Joshua the son of Nun and Caleb the son of Jephunneh, who were of them that spied out the land, rent their clothes.", 14.7. "And they spoke unto all the congregation of the children of Israel, saying: ‘The land, which we passed through to spy it out, is an exceeding good land.", 14.8. "If the LORD delight in us, then He will bring us into this land, and give it unto us—a land which floweth with milk and honey.", 14.9. "Only rebel not against the LORD, neither fear ye the people of the land; for they are bread for us; their defence is removed from over them, and the LORD is with us; fear them not.’", 14.10. "But all the congregation bade stone them with stones, when the glory of the LORD appeared in the tent of meeting unto all the children of Israel.", 14.11. "And the LORD said unto Moses: ‘How long will this people despise Me? and how long will they not believe in Me, for all the signs which I have wrought among them?", 14.12. "I will smite them with the pestilence, and destroy them, and will make of thee a nation greater and mightier than they.’", 14.13. "And Moses said unto the LORD: ‘When the Egyptians shall hear—for Thou broughtest up this people in Thy might from among them—", 14.14. "they will say to the inhabitants of this land, who have heard that Thou LORD art in the midst of this people; inasmuch as Thou LORD art seen face to face, and Thy cloud standeth over them, and Thou goest before them, in a pillar of cloud by day, and in a pillar of fire by night;", 14.15. "now if Thou shalt kill this people as one man, then the nations which have heard the fame of Thee will speak, saying:", 14.16. "Because the LORD was not able to bring this people into the land which He swore unto them, therefore He hath slain them in the wilderness.", 14.17. "And now, I pray Thee, let the power of the Lord be great, according as Thou hast spoken, saying:", 14.18. "The LORD is slow to anger, and plenteous in lovingkindness, forgiving iniquity and transgression, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, upon the third and upon the fourth generation.", 14.19. "Pardon, I pray Thee, the iniquity of this people according unto the greatness of Thy lovingkindness, and according as Thou hast forgiven this people, from Egypt even until now.’", 14.20. "And the LORD said: ‘I have pardoned according to thy word’", 14.21. "But in very deed, as I live—and all the earth shall be filled with the glory of the LORD—", 14.22. "surely all those men that have seen My glory, and My signs, which I wrought in Egypt and in the wilderness, yet have put Me to proof these ten times, and have not hearkened to My voice;", 14.23. "surely they shall not see the land which I swore unto their fathers, neither shall any of them that despised Me see it.", 14.24. "But My servant Caleb, because he had another spirit with him, and hath followed Me fully, him will I bring into the land whereinto he went; and his seed shall possess it.", 14.25. "Now the Amalekite and the Canaanite dwell in the Vale; tomorrow turn ye, and get you into the wilderness by the way to the Red Sea.’", 16.1. "Now Korah, the son of Izhar, the son of Kohath, the son of Levi, with Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men;", 16.2. "and they rose up in face of Moses, with certain of the children of Israel, two hundred and fifty men; they were princes of the congregation, the elect men of the assembly, men of renown;", 16.3. "and they assembled themselves together against Moses and against Aaron, and said unto them: ‘Ye take too much upon you, seeing all the congregation are holy, every one of them, and the LORD is among them; wherefore then lift ye up yourselves above the assembly of the LORD?’", 16.4. "And when Moses heard it, he fell upon his face.", 16.5. "And he spoke unto Korah and unto all his company, saying: ‘In the morning the LORD will show who are His, and who is holy, and will cause him to come near unto Him; even him whom He may choose will He cause to come near unto Him. .", 16.6. "This do: take you censers, Korah, and all his company;", 16.7. "and put fire therein, and put incense upon them before the LORD to-morrow; and it shall be that the man whom the LORD doth choose, he shall be holy; ye take too much upon you, ye sons of Levi.’", 16.8. "And Moses said unto Korah: ‘Hear now, ye sons of Levi:", 16.9. "is it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to Himself, to do the service of the tabernacle of the LORD, and to stand before the congregation to minister unto them;", 16.10. "and that He hath brought thee near, and all thy brethren the sons of Levi with thee? and will ye seek the priesthood also?", 16.11. "Therefore thou and all thy company that are gathered together against the LORD—; and as to Aaron, what is he that ye murmur against him?’", 16.12. "And Moses sent to call Dathan and Abiram, the sons of Eliab; and they said: ‘We will not come up;", 16.13. "is it a small thing that thou hast brought us up out of a land flowing with milk and honey, to kill us in the wilderness, but thou must needs make thyself also a prince over us?", 16.14. "Moreover thou hast not brought us into a land flowing with milk and honey, nor given us inheritance of fields and vineyards; wilt thou put out the eyes of these men? we will not come up.’", 16.15. "And Moses was very wroth, and said unto the LORD: ‘Respect not thou their offering; I have not taken one ass from them, neither have I hurt one of them.’", 16.16. "And Moses said unto Korah: ‘Be thou and all thy congregation before the LORD, thou, and they, and Aaron, to-morrow;", 16.17. "and take ye every man his fire-pan, and put incense upon them, and bring ye before the LORD every man his fire-pan, two hundred and fifty fire-pans; thou also, and Aaron, each his fire-pan.’", 16.18. "And they took every man his fire-pan, and put fire in them, and laid incense thereon, and stood at the door of the tent of meeting with Moses and Aaron.", 16.19. "And Korah assembled all the congregation against them unto the door of the tent of meeting; and the glory of the LORD appeared unto all the congregation.", 16.20. "And the LORD spoke unto Moses and unto Aaron, saying:", 16.21. "’Separate yourselves from among this congregation, that I may consume them in a moment.’", 16.22. "And they fell upon their faces, and said: ‘O God, the God of the spirits of all flesh, shall one man sin, and wilt Thou be wroth with all the congregation?’", 16.23. "And the LORD spoke unto Moses, saying:", 16.24. "’Speak unto the congregation, saying: Get you up from about the dwelling of Korah, Dathan, and Abiram.’", 16.25. "And Moses rose up and went unto Dathan and Abiram; and the elders of Israel followed him.", 16.26. "And he spoke unto the congregation, saying: ‘Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be swept away in all their sins.’", 16.27. "So they got them up from the dwelling of Korah, Dathan, and Abiram, on every side; and Dathan and Abiram came out, and stood at the door of their tents, with their wives, and their sons, and their little ones.", 16.28. "And Moses said: ‘Hereby ye shall know that the LORD hath sent me to do all these works, and that I have not done them of mine own mind.", 16.29. "If these men die the common death of all men, and be visited after the visitation of all men, then the LORD hath not sent Me.", 16.30. "But if the LORD make a new thing, and the ground open her mouth, and swallow them up, with all that appertain unto them, and they go down alive into the pit, then ye shall understand that these men have despised the LORD.’", 17.6. "But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying: ‘Ye have killed the people of the LORD.’", 17.7. "And it came to pass, when the congregation was assembled against Moses and against Aaron, that they looked toward the tent of meeting; and, behold, the cloud covered it, and the glory of the LORD appeared.", 17.8. "And Moses and Aaron came to the front of the tent of meeting.", 17.9. "And the LORD spoke unto Moses, saying:", 17.10. "’Get you up from among this congregation, that I may consume them in a moment.’ And they fell upon their faces.", 17.11. "And Moses said unto Aaron: ‘Take thy fire-pan, and put fire therein from off the altar, and lay incense thereon, and carry it quickly unto the congregation, and make atonement for them; for there is wrath gone out from the LORD: the plague is begun.’", 17.12. "And Aaron took as Moses spoke, and ran into the midst of the assembly; and, behold, the plague was begun among the people; and he put on the incense, and made atonement for the people.", 17.13. "And he stood between the dead and the living; and the plague was stayed.", 17.14. "Now they that died by the plague were fourteen thousand and seven hundred, besides them that died about the matter of Korah.", 17.15. "And Aaron returned unto Moses unto the door of the tent of meeting, and the plague was stayed.", 17.16. "And the LORD spoke unto Moses, saying:", 17.17. "‘Speak unto the children of Israel, and take of them rods, one for each fathers’house, of all their princes according to their fathers’houses, twelve rods; thou shalt write every man’s name upon his rod.", 17.18. "And thou shalt write Aaron’s name upon the rod of Levi, for there shall be one rod for the head of their fathers’houses.", 17.19. "And thou shalt lay them up in the tent of meeting before the testimony, where I meet with you.", 17.20. "And it shall come to pass, that the man whom I shall choose, his rod shall bud; and I will make to cease from Me the murmurings of the children of Israel, which they murmur against you.’", 17.21. "And Moses spoke unto the children of Israel; and all their princes gave him rods, for each prince one, according to their fathers’houses, even twelve rods; and the rod of Aaron was among their rods.", 17.22. "And Moses laid up the rods before the LORD in the tent of the testimony.", 17.23. "And it came to pass on the morrow, that Moses went into the tent of the testimony; and, behold, the rod of Aaron for the house of Levi was budded, and put forth buds, and bloomed blossoms, and bore ripe almonds.", 17.24. "And Moses brought out all the rods from before the LORD unto all the children of Israel; and they looked, and took every man his rod.", 17.25. "and the LORD said unto Moses: ‘Put back the rod of Aaron before the testimony, to be kept there, for a token against the rebellious children; that there may be made an end of their murmurings against Me, that they die not.’", 20.2. "And there was no water for the congregation; and they assembled themselves together against Moses and against Aaron.", 20.3. "And the people strove with Moses, and spoke, saying: ‘Would that we had perished when our brethren perished before the LORD!", 20.4. "And why have ye brought the assembly of the LORD into this wilderness, to die there, we and our cattle?", 20.5. "And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink.’", 20.6. "And Moses and Aaron went from the presence of the assembly unto the door of the tent of meeting, and fell upon their faces; and the glory of the LORD appeared unto them.", 20.7. "And the LORD spoke unto Moses, saying:", 20.8. "’Take the rod, and assemble the congregation, thou, and Aaron thy brother, and speak ye unto the rock before their eyes, that it give forth its water; and thou shalt bring forth to them water out of the rock; so thou shalt give the congregation and their cattle drink.’", 20.9. "And Moses took the rod from before the LORD, as He commanded him.", 20.10. "And Moses and Aaron gathered the assembly together before the rock, and he said unto them: ‘Hear now, ye rebels; are we to bring you forth water out of this rock?’", 20.11. "And Moses lifted up his hand, and smote the rock with his rod twice; and water came forth abundantly, and the congregation drank, and their cattle.", 20.12. "And the LORD said unto Moses and Aaron: ‘Because ye believed not in Me, to sanctify Me in the eyes of the children of Israel, therefore ye shall not bring this assembly into the land which I have given them.’",

6. Hebrew Bible, Obadiah, 3-4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fishbane (2003) 76

7. Hebrew Bible, Joel, 4.14-4.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •natural and meteorological phenomena •natural and meteorological phenomena, cloud Found in books: Fishbane (2003) 84

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׃",

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.",

8. Hebrew Bible, Job, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 7.12, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 15.5, 26.1, 26.2, 26.3, 26.4, 26.5, 26.6, 26.7, 26.8, 26.9, 26.10, 26.11, 26.12, 26.13, 26.14, 29.3, 37.6, 37.7, 40.9, 40.10, 40.11, 40.14, 40.25-41.26 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fishbane (2003) 72

2.2. "וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן אֵי מִזֶּה תָּבֹא וַיַּעַן הַשָּׂטָן אֶת־יְהוָה וַיֹּאמַר מִשֻּׁט בָּאָרֶץ וּמֵהִתְהַלֵּךְ בָּהּ׃",

2.2. "And the LORD said unto Satan: ‘From whence comest thou?’ And Satan answered the LORD, and said: ‘From going to and fro in the earth, and from walking up and down in it.’",

9. Hebrew Bible, Hosea, 2.23 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •natural and meteorological phenomena, rain Found in books: Fishbane (2003) 105

2.23. "וְהָיָה בַּיּוֹם הַהוּא אֶעֱנֶה נְאֻם־יְהוָה אֶעֱנֶה אֶת־הַשָּׁמָיִם וְהֵם יַעֲנוּ אֶת־הָאָרֶץ׃",

2.23. "And it shall come to pass in that day, I will respond, saith the LORD, I will respond to the heavens, And they shall respond to the earth;",

10. Hebrew Bible, Genesis, 1.1-1.3, 2.6, 6.2, 6.4, 10.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fishbane (2003) 53, 76, 103, 105, 107, 199

1.1. "וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃", 1.1. "בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃", 1.2. "וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃", 1.2. "וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃", 1.3. "וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃", 1.3. "וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃", 2.6. "וְאֵד יַעֲלֶה מִן־הָאָרֶץ וְהִשְׁקָה אֶת־כָּל־פְּנֵי־הָאֲדָמָה׃", 6.2. "וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃", 6.2. "מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃", 6.4. "הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃", 10.6. "וּבְנֵי חָם כּוּשׁ וּמִצְרַיִם וּפוּט וּכְנָעַן׃",

1.1. "In the beginning God created the heaven and the earth.", 1.2. "Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.", 1.3. "And God said: ‘Let there be light.’ And there was light.", 2.6. "but there went up a mist from the earth, and watered the whole face of the ground.", 6.2. "that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose.", 6.4. "The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.", 10.6. "And the sons of Ham: Cush, and Mizraim, and Put, and Canaan.",

11. Hebrew Bible, Exodus, 7.8-7.9, 14.21, 15.8, 15.16, 16.7-16.11, 19.9, 19.16, 19.18-19.19, 21.10, 24.15-24.18, 25.8, 25.11-25.22, 29.43-29.45, 40.34-40.38 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fishbane (2003) 48, 52, 53, 54, 62, 71, 76, 86, 105, 290

7.8. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר׃", 7.9. "כִּי יְדַבֵּר אֲלֵכֶם פַּרְעֹה לֵאמֹר תְּנוּ לָכֶם מוֹפֵת וְאָמַרְתָּ אֶל־אַהֲרֹן קַח אֶת־מַטְּךָ וְהַשְׁלֵךְ לִפְנֵי־פַרְעֹה יְהִי לְתַנִּין׃", 14.21. "וַיֵּט מֹשֶׁה אֶת־יָדוֹ עַל־הַיָּם וַיּוֹלֶךְ יְהוָה אֶת־הַיָּם בְּרוּחַ קָדִים עַזָּה כָּל־הַלַּיְלָה וַיָּשֶׂם אֶת־הַיָּם לֶחָרָבָה וַיִּבָּקְעוּ הַמָּיִם׃", 15.8. "וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ־נֵד נֹזְלִים קָפְאוּ תְהֹמֹת בְּלֶב־יָם׃", 15.16. "תִּפֹּל עֲלֵיהֶם אֵימָתָה וָפַחַד בִּגְדֹל זְרוֹעֲךָ יִדְּמוּ כָּאָבֶן עַד־יַעֲבֹר עַמְּךָ יְהוָה עַד־יַעֲבֹר עַם־זוּ קָנִיתָ׃", 16.7. "וּבֹקֶר וּרְאִיתֶם אֶת־כְּבוֹד יְהוָה בְּשָׁמְעוֹ אֶת־תְּלֻנֹּתֵיכֶם עַל־יְהוָה וְנַחְנוּ מָה כִּי תלונו [תַלִּינוּ] עָלֵינוּ׃", 16.8. "וַיֹּאמֶר מֹשֶׁה בְּתֵת יְהוָה לָכֶם בָּעֶרֶב בָּשָׂר לֶאֱכֹל וְלֶחֶם בַּבֹּקֶר לִשְׂבֹּעַ בִּשְׁמֹעַ יְהוָה אֶת־תְּלֻנֹּתֵיכֶם אֲשֶׁר־אַתֶּם מַלִּינִם עָלָיו וְנַחְנוּ מָה לֹא־עָלֵינוּ תְלֻנֹּתֵיכֶם כִּי עַל־יְהוָה׃", 16.9. "וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן אֱמֹר אֶל־כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל קִרְבוּ לִפְנֵי יְהוָה כִּי שָׁמַע אֵת תְּלֻנֹּתֵיכֶם׃", 16.11. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 19.9. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ וְגַם־בְּךָ יַאֲמִינוּ לְעוֹלָם וַיַּגֵּד מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־יְהוָה׃", 19.16. "וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר וַיְהִי קֹלֹת וּבְרָקִים וְעָנָן כָּבֵד עַל־הָהָר וְקֹל שֹׁפָר חָזָק מְאֹד וַיֶּחֱרַד כָּל־הָעָם אֲשֶׁר בַּמַּחֲנֶה׃", 19.18. "וְהַר סִינַי עָשַׁן כֻּלּוֹ מִפְּנֵי אֲשֶׁר יָרַד עָלָיו יְהוָה בָּאֵשׁ וַיַּעַל עֲשָׁנוֹ כְּעֶשֶׁן הַכִּבְשָׁן וַיֶּחֱרַד כָּל־הָהָר מְאֹד׃", 19.19. "וַיְהִי קוֹל הַשּׁוֹפָר הוֹלֵךְ וְחָזֵק מְאֹד מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל׃", 24.15. "וַיַּעַל מֹשֶׁה אֶל־הָהָר וַיְכַס הֶעָנָן אֶת־הָהָר׃", 24.16. "וַיִּשְׁכֹּן כְּבוֹד־יְהוָה עַל־הַר סִינַי וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים וַיִּקְרָא אֶל־מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי מִתּוֹךְ הֶעָנָן׃", 24.17. "וּמַרְאֵה כְּבוֹד יְהוָה כְּאֵשׁ אֹכֶלֶת בְּרֹאשׁ הָהָר לְעֵינֵי בְּנֵי יִשְׂרָאֵל׃", 24.18. "וַיָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן וַיַּעַל אֶל־הָהָר וַיְהִי מֹשֶׁה בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה׃", 25.8. "וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם׃", 25.11. "וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר מִבַּיִת וּמִחוּץ תְּצַפֶּנּוּ וְעָשִׂיתָ עָלָיו זֵר זָהָב סָבִיב׃", 25.12. "וְיָצַקְתָּ לּוֹ אַרְבַּע טַבְּעֹת זָהָב וְנָתַתָּה עַל אַרְבַּע פַּעֲמֹתָיו וּשְׁתֵּי טַבָּעֹת עַל־צַלְעוֹ הָאֶחָת וּשְׁתֵּי טַבָּעֹת עַל־צַלְעוֹ הַשֵּׁנִית׃", 25.13. "וְעָשִׂיתָ בַדֵּי עֲצֵי שִׁטִּים וְצִפִּיתָ אֹתָם זָהָב׃", 25.14. "וְהֵבֵאתָ אֶת־הַבַּדִּים בַּטַּבָּעֹת עַל צַלְעֹת הָאָרֹן לָשֵׂאת אֶת־הָאָרֹן בָּהֶם׃", 25.15. "בְּטַבְּעֹת הָאָרֹן יִהְיוּ הַבַּדִּים לֹא יָסֻרוּ מִמֶּנּוּ׃", 25.16. "וְנָתַתָּ אֶל־הָאָרֹן אֵת הָעֵדֻת אֲשֶׁר אֶתֵּן אֵלֶיךָ׃", 25.17. "וְעָשִׂיתָ כַפֹּרֶת זָהָב טָהוֹר אַמָּתַיִם וָחֵצִי אָרְכָּהּ וְאַמָּה וָחֵצִי רָחְבָּהּ׃", 25.18. "וְעָשִׂיתָ שְׁנַיִם כְּרֻבִים זָהָב מִקְשָׁה תַּעֲשֶׂה אֹתָם מִשְּׁנֵי קְצוֹת הַכַּפֹּרֶת׃", 25.19. "וַעֲשֵׂה כְּרוּב אֶחָד מִקָּצָה מִזֶּה וּכְרוּב־אֶחָד מִקָּצָה מִזֶּה מִן־הַכַּפֹּרֶת תַּעֲשׂוּ אֶת־הַכְּרֻבִים עַל־שְׁנֵי קְצוֹתָיו׃", 25.21. "וְנָתַתָּ אֶת־הַכַּפֹּרֶת עַל־הָאָרֹן מִלְמָעְלָה וְאֶל־הָאָרֹן תִּתֵּן אֶת־הָעֵדֻת אֲשֶׁר אֶתֵּן אֵלֶיךָ׃", 25.22. "וְנוֹעַדְתִּי לְךָ שָׁם וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפֹּרֶת מִבֵּין שְׁנֵי הַכְּרֻבִים אֲשֶׁר עַל־אֲרֹן הָעֵדֻת אֵת כָּל־אֲשֶׁר אֲצַוֶּה אוֹתְךָ אֶל־בְּנֵי יִשְׂרָאֵל׃", 29.43. "וְנֹעַדְתִּי שָׁמָּה לִבְנֵי יִשְׂרָאֵל וְנִקְדַּשׁ בִּכְבֹדִי׃", 29.44. "וְקִדַּשְׁתִּי אֶת־אֹהֶל מוֹעֵד וְאֶת־הַמִּזְבֵּחַ וְאֶת־אַהֲרֹן וְאֶת־בָּנָיו אֲקַדֵּשׁ לְכַהֵן לִי׃", 29.45. "וְשָׁכַנְתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל וְהָיִיתִי לָהֶם לֵאלֹהִים׃", 40.34. "וַיְכַס הֶעָנָן אֶת־אֹהֶל מוֹעֵד וּכְבוֹד יְהוָה מָלֵא אֶת־הַמִּשְׁכָּן׃", 40.35. "וְלֹא־יָכֹל מֹשֶׁה לָבוֹא אֶל־אֹהֶל מוֹעֵד כִּי־שָׁכַן עָלָיו הֶעָנָן וּכְבוֹד יְהוָה מָלֵא אֶת־הַמִּשְׁכָּן׃", 40.36. "וּבְהֵעָלוֹת הֶעָנָן מֵעַל הַמִּשְׁכָּן יִסְעוּ בְּנֵי יִשְׂרָאֵל בְּכֹל מַסְעֵיהֶם׃", 40.37. "וְאִם־לֹא יֵעָלֶה הֶעָנָן וְלֹא יִסְעוּ עַד־יוֹם הֵעָלֹתוֹ׃", 40.38. "כִּי עֲנַן יְהוָה עַל־הַמִּשְׁכָּן יוֹמָם וְאֵשׁ תִּהְיֶה לַיְלָה בּוֹ לְעֵינֵי כָל־בֵּית־יִשְׂרָאֵל בְּכָל־מַסְעֵיהֶם׃",

7.8. "And the LORD spoke unto Moses and unto Aaron, saying:", 7.9. "’When Pharaoh shall speak unto you, saying: Show a wonder for you; then thou shalt say unto Aaron: Take thy rod, and cast it down before Pharaoh, that it become a serpent.’", 14.21. "And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all the night, and made the sea dry land, and the waters were divided.", 15.8. "And with the blast of Thy nostrils the waters were piled up— The floods stood upright as a heap; The deeps were congealed in the heart of the sea.", 15.16. "Terror and dread falleth upon them; By the greatness of Thine arm they are as still as a stone; Till Thy people pass over, O LORD, Till the people pass over that Thou hast gotten.", 16.7. "and in the morning, then ye shall see the glory of the LORD; for that He hath heard your murmurings against the LORD; and what are we, that ye murmur against us?’", 16.8. "And Moses said: ‘This shall be, when the LORD shall give you in the evening flesh to eat, and in the morning bread to the full; for that the LORD heareth your murmurings which ye murmur against Him; and what are we? your murmurings are not against us, but against the LORD.’", 16.9. "And Moses said unto Aaron: ‘Say unto all the congregation of the children of Israel: Come near before the LORD; for He hath heard your murmurings.’", 16.10. "And it came to pass, as Aaron spoke unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud.", 16.11. "And the LORD spoke unto Moses, saying:", 19.9. "And the LORD said unto Moses: ‘Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and may also believe thee for ever.’ And Moses told the words of the people unto the LORD.", 19.16. "And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a thick cloud upon the mount, and the voice of a horn exceeding loud; and all the people that were in the camp trembled.", 19.18. "Now mount Sinai was altogether on smoke, because the LORD descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.", 19.19. "And when the voice of the horn waxed louder and louder, Moses spoke, and God answered him by a voice.", 21.10. "If he take him another wife, her food, her raiment, and her conjugal rights, shall he not diminish.", 24.15. "And Moses went up into the mount, and the cloud covered the mount.", 24.16. "And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud.", 24.17. "And the appearance of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel.", 24.18. "And Moses entered into the midst of the cloud, and went up into the mount; and Moses was in the mount forty days and forty nights.", 25.8. "And let them make Me a sanctuary, that I may dwell among them.", 25.11. "And thou shalt overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown of gold round about.", 25.12. "And thou shalt cast four rings of gold for it, and put them in the four feet thereof; and two rings shall be on the one side of it, and two rings on the other side of it.", 25.13. "And thou shalt make staves of acacia-wood, and overlay them with gold.", 25.14. "And thou shalt put the staves into the rings on the sides of the ark, wherewith to bear the ark.", 25.15. "The staves shall be in the rings of the ark; they shall not be taken from it.", 25.16. "And thou shalt put into the ark the testimony which I shall give thee.", 25.17. "And thou shalt make an ark-cover of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof.", 25.18. "And thou shalt make two cherubim of gold; of beaten work shalt thou make them, at the two ends of the ark-cover.", 25.19. "And make one cherub at the one end, and one cherub at the other end; of one piece with the ark-cover shall ye make the cherubim of the two ends thereof.", 25.20. "And the cherubim shall spread out their wings on high, screening the ark-cover with their wings, with their faces one to another; toward the ark-cover shall the faces of the cherubim be.", 25.21. "And thou shalt put the ark-cover above upon the ark; and in the ark thou shalt put the testimony that I shall give thee.", 25.22. "And there I will meet with thee, and I will speak with thee from above the ark-cover, from between the two cherubim which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.", 29.43. "And there I will meet with the children of Israel; and [the Tent] shall be sanctified by My glory.", 29.44. "And I will sanctify the tent of meeting, and the altar; Aaron also and his sons will I sanctify, to minister to Me in the priest’s office.", 29.45. "And I will dwell among the children of Israel, and will be their God.", 40.34. "Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle.", 40.35. "And Moses was not able to enter into the tent of meeting, because the cloud abode thereon, and the glory of the LORD filled the tabernacle.—", 40.36. "And whenever the cloud was taken up from over the tabernacle, the children of Israel went onward, throughout all their journeys.", 40.37. "But if the cloud was not taken up, then they journeyed not till the day that it was taken up.", 40.38. "For the cloud of the LORD was upon the tabernacle by day, and there was fire therein by night, in the sight of all the house of Israel, throughout all their journeys.—",

12. Hebrew Bible, Deuteronomy, 2.25, 32.8, 33.2, 33.26-33.27 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fishbane (2003) 53, 84, 99

2.25. "הַיּוֹם הַזֶּה אָחֵל תֵּת פַּחְדְּךָ וְיִרְאָתְךָ עַל־פְּנֵי הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם אֲשֶׁר יִשְׁמְעוּן שִׁמְעֲךָ וְרָגְזוּ וְחָלוּ מִפָּנֶיךָ׃", 32.8. "בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃", 33.2. "וַיֹּאמַר יְהוָה מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אשדת [אֵשׁ] [דָּת] לָמוֹ׃", 33.2. "וּלְגָד אָמַר בָּרוּךְ מַרְחִיב גָּד כְּלָבִיא שָׁכֵן וְטָרַף זְרוֹעַ אַף־קָדְקֹד׃", 33.26. "אֵין כָּאֵל יְשֻׁרוּן רֹכֵב שָׁמַיִם בְעֶזְרֶךָ וּבְגַאֲוָתוֹ שְׁחָקִים׃", 33.27. "מְעֹנָה אֱלֹהֵי קֶדֶם וּמִתַּחַת זְרֹעֹת עוֹלָם וַיְגָרֶשׁ מִפָּנֶיךָ אוֹיֵב וַיֹּאמֶר הַשְׁמֵד׃",

2.25. "This day will I begin to put the dread of thee and the fear of thee upon the peoples that are under the whole heaven, who, when they hear the report of thee, shall tremble, and be in anguish because of thee.’", 32.8. "When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel.", 33.2. "And he said: The LORD came from Sinai, And rose from Seir unto them; He shined forth from mount Paran, And He came from the myriads holy, At His right hand was a fiery law unto them.", 33.26. "There is none like unto God, O Jeshurun, Who rideth upon the heaven as thy help, And in His excellency on the skies.", 33.27. "The eternal God is a dwelling-place, And underneath are the everlasting arms; And He thrust out the enemy from before thee, And said: ‘Destroy.’",

13. Hebrew Bible, Psalms, 11.4, 18.8-18.20, 42.8, 44.2-44.8, 44.20, 44.24-44.25, 44.27, 68.5, 68.8-68.18, 68.25, 74.1, 74.11, 74.14, 77.12-77.22, 82.1, 85.12, 85.14, 89.6-89.8, 89.15, 97.2-97.3, 103.19-103.21, 104.2, 104.4, 104.6-104.7, 106.19, 110.1-110.2, 110.5-110.6, 114.3-114.8, 121.3-121.4, 143.5-143.12, 145.13, 147.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fishbane (2003) 46, 52, 53, 54, 55, 62, 65, 71, 72, 84, 86, 103, 107, 177, 199, 262

11.4. "יְהוָה בְּהֵיכַל קָדְשׁוֹ יְהוָה בַּשָּׁמַיִם כִּסְאוֹ עֵינָיו יֶחֱזוּ עַפְעַפָּיו יִבְחֲנוּ בְּנֵי אָדָם׃", 18.8. "וַתִּגְעַשׁ וַתִּרְעַשׁ הָאָרֶץ וּמוֹסְדֵי הָרִים יִרְגָּזוּ וַיִּתְגָּעֲשׁוּ כִּי־חָרָה לוֹ׃", 18.9. "עָלָה עָשָׁן בְּאַפּוֹ וְאֵשׁ־מִפִּיו תֹּאכֵל גֶּחָלִים בָּעֲרוּ מִמֶּנּוּ׃", 18.11. "וַיִּרְכַּב עַל־כְּרוּב וַיָּעֹף וַיֵּדֶא עַל־כַּנְפֵי־רוּחַ׃", 18.12. "יָשֶׁת חֹשֶׁךְ סִתְרוֹ סְבִיבוֹתָיו סֻכָּתוֹ חֶשְׁכַת־מַיִם עָבֵי שְׁחָקִים׃", 18.13. "מִנֹּגַהּ נֶגְדּוֹ עָבָיו עָבְרוּ בָּרָד וְגַחֲלֵי־אֵשׁ׃", 18.14. "וַיַּרְעֵם בַּשָּׁמַיִם יְהוָה וְעֶלְיוֹן יִתֵּן קֹלוֹ בָּרָד וְגַחֲלֵי־אֵשׁ׃", 18.15. "וַיִּשְׁלַח חִצָּיו וַיְפִיצֵם וּבְרָקִים רָב וַיְהֻמֵּם׃", 18.16. "וַיֵּרָאוּ אֲפִיקֵי מַיִם וַיִּגָּלוּ מוֹסְדוֹת תֵּבֵל מִגַּעֲרָתְךָ יְהוָה מִנִּשְׁמַת רוּחַ אַפֶּךָ׃", 18.17. "יִשְׁלַח מִמָּרוֹם יִקָּחֵנִי יַמְשֵׁנִי מִמַּיִם רַבִּים׃", 18.18. "יַצִּילֵנִי מֵאֹיְבִי עָז וּמִשֹּׂנְאַי כִּי־אָמְצוּ מִמֶּנִּי׃", 18.19. "יְקַדְּמוּנִי בְיוֹם־אֵידִי וַיְהִי־יְהוָה לְמִשְׁעָן לִי׃", 42.8. "תְּהוֹם־אֶל־תְּהוֹם קוֹרֵא לְקוֹל צִנּוֹרֶיךָ כָּל־מִשְׁבָּרֶיךָ וְגַלֶּיךָ עָלַי עָבָרוּ׃", 44.2. "אֱלֹהִים בְּאָזְנֵינוּ שָׁמַעְנוּ אֲבוֹתֵינוּ סִפְּרוּ־לָנוּ פֹּעַל פָּעַלְתָּ בִימֵיהֶם בִּימֵי קֶדֶם׃", 44.2. "כִּי דִכִּיתָנוּ בִּמְקוֹם תַּנִּים וַתְּכַס עָלֵינוּ בְצַלְמָוֶת׃", 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׃", 44.6. "בְּךָ צָרֵינוּ נְנַגֵּחַ בְּשִׁמְךָ נָבוּס קָמֵינוּ׃", 44.7. "כִּי לֹא בְקַשְׁתִּי אֶבְטָח וְחַרְבִּי לֹא תוֹשִׁיעֵנִי׃", 44.8. "כִּי הוֹשַׁעְתָּנוּ מִצָּרֵינוּ וּמְשַׂנְאֵינוּ הֱבִישׁוֹתָ׃", 44.24. "עוּרָה לָמָּה תִישַׁן אֲדֹנָי הָקִיצָה אַל־תִּזְנַח לָנֶצַח׃", 44.25. "לָמָּה־פָנֶיךָ תַסְתִּיר תִּשְׁכַּח עָנְיֵנוּ וְלַחֲצֵנוּ׃", 44.27. "קוּמָה עֶזְרָתָה לָּנוּ וּפְדֵנוּ לְמַעַן חַסְדֶּךָ׃", 68.5. "שִׁירוּ לֵאלֹהִים זַמְּרוּ שְׁמוֹ סֹלּוּ לָרֹכֵב בָּעֲרָבוֹת בְּיָהּ שְׁמוֹ וְעִלְזוּ לְפָנָיו׃", 68.8. "אֱ‍לֹהִים בְּצֵאתְךָ לִפְנֵי עַמֶּךָ בְּצַעְדְּךָ בִישִׁימוֹן סֶלָה׃", 68.9. "אֶרֶץ רָעָשָׁה אַף־שָׁמַיִם נָטְפוּ מִפְּנֵי אֱלֹהִים זֶה סִינַי מִפְּנֵי אֱלֹהִים אֱלֹהֵי יִשְׂרָאֵל׃", 68.11. "חַיָּתְךָ יָשְׁבוּ־בָהּ תָּכִין בְּטוֹבָתְךָ לֶעָנִי אֱלֹהִים׃", 68.12. "אֲדֹנָי יִתֶּן־אֹמֶר הַמְבַשְּׂרוֹת צָבָא רָב׃", 68.13. "מַלְכֵי צְבָאוֹת יִדֹּדוּן יִדֹּדוּן וּנְוַת בַּיִת תְּחַלֵּק שָׁלָל׃", 68.14. "אִם־תִּשְׁכְּבוּן בֵּין שְׁפַתָּיִם כַּנְפֵי יוֹנָה נֶחְפָּה בַכֶּסֶף וְאֶבְרוֹתֶיהָ בִּירַקְרַק חָרוּץ׃", 68.15. "בְּפָרֵשׂ שַׁדַּי מְלָכִים בָּהּ תַּשְׁלֵג בְּצַלְמוֹן׃", 68.16. "הַר־אֱלֹהִים הַר־בָּשָׁן הַר גַּבְנֻנִּים הַר־בָּשָׁן׃", 68.17. "לָמָּה תְּרַצְּדוּן הָרִים גַּבְנֻנִּים הָהָר חָמַד אֱלֹהִים לְשִׁבְתּוֹ אַף־יְהוָה יִשְׁכֹּן לָנֶצַח׃", 68.18. "רֶכֶב אֱלֹהִים רִבֹּתַיִם אַלְפֵי שִׁנְאָן אֲדֹנָי בָם סִינַי בַּקֹּדֶשׁ׃", 68.25. "רָאוּ הֲלִיכוֹתֶיךָ אֱלֹהִים הֲלִיכוֹת אֵלִי מַלְכִּי בַקֹּדֶשׁ׃", 74.1. "מַשְׂכִּיל לְאָסָף לָמָה אֱלֹהִים זָנַחְתָּ לָנֶצַח יֶעְשַׁן אַפְּךָ בְּצֹאן מַרְעִיתֶךָ׃", 74.1. "עַד־מָתַי אֱלֹהִים יְחָרֶף צָר יְנָאֵץ אוֹיֵב שִׁמְךָ לָנֶצַח׃", 74.11. "לָמָּה תָשִׁיב יָדְךָ וִימִינֶךָ מִקֶּרֶב חוקך [חֵיקְךָ] כַלֵּה׃", 74.14. "אַתָּה רִצַּצְתָּ רָאשֵׁי לִוְיָתָן תִּתְּנֶנּוּ מַאֲכָל לְעָם לְצִיִּים׃", 77.12. "אזכיר [אֶזְכּוֹר] מַעַלְלֵי־יָהּ כִּי־אֶזְכְּרָה מִקֶּדֶם פִּלְאֶךָ׃", 77.13. "וְהָגִיתִי בְכָל־פָּעֳלֶךָ וּבַעֲלִילוֹתֶיךָ אָשִׂיחָה׃", 77.14. "אֱלֹהִים בַּקֹּדֶשׁ דַּרְכֶּךָ מִי־אֵל גָּדוֹל כֵּאלֹהִים׃", 77.15. "אַתָּה הָאֵל עֹשֵׂה פֶלֶא הוֹדַעְתָּ בָעַמִּים עֻזֶּךָ׃", 77.16. "גָּאַלְתָּ בִּזְרוֹעַ עַמֶּךָ בְּנֵי־יַעֲקֹב וְיוֹסֵף סֶלָה׃", 77.17. "רָאוּךָ מַּיִם אֱ‍לֹהִים רָאוּךָ מַּיִם יָחִילוּ אַף יִרְגְּזוּ תְהֹמוֹת׃", 77.18. "זֹרְמוּ מַיִם עָבוֹת קוֹל נָתְנוּ שְׁחָקִים אַף־חֲצָצֶיךָ יִתְהַלָּכוּ׃", 77.19. "קוֹל רַעַמְךָ בַּגַּלְגַּל הֵאִירוּ בְרָקִים תֵּבֵל רָגְזָה וַתִּרְעַשׁ הָאָרֶץ׃", 77.21. "נָחִיתָ כַצֹּאן עַמֶּךָ בְּיַד־מֹשֶׁה וְאַהֲרֹן׃", 82.1. "מִזְמוֹר לְאָסָף אֱ‍לֹהִים נִצָּב בַּעֲדַת־אֵל בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט׃", 85.12. "אֱמֶת מֵאֶרֶץ תִּצְמָח וְצֶדֶק מִשָּׁמַיִם נִשְׁקָף׃", 85.14. "צֶדֶק לְפָנָיו יְהַלֵּךְ וְיָשֵׂם לְדֶרֶךְ פְּעָמָיו׃", 89.6. "וְיוֹדוּ שָׁמַיִם פִּלְאֲךָ יְהוָה אַף־אֱמוּנָתְךָ בִּקְהַל קְדֹשִׁים׃", 89.7. "כִּי מִי בַשַּׁחַק יַעֲרֹךְ לַיהוָה יִדְמֶה לַיהוָה בִּבְנֵי אֵלִים׃", 89.8. "אֵל נַעֲרָץ בְּסוֹד־קְדֹשִׁים רַבָּה וְנוֹרָא עַל־כָּל־סְבִיבָיו׃", 89.15. "צֶדֶק וּמִשְׁפָּט מְכוֹן כִּסְאֶךָ חֶסֶד וֶאֱמֶת יְקַדְּמוּ פָנֶיךָ׃", 97.2. "עָנָן וַעֲרָפֶל סְבִיבָיו צֶדֶק וּמִשְׁפָּט מְכוֹן כִּסְאוֹ׃", 97.3. "אֵשׁ לְפָנָיו תֵּלֵךְ וּתְלַהֵט סָבִיב צָרָיו׃", 103.19. "יְהוָה בַּשָּׁמַיִם הֵכִין כִּסְאוֹ וּמַלְכוּתוֹ בַּכֹּל מָשָׁלָה׃", 103.21. "בָּרֲכוּ יְהוָה כָּל־צְבָאָיו מְשָׁרְתָיו עֹשֵׂי רְצוֹנוֹ׃", 104.2. "תָּשֶׁת־חֹשֶׁךְ וִיהִי לָיְלָה בּוֹ־תִרְמֹשׂ כָּל־חַיְתוֹ־יָעַר׃", 104.2. "עֹטֶה־אוֹר כַּשַּׂלְמָה נוֹטֶה שָׁמַיִם כַּיְרִיעָה׃", 104.4. "עֹשֶׂה מַלְאָכָיו רוּחוֹת מְשָׁרְתָיו אֵשׁ לֹהֵט׃", 104.6. "תְּהוֹם כַּלְּבוּשׁ כִּסִּיתוֹ עַל־הָרִים יַעַמְדוּ־מָיִם׃", 104.7. "מִן־גַּעֲרָתְךָ יְנוּסוּן מִן־קוֹל רַעַמְךָ יֵחָפֵזוּן׃", 106.19. "יַעֲשׂוּ־עֵגֶל בְּחֹרֵב וַיִּשְׁתַּחֲווּ לְמַסֵּכָה׃", 110.1. "לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃", 110.2. "מַטֵּה־עֻזְּךָ יִשְׁלַח יְהוָה מִצִּיּוֹן רְדֵה בְּקֶרֶב אֹיְבֶיךָ׃", 110.5. "אֲדֹנָי עַל־יְמִינְךָ מָחַץ בְּיוֹם־אַפּוֹ מְלָכִים׃", 110.6. "יָדִין בַּגּוֹיִם מָלֵא גְוִיּוֹת מָחַץ רֹאשׁ עַל־אֶרֶץ רַבָּה׃", 114.3. "הַיָּם רָאָה וַיָּנֹס הַיַּרְדֵּן יִסֹּב לְאָחוֹר׃", 114.4. "הֶהָרִים רָקְדוּ כְאֵילִים גְּבָעוֹת כִּבְנֵי־צֹאן׃", 114.5. "מַה־לְּךָ הַיָּם כִּי תָנוּס הַיַּרְדֵּן תִּסֹּב לְאָחוֹר׃", 114.6. "הֶהָרִים תִּרְקְדוּ כְאֵילִים גְּבָעוֹת כִּבְנֵי־צֹאן׃", 114.7. "מִלִּפְנֵי אָדוֹן חוּלִי אָרֶץ מִלִּפְנֵי אֱלוֹהַּ יַעֲקֹב׃", 114.8. "הַהֹפְכִי הַצּוּר אֲגַם־מָיִם חַלָּמִישׁ לְמַעְיְנוֹ־מָיִם׃", 121.3. "אַל־יִתֵּן לַמּוֹט רַגְלֶךָ אַל־יָנוּם שֹׁמְרֶךָ׃", 121.4. "הִנֵּה לֹא־יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל׃", 143.5. "זָכַרְתִּי יָמִים מִקֶּדֶם הָגִיתִי בְכָל־פָּעֳלֶךָ בְּמַעֲשֵׂה יָדֶיךָ אֲשׂוֹחֵחַ׃", 143.6. "פֵּרַשְׂתִּי יָדַי אֵלֶיךָ נַפְשִׁי כְּאֶרֶץ־עֲיֵפָה לְךָ סֶלָה׃", 143.7. "מַהֵר עֲנֵנִי יְהוָה כָּלְתָה רוּחִי אַל־תַּסְתֵּר פָּנֶיךָ מִמֶּנִּי וְנִמְשַׁלְתִּי עִם־יֹרְדֵי בוֹר׃", 143.8. "הַשְׁמִיעֵנִי בַבֹּקֶר חַסְדֶּךָ כִּי־בְךָ בָטָחְתִּי הוֹדִיעֵנִי דֶּרֶךְ־זוּ אֵלֵךְ כִּי־אֵלֶיךָ נָשָׂאתִי נַפְשִׁי׃", 143.9. "הַצִּילֵנִי מֵאֹיְבַי יְהוָה אֵלֶיךָ כִסִּתִי׃", 143.11. "לְמַעַן־שִׁמְךָ יְהוָה תְּחַיֵּנִי בְּצִדְקָתְךָ תוֹצִיא מִצָּרָה נַפְשִׁי׃", 143.12. "וּבְחַסְדְּךָ תַּצְמִית אֹיְבָי וְהַאֲבַדְתָּ כָּל־צֹרֲרֵי נַפְשִׁי כִּי אֲנִי עַבְדֶּךָ׃", 145.13. "מַלְכוּתְךָ מַלְכוּת כָּל־עֹלָמִים וּמֶמְשֶׁלְתְּךָ בְּכָל־דּוֹר וָדוֹר׃", 147.17. "מַשְׁלִיךְ קַרְחוֹ כְפִתִּים לִפְנֵי קָרָתוֹ מִי יַעֲמֹד׃",

11.4. "The LORD is in His holy temple, the LORD, His throne is in heaven; His eyes behold, His eyelids try, the children of men.", 18.8. "Then the earth did shake and quake, the foundations also of the mountains did tremble; they were shaken, because He was wroth.", 18.9. "Smoke arose up in His nostrils, and fire out of His mouth did devour; coals flamed forth from Him.", 18.10. "He bowed the heavens also, and came down; and thick darkness was under His feet.", 18.11. "And He rode upon a cherub, and did fly; yea, He did swoop down upon the wings of the wind.", 18.12. "He made darkness His hiding-place, His pavilion round about Him; darkness of waters, thick clouds of the skies.", 18.13. "At the brightness before Him, there passed through His thick clouds Hailstones and coals of fire.", 18.14. "The LORD also thundered in the heavens, and the Most High gave forth His voice; hailstones and coals of fire.", 18.15. "And He sent out His arrows, and scattered them; and He shot forth lightnings, and discomfited them.", 18.16. "And the channels of waters appeared, and the foundations of the world were laid bare, at Thy rebuke, O LORD, at the blast of the breath of Thy nostrils.", 18.17. "He sent from on high, He took me; He drew me out of many waters.", 18.18. "He delivered me from mine enemy most strong, and from them that hated me, for they were too mighty for me.", 18.19. "They confronted me in the day of my calamity; but the LORD was a stay unto me.", 18.20. "He brought me forth also into a large place; He delivered me, because He delighted in me.", 42.8. "Deep calleth unto deep at the voice of Thy cataracts; all Thy waves and Thy billows are gone over me.", 44.2. "O God, we have heard with our ears, our fathers have told us; a work Thou didst in their days, in the days of old.", 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.", 44.6. "Through Thee do we push down our adversaries; through Thy name do we tread them under that rise up against us.", 44.7. "For I trust not in my bow, neither can my sword save me.", 44.8. "But Thou hast saved us from our adversaries, and hast put them to shame that hate us.", 44.20. "Though Thou hast crushed us into a place of jackals, and covered us with the shadow of death.", 44.24. "Awake, why sleepest Thou, O Lord? Arouse Thyself, cast not off for ever.", 44.25. "Wherefore hidest Thou Thy face, and forgettest our affliction and our oppression?", 44.27. "Arise for our help, and redeem us for Thy mercy's sake.", 68.5. "Sing unto God, sing praises to His name; Extol Him that rideth upon the skies, whose name is the LORD; And exult ye before Him.", 68.8. "O God, when Thou wentest forth before Thy people, When Thou didst march through the wilderness; Selah", 68.9. "The earth trembled, the heavens also dropped at the presence of God; Even yon Sinai trembled at the presence of God, the God of Israel.", 68.10. "A bounteous rain didst Thou pour down, O God; When Thine inheritance was weary, Thou didst confirm it.", 68.11. "Thy flock settled therein; Thou didst prepare in Thy goodness for the poor, O God.", 68.12. "The Lord giveth the word; The women that proclaim the tidings are a great host.", 68.13. "Kings of armies flee, they flee; And she that tarrieth at home divideth the spoil.", 68.14. "When ye lie among the sheepfolds, The wings of the dove are covered with silver, And her pinions with the shimmer of gold. .", 68.15. "When the Almighty scattereth kings therein, It snoweth in Zalmon.", 68.16. "A mountain of God is the mountain of Bashan; A mountain of peaks is the mountain of Bashan.", 68.17. "Why look ye askance, ye mountains of peaks, At the mountain which God hath desired for His abode? Yea, the LORD will dwell therein for ever.", 68.18. "The chariots of God are myriads, even thousands upon thousands; The Lord is among them, as in Sinai, in holiness.", 68.25. "They see Thy goings, O God, Even the goings of my God, my King, in holiness.", 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?", 74.11. "Why withdrawest Thou Thy hand, even Thy right hand? Draw it out of Thy bosom and consume them.", 74.14. "Thou didst crush the heads of leviathan, Thou gavest him to be food to the folk inhabiting the wilderness.", 77.12. "I will make mention of the deeds of the LORD; Yea, I will remember Thy wonders of old.", 77.13. "I will meditate also upon all Thy work, And muse on Thy doings.'", 77.14. "O God, Thy way is in holiness; Who is a great god like unto God?", 77.15. "Thou art the God that doest wonders; Thou hast made known Thy strength among the peoples.", 77.16. "Thou hast with Thine arm redeemed Thy people, The sons of Jacob and Joseph. Selah", 77.17. "The waters saw Thee, O God; The waters saw Thee, they were in pain; The depths also trembled.", 77.18. "The clouds flooded forth waters; The skies sent out a sound; Thine arrows also went abroad.", 77.19. "The voice of Thy thunder was in the whirlwind; The lightnings lighted up the world; The earth trembled and shook.", 77.20. "Thy way was in the sea, And Thy path in the great waters, And Thy footsteps were not known.", 77.21. "Thou didst lead Thy people like a flock, By the hand of Moses and Aaron.", 82.1. "A Psalm of Asaph. God standeth in the congregation of God; in the midst of the judges He judgeth:", 85.12. "Truth springeth out of the earth; And righteousness hath looked down from heaven.", 85.14. "Righteousness shall go before Him, And shall make His footsteps a way.", 89.6. "So shall the heavens praise Thy wonders, O LORD, Thy faithfulness also in the assembly of the holy ones.", 89.7. "For who in the skies can be compared unto the LORD, Who among the sons of might can be likened unto the LORD,", 89.8. "A God dreaded in the great council of the holy ones, And feared of all them that are about Him?", 89.15. "Righteousness and justice are the foundation of Thy throne; Mercy and truth go before Thee.", 97.2. "Clouds and darkness are round about Him; Righteousness and justice are the foundation of His throne.", 97.3. "A fire goeth before Him, And burneth up His adversaries round about.", 103.19. "The LORD hath established His throne in the heavens; And His kingdom ruleth over all.", 103.20. "Bless the LORD, ye angels of His, Ye mighty in strength, that fulfil His word, Hearkening unto the voice of His word.", 103.21. "Bless the LORD, all ye His hosts; Ye ministers of His, that do His pleasure.", 104.2. "Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain;", 104.4. "Who makest winds Thy messengers, the flaming fire Thy ministers.", 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—", 106.19. "They made a calf in Horeb, And worshipped a molten image.", 110.1. "A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.'", 110.2. "The rod of Thy strength the LORD will send out of Zion: 'Rule thou in the midst of thine enemies.'", 110.5. "The Lord at thy right hand Doth crush kings in the day of His wrath.", 110.6. "He will judge among the nations; He filleth it with the dead bodies, He crusheth the head over a wide land.", 114.3. "The sea saw it, and fled; The Jordan turned backward.", 114.4. "The mountains skipped like rams, The hills like young sheep.", 114.5. "What aileth thee, O thou sea, that thou fleest? Thou Jordan, that thou turnest backward?", 114.6. "Ye mountains, that ye skip like rams; Ye hills, like young sheep?", 114.7. "Tremble, thou earth, at the presence of the Lord, At the presence of the God of Jacob;", 114.8. "Who turned the rock into a pool of water, The flint into a fountain of waters.", 121.3. "He will not suffer thy foot to be moved; He that keepeth thee will not slumber.", 121.4. "Behold, He that keepeth Israel Doth neither slumber nor sleep.", 143.5. "I remember the days of old; I meditate on all Thy doing; I muse on the work of Thy hands.", 143.6. "I spread forth my hands unto Thee; My soul [thirsteth] after Thee, as a weary land. Selah", 143.7. "Answer me speedily, O LORD, My spirit faileth; Hide not Thy face from me; Lest I become like them that go down into the pit.", 143.8. "Cause me to hear Thy lovingkindness in the morning, For in Thee do I trust; Cause me to know the way wherein I should walk, For unto Thee have I lifted up my soul.", 143.9. "Deliver me from mine enemies, O LORD; With Thee have I hidden myself.", 143.10. "Teach me to do Thy will, For Thou art my God; Let Thy good spirit Lead me in an even land.", 143.11. "For Thy name's sake, O LORD, quicken me; In Thy righteousness bring my soul out of trouble.", 143.12. "And in Thy mercy cut off mine enemies, And destroy all them that harass my soul; For I am Thy servant.", 145.13. "Thy kingdom is a kingdom for all ages, And Thy dominion endureth throughout all generations.", 147.17. "He casteth forth His ice like crumbs; Who can stand before His cold?",

14. Hebrew Bible, Habakkuk, 3.3-3.13 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Fishbane (2003) 46, 65

3.3. "אֱלוֹהַ מִתֵּימָן יָבוֹא וְקָדוֹשׁ מֵהַר־פָּארָן סֶלָה כִּסָּה שָׁמַיִם הוֹדוֹ וּתְהִלָּתוֹ מָלְאָה הָאָרֶץ׃", 3.4. "וְנֹגַהּ כָּאוֹר תִּהְיֶה קַרְנַיִם מִיָּדוֹ לוֹ וְשָׁם חֶבְיוֹן עֻזֹּה׃" 3.5. "לְפָנָיו יֵלֶךְ דָּבֶר וְיֵצֵא רֶשֶׁף לְרַגְלָיו׃", 3.6. "עָמַד וַיְמֹדֶד אֶרֶץ רָאָה וַיַּתֵּר גּוֹיִם וַיִּתְפֹּצְצוּ הַרְרֵי־עַד שַׁחוּ גִּבְעוֹת עוֹלָם הֲלִיכוֹת עוֹלָם לוֹ׃", 3.7. "תַּחַת אָוֶן רָאִיתִי אָהֳלֵי כוּשָׁן יִרְגְּזוּן יְרִיעוֹת אֶרֶץ מִדְיָן׃", 3.8. "הֲבִנְהָרִים חָרָה יְהוָה אִם בַּנְּהָרִים אַפֶּךָ אִם־בַּיָּם עֶבְרָתֶךָ כִּי תִרְכַּב עַל־סוּסֶיךָ מַרְכְּבֹתֶיךָ יְשׁוּעָה׃", 3.9. "עֶרְיָה תֵעוֹר קַשְׁתֶּךָ שְׁבֻעוֹת מַטּוֹת אֹמֶר סֶלָה נְהָרוֹת תְּבַקַּע־אָרֶץ׃", 3.11. "שֶׁמֶשׁ יָרֵחַ עָמַד זְבֻלָה לְאוֹר חִצֶּיךָ יְהַלֵּכוּ לְנֹגַהּ בְּרַק חֲנִיתֶךָ׃", 3.12. "בְּזַעַם תִּצְעַד־אָרֶץ בְּאַף תָּדוּשׁ גּוֹיִם׃", 3.13. "יָצָאתָ לְיֵשַׁע עַמֶּךָ לְיֵשַׁע אֶת־מְשִׁיחֶךָ מָחַצְתָּ רֹּאשׁ מִבֵּית רָשָׁע עָרוֹת יְסוֹד עַד־צַוָּאר סֶלָה׃",

3.3. "God cometh from Teman, And the Holy One from mount Paran. Selah His glory covereth the heavens, And the earth is full of His praise.", 3.4. "And a brightness appeareth as the light; rays hath He at His side; and there is the hiding of His power." 3.5. "Before him goeth the pestilence, and fiery bolts go forth at His feet.", 3.6. "He standeth, and shaketh the earth, He beholdeth, and maketh the nations to tremble; And the everlasting mountains are dashed in pieces, The ancient hills do bow; His goings are as of old.", 3.7. "I see the tents of Cushan in affliction; The curtains of the land of Midian do tremble.", 3.8. "Is it, O LORD, that against the rivers, is it that Thine anger is kindled against the rivers, or Thy wrath against the sea? That Thou dost ride upon Thy horses, upon Thy chariots of victory?", 3.9. "Thy bow is made quite bare; Sworn are the rods of the word. Selah. Thou dost cleave the earth with rivers.", 3.10. "The mountains have seen Thee, and they tremble; the tempest of waters floweth over; the deep uttereth its voice, And lifteth up its hands on high.", 3.11. "The sun and moon stand still in their habitation; at the light of Thine arrows as they go, At the shining of Thy glittering spear.", 3.12. "Thou marchest through the earth in indignation, Thou threshest the nations in anger.", 3.13. "Thou art come forth for the deliverance of Thy people, for the deliverance of Thine anointed; Thou woundest the head out of the house of the wicked, uncovering the foundation even unto the neck. Selah",

15. Hebrew Bible, Isaiah, 6.1-6.4, 14.4-14.21, 19.1, 20.3-20.5, 24.18-24.20, 27.1, 28.2, 30.27-30.33, 40.22, 45.8, 50.2, 51.9-51.11, 55.10, 57.15, 59.1, 59.16-59.19, 62.4-62.5, 63.7-63.19 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •natural and meteorological phenomena, cloud •natural and meteorological phenomena •natural and meteorological phenomena, tremors •natural and meteorological phenomena, rain •natural and meteorological phenomena, snow Found in books: Fishbane (2003) 48, 52, 53, 55, 65, 69, 71, 74, 84, 99, 103, 106, 107, 167, 262, 290

6.1. "בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃", 6.1. "הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃", 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׃", 6.4. "וַיָּנֻעוּ אַמּוֹת הַסִּפִּים מִקּוֹל הַקּוֹרֵא וְהַבַּיִת יִמָּלֵא עָשָׁן׃", 14.4. "וְנָשָׂאתָ הַמָּשָׁל הַזֶּה עַל־מֶלֶךְ בָּבֶל וְאָמָרְתָּ אֵיךְ שָׁבַת נֹגֵשׂ שָׁבְתָה מַדְהֵבָה׃", 14.5. "שָׁבַר יְהוָה מַטֵּה רְשָׁעִים שֵׁבֶט מֹשְׁלִים׃", 14.6. "מַכֶּה עַמִּים בְּעֶבְרָה מַכַּת בִּלְתִּי סָרָה רֹדֶה בָאַף גּוֹיִם מֻרְדָּף בְּלִי חָשָׂךְ׃", 14.7. "נָחָה שָׁקְטָה כָּל־הָאָרֶץ פָּצְחוּ רִנָּה׃", 14.8. "גַּם־בְּרוֹשִׁים שָׂמְחוּ לְךָ אַרְזֵי לְבָנוֹן מֵאָז שָׁכַבְתָּ לֹא־יַעֲלֶה הַכֹּרֵת עָלֵינוּ׃", 14.9. "שְׁאוֹל מִתַּחַת רָגְזָה לְךָ לִקְרַאת בּוֹאֶךָ עוֹרֵר לְךָ רְפָאִים כָּל־עַתּוּדֵי אָרֶץ הֵקִים מִכִּסְאוֹתָם כֹּל מַלְכֵי גוֹיִם׃", 14.11. "הוּרַד שְׁאוֹל גְּאוֹנֶךָ הֶמְיַת נְבָלֶיךָ תַּחְתֶּיךָ יֻצַּע רִמָּה וּמְכַסֶּיךָ תּוֹלֵעָה׃", 14.12. "אֵיךְ נָפַלְתָּ מִשָּׁמַיִם הֵילֵל בֶּן־שָׁחַר נִגְדַּעְתָּ לָאָרֶץ חוֹלֵשׁ עַל־גּוֹיִם׃", 14.13. "וְאַתָּה אָמַרְתָּ בִלְבָבְךָ הַשָּׁמַיִם אֶעֱלֶה מִמַּעַל לְכוֹכְבֵי־אֵל אָרִים כִּסְאִי וְאֵשֵׁב בְּהַר־מוֹעֵד בְּיַרְכְּתֵי צָפוֹן׃", 14.14. "אֶעֱלֶה עַל־בָּמֳתֵי עָב אֶדַּמֶּה לְעֶלְיוֹן׃", 14.15. "אַךְ אֶל־שְׁאוֹל תּוּרָד אֶל־יַרְכְּתֵי־בוֹר׃", 14.16. "רֹאֶיךָ אֵלֶיךָ יַשְׁגִּיחוּ אֵלֶיךָ יִתְבּוֹנָנוּ הֲזֶה הָאִישׁ מַרְגִּיז הָאָרֶץ מַרְעִישׁ מַמְלָכוֹת׃", 14.17. "שָׂם תֵּבֵל כַּמִּדְבָּר וְעָרָיו הָרָס אֲסִירָיו לֹא־פָתַח בָּיְתָה׃", 14.18. "כָּל־מַלְכֵי גוֹיִם כֻּלָּם שָׁכְבוּ בְכָבוֹד אִישׁ בְּבֵיתוֹ׃", 14.19. "וְאַתָּה הָשְׁלַכְתָּ מִקִּבְרְךָ כְּנֵצֶר נִתְעָב לְבוּשׁ הֲרֻגִים מְטֹעֲנֵי חָרֶב יוֹרְדֵי אֶל־אַבְנֵי־בוֹר כְּפֶגֶר מוּבָס׃", 14.21. "הָכִינוּ לְבָנָיו מַטְבֵּחַ בַּעֲוֺן אֲבוֹתָם בַּל־יָקֻמוּ וְיָרְשׁוּ אָרֶץ וּמָלְאוּ פְנֵי־תֵבֵל עָרִים׃", 19.1. "מַשָּׂא מִצְרָיִם הִנֵּה יְהוָה רֹכֵב עַל־עָב קַל וּבָא מִצְרַיִם וְנָעוּ אֱלִילֵי מִצְרַיִם מִפָּנָיו וּלְבַב מִצְרַיִם יִמַּס בְּקִרְבּוֹ׃", 19.1. "וְהָיוּ שָׁתֹתֶיהָ מְדֻכָּאִים כָּל־עֹשֵׂי שֶׂכֶר אַגְמֵי־נָפֶשׁ׃", 20.3. "וַיֹּאמֶר יְהוָה כַּאֲשֶׁר הָלַךְ עַבְדִּי יְשַׁעְיָהוּ עָרוֹם וְיָחֵף שָׁלֹשׁ שָׁנִים אוֹת וּמוֹפֵת עַל־מִצְרַיִם וְעַל־כּוּשׁ׃", 20.4. "כֵּן יִנְהַג מֶלֶךְ־אַשּׁוּר אֶת־שְׁבִי מִצְרַיִם וְאֶת־גָּלוּת כּוּשׁ נְעָרִים וּזְקֵנִים עָרוֹם וְיָחֵף וַחֲשׂוּפַי שֵׁת עֶרְוַת מִצְרָיִם׃", 20.5. "וְחַתּוּ וָבֹשׁוּ מִכּוּשׁ מַבָּטָם וּמִן־מִצְרַיִם תִּפְאַרְתָּם׃", 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׃", 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׃", 28.2. "הִנֵּה חָזָק וְאַמִּץ לַאדֹנָי כְּזֶרֶם בָּרָד שַׂעַר קָטֶב כְּזֶרֶם מַיִם כַּבִּירִים שֹׁטְפִים הִנִּיחַ לָאָרֶץ בְּיָד׃", 28.2. "כִּי־קָצַר הַמַּצָּע מֵהִשְׂתָּרֵעַ וְהַמַּסֵּכָה צָרָה כְּהִתְכַּנֵּס׃", 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׃", 30.29. "הַשִּׁיר יִהְיֶה לָכֶם כְּלֵיל הִתְקַדֶּשׁ־חָג וְשִׂמְחַת לֵבָב כַּהוֹלֵךְ בֶּחָלִיל לָבוֹא בְהַר־יְהוָה אֶל־צוּר יִשְׂרָאֵל׃", 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׃", 40.22. "הַיֹּשֵׁב עַל־חוּג הָאָרֶץ וְיֹשְׁבֶיהָ כַּחֲגָבִים הַנּוֹטֶה כַדֹּק שָׁמַיִם וַיִּמְתָּחֵם כָּאֹהֶל לָשָׁבֶת׃", 45.8. "הַרְעִיפוּ שָׁמַיִם מִמַּעַל וּשְׁחָקִים יִזְּלוּ־צֶדֶק תִּפְתַּח־אֶרֶץ וְיִפְרוּ־יֶשַׁע וּצְדָקָה תַצְמִיחַ יַחַד אֲנִי יְהוָה בְּרָאתִיו׃", 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׃", 51.11. "וּפְדוּיֵי יְהוָה יְשׁוּבוּן וּבָאוּ צִיּוֹן בְּרִנָּה וְשִׂמְחַת עוֹלָם עַל־רֹאשָׁם שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּן נָסוּ יָגוֹן וַאֲנָחָה׃", 57.15. "כִּי כֹה אָמַר רָם וְנִשָּׂא שֹׁכֵן עַד וְקָדוֹשׁ שְׁמוֹ מָרוֹם וְקָדוֹשׁ אֶשְׁכּוֹן וְאֶת־דַּכָּא וּשְׁפַל־רוּחַ לְהַחֲיוֹת רוּחַ שְׁפָלִים וּלְהַחֲיוֹת לֵב נִדְכָּאִים׃", 59.1. "הֵן לֹא־קָצְרָה יַד־יְהוָה מֵהוֹשִׁיעַ וְלֹא־כָבְדָה אָזְנוֹ מִשְּׁמוֹעַ׃", 59.1. "נְגַשְׁשָׁה כַעִוְרִים קִיר וּכְאֵין עֵינַיִם נְגַשֵּׁשָׁה כָּשַׁלְנוּ בַצָּהֳרַיִם כַּנֶּשֶׁף בָּאַשְׁמַנִּים כַּמֵּתִים׃", 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׃", 62.4. "לֹא־יֵאָמֵר לָךְ עוֹד עֲזוּבָה וּלְאַרְצֵךְ לֹא־יֵאָמֵר עוֹד שְׁמָמָה כִּי לָךְ יִקָּרֵא חֶפְצִי־בָהּ וּלְאַרְצֵךְ בְּעוּלָה כִּי־חָפֵץ יְהוָה בָּךְ וְאַרְצֵךְ תִּבָּעֵל׃", 62.5. "כִּי־יִבְעַל בָּחוּר בְּתוּלָה יִבְעָלוּךְ בָּנָיִךְ וּמְשׂוֹשׂ חָתָן עַל־כַּלָּה יָשִׂישׂ עָלַיִךְ אֱלֹהָיִךְ׃", 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׃",

6.1. "In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple.", 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.", 6.4. "And the posts of the door were moved at the voice of them that called, and the house was filled with smoke.", 14.4. "that thou shalt take up this parable against the king of Babylon, and say: How hath the oppressor ceased! The exactress of gold ceased!", 14.5. "The LORD hath broken the staff of the wicked, the sceptre of the rulers,", 14.6. "That smote the peoples in wrath with an incessant stroke, that ruled the nations in anger, with a persecution that none restrained.", 14.7. "The whole earth is at rest, and is quiet; they break forth into singing.", 14.8. "Yea, the cypresses rejoice at thee, and the cedars of Lebanon: ‘Since thou art laid down, no feller is come up against us.’", 14.9. "The nether-world from beneath is moved for thee to meet thee at thy coming; the shades are stirred up for thee, even all the chief ones of the earth; all the kings of the nations are raised up from their thrones.", 14.10. "All they do answer And say unto thee: ‘Art thou also become weak as we? Art thou become like unto us?", 14.11. "Thy pomp is brought down to the nether-world, And the noise of thy psalteries; the maggot is spread under thee, And the worms cover thee.’", 14.12. "How art thou fallen from heaven, O day-star, son of the morning! How art thou cut down to the ground, That didst cast lots over the nations!", 14.13. "And thou saidst in thy heart: ‘I will ascend into heaven, Above the stars of God Will I exalt my throne, And I will sit upon the mount of meeting, In the uttermost parts of the north;", 14.14. "I will ascend above the heights of the clouds; I will be like the Most High.’", 14.15. "Yet thou shalt be brought down to the nether-world, To the uttermost parts of the pit.", 14.16. "They that saw thee do narrowly look upon thee, They gaze earnestly at thee: ‘Is this the man that made the earth to tremble, That did shake kingdoms;", 14.17. "That made the world as a wilderness, And destroyed the cities thereof; That opened not the house of his prisoners?’", 14.18. "All the kings of the nations, all of them, sleep in glory, every one in his own house.", 14.19. "But thou art cast forth away from thy grave Like an abhorred offshoot, In the raiment of the slain, that are thrust through with the sword, That go down to the pavement of the pit, As a carcass trodden under foot.", 14.20. "Thou shalt not be joined with them in burial, because thou hast destroyed thy land, Thou hast slain thy people; the seed of evil-doers shall not be named for ever.", 14.21. "Prepare ye slaughter for his children For the iniquity of their fathers; That they rise not up, and possess the earth, And fill the face of the world with cities.", 19.1. "The burden of Egypt. Behold, the LORD rideth upon a swift cloud, And cometh unto Egypt; And the idols of Egypt shall be moved at His presence, And the heart of Egypt shall melt within it.", 20.3. "And the LORD said: ‘Like as My servant Isaiah hath walked naked and barefoot to be for three years a sign and a wonder upon Egypt and upon Ethiopia,", 20.4. "so shall the king of Assyria lead away the captives of Egypt, and the exiles of Ethiopia, young and old, naked and barefoot, and with buttocks uncovered, to the shame of Egypt.", 20.5. "And they shall be dismayed and ashamed, because of Ethiopia their expectation, and of Egypt their glory.", 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.", 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.", 28.2. "Behold, the Lord hath a mighty and strong one, As a storm of hail, a tempest of destruction, As a storm of mighty waters overflowing, That casteth down to the earth with violence.", 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.", 30.29. "Ye shall have a song As in the night when a feast is hallowed; And gladness of heart, as when one goeth with the pipe To come into the mountain of the LORD, to the Rock of Israel.", 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.", 40.22. "It is He that sitteth above the circle of the earth, And the inhabitants thereof are as grasshoppers; That stretcheth out the heavens as a curtain, And spreadeth them out as a tent to dwell in;", 45.8. "Drop down, ye heavens, from above, and let the skies pour down righteousness; let the earth open, that they may bring forth salvation, and let her cause righteousness to spring up together; I the LORD have created it.", 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?", 51.10. "Art thou not it that dried up the sea, The waters of the great deep; That made the depths of the sea a way For the redeemed to pass over?", 51.11. "And the ransomed of the LORD shall return, And come with singing unto Zion, And everlasting joy shall be upon their heads; They shall obtain gladness and joy, And sorrow and sighing shall flee away.", 55.10. "For as the rain cometh down and the snow from heaven, And returneth not thither, Except it water the earth, And make it bring forth and bud, And give seed to the sower and bread to the eater;", 57.15. "For thus saith the High and Lofty One That inhabiteth eternity, whose name is Holy: I dwell in the high and holy place, With him also that is of a contrite and humble spirit, To revive the spirit of the humble, And to revive the heart of the contrite ones.", 59.1. "Behold, the LORD’S hand is not shortened, that it cannot save, Neither His ear heavy, that it cannot hear;", 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.", 62.4. "Thou shalt no more be termed Forsaken, Neither shall thy land any more be termed Desolate; But thou shalt be called, My delight is in her, And thy land, Espoused; For the LORD delighteth in thee, And thy land shall be espoused.", 62.5. "For as a young man espouseth a virgin, So shall thy sons espouse thee; And as the bridegroom rejoiceth over the bride, So shall thy God rejoice over thee.", 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,",

16. Hebrew Bible, Jeremiah, 13.17, 25.30-25.31 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •natural and meteorological phenomena, tremors •natural and meteorological phenomena •natural and meteorological phenomena, cloud Found in books: Fishbane (2003) 76, 84, 98, 163

13.17. "וְאִם לֹא תִשְׁמָעוּהָ בְּמִסְתָּרִים תִּבְכֶּה־נַפְשִׁי מִפְּנֵי גֵוָה וְדָמֹעַ תִּדְמַע וְתֵרַד עֵינִי דִּמְעָה כִּי נִשְׁבָּה עֵדֶר יְהוָה׃", 25.31. "בָּא שָׁאוֹן עַד־קְצֵה הָאָרֶץ כִּי רִיב לַיהוָה בַּגּוֹיִם נִשְׁפָּט הוּא לְכָל־בָּשָׂר הָרְשָׁעִים נְתָנָם לַחֶרֶב נְאֻם־יְהוָה׃",

13.17. "But if ye will not hear it, My soul shall weep in secret for your pride; And mine eyes shall weep sore, and run down with tears, Because the LORD’S flock is carried away captive.", 25.30. "Therefore prophesy thou against them all these words, and say unto them: The LORD doth roar from on high, And utter His voice from His holy habitation; He doth mightily roar because of His fold; He giveth a shout, as they that tread the grapes, Against all the inhabitants of the earth.", 25.31. "A noise is come even to the end of the earth; For the LORD hath a controversy with the nations, He doth plead with all flesh; As for the wicked, He hath given them to the sword, Saith the LORD.",

17. Hebrew Bible, Amos, 1.2 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •natural and meteorological phenomena •natural and meteorological phenomena, cloud Found in books: Fishbane (2003) 84

1.2. "וַיֹּאמַר יְהוָה מִצִיּוֹן יִשְׁאָג וּמִירוּשָׁלִַם יִתֵּן קוֹלוֹ וְאָבְלוּ נְאוֹת הָרֹעִים וְיָבֵשׁ רֹאשׁ הַכַּרְמֶל׃",

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.",

18. Hebrew Bible, Joshua, 2.9-2.10, 4.13-4.17 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •natural and meteorological phenomena •natural and meteorological phenomena, tremors •natural and meteorological phenomena, rain Found in books: Fishbane (2003) 52, 53

2.9. "וַתֹּאמֶר אֶל־הָאֲנָשִׁים יָדַעְתִּי כִּי־נָתַן יְהוָה לָכֶם אֶת־הָאָרֶץ וְכִי־נָפְלָה אֵימַתְכֶם עָלֵינוּ וְכִי נָמֹגוּ כָּל־יֹשְׁבֵי הָאָרֶץ מִפְּנֵיכֶם׃", 4.13. "כְּאַרְבָּעִים אֶלֶף חֲלוּצֵי הַצָּבָא עָבְרוּ לִפְנֵי יְהוָה לַמִּלְחָמָה אֶל עַרְבוֹת יְרִיחוֹ׃", 4.14. "בַּיּוֹם הַהוּא גִּדַּל יְהוָה אֶת־יְהוֹשֻׁעַ בְּעֵינֵי כָּל־יִשְׂרָאֵל וַיִּרְאוּ אֹתוֹ כַּאֲשֶׁר יָרְאוּ אֶת־מֹשֶׁה כָּל־יְמֵי חַיָּיו׃", 4.15. "וַיֹּאמֶר יְהוָה אֶל־יְהוֹשֻׁעַ לֵאמֹר׃", 4.16. "צַוֵּה אֶת־הַכֹּהֲנִים נֹשְׂאֵי אֲרוֹן הָעֵדוּת וְיַעֲלוּ מִן־הַיַּרְדֵּן׃", 4.17. "וַיְצַו יְהוֹשֻׁעַ אֶת־הַכֹּהֲנִים לֵאמֹר עֲלוּ מִן־הַיַּרְדֵּן׃",

2.9. "and she said unto the men: ‘I know that the LORD hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land melt away before you.", 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.", 4.13. "about forty thousand ready armed for war passed on in the presence of the LORD unto battle, to the plains of Jericho.", 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.", 4.15. "And the LORD spoke unto Joshua, saying:", 4.16. "’Command the priests that bear the ark of the testimony, that they come up out of the Jordan.’", 4.17. "Joshua therefore commanded the priests, saying: ‘Come ye up out of the Jordan.’",

19. Hebrew Bible, 1 Kings, 18.27, 22.19-22.22 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •natural and meteorological phenomena, rain •natural and meteorological phenomena Found in books: Fishbane (2003) 72, 177

18.27. "וַיְהִי בַצָּהֳרַיִם וַיְהַתֵּל בָּהֶם אֵלִיָּהוּ וַיֹּאמֶר קִרְאוּ בְקוֹל־גָּדוֹל כִּי־אֱלֹהִים הוּא כִּי שִׂיחַ וְכִי־שִׂיג לוֹ וְכִי־דֶרֶךְ לוֹ אוּלַי יָשֵׁן הוּא וְיִקָץ׃", 22.19. "וַיֹּאמֶר לָכֵן שְׁמַע דְּבַר־יְהוָה רָאִיתִי אֶת־יְהוָה יֹשֵׁב עַל־כִּסְאוֹ וְכָל־צְבָא הַשָּׁמַיִם עֹמֵד עָלָיו מִימִינוֹ וּמִשְּׂמֹאלוֹ׃", 22.21. "וַיֵּצֵא הָרוּחַ וַיַּעֲמֹד לִפְנֵי יְהוָה וַיֹּאמֶר אֲנִי אֲפַתֶּנּוּ וַיֹּאמֶר יְהוָה אֵלָיו בַּמָּה׃", 22.22. "וַיֹּאמֶר אֵצֵא וְהָיִיתִי רוּחַ שֶׁקֶר בְּפִי כָּל־נְבִיאָיו וַיֹּאמֶר תְּפַתֶּה וְגַם־תּוּכָל צֵא וַעֲשֵׂה־כֵן׃",

18.27. "And it came to pass at noon, that Elijah mocked them, and said: ‘Cry aloud; for he is a god; either he is musing, or he is gone aside, or he is in a journey, or peradventure he sleepeth, and must be awaked.’", 22.19. "And he said: ‘Therefore hear thou the word of the LORD. I saw the LORD sitting on His throne, and all the host of heaven standing by Him on His right hand and on his left.", 22.20. "And the LORD said: Who shall entice Ahab, that he may go up and fall at Ramoth-gilead. And one said: On this manner; and another said: On that manner.", 22.21. "And there came forth the spirit, and stood before the LORD, and said: I will entice him.", 22.22. "And the LORD said unto him: Wherewith? And he said: I will go forth, and will be a lying spirit in the mouth of all his prophets. And He said: Thou shalt entice him, and shalt prevail also; go forth, and do so.",

20. Hebrew Bible, Judges, 5.4-5.5, 5.20-5.21, 13.20 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •natural and meteorological phenomena •natural and meteorological phenomena, cloud Found in books: Fishbane (2003) 74, 84

5.4. "יְהוָה בְּצֵאתְךָ מִשֵּׂעִיר בְּצַעְדְּךָ מִשְּׂדֵה אֱדוֹם אֶרֶץ רָעָשָׁה גַּם־שָׁמַיִם נָטָפוּ גַּם־עָבִים נָטְפוּ מָיִם׃", 5.5. "הָרִים נָזְלוּ מִפְּנֵי יְהוָה זֶה סִינַי מִפְּנֵי יְהוָה אֱלֹהֵי יִשְׂרָאֵל׃", 5.21. "נַחַל קִישׁוֹן גְּרָפָם נַחַל קְדוּמִים נַחַל קִישׁוֹן תִּדְרְכִי נַפְשִׁי עֹז׃",

5.4. "Lord, when Thou didst go out of Se῾ir, when Thou didst march out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water.", 5.5. "The mountains melted from before the Lord, that Sinay before the Lord God of Yisra᾽el.", 5.20. "They fought from heaven; the stars in their courses fought against Sisera.", 5.21. "The wadi of Qishon swept them away, that ancient brook, the brook of Qishon. O my soul, march on in strength.", 13.20. "For it came to pass, when the flame went up toward heaven from off the altar, that the angel of the Lord ascended in the flame of the altar. And Manoaĥ and his wife looked on it, and fell on their faces to the ground.",

21. Hebrew Bible, 1 Samuel, 9.10, 15.29, 16.23 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •natural and meteorological phenomena •natural and meteorological phenomena, rain Found in books: Fishbane (2003) 72, 177

15.29. "וְגַם נֵצַח יִשְׂרָאֵל לֹא יְשַׁקֵּר וְלֹא יִנָּחֵם כִּי לֹא אָדָם הוּא לְהִנָּחֵם׃", 16.23. "וְהָיָה בִּהְיוֹת רוּחַ־אֱלֹהִים אֶל־שָׁאוּל וְלָקַח דָּוִד אֶת־הַכִּנּוֹר וְנִגֵּן בְּיָדוֹ וְרָוַח לְשָׁאוּל וְטוֹב לוֹ וְסָרָה מֵעָלָיו רוּחַ הָרָעָה׃",

9.10. "Then said Sha᾽ul to his servant, Well said; come, let us go. So they went to the city where the man of God was.", 15.29. "And also the Eternal One of Yisra᾽el will not lie nor change his mind: for he is not a man, that he should change his mind.", 16.23. "And it came to pass, when the evil spirit from God was upon Sha᾽ul, that David took a lyre, and played with his hand: so Sha᾽ul was refreshed, and was well, and the evil spirit departed from him.",

22. Hebrew Bible, Ezekiel, 1.4-1.28, 5.13, 9.5, 10.2, 21.22, 29.1-29.6, 32.1-32.8 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Fishbane (2003) 46, 65, 72, 98

1.4. "וָאֵרֶא וְהִנֵּה רוּחַ סְעָרָה בָּאָה מִן־הַצָּפוֹן עָנָן גָּדוֹל וְאֵשׁ מִתְלַקַּחַת וְנֹגַהּ לוֹ סָבִיב וּמִתּוֹכָהּ כְּעֵין הַחַשְׁמַל מִתּוֹךְ הָאֵשׁ׃", 1.5. "וּמִתּוֹכָהּ דְּמוּת אַרְבַּע חַיּוֹת וְזֶה מַרְאֵיהֶן דְּמוּת אָדָם לָהֵנָּה׃", 1.6. "וְאַרְבָּעָה פָנִים לְאֶחָת וְאַרְבַּע כְּנָפַיִם לְאַחַת לָהֶם׃", 1.7. "וְרַגְלֵיהֶם רֶגֶל יְשָׁרָה וְכַף רַגְלֵיהֶם כְּכַף רֶגֶל עֵגֶל וְנֹצְצִים כְּעֵין נְחֹשֶׁת קָלָל׃", 1.8. "וידו [וִידֵי] אָדָם מִתַּחַת כַּנְפֵיהֶם עַל אַרְבַּעַת רִבְעֵיהֶם וּפְנֵיהֶם וְכַנְפֵיהֶם לְאַרְבַּעְתָּם׃", 1.9. "חֹבְרֹת אִשָּׁה אֶל־אֲחוֹתָהּ כַּנְפֵיהֶם לֹא־יִסַּבּוּ בְלֶכְתָּן אִישׁ אֶל־עֵבֶר פָּנָיו יֵלֵכוּ׃", 1.11. "וּפְנֵיהֶם וְכַנְפֵיהֶם פְּרֻדוֹת מִלְמָעְלָה לְאִישׁ שְׁתַּיִם חֹבְרוֹת אִישׁ וּשְׁתַּיִם מְכַסּוֹת אֵת גְּוִיֹתֵיהֶנָה׃", 1.12. "וְאִישׁ אֶל־עֵבֶר פָּנָיו יֵלֵכוּ אֶל אֲשֶׁר יִהְיֶה־שָׁמָּה הָרוּחַ לָלֶכֶת יֵלֵכוּ לֹא יִסַּבּוּ בְּלֶכְתָּן׃", 1.13. "וּדְמוּת הַחַיּוֹת מַרְאֵיהֶם כְּגַחֲלֵי־אֵשׁ בֹּעֲרוֹת כְּמַרְאֵה הַלַּפִּדִים הִיא מִתְהַלֶּכֶת בֵּין הַחַיּוֹת וְנֹגַהּ לָאֵשׁ וּמִן־הָאֵשׁ יוֹצֵא בָרָק׃", 1.14. "וְהַחַיּוֹת רָצוֹא וָשׁוֹב כְּמַרְאֵה הַבָּזָק׃", 1.15. "וָאֵרֶא הַחַיּוֹת וְהִנֵּה אוֹפַן אֶחָד בָּאָרֶץ אֵצֶל הַחַיּוֹת לְאַרְבַּעַת פָּנָיו׃", 1.16. "מַרְאֵה הָאוֹפַנִּים וּמַעֲשֵׂיהֶם כְּעֵין תַּרְשִׁישׁ וּדְמוּת אֶחָד לְאַרְבַּעְתָּן וּמַרְאֵיהֶם וּמַעֲשֵׂיהֶם כַּאֲשֶׁר יִהְיֶה הָאוֹפַן בְּתוֹךְ הָאוֹפָן׃", 1.17. "עַל־אַרְבַּעַת רִבְעֵיהֶן בְּלֶכְתָּם יֵלֵכוּ לֹא יִסַּבּוּ בְּלֶכְתָּן׃", 1.18. "וְגַבֵּיהֶן וְגֹבַהּ לָהֶם וְיִרְאָה לָהֶם וְגַבֹּתָם מְלֵאֹת עֵינַיִם סָבִיב לְאַרְבַּעְתָּן׃", 1.19. "וּבְלֶכֶת הַחַיּוֹת יֵלְכוּ הָאוֹפַנִּים אֶצְלָם וּבְהִנָּשֵׂא הַחַיּוֹת מֵעַל הָאָרֶץ יִנָּשְׂאוּ הָאוֹפַנִּים׃", 1.21. "בְּלֶכְתָּם יֵלֵכוּ וּבְעָמְדָם יַעֲמֹדוּ וּבְהִנָּשְׂאָם מֵעַל הָאָרֶץ יִנָּשְׂאוּ הָאוֹפַנִּים לְעֻמָּתָם כִּי רוּחַ הַחַיָּה בָּאוֹפַנִּים׃", 1.22. "וּדְמוּת עַל־רָאשֵׁי הַחַיָּה רָקִיעַ כְּעֵין הַקֶּרַח הַנּוֹרָא נָטוּי עַל־רָאשֵׁיהֶם מִלְמָעְלָה׃", 1.23. "וְתַחַת הָרָקִיעַ כַּנְפֵיהֶם יְשָׁרוֹת אִשָּׁה אֶל־אֲחוֹתָהּ לְאִישׁ שְׁתַּיִם מְכַסּוֹת לָהֵנָּה וּלְאִישׁ שְׁתַּיִם מְכַסּוֹת לָהֵנָּה אֵת גְּוִיֹּתֵיהֶם׃", 1.24. "וָאֶשְׁמַע אֶת־קוֹל כַּנְפֵיהֶם כְּקוֹל מַיִם רַבִּים כְּקוֹל־שַׁדַּי בְּלֶכְתָּם קוֹל הֲמֻלָּה כְּקוֹל מַחֲנֶה בְּעָמְדָם תְּרַפֶּינָה כַנְפֵיהֶן׃", 1.25. "וַיְהִי־קוֹל מֵעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם בְּעָמְדָם תְּרַפֶּינָה כַנְפֵיהֶן׃", 1.26. "וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם כְּמַרְאֵה אֶבֶן־סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה׃", 1.27. "וָאֵרֶא כְּעֵין חַשְׁמַל כְּמַרְאֵה־אֵשׁ בֵּית־לָהּ סָבִיב מִמַּרְאֵה מָתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה־אֵשׁ וְנֹגַהּ לוֹ סָבִיב׃", 1.28. "כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶעָנָן בְּיוֹם הַגֶּשֶׁם כֵּן מַרְאֵה הַנֹּגַהּ סָבִיב הוּא מַרְאֵה דְּמוּת כְּבוֹד־יְהוָה וָאֶרְאֶה וָאֶפֹּל עַל־פָּנַי וָאֶשְׁמַע קוֹל מְדַבֵּר׃", 5.13. "וְכָלָה אַפִּי וַהֲנִחוֹתִי חֲמָתִי בָּם וְהִנֶּחָמְתִּי וְיָדְעוּ כִּי־אֲנִי יְהוָה דִּבַּרְתִּי בְּקִנְאָתִי בְּכַלּוֹתִי חֲמָתִי בָּם׃", 9.5. "וּלְאֵלֶּה אָמַר בְּאָזְנַי עִבְרוּ בָעִיר אַחֲרָיו וְהַכּוּ על־[אַל־] תָּחֹס עיניכם [עֵינְכֶם] וְאַל־תַּחְמֹלוּ׃", 10.2. "וַיֹּאמֶר אֶל־הָאִישׁ לְבֻשׁ הַבַּדִּים וַיֹּאמֶר בֹּא אֶל־בֵּינוֹת לַגַּלְגַּל אֶל־תַּחַת לַכְּרוּב וּמַלֵּא חָפְנֶיךָ גַחֲלֵי־אֵשׁ מִבֵּינוֹת לַכְּרֻבִים וּזְרֹק עַל־הָעִיר וַיָּבֹא לְעֵינָי׃", 10.2. "הִיא הַחַיָּה אֲשֶׁר רָאִיתִי תַּחַת אֱלֹהֵי־יִשְׂרָאֵל בִּנְהַר־כְּבָר וָאֵדַע כִּי כְרוּבִים הֵמָּה׃", 21.22. "וְגַם־אֲנִי אַכֶּה כַפִּי אֶל־כַּפִּי וַהֲנִחֹתִי חֲמָתִי אֲנִי יְהוָה דִּבַּרְתִּי׃", 29.1. "בַּשָּׁנָה הָעֲשִׂירִית בָּעֲשִׂרִי בִּשְׁנֵים עָשָׂר לַחֹדֶשׁ הָיָה דְבַר־יְהוָה אֵלַי לֵאמֹר׃", 29.1. "לָכֵן הִנְנִי אֵלֶיךָ וְאֶל־יְאֹרֶיךָ וְנָתַתִּי אֶת־אֶרֶץ מִצְרַיִם לְחָרְבוֹת חֹרֶב שְׁמָמָה מִמִּגְדֹּל סְוֵנֵה וְעַד־גְּבוּל כּוּשׁ׃", 29.2. "בֶּן־אָדָם שִׂים פָּנֶיךָ עַל־פַּרְעֹה מֶלֶךְ מִצְרָיִם וְהִנָּבֵא עָלָיו וְעַל־מִצְרַיִם כֻּלָּהּ׃", 29.2. "פְּעֻלָּתוֹ אֲשֶׁר־עָבַד בָּהּ נָתַתִּי לוֹ אֶת־אֶרֶץ מִצְרָיִם אֲשֶׁר עָשׂוּ לִי נְאֻם אֲדֹנָי יְהוִה׃", 29.3. "דַּבֵּר וְאָמַרְתָּ כֹּה־אָמַר אֲדֹנָי יְהוִה הִנְנִי עָלֶיךָ פַּרְעֹה מֶלֶךְ־מִצְרַיִם הַתַּנִּים הַגָּדוֹל הָרֹבֵץ בְּתוֹךְ יְאֹרָיו אֲשֶׁר אָמַר לִי יְאֹרִי וַאֲנִי עֲשִׂיתִנִי׃", 29.4. "וְנָתַתִּי חחיים [חַחִים] בִּלְחָיֶיךָ וְהִדְבַּקְתִּי דְגַת־יְאֹרֶיךָ בְּקַשְׂקְשֹׂתֶיךָ וְהַעֲלִיתִיךָ מִתּוֹךְ יְאֹרֶיךָ וְאֵת כָּל־דְּגַת יְאֹרֶיךָ בְּקַשְׂקְשֹׂתֶיךָ תִּדְבָּק׃", 29.5. "וּנְטַשְׁתִּיךָ הַמִּדְבָּרָה אוֹתְךָ וְאֵת כָּל־דְּגַת יְאֹרֶיךָ עַל־פְּנֵי הַשָּׂדֶה תִּפּוֹל לֹא תֵאָסֵף וְלֹא תִקָּבֵץ לְחַיַּת הָאָרֶץ וּלְעוֹף הַשָּׁמַיִם נְתַתִּיךָ לְאָכְלָה׃", 29.6. "וְיָדְעוּ כָּל־יֹשְׁבֵי מִצְרַיִם כִּי אֲנִי יְהוָה יַעַן הֱיוֹתָם מִשְׁעֶנֶת קָנֶה לְבֵית יִשְׂרָאֵל׃", 32.1. "וַהֲשִׁמּוֹתִי עָלֶיךָ עַמִּים רַבִּים וּמַלְכֵיהֶם יִשְׂעֲרוּ עָלֶיךָ שַׂעַר בְּעוֹפְפִי חַרְבִּי עַל־פְּנֵיהֶם וְחָרְדוּ לִרְגָעִים אִישׁ לְנַפְשׁוֹ בְּיוֹם מַפַּלְתֶּךָ׃", 32.1. "וַיְהִי בִּשְׁתֵּי עֶשְׂרֵה שָׁנָה בִּשְׁנֵי־עָשָׂר חֹדֶשׁ בְּאֶחָד לַחֹדֶשׁ הָיָה דְבַר־יְהוָה אֵלַי לֵאמֹר׃", 32.2. "בְּתוֹךְ חַלְלֵי־חֶרֶב יִפֹּלוּ חֶרֶב נִתָּנָה מָשְׁכוּ אוֹתָהּ וְכָל־הֲמוֹנֶיהָ׃", 32.2. "בֶּן־אָדָם שָׂא קִינָה עַל־פַּרְעֹה מֶלֶךְ־מִצְרַיִם וְאָמַרְתָּ אֵלָיו כְּפִיר גּוֹיִם נִדְמֵיתָ וְאַתָּה כַּתַּנִּים בַּיַּמִּים וַתָּגַח בְּנַהֲרוֹתֶיךָ וַתִּדְלַח־מַיִם בְּרַגְלֶיךָ וַתִּרְפֹּס נַהֲרוֹתָם׃", 32.3. "שָׁמָּה נְסִיכֵי צָפוֹן כֻּלָּם וְכָל־צִדֹנִי אֲשֶׁר־יָרְדוּ אֶת־חֲלָלִים בְּחִתִּיתָם מִגְבוּרָתָם בּוֹשִׁים וַיִּשְׁכְּבוּ עֲרֵלִים אֶת־חַלְלֵי־חֶרֶב וַיִּשְׂאוּ כְלִמָּתָם אֶת־יוֹרְדֵי בוֹר׃", 32.3. "כֹּה אָמַר אֲדֹנָי יְהוִה וּפָרַשְׂתִּי עָלֶיךָ אֶת־רִשְׁתִּי בִּקְהַל עַמִּים רַבִּים וְהֶעֱלוּךָ בְּחֶרְמִי׃", 32.4. "וּנְטַשְׁתִּיךָ בָאָרֶץ עַל־פְּנֵי הַשָּׂדֶה אֲטִילֶךָ וְהִשְׁכַּנְתִּי עָלֶיךָ כָּל־עוֹף הַשָּׁמַיִם וְהִשְׂבַּעְתִּי מִמְּךָ חַיַּת כָּל־הָאָרֶץ׃", 32.5. "וְנָתַתִּי אֶת־בְּשָׂרְךָ עַל־הֶהָרִים וּמִלֵּאתִי הַגֵּאָיוֹת רָמוּתֶךָ׃", 32.6. "וְהִשְׁקֵיתִי אֶרֶץ צָפָתְךָ מִדָּמְךָ אֶל־הֶהָרִים וַאֲפִקִים יִמָּלְאוּן מִמֶּךָּ׃", 32.7. "וְכִסֵּיתִי בְכַבּוֹתְךָ שָׁמַיִם וְהִקְדַּרְתִּי אֶת־כֹּכְבֵיהֶם שֶׁמֶשׁ בֶּעָנָן אֲכַסֶּנּוּ וְיָרֵחַ לֹא־יָאִיר אוֹרוֹ׃", 32.8. "כָּל־מְאוֹרֵי אוֹר בַּשָּׁמַיִם אַקְדִּירֵם עָלֶיךָ וְנָתַתִּי חֹשֶׁךְ עַל־אַרְצְךָ נְאֻם אֲדֹנָי יְהוִה׃",

1.4. "And I looked, and, behold, a stormy wind came out of the north, a great cloud, with a fire flashing up, so that a brightness was round about it; and out of the midst thereof as the colour of electrum, out of the midst of the fire.", 1.5. "And out of the midst thereof came the likeness of four living creatures. And this was their appearance: they had the likeness of a man.", 1.6. "And every one had four faces, and every one of them had four wings.", 1.7. "And their feet were straight feet; and the sole of their feet was like the sole of a calf’s foot; and they sparkled like the colour of burnished brass.", 1.8. "And they had the hands of a man under their wings on their four sides; and as for the faces and wings of them four,", 1.9. "their wings were joined one to another; they turned not when they went; they went every one straight forward.", 1.10. "As for the likeness of their faces, they had the face of a man; and they four had the face of a lion on the right side; and they four had the face of an ox on the left side; they four had also the face of an eagle.", 1.11. "Thus were their faces; and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.", 1.12. "And they went every one straight forward; whither the spirit was to go, they went; they turned not when they went.", 1.13. "As for the likeness of the living creatures, their appearance was like coals of fire, burning like the appearance of torches; it flashed up and down among the living creatures; and there was brightness to the fire, and out of the fire went forth lightning.", 1.14. "And the living creatures ran and returned as the appearance of a flash of lightning.", 1.15. "Now as I beheld the living creatures, behold one wheel at the bottom hard by the living creatures, at the four faces thereof.", 1.16. "The appearance of the wheels and their work was like unto the colour of a beryl; and they four had one likeness; and their appearance and their work was as it were a wheel within a wheel.", 1.17. "When they went, they went toward their four sides; they turned not when they went.", 1.18. "As for their rings, they were high and they were dreadful; and they four had their rings full of eyes round about.", 1.19. "And when the living creatures went, the wheels went hard by them; and when the living creatures were lifted up from the bottom, the wheels were lifted up.", 1.20. "Whithersoever the spirit was to go, as the spirit was to go thither, so they went; and the wheels were lifted up beside them; for the spirit of the living creature was in the wheels.", 1.21. "When those went, these went, and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up beside them; for the spirit of the living creature was in the wheels.", 1.22. "And over the heads of the living creatures there was the likeness of a firmament, like the colour of the terrible ice, stretched forth over their heads above.", 1.23. "And under the firmament were their wings conformable the one to the other; this one of them had two which covered, and that one of them had two which covered, their bodies.", 1.24. "And when they went, I heard the noise of their wings like the noise of great waters, like the voice of the Almighty, a noise of tumult like the noise of a host; when they stood, they let down their wings.", 1.25. "For, when there was a voice above the firmament that was over their heads, as they stood, they let down their wings.", 1.26. "And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above.", 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.", 1.28. "As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spoke.", 5.13. "Thus shall Mine anger spend itself, and I will satisfy My fury upon them, and I will be eased; and they shall know that I the LORD have spoken in My zeal, when I have spent My fury upon them.", 9.5. "And to the others He said in my hearing: ‘Go ye through the city after him, and smite; let not your eye spare, neither have ye pity;", 10.2. "And He spoke unto the man clothed in linen, and said: ‘Go in between the wheelwork, even under the cherub, and fill both thy hands with coals of fire from between the cherubim, and dash them against the city.’ And he went in in my sight.", 21.22. "I will also smite My hands together, and I will satisfy My fury; I the LORD have spoken it.’", 29.1. "In the tenth year, in the tenth month, in the twelfth day of the month, the word of the LORD came unto me, saying:", 29.2. "’Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt;", 29.3. "speak, and say: Thus saith the Lord GOD: Behold, I am against thee, Pharaoh King of Egypt, The great dragon that lieth In the midst of his rivers, That hath said: My river is mine own, And I have made it for myself.", 29.4. "And I will put hooks in thy jaws, and I will cause the fish of thy rivers to stick unto thy scales; and I will bring thee up out of the midst of thy rivers, and all the fish of thy rivers shall stick unto thy scales.", 29.5. "And I will cast thee into the wilderness, Thee and all the fish of thy rivers; Thou shalt fall upon the open field; Thou shalt not be brought together, nor gathered; To the beasts of the earth and to the fowls of the heaven Have I given thee for food.", 29.6. "And all the inhabitants of Egypt shall know That I am the LORD, Because they have been a staff of reed To the house of Israel.", 32.1. "And it came to pass in the twelfth year, in the twelfth month, in the first day of the month, that the word of the LORD came unto me, saying:", 32.2. "’Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him: Thou didst liken thyself unto a young lion of the nations; Whereas thou art as a dragon in the seas; And thou didst gush forth with thy rivers, And didst trouble the waters with thy feet, And foul their rivers.", 32.3. "Thus saith the Lord GOD: I will therefore spread out My net over thee With a company of many peoples; And they shall bring thee up in My net.", 32.4. "And I will cast thee upon the land, I will hurl thee upon the open field, And will cause all the fowls of the heaven to settle upon thee, And I will fill the beasts of the whole earth with thee.", 32.5. "And I will lay thy flesh upon the mountains, And fill the valleys with thy foulness.", 32.6. "I will also water with thy blood the land wherein thou swimmest, even to the mountains; And the channels shall be full of thee.", 32.7. "And when I shall extinguish thee, I will cover the heaven, And make the stars thereof black; I will cover the sun with a cloud, And the moon shall not give her light.", 32.8. "All the bright lights of heaven Will I make black over thee, And set darkness upon thy land, Saith the Lord GOD.",

23. Aristophanes, The Women Celebrating The Thesmophoria, 4.50-4.51 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •natural and meteorological phenomena Found in books: Fishbane (2003) 46

24. Hebrew Bible, Daniel, 2.22, 7.13, 8.25, 11.36, 12.1 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •natural and meteorological phenomena, snow •natural and meteorological phenomena, cloud Found in books: Fishbane (2003) 76, 85, 86, 103

2.22. "הוּא גָּלֵא עַמִּיקָתָא וּמְסַתְּרָתָא יָדַע מָה בַחֲשׁוֹכָא ונהירא [וּנְהוֹרָא] עִמֵּהּ שְׁרֵא׃", 7.13. "חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃", 8.25. "וְעַל־שִׂכְלוֹ וְהִצְלִיחַ מִרְמָה בְּיָדוֹ וּבִלְבָבוֹ יַגְדִּיל וּבְשַׁלְוָה יַשְׁחִית רַבִּים וְעַל־שַׂר־שָׂרִים יַעֲמֹד וּבְאֶפֶס יָד יִשָּׁבֵר׃", 11.36. "וְעָשָׂה כִרְצוֹנוֹ הַמֶּלֶךְ וְיִתְרוֹמֵם וְיִתְגַּדֵּל עַל־כָּל־אֵל וְעַל אֵל אֵלִים יְדַבֵּר נִפְלָאוֹת וְהִצְלִיחַ עַד־כָּלָה זַעַם כִּי נֶחֱרָצָה נֶעֱשָׂתָה׃", 12.1. "יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃", 12.1. "וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעֹמֵד עַל־בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה אֲשֶׁר לֹא־נִהְיְתָה מִהְיוֹת גּוֹי עַד הָעֵת הַהִיא וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל־הַנִּמְצָא כָּתוּב בַּסֵּפֶר׃",

2.22. "He revealeth the deep and secret things; He knoweth what is in the darkness, And the light dwelleth with Him.", 7.13. "I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him.", 8.25. "And through his cunning he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and in time of security shall he destroy many; he shall also stand up against the prince of princes; but he shall be broken without hand.", 11.36. "And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak strange things against the God of gods; and he shall prosper till the indignation be accomplished; for that which is determined shall be done.", 12.1. "And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book.",

25. Mishnah, Maaser Sheni, 5.15 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •natural and meteorological phenomena, rain Found in books: Fishbane (2003) 177

5.15. "יוֹחָנָן כֹּהֵן גָּדוֹל הֶעֱבִיר הוֹדָיוֹת הַמַּעֲשֵׂר. אַף הוּא בִּטֵּל אֶת הַמְעוֹרְרִים, וְאֶת הַנּוֹקְפִים. וְעַד יָמָיו הָיָה פַטִּישׁ מַכֶּה בִירוּשָׁלָיִם, וּבְיָמָיו אֵין אָדָם צָרִיךְ לִשְׁאוֹל עַל הַדְּמָאי: \n",

26. Mishnah, Parah, 3.2, 3.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •natural and meteorological phenomena, rain Found in books: Fishbane (2003) 105

3.2. "חֲצֵרוֹת הָיוּ בִירוּשָׁלַיִם בְּנוּיוֹת עַל גַּבֵּי סֶלַע וְתַחְתֵּיהֶם חָלוּל, מִפְּנֵי קֶבֶר הַתְּהוֹם. וּמְבִיאִים נָשִׁים עֻבָּרוֹת וְיוֹלְדוֹת שָׁם וּמְגַדְּלוֹת שָׁם אֶת בְּנֵיהֶן. וּמְבִיאִים שְׁוָרִים וְעַל גַּבֵּיהֶן דְּלָתוֹת, וְתִינוֹקוֹת יוֹשְׁבִין עַל גַּבֵּיהֶן וְכוֹסוֹת שֶׁל אֶבֶן בְּיָדָם. הִגִּיעוּ לַשִּׁלּוֹחַ, יָרְדוּ וּמִלְאוּם, וְעָלוּ וְיָשְׁבוּ עַל גַּבֵּיהֶן. רַבִּי יוֹסֵי אוֹמֵר, מִמְּקוֹמוֹ הָיָה מְשַׁלְשֵׁל וּמְמַלֵּא: \n", 3.6. "וְכֶבֶשׁ הָיוּ עוֹשִׂים מֵהַר הַבַּיִת לְהַר הַמִּשְׁחָה, כִּפִּין עַל גַּבֵּי כִפִּין, וְכִפָּה כְנֶגֶד הָאֹטֶם, מִפְּנֵי קֶבֶר הַתְּהוֹם, שֶׁבּוֹ כֹהֵן הַשּׂוֹרֵף אֶת הַפָּרָה, וּפָרָה וְכָל מְסַעֲדֶיהָ, יוֹצְאִין לְהַר הַמִּשְׁחָה: \n",

3.2. "Courtyards were built in Jerusalem over rock, and beneath them there was a hollow which served as a protection against a grave in the depths. And they used to bring there pregt women, and there they gave birth to their children and there they raised them. And they brought oxen, upon whose backs were placed doors, and the children sat upon them with stone cups in their hands. When they reached the Shiloah spring they got down and filled the cups with water and then they ascended and sat again on the doors. Rabbi Yose said: each child used to let down his cup and fill it from his place.", 3.6. "They made a ramp from the Temple Mount to the Mount of Olives, being constructed of arches above arches, each arch placed directly above each foundation [of the arch below] as a protection against a grave in the depths, whereby the priest who was to burn the cow, the cow itself and all who aided in its preparation went forth to the Mount of olives.",

27. Mishnah, Sheviit, 2.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •natural and meteorological phenomena, rain Found in books: Fishbane (2003) 105

2.9. "הַבְּצָלִים הַסָּרִיסִים, וּפוֹל הַמִּצְרִי, שֶׁמָּנַע מֵהֶם מַיִם שְׁלֹשִׁים יוֹם לִפְנֵי רֹאשׁ הַשָּׁנָה, מִתְעַשְּׂרִין לְשֶׁעָבַר, וּמֻתָּרִים בַּשְּׁבִיעִית, וְאִם לָאו, אֲסוּרִים בַּשְּׁבִיעִית, וּמִתְעַשְּׂרִין לְשָׁנָה הַבָּאָה. וְשֶׁל בַּעַל שֶׁמָּנַע מֵהֶם מַיִם שְׁתֵּי עוֹנוֹת, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, שָׁלֹשׁ: \n",

2.9. "Seedless onions and Egyptian beans from which he withheld water for thirty days prior to Rosh Hashanah are tithed with the preceding year, and are permitted in the seventh year. And if not, they are forbidden in the seventh, and are tithed according to the following year. And [seedless onions and Egyptian beans grown in a] rain-irrigated field from which two periods of rain have been withheld, the words of Rabbi Meir. But the sages say: three.",

28. New Testament, Apocalypse, 12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •natural and meteorological phenomena, cloud Found in books: Fishbane (2003) 86

29. New Testament, Galatians, 3.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •natural and meteorological phenomena, rain Found in books: Fishbane (2003) 105

3.19. Τί οὖν ὁ νόμος; τῶν παραβάσεων χάριν προσετέθη, ἄχρις ἂν ἔλθῃ τὸ σπέρμα ᾧ ἐπήγγελται, διαταγεὶς διʼ ἀγγέλων ἐν χειρὶ μεσίτου·

3.19. What then is the law? It was added because of transgressions,until the seed should come to whom the promise has been made. It wasordained through angels by the hand of a mediator.

30. Tosefta, Sotah, 13.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •natural and meteorological phenomena, rain Found in books: Fishbane (2003) 177

13.9. "מעוררין אלו הלוים [שאומר] על הדוכן (תהילים מד) עורה למה תישן ה' [וגו'] אמר להן ר' יוחנן בן זכאי וכי יש שינה לפניו והלא כבר נאמר (תהילים קכא) הנה לא ינום ולא יישן אלא כל זמן שישראל שרוין בצער ועובדי כוכבים [שרוין בשלוה כביכול] עורה למה תישן נוקפין אלו [שמכין את העגל] בין קרניו כדרך שעושין לעבודת כוכבים אמר להם יוחנן [כהן גדול] עד מתי אתם מאכילין [את המזבח טריפות].",

31. Tosefta, Taanit, 1.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •natural and meteorological phenomena, rain Found in books: Fishbane (2003) 106

1.4. "איזו [היא] רביעה שניה משהגיע זמנה של רביעה דברי ר\"מ וחכ\"א משתרד רביעה רבי יוסי אומר כל התלוי ברביעה משתגיע זמנה של רביעה וכל שאין תלוי ברביעה משתרד רביעה שניה רבן שמעון בן גמליאל אומר גשמים שירדו שבעה ימים זה אחר זה [ולא פסקו יש בהן כדי רביעה שניה כמה גשמים יורדין ויהא בהן כדי רביעה מלא כלי של שלשה טפחים דברי רבי מאיר רבי יהודה אומר ראשונה טפח שניה טפחיים ורביעה שלשה טפחים אמר רשב\"א אין לך כל טפח וטפח שיורד מלמעלה שאין הארץ פולטת כנגדו טפחיים וכן הוא אומר (תהילים מ״ב:ח׳) תהום אל תהום קורא וגו' למה נקרא רביעה שרובעת את הארץ].",

32. Tosefta, Shevi It, 2.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •natural and meteorological phenomena, rain Found in books: Fishbane (2003) 105

2.4. "פול המצרי שמנע ממנו מים שלשים יום לפני ר\"ה מתעשר לשעבר ומותר לקיימן בשביעית ואם לאו אסור לקיימן בשביעית ומתעשר לשנה הבאה בד\"א בשל שקיא אבל בשל בעל שמנע הימנו שתי מרבעות דברי ר\"מ וחכ\"א שלש ר' יוסי בן כיפר אמר משום רבי שמעון שזורי בד\"א בזמן שזרעו לירק וחשב עליו לזרעו אבל אם זרעו מתחלה לזרע ומקצתן השריש לפני ראש השנה ומקצתן השריש לאחר ר\"ה אין מעשרין [הימנו על מקום אחר ולא ממקום אחר עליו] אלא כונס גרנו לתוכו ומעשר הימנו עליו נמצא מעשר מן החדש על החדש ומן הישן על הישן מעשר עני ומעשר שני [לפי חשבון] נוטל את העישור ועושה אותו מעשר עני [ומעשר שני] אם זרעו מתחלה לזרע וירק או שזרעו לזרע וחשב עליו לירק זרעו מתעשר לשעבר וירקו משעת לקיטתו.",

33. Palestinian Talmud, Hagigah, 1.2, 2.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •natural and meteorological phenomena, tremors •natural and meteorological phenomena •natural and meteorological phenomena, snow Found in books: Fishbane (2003) 197, 199

34. Palestinian Talmud, Berachot, 1.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •natural and meteorological phenomena, tremors Found in books: Fishbane (2003) 163

35. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •natural and meteorological phenomena, rain Found in books: Fishbane (2003) 290

36. Anon., Lamentations Rabbah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Fishbane (2003) 197

37. Anon., Genesis Rabba, 1.4, 1.6, 12.10, 13.3, 32.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •natural and meteorological phenomena, rain •natural and meteorological phenomena, snow •natural and meteorological phenomena, tremors Found in books: Fishbane (2003) 103, 107, 197, 290

1.4. בְּרֵאשִׁית בָּרָא אֱלֹהִים, שִׁשָּׁה דְבָרִים קָדְמוּ לִבְרִיאַת הָעוֹלָם, יֵשׁ מֵהֶן שֶׁנִּבְרְאוּ, וְיֵשׁ מֵהֶן שֶׁעָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת. הַתּוֹרָה וְהַכִּסֵּא הַכָּבוֹד, נִבְרְאוּ. תּוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. כִּסֵּא הַכָּבוֹד מִנַּיִן, דִּכְתִיב (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז וגו'. הָאָבוֹת וְיִשְׂרָאֵל וּבֵית הַמִּקְדָּשׁ וּשְׁמוֹ שֶׁל מָשִׁיחַ, עָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת, הָאָבוֹת מִנַּיִן, שֶׁנֶּאֱמַר (הושע ט, י): כַּעֲנָבִים בַּמִּדְבָּר וגו'. יִשְׂרָאֵל מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עד, ב): זְכֹר עֲדָתְךָ קָנִיתָ קֶדֶם. בֵּית הַמִּקְדָּשׁ מִנַּיִן, שֶׁנֶּאֱמַר (ירמיה יז, יב): כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן וגו'. שְׁמוֹ שֶׁל מָשִׁיחַ מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עב, יז): יְהִי שְׁמוֹ לְעוֹלָם וגו'. רַבִּי אַהֲבָה בְּרַבִּי זְעִירָא אָמַר אַף הַתְּשׁוּבָה, שֶׁנֶּאֱמַר (תהלים צ, ב): בְּטֶרֶם הָרִים יֻלָּדוּ, וְאוֹתָהּ הַשָּׁעָה תָּשֵׁב אֱנוֹשׁ עַד דַּכָּא וגו', אֲבָל אֵינִי יוֹדֵעַ אֵיזֶה מֵהֶם קֹדֶם, אִם הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד וְאִם כִּסֵּא הַכָּבוֹד קֹדֶם לַתּוֹרָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ וגו', קוֹדֵם לְאוֹתוֹ שֶׁכָּתוּב בּוֹ (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז. רַבִּי הוּנָא וְרַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַבִּי יִצְחָק אָמְרוּ, מַחְשַׁבְתָּן שֶׁל יִשְׂרָאֵל קָדְמָה לְכָל דָּבָר, מָשָׁל לְמֶלֶךְ שֶׁהָיָה נָשׂוּי לְמַטְרוֹנָה אַחַת, וְלֹא הָיָה לוֹ מִמֶּנָּה בֵּן, פַּעַם אַחַת נִמְצָא הַמֶּלֶךְ עוֹבֵר בַּשּׁוּק, אָמַר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, וְהָיוּ הַכֹּל אוֹמְרִין, בֵּן אֵין לוֹ וְהוּא אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, חָזְרוּ וְאָמְרוּ הַמֶּלֶךְ אַסְטְרוֹלוֹגוּס גָּדוֹל הוּא, אִלּוּלֵי שֶׁצָּפָה הַמֶּלֶךְ שֶׁהוּא עָתִיד לְהַעֲמִיד מִמֶּנָּה בֵּן לֹא הָיָה אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין לִבְנִי. כָּךְ אִלּוּלֵי שֶׁצָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאַחַר עֶשְׂרִים וְשִׁשָּׁה דּוֹרוֹת יִשְׂרָאֵל עֲתִידִין לְקַבֵּל אֶת הַתּוֹרָה, לֹא הָיָה כּוֹתֵב בַּתּוֹרָה צַו אֶת בְּנֵי יִשְׂרָאֵל, דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל. אָמַר רַבִּי בַּנָאי, הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אֶרֶץ וגו'. רַבִּי בֶּרֶכְיָה אָמַר בִּזְכוּת משֶׁה, שֶׁנֶּאֱמַר (דברים לג, כא): וַיַּרְא רֵאשִׁית לוֹ. רַב הוּנָא בְּשֵׁם רַב מַתְנָה אָמַר, בִּזְכוּת שְׁלשָׁה דְּבָרִים נִבְרָא הָעוֹלָם, בִּזְכוּת חַלָּה, וּבִזְכוּת מַעַשְׂרוֹת, וּבִזְכוּת בִּכּוּרִים, וּמַה טַּעַם, בְּרֵאשִׁית בָּרָא אֱלֹהִים, וְאֵין רֵאשִׁית אֶלָא חַלָּה, שֶׁנֶּאֱמַר (במדבר טו, כ): רֵאשִׁית עֲרִסֹתֵיכֶם, אֵין רֵאשִׁית אֶלָּא מַעַשְׂרוֹת, הֵיךְ דְּאַתְּ אָמַר (דברים יח, ד): רֵאשִׁית דְּגָנְךָ, וְאֵין רֵאשִׁית אֶלָּא בִּכּוּרִים, שֶׁנֶּאֱמַר (שמות כג, יט): רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ וגו'. 1.6. רַבִּי יְהוּדָה בַּר סִימוֹן פָּתַח (דניאל ב, כב): הוּא גָּלֵא עַמִּיקָתָא וּמְסַתְּרָתָא. הוּא גָּלֵא עַמִּיקָתָא, זוֹ גֵּיהִנֹּם, שֶׁנֶּאֱמַר (משלי ט, יח): וְלֹא יָדַע כִּי רְפָאִים שָׁם, וְאוֹמֵר (ישעיה ל, לג): הֶעְמִיק הִרְחִב. וּמְסַתְּרָתָא, זוֹ גַּן עֵדֶן, שֶׁנֶּאֱמַר (ישעיה ד, ו): לְמַחְסֶה וּלְמִסְתּוֹר מִזֶּרֶם וּמִמָּטָר, וְאוֹמֵר (תהלים לא, כא): תַּסְתִּירֵם בְּסֵתֶר פָּנֶיךָ. דָּבָר אַחֵר הוּא גָּלֵא עַמִּיקָתָא וּמְסַתְּרָתָא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל רְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה כט, טו): הוֹי הַמַּעֲמִיקִים מֵה'. וּמְסַתְּרָתָא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל רְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה כט, טו): לַסְתִּר עֵצָה. (דניאל ב, כב): יָדַע מָה בַחֲשׁוֹכָא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל רְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה כט, טו): וְהָיָה בְמַחְשָׁךְ מַעֲשֵׂיהֶם. (דניאל ב' כב): וּנְהוֹרָא עִמֵּהּ שְׁרֵא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל צַדִּיקִים, דִּכְתִיב (משלי ד, יח): וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ, וְאוֹמֵר (תהלים צז, יא): אוֹר זָרֻעַ לַצַּדִּיק וגו'. אָמַר רַבִּי אַבָּא סָרוֹנְגַיָא, וּנְהוֹרָא עִמֵּהּ שְׁרֵא, זֶה מֶלֶךְ הַמָּשִׁיחַ, שֶׁנֶּאֱמַר (ישעיה ס, א): קוּמִי אוֹרִי וגו'. בִּפְסִיקְתָּא, אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן מִתְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם הוּא גָּלֵא עֲמִיקָתָא וּמְסַתְּרָתָא, בְּרֵאשִׁית בָּרָא אֱלֹהִים וגו', וְלֹא פֵּרַשׁ, וְהֵיכָן פֵּרַשׁ לְהַלָּן (ישעיה מ, כב): הַנּוֹטֶה כַדֹּק שָׁמַיִם. וְאֶת הָאָרֶץ, וְלֹא פֵּרַשׁ, וְהֵיכָן פֵּרַשׁ לְהַלָּן (איוב לז, ו): כִּי לַשֶּׁלֶג יֹאמַר הֱוֵא אָרֶץ (איוב לח, לח): בְּצֶקֶת עָפָר לַמּוּצָק וגו'. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר, וְלֹא פֵּרַשׁ, וְהֵיכָן פֵּרַשׁ (תהלים קד, ב): עֹטֶה אוֹר כַּשַֹּׂלְמָה. 13.3. כִּי לֹא הִמְטִיר ה' אֱלֹהִים עַל הָאָרֶץ (בראשית ב, ה), מַזְכִּיר שֵׁם מָלֵא עַל עוֹלָם מָלֵא. אָמַר רַבִּי חִלְפָאי כְּשֵׁם שֶׁהוּא מַזְכִּיר שֵׁם מָלֵא עַל עוֹלָם מָלֵא כָּךְ הוּא מַזְכִּיר שֵׁם מָלֵא בִּירִידַת גְּשָׁמִים. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, שְׁלשָׁה דְבָרִים שְׁקוּלִין זֶה כָּזֶה, וְאֵלּוּ הֵן: אֶרֶץ, וְאָדָם, וּמָטָר. אָמַר רַבִּי לֵוִי בַּר חִיָּא וּשְׁלָשְׁתָּן מִשָּׁלשׁ אוֹתִיּוֹת, לְלַמֶּדְךָ שֶׁאִם אֵין אֶרֶץ אֵין מָטָר, וְאִם אֵין מָטָר אֵין אֶרֶץ, וְאִם אֵין שְׁנֵיהֶם אֵין אָדָם. 32.2. דָּבָר אַחֵר, בֹּא אַתָּה וגו', כְּתִיב (תהלים יא, ז): כִּי צַדִּיק ה' צְדָקוֹת אָהֵב יָשָׁר יֶחֱזוּ פָנֵימוֹ, רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי יְהוּדָה בַּר סִימוֹן רַבִּי מְנַחֲמָא בְּשֵׁם רַבִּי אֱלִיעֶזֶר בַּר יוֹסֵי אָמְרוּ אֵין לְךָ אָדָם אוֹהֵב בֶּן אֻמְנוּתוֹ, אֲבָל הֶחָכָם אוֹהֵב בֶּן אֻמְנוּתוֹ, כְּגוֹן רַבִּי חִיָּא דְּרַבִּי הוֹשַׁעְיָא וְרַבִּי הוֹשַׁעְיָא דְּרַבִּי חִיָּא, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אוֹהֵב אֶת בֶּן אֻמְנוּתוֹ, שֶׁנֶּאֱמַר: כִּי צַדִּיק ה' צְדָקוֹת אָהֵב יָשָׁר יֶחֱזוּ פָנֵימוֹ, זֶה נֹחַ, שֶׁנֶּאֱמַר: וַיֹּאמֶר ה' אֶל נֹחַ בֹּא אַתָּה וגו'.

1.4. "\"In the beginning of God's creating...\" - Six things preceded the creation of the world; some of them were created and some of them were decided to be created. The Torah and the Throne of Glory were created. How do we know the Torah was? As it says (Proverbs 8:22): \"God made me at the beginning of his way.\" How do we know the Throne of Glory was? As it says (Psalms 93:2): \"Your throne is established as of old etc.\" The Patriarchs, Israel, the Temple, and the name of the Messiah were decided to be created. How do we know the Patriarchs were? As it says (Hosea 9:10): \"Like grapes in the wilderness etc.\" How do we know Israel was? As it says (Psalms 74:2): \"Remember your congregation, whom you purchased from old.\" How do we know the Temple was? As it says (Jeremiah 17:12): \"Your throne of glory, on high from the beginning etc.\" How do we know the name of the Messiah was? As it says (Psalms 72:17): \"May his name exist forever etc. [his name shall be Yinnon as long as the sun].\" Rabbi Ahavah said in the name of Rabbi Ze'ira: Even repentance was, as it says (Psalms 90:2): \"Before the mountains were birthed,\" and at the same time (Psalms 90:3), \"You turned man to contrition etc.\" However, I do not know which was first--if the Torah preceded the Throne of Glory or the Throne of Glory preceded the Torah. Rabbi Abba Bar Cahana said: The Torah preceded the Throne of Glory, as it says (Proverbs 8:22): \"God made me at the beginning of his way, the first of his works of old.\" This is before that of which it is written (Psalms 93:2): \"Your throne is established as of old.\" Rabbi Hunna and Rabbi Yirmiyah in the name of Rabbi Shmuel the son of Rabbi Yitzchak said: The thought of Israel was before everything. This is like a king who was married to a woman and did not have a son. One time the king was in the market and said: \"Take this ink and pen for my son.\" They said: \"He does not have a son.\" He replied: \"Take them; the king must expect a son, because otherwise he would not command that the ink and pen be taken.\" Similarly, if there was no expectation of Israel receiving it after 26 generations, God would not have written in the Torah: \"Command the children of Israel\" or \"Speak to the children of Israel.\" Rabbi Bannai said: The world and its contents were only created in the merit of the Torah, as it says (Proverbs 3:19): \"God founded the world with wisdom etc.\" Rabbi Berachiyah said: In the merit of Moses, as it says (Deuteronomy 33:21): \"He saw a first part for himself.\" Rabbi Hunna said in the name of Rabbi Matanah: The world was created in the merit of three things--challah, tithes, and first fruits. The verse \"In the beginning God created\" refers to challah, as it says (Numbers 15:20): \"The beginning of your doughs.\" It also refers to tithes, as it says (Deuteronomy 18:4): \"The beginning of your grains.\" It also refers to first fruits, as it says (Exodus 23:19): \"The beginning of the fruits of the land.\"", 1.6. "Rabbi Yehudah Bar Simon opened with (Daniel 2:22): \"He reveals the deep and secret. He knows what is in the darkness, and the light dwells with Him.\" \"He reveals the deep\"--this is Hell, as it says (Proverbs 9:18): \"He does not know there are spirits there,\" and it says (Isaiah 30:33): \"deep and large\". \"And secret\"--this is Paradise, as it says (Isaiah 4:6): \"for a cover and refuge from storm and rain,\" and it says (Psalms 31:21): \"You hide them in the cover of Your presence.\" Alternatively, \"he reveals the deep and secret\"--these are the acts of the wicked, as it says (Isaiah 29:15): \"Woe to the ones who seek deep from God to make their counsel secret.\" \"And secret\"--these are the acts of the wicked, as the verse states. \"He knows what is in the dark\"--these are the acts of the wicked, as it says in Isaiah: \"Their acts are in the dark.\" \"The light dwells with Him\"--these are the acts of the righteous, as it is written (Proverbs 4:18): \"The path of the righteous is like the light at dawn,\" and it says (Psalms 97:11): \"Light is sown for the righteous.\" Rabbi Abba Srungia said: \"The light dwells with Him\"--this is the Messiah, as it says (Isaiah 60:1): \"Arise, shine, for your light has come.\" Rabbi Yehudah Bar Simon said: From the beginning of the creation of the world, \"he revealed the dark and secret\". \"In the beginning God created the heavens,\" but it is not explained. Where is it explained? Here (Isaiah 40:22): \"He stretches out the heavens like a curtain.\" \"And the land,\" but it is not explained. Where is it explained? Here (Job 37:6): \"For He says to the snow: 'Fall on the earth.'\" and (Job 38:38) \"When the dust runs into a mass, and the clods cleave together.\" \"And God said: 'Let there be light,'\" and it is not explained. Where is it explained? (Psalms 104:2) \"You cover Yourself with light like a garment.\"",

38. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •natural and meteorological phenomena, tremors Found in books: Fishbane (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. b A person /b should b always enter /b an unfamiliar city b at /b a time of b good, /b 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. b And /b likewise, when one leaves a city b he /b should b leave at /b a time of b good, /b meaning after sunrise the next morning, b as it is stated /b in the verse: b “And none of you shall go out of the opening of his house until the morning” /b (Exodus 12:22).,§ b The Sages taught: /b If there is b plague in the city, gather your feet, /b i.e., limit the time you spend out of the house, b as it is stated /b in the verse: b “And none of you shall go out of the opening of his house until the morning.” And it says /b in another verse: b “Come, my people, enter into your chambers, and shut your doors behind you; /b hide yourself for a little moment, until the anger has passed by” (Isaiah 26:20). b And it says: “Outside the sword will bereave, and in the chambers terror” /b (Deuteronomy 32:25).,The Gemara asks: b What /b is the reason for citing the additional verses introduced with the term: b And it says? /b 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: b And if you would say /b that b this matter, /b the first verse that states that none of you shall go out until morning, applies only b at night, but in the day /b one may think that the principle does b not /b apply, for this reason the Gemara teaches: b Come /b and b hear: “Come, my people, enter into your chambers, and shut your doors behind you.” /b , b And if you would say /b that b this matter /b applies only b where there is no fear inside, /b which explains why it is preferable to remain indoors, b but where there is fear inside, /b one might think that b when he goes out /b and b sits among people in general company /b it is b better, /b therefore, the Gemara introduces the third verse and says: b Come /b and b hear: “Outside the sword will bereave, and in the chambers terror.” /b This means that b although there is terror in the chambers, outside the sword will bereave, /b so it is safer to remain indoors., b At a time /b when there was a b plague, Rava would close the windows /b of his house, b as it is written: “For death is come up into our windows” /b (Jeremiah 9:20)., b The Sages taught: /b If there is b famine in the city, spread your feet, /b i.e., leave the city, b as it is stated /b in the verse: b “And there was a famine in the land; and Abram went down into Egypt to sojourn there” /b (Genesis 12:10). b And it says: “If we say: We will enter into the city, then the famine is in the city, and we shall die there; /b 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)., b What /b is the reason for citing the second verse, introduced with the term: b And it says? And if you would say /b that b this matter, /b the principle of leaving the city, applies only b where there is no uncertainty /b concerning b a life-threatening /b situation, b but where there is uncertainty /b concerning b a life-threatening /b situation this principle does b not /b apply, b come /b and b hear: “Come, and let us fall unto the host of the Arameans; if they save us alive, we shall live; /b and if they kill us, we shall but die.”, b The Sages taught: /b If there is b a plague in the city, a person should not walk in the middle of the road, due to /b the fact b that the Angel of Death walks in the middle of the road, as, since /b in Heaven b they have given him permission /b to kill within the city, b he goes openly /b in the middle of the road. By contrast, if there is b peace /b and quiet b in the city, do not walk on the sides of the road, as, since /b the Angel of Death b does not have permission /b to kill within the city, b he hides /b himself b and walks /b on the side of the road., b The Sages taught: /b If there is b a plague in the city, a person should not enter the synagogue alone, as the Angel of Death leaves his utensils there, /b and for this reason it is a dangerous place. b And this matter, /b the danger in the synagogue, applies only b when there are no children learning in /b the synagogue, b and /b there are b not ten /b men b praying in it. /b But if there are children learning or ten men praying there, it is not a dangerous place., b The Sages taught: /b If the b dogs /b in a certain place b are crying /b for no reason, it is a sign that they feel the b Angel of Death has come to the city. /b If the b dogs are playing, /b it is a sign that they feel that b Elijah the prophet has come to the city. These matters /b apply only b if there is no female /b dog among them. If there is a female dog nearby, their crying or playing is likely due to her presence.,§ b Rav Ami and Rav Asi sat before Rabbi Yitzḥak Nappaḥa. /b One b Sage said to /b Rabbi Yitzḥak Nappaḥa: b Let the Master say /b words of b i halakha /i , and /b the other b Sage said to /b Rabbi Yitzḥak Nappaḥa: b Let the Master say /b words of b i aggada /i . /b Rabbi Yitzḥak Nappaḥa b began to say /b words of b i aggada /i but /b one b Sage did not let him, /b so he b began to say /b words of b i halakha /i but /b the other b Sage did not let him. /b ,Rabbi Yitzḥak Nappaḥa b said to them: I will relate a parable. To what can this be compared? /b It can be compared b to a man who has two wives, one young and one old. The young /b wife b pulls out his white /b hairs, so that her husband will appear younger. b The old /b wife b pulls out his black /b hairs so that he will appear older. And it b turns out /b that he is b bald from here and from there, /b i.e., completely bald, due to the actions of both of his wives.,Rabbi Yitzḥak Nappaḥa continued and b said to them: If so, I will say to you a matter that is appropriate to both of you, /b which contains both i halakha /i and i aggada /i . In the verse that states: b “If a fire breaks out, and catches in thorns” /b (Exodus 22:5), the term b “breaks out” /b indicates that it breaks out b by itself. /b Yet, the continuation of the verse states: b “The one who kindled the fire shall pay compensation,” /b which indicates that he must pay only if the fire spread due to his negligence. The verse can be explained allegorically: b The Holy One, Blessed be He, said /b that although the fire broke out in the Temple due to the sins of the Jewish people, b it is incumbent upon Me to pay /b restitution b for the fire that I kindled. /b , b I, /b God, b kindled a fire in Zion, as it is stated: /b “The Lord has accomplished His fury, He has poured out His fierce anger; b and He has kindled a fire in Zion, which has devoured its foundations” /b (Lamentations 4:11). b And I will build it with fire /b in the b future, as it is stated: “For I, /b says the Lord, b will be for her a wall of fire round about; and I will be the glory in her midst” /b (Zechariah 2:9).,There is b a i halakha /i /b that can be learned from the verse in Exodus, as b the verse begins with damage /b caused through one’s b property: /b “If a fire breaks out,” b and concludes with damage /b caused by b one’s body: /b “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 b to say to you /b that the liability for b his fire /b damage is b due to /b its similarity to b his arrows. /b 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 i aggada /i on a related topic: The verse states: b “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, /b 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., b What is the dilemma /b that David b is raising? Rava says /b that b Rav Naḥman says: He was asking /b about the i halakha /i with regard to b a concealed /b article damaged by b a fire. /b He wanted to know whether the i halakha /i is b in accordance with /b the opinion of b Rabbi Yehuda, /b who holds that one is liable to pay for such damage, or b whether /b the i halakha /i is b in accordance with /b the opinion of b the Rabbis, /b who hold that one is exempt from liability for damage by fire to concealed articles. b And /b the Sages in Bethlehem b answered him what they answered him. /b , b Rav Huna stated /b a different explanation of the verse: b There were stacks of barley belonging to Jews in which the Philistines were hiding, and /b David wanted to burn down the stacks to kill the Philistines and save his own life. b He raised the dilemma: What is /b the i halakha /i ? Is it permitted b to save oneself /b by destroying b the property of another? /b , b They sent /b the following answer b to him: It is prohibited to save oneself /b by destroying b the property of another. But you are king, and a king may breach the fence /b of an individual b in order to form a path for himself, and none may protest his /b action, i.e., the normal i halakhot /i of damage do not apply to you since you are king., b The Rabbis, and some say /b that it was b Rabba bar Mari, /b give an alternative explanation of the dilemma and b said: The stacks of barley belonged to Jews, and /b there were b stacks of lentils belonging to the Philistines. /b David needed barley to feed his animals. b And /b David b raised the /b following b dilemma: What is /b the i halakha /i ? I know that I may take the lentils belonging to a gentile to feed my animals, but is it permitted b to take a stack of barley /b belonging to b a Jew, to place before one’s animal /b for it to consume, b with the intent to pay /b the owner of the barley with the b stacks of lentils belonging to the Philistines? /b ,The Sages of Bethlehem b sent /b the following reply b to him: “If the wicked restore the pledge, give back that which he had taken by robbery, /b walk in the statutes of life, committing no iniquity; he shall surely live, he shall not die” (Ezekiel 33:15). This verse teaches that b even though /b the robber b repays /b the value of the b stolen item, he /b is nevertheless considered to be b wicked, /b and is described as such in the verse, and a commoner would not be allowed to act as you asked. b But you are king, and a king may breach the fence /b of an individual b in order to form a path for himself, and none may protest his /b action.,The Gemara discusses the different explanations: b Granted, according to the one who says /b that David was asking whether he could take the stacks of barley and b exchange /b them, i.e., repay the owners of the barley, with stacks of lentils, b this is as it is written /b in b one verse: /b “And the Philistines were gathered together into a troop, b where was a plot of ground full of lentils; /b and the people fled from the Philistines” (II Samuel 23:11), b and it is written /b in b one /b other b verse: /b “He was with David at Pas Dammim, and there the Philistines were gathered together to battle, b where was a plot of ground full of barley; /b 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., b But according to /b Rav Huna, b the one who says /b that David’s question was asked because he wanted b to burn /b the stacks of barley, for b what /b purpose b does he require these two verses? /b How does he explain this contradiction? Rav Huna could have b said to you that there were also stacks of lentils belonging to Jews, inside which the Philistines were hiding. /b , b Granted, according to the one who says /b that David asked his question because he wanted b to burn /b the stacks, b this is as it is writ-ten /b in the following verse with regard to David: b “But he stood in the midst of the plot, and saved it, /b and slew the Philistines; and the Lord performed a great victory” (II Samuel 23:12). b But according to the one who says /b that David’s question was asked b with regard to exchanging /b the lentils for the barley, b what /b is the meaning of the phrase: b “And saved it”? /b ,The Rabbis answer that David saved it in b that he did not permit them to exchange /b the value of the barley with the lentils., b Granted, /b according to both of b these two /b opinions, b this is as it is written /b in b two /b distinct b verses, /b one describing the field of lentils and one describing the field of barley.

39. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fishbane (2003) 98

59a. כטרפא דטריף והאי דאזלא בתרה דאמרה לה הב לי בני שבשעה שהקב"ה בקש להביא מבול לעולם נטל שני כוכבים מכימה והביא מבול לעולם וכשבקש לסתמה נטל שני כוכבים מעיש וסתמה,וליהדר לה אין הבור מתמלא מחוליתו אי נמי אין קטיגור נעשה סניגור,וליברי לה תרי ככבי אחריני (קהלת א, ט) אין כל חדש תחת השמש א"ר נחמן עתיד הקב"ה להחזירן לה שנאמר (איוב לח, לב) ועיש על בניה תנחם:,ועל הזועות: מאי זועות א"ר קטינא גוהא רב קטינא הוה קאזיל באורחא כי מטא אפתחא דבי אובא טמיא גנח גוהא אמר מי ידע אובא טמיא האי גוהא מהו רמא ליה קלא קטינא קטינא אמאי לא ידענא בשעה שהקב"ה זוכר את בניו ששרויים בצער בין אומות העולם מוריד שתי דמעות לים הגדול וקולו נשמע מסוף העולם ועד סופו והיינו גוהא,א"ר קטינא אובא טמיא כדיב הוא ומיליה כדיבין אי הכי גוהא גוהא מיבעי ליה ולא היא גוהא גוהא עביד והאי דלא אודי ליה כי היכי דלא ליטעי כולי עלמא אבתריה,ורב קטינא דידיה אמר סופק כפיו שנאמר (יחזקאל כא, כב) וגם אני אכה כפי אל כפי והניחותי חמתי רבי נתן אומר אנחה מתאנח שנאמר (יחזקאל ה, יג) והניחותי חמתי בם והנחמתי ורבנן אמרי בועט ברקיע שנאמר (ירמיהו כה, ל) הידד כדורכים יענה אל כל יושבי הארץ רב אחא בר יעקב אמר דוחק את רגליו תחת כסא הכבוד שנאמר (ישעיהו סו, א) כה אמר ה' השמים כסאי והארץ הדום רגלי:,ועל הרעמים: מאי רעמים אמר שמואל ענני בגלגלא שנאמר (תהלים עז, יט) קול רעמך בגלגל האירו ברקים תבל רגזה ותרעש הארץ ורבנן אמרי ענני דשפכי מיא להדדי שנאמר (ירמיהו י, יג) לקול תתו המון מים בשמים רב אחא בר יעקב אמר ברקא תקיפא דבריק בעננא ומתבר גזיזי דברזא רב אשי אמר ענני חלחולי מחלחלי ואתי זיקא ומנשב אפומייהו ודמי כזיקא על פום דני ומסתברא כרב אחא בר יעקב דבריק ברקא ומנהמי ענני ואתי מטרא:,ועל הרוחות: מאי רוחות אמר אביי זעפא ואמר אביי גמירי דזעפא בליליא לא הוי והא קא חזינן דהוי ההוא דאתחולי ביממא ואמר אביי גמירי דזעפא תרתי שעי לא קאי לקיים מה שנאמר (נחום א, ט) לא תקום פעמים צרה והא קא חזינן דקאי דמפסיק ביני ביני:,ועל הברקים אומר ברוך שכחו וגבורתו מלא עולם: מאי ברקים אמר רבא ברקא ואמר רבא ברקא יחידאה וברקא חיורא וברקא ירוקתא וענני דסלקן בקרן מערבית ואתיין מקרן דרומית ותרתי ענני דסלקן חדא לאפי חברתה כולהו קשיין,למאי נפקא מינה למבעי רחמי והני מילי בליליא אבל בצפרא לית בהו מששא,אמר רבי שמואל בר יצחק הני ענני דצפרא לית בהו מששא דכתיב (הושע ו, ד) וחסדכם כענן בקר וגו' א"ל רב פפא לאביי הא אמרי אינשי כד מפתח בבי מיטרא בר חמרא מוך שקיך וגני לא קשיא הא דקטר בעיבא הא דקטר בענני,אמר ר' אלכסנדרי אמר ר' יהושע בן לוי לא נבראו רעמים אלא לפשוט עקמומית שבלב שנאמר (קהלת ג, יד) והאלהים עשה שייראו מלפניו וא"ר אלכסנדרי אמר ריב"ל הרואה את הקשת בענן צריך שיפול על פניו שנאמר (יחזקאל א, כח) כמראה הקשת אשר יהיה בענן וגו' ואראה ואפול על פני לייטי עלה במערבא משום דמחזי כמאן דסגיד לקשתא אבל ברוכי ודאי מברך מאי מברך ברוך זוכר הברית במתניתא תנא ר' ישמעאל בנו של ר' יוחנן בן ברוקא אומר נאמן בבריתו וקיים במאמרו א"ר פפא הלכך נימרינהו לתרוייהו ברוך זוכר הברית ונאמן בבריתו וקיים במאמרו:,על ההרים ועל הגבעות: אטו כל הני דאמרן עד השתא לאו מעשה בראשית נינהו והכתיב (תהלים קלה, ז) ברקים למטר עשה אמר אביי כרוך ותני רבא אמר התם מברך תרתי ברוך שכחו מלא עולם ועושה מעשה בראשית הכא עושה מעשה בראשית איכא שכחו מלא עולם ליכא,אריב"ל הרואה רקיע בטהרתה אומר ברוך עושה בראשית אימתי אמר אביי כי אתא מטרא כולי ליליא ובצפרא אתא אסתנא ומגליא להו לשמיא,ופליגי דרפרם בר פפא א"ר חסדא דאמר רפרם בר פפא א"ר חסדא מיום שחרב בהמ"ק לא נראית רקיע בטהרתה שנאמר (ישעיהו נ, ג) אלביש שמים קדרות ושק אשים כסותם:

59a. b as if it was appended /b onto it. The Gemara explains: b And /b the fact b that /b Ursa Major b follows /b Pleiades, it is as if Ursa Major b is saying /b to Pleiades: b Give me /b back b my children, /b my two stars. As it is related: b When the Holy One, Blessed be He, sought to bring a flood into the world, He took two stars from Pleiades and brought the flood upon the world. And /b afterward, b when He wished to fill /b the void, b He took two stars from Ursa Major and filled /b the void with them. Consequently, the constellation of Ursa Major attempts to persuade Pleiades, seeking to get its stars back.,The Gemara asks: b And return it, /b why did the Holy One, Blessed be He, not restore the original two stars to Pleiades? The Gemara answers: b A pit cannot be filled by its own earth; /b when a pit is excavated, the earth that was excavated from it is insufficient to refill it. b Alternatively, /b one could say that b a prosecutor cannot become an advocate; /b since these stars caused the flood it is not appropriate that they facilitate the end of the flood.,The Gemara argues: b Then /b God should have b created two other /b new b stars /b for Pleiades. The Gemara responds: b “There is nothing new under the sun” /b (Ecclesiastes 1:9). b Rav Naḥman said: /b In the b future, the Holy One, Blessed be He, will restore /b those same stars b to /b Ursa Major, b as it is stated: “Or can you guide [ i tanḥem /i ] Ursa /b Major b with her sons?” /b (Job 38:32), which is interpreted homiletically in the sense of consolation [ i tanḥumim /i ] apparently due to the restoration of those stars., b And /b we learned in the mishna that b over i zeva’ot /i /b one recites the blessing: Whose strength and power fill the world. The Gemara asks: b What /b are b i zeva’ot /i ? Rav Ketina said: An earthquake. /b The Gemara relates: b Rav Ketina was once walking along the road when he came to the entrance of the house of a necromancer and an earthquake rumbled. He said: Does this necromancer know what is this earthquake? /b The necromancer b raised his voice /b and said: b Ketina, Ketina, why would I not know? /b Certainly this earthquake occurred because b when the Holy One, Blessed be He, remembers His children who are suffering among the nations of the world, He sheds two tears into the great sea. The sound /b of their reverberation b is heard from one end of the earth to the other. And that is an earthquake. /b , b Rav Ketina said: The necromancer is a liar and his statements are lies. If so, it would necessitate an earthquake /b followed by another b earthquake, /b one for each tear. The Gemara remarks: b That is not so, /b as it indeed b causes an earthquake /b followed by another b earthquake; and the fact /b that Rav Ketina b did not admit that /b the necromancer was correct was b so that everyone would not mistakenly follow him. /b , b Rav Ketina also stated his own /b explanation for the earthquake: Because God b claps His hands /b together in anger, b as it is stated: “I will also smite My hands together and I will satisfy My fury; /b I, the Lord, have spoken it” (Ezekiel 21:22). b Rabbi Natan says: /b The earthquake is caused because God b sighs /b over the dire straits in which Israel finds itself, b as it is stated: /b “Thus shall My anger spend itself, b and I will satisfy My fury upon them, and I will be eased” /b (Ezekiel 5:13). b And the Rabbis say: /b An earthquake is caused when God b kicks the firmament, /b causing a rumbling, b as it is stated: /b “The Lord roars from on high, from His holy dwelling He makes His voice heard. He roars mightily over His dwelling place, b He cries out like those who tread grapes, against all the inhabitants of the earth” /b (Jeremiah 25:30). b Rav Aḥa bar Ya’akov said: /b An earthquake is caused when God b forces His feet beneath the throne of glory /b and the world quakes, b as it is stated: “The heaven is My throne, and the earth is My footstool” /b (Isaiah 66:1).,We b also /b learned in the mishna that b over thunder /b one recites: Whose strength and power fill the world. The Gemara asks: b What /b causes b thunder? Shmuel said: /b When the b clouds /b located b in the curvature /b of the firmament collide with the firmament itself, they produce this sound, b as it is stated: “The voice of Your thunder was in the whirlwind; the lightning lighted up the world; the earth trembled and shook” /b (Psalms 77:19). b And the Rabbis say: /b Thunder is the sound of b clouds pouring water into one another, as it is stated: “At the sound of His giving a multitude of waters in the heavens” /b (Jeremiah 10:13). b Rav Aḥa bar Ya’akov said: /b Thunder is caused by b a powerful lightning bolt that flashes in the cloud and shatters the hailstones. Rav Ashi said: /b Because the b clouds are hollow, and /b when b the wind comes and blows across their mouths, /b it sounds like b wind blowing in the mouth of a jug. /b The Gemara concludes: b And it stands to reason in accordance with /b the opinion of b Rav Aḥa bar Ya’akov; as lightning flashes, the clouds rumble, and the rain comes. /b ,We b also /b learned in the mishna b that over wind /b one recites the blessing: Whose strength and power fill the world. The Gemara asks: b What are /b these b winds? Abaye said: /b These are b gale force winds. Abaye said: We learned /b through tradition b that there are no gale force winds at night. /b The Gemara asks: b Don’t we see that there are /b gale force winds at night? The Gemara answers: b This /b gale force wind that blows at night does not begin blowing at night; rather, it b begins /b blowing b during the day. And Abaye said: We learned /b through tradition b that a gale force wind does not last two hours, to fulfill that which is stated: “Trouble shall not rise up a second time” /b (Nahum 1:9). The Gemara asks: b Don’t we see that it does last /b longer than two hours? The Gemara answers: Actually, it does not last longer than two hours. The fact that we sense that it does last longer is due to cases where it does not blow uninterruptedly, but b it /b briefly b stops in between. /b ,We b also /b learned in the mishna that b over lightning one recites: Blessed…Whose strength and power fill the world. /b The Gemara asks: b What is /b this b lightning? Rava said: /b A b bright light. And Rava said: A single /b bolt of b lightning, white lightning, green lightning, clouds that rise in the western corner and come from the southern corner, and two clouds that rise with one facing the other are all /b signs of b trouble. /b ,The Gemara asks: b What practical difference /b is there in the knowledge that they are signs of trouble? The Gemara answers: So that we may b pray for God’s mercy, /b that they cause us no harm. The Gemara remarks that b this only applies /b when these phenomena appear b at night. In the morning, however, they are insignificant. /b , b Rabbi Shmuel bar Yitzḥak said: Morning clouds /b dissipate immediately so they b have no substance, as it is written: “For your goodness is as a morning cloud, /b and as the dew that early passes away” (Hosea 6:4). With regard to this, b Rav Pappa said to Abaye: But /b don’t b people say /b the maxim: b If there is rain when people open their doors /b in the morning, b donkey-driver, fold your sack and go to sleep, /b as rain will continue to fall all day. Apparently morning clouds indicate that there will be rain all day. The Gemara responds: This is b not difficult, /b as b this, /b that suggests that there will be considerable rain, refers to a case where the sky is b covered with thick clouds, /b while b this /b opinion, where Rabbi Shmuel bar Yitzḥak said that morning clouds have no substance and will not produce much rain, refers to a case where the sky is b covered with flimsy clouds /b which will certainly pass., b Rabbi Alexandri said /b that b Rabbi Yehoshua ben Levi said: Thunder was created only /b to impose fear and b straighten the crookedness of the heart, as it is stated: “And God has so made it, that men should fear before Him” /b (Ecclesiastes 3:14). b And Rabbi Alexandri said /b that b Rabbi Yehoshua ben Levi said: One who sees a rainbow in a cloud must fall upon his face, as it is stated: “As the appearance of the bow that is in the cloud /b in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. b And when I saw it, I fell upon my face” /b (Ezekiel 1:28). The colors of the rainbow symbolize the glory of God and one may not stare at them. Yet, b in the West, /b Eretz Yisrael, b they would curse /b one who fell upon his face when seeing a rainbow b because it appears as one who is bowing to the rainbow. /b As far as b blessing /b is concerned, b however, /b all agree that b one certainly recites a blessing. What /b blessing b does one recite? Blessed…Who remembers the covet /b with Noah. b It was taught in a i baraita /i /b that b Rabbi Yishmael, son of Rabbi Yoḥa ben Beroka, says /b that the blessing is: Blessed… b Who is faithful to His covet and fulfills His word. Rav Pappa said: Therefore we will say them both /b combined: b Blessed…Who remembers the covet and is faithful to His covet and fulfills His word. /b ,We learned in the mishna that b over mountains and hills /b one recites: Blessed…Author of creation. The Gemara asks: b Is that to say that all those that we mentioned until now, /b such as lightning, b are not acts of creation? /b Among God’s praise for creation of the world and forming the mountains, b is it not /b also b written: “He makes lightning for the rain” /b (Psalms 135:7)? b Abaye said: Combine /b the two statements and b teach that /b in all the cases in our mishna, one recites these two blessings. b Rava said: There, /b over lightning and thunder, b one recites two /b blessings: b Blessed…Whose power fills the world, and: Author of creation. Here, /b however, over mountains and hills, b one /b recites the blessing: b Author of creation, /b but b need not /b recite: b Whose power fills the world. /b , b Rabbi Yehoshua ben Levi said: One who sees the firmament in its purity recites: Blessed…Author of creation. /b The Gemara asks: b When /b does the firmament appear in its purity? b Abaye said: When rain /b falls b all night and in the morning a northern wind blows, exposing the heavens. /b ,The Gemara notes: b And /b in this they b disagree with Rafram bar Pappa /b who said that b Rav Ḥisda said, as Rafram bar Pappa said /b that b Rav Ḥisda said: Since the day the Temple was destroyed the firmament has not been seen in its purity, as it is said: “I clothe the heavens with blackness and I make sackcloth their covering” /b (Isaiah 50:3).

40. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fishbane (2003) 98

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. b Why do I /b need b “and the earth” [ i et ha’aretz /i ]? To /b teach that b heaven preceded earth /b in the order of Creation. The next verse states: b “And the earth was unformed and void” /b (Genesis 1:2). The Gemara asks: b After all, /b the Bible b began with heaven first; what is different /b about the second verse? Why does the Bible b recount the creation of earth /b first in the second verse? b The Sage of the school of Rabbi Yishmael taught: /b This can be explained by b a parable of a flesh-and-blood king who said to his servants: Rise early /b and come b to my entrance. He arose and found women and men /b waiting for him. b Whom does he praise? Those who are unaccustomed to rising early but /b yet b rose early, /b 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.,§ b It is taught /b in a i baraita /i : b Rabbi Yosei says: Woe to them, the creations, who see and know not what they see; /b who b stand and know not upon what they stand. /b He clarifies: b Upon what does the earth stand? Upon pillars, as it is stated: “Who shakes the earth out of its place, and its pillars tremble” /b (Job 9:6). These b pillars /b are positioned b upon water, as it is stated: “To Him Who spread forth the earth over the waters” /b (Psalms 136:6). These b waters /b stand b upon mountains, as it is stated: “The waters stood above the mountains” /b (Psalms 104:6). The b mountains /b are upon the b wind, as it is stated: “For behold He forms the mountains and creates the wind” /b (Amos 4:13). The b wind /b is b upon a storm, as it is stated: “Stormy wind, fulfilling His word” /b (Psalms 148:8). The b storm hangs upon the arm of the Holy One, Blessed be He, as it is stated: “And underneath are the everlasting arms” /b (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 b stands on twelve pillars, as it is stated: “He set the borders of the nations according to the number of the children of Israel” /b (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. b And some say: /b There are b seven pillars, as it is stated: “She has hewn out her seven pillars” /b (Proverbs 9:1). b Rabbi Elazar ben Shammua says: /b The earth rests b on one pillar and a righteous person is its name, as it is stated: “But a righteous person is the foundation of the world” /b (Proverbs 10:25).,§ b 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” /b (Deuteronomy 10:14), indicating that there is a heaven above our heaven., b Reish Lakish said: /b There are b seven /b firmaments, b and they are as follows: i Vilon /i , i Rakia /i , i Sheḥakim /i , i Zevul /i , i Ma’on /i , i Makhon /i , /b and b i Aravot /i . /b The Gemara proceeds to explain the role of each firmament: b i Vilon /i , /b curtain, is the firmament that b does not contain anything, but enters at morning and departs /b in the b evening, and renews the act of Creation daily, as it is stated: “Who stretches out the heavens as a curtain [ i Vilon /i ], and spreads them out as a tent to dwell in” /b (Isaiah 40:22). b i Rakia /i , /b firmament, is the one b in which /b the b sun, moon, stars, and zodiac signs are fixed, as it is stated: “And God set them in the firmament [ i Rakia /i ] of the heaven” /b (Genesis 1:17). b i Sheḥakim /i , /b heights, is the one b in which mills stand and grind manna for the righteous, as it is stated: “And He commanded the heights [ i Shehakim /i ] above, and opened the doors of heaven; and He caused manna to rain upon them for food, /b and gave them of the corn of heaven” (Psalms 78:23–24)., b i Zevul /i , /b abode, b is /b the location b of /b the heavenly b Jerusalem and /b the heavenly b Temple, and /b there the heavenly b altar is built, and /b the angel b Michael, the great minister, stands and sacrifices an offering upon it, as it is stated: “I have surely built a house of i Zevul /i for You, a place for You to dwell forever” /b (I Kings 8:13). b And from where do we /b derive b that /b i Zevul /i b is called heaven? As it is written: “Look down from heaven and see, from Your holy and glorious abode [ i Zevul /i ]” /b (Isaiah 63:15)., b i Ma’on /i , /b habitation, b is where /b there are b groups of ministering angels who recite song at night and are silent during the day out of respect for Israel, /b in order not to compete with their songs, b as it is stated: “By day the Lord will command His kindness, and in the night His song is with me” /b (Psalms 42:9), indicating that the song of the angels is with God only at night.,With regard to the aforementioned verse, b Reish Lakish said: Whoever occupies /b himself b 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 /b that b “by day, the Lord will command His kindness”? Because “and in the night His song,” /b i.e., the song of Torah, b “is with me.” And some say /b that b 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.” /b ,With regard to the same matter, b 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 [ i maluaḥ /i ] with wormwood [ i alei siaḥ /i ], and the roots of the broom tree [ i retamim /i ] are their food” /b (Job 30:4). The exposition is as follows: Those who pluck, i.e., pause, from learning Torah, which was given upon two tablets, i luḥot /i , which sounds similar to i maluaḥ /i , for the purpose of i siaḥ /i , idle chatter, are punished by having to eat coals made from “the roots of the broom tree.” b And from where do we /b derive b that /b i Ma’on /i b is called heaven? As it is stated: “Look forth from Your holy i Ma’on /i , from heaven” /b (Deuteronomy 26:15)., b i Makhon /i , /b dwelling place, b 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 /b of all these are made of b fire. /b How do we know that there are storehouses for evil things? b For it is stated: “The Lord will open for you His good storehouse, /b 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 b these /b things listed above, are they b located in heaven? /b It is obvious that b they /b are b 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” /b (Psalms 148:7–8). The verse seems to indicate that all these things are found on the earth. b Rav Yehuda said /b that b Rav said: David requested mercy with regard to them, /b that they should not remain in heaven, b 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” /b (Psalms 5:5). In other words, b You are righteous, O Lord. /b Nothing b evil should sojourn in Your vicinity. /b Rather, it is better that they remain close to us. b And from where do we /b derive b that /b this place b is called “heaven”? As it is written: “And You shall hear /b in b heaven, the i Makhon /i of Your dwelling” /b (I Kings 8:39)., b i Aravot /i , /b skies, is the firmament b that contains righteousness; justice; righteousness, /b i.e., charity; b 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. /b The Gemara proves this statement: b Righteousness and justice /b are found in heaven, b as it is written: “Righteousness and justice are the foundation of Your throne” /b (Psalms 89:15); b righteousness, as it is written: “And He donned righteousness as armor” /b (Isaiah 59:17); b the treasuries of life, as it is written: “For with You is the source of life” /b (Psalms 36:10). b And the treasuries of peace /b are found in heaven, b as it is written: “And he called Him the Lord of peace” /b (Judges 6:24), implying that peace is God’s name and is therefore found close to Him. b And the treasuries of blessing, as it is written: “He shall receive a blessing from the Lord” /b (Psalms 24:5)., b The souls of the righteous /b are found in heaven, b as it is written: “And the soul of my master shall be bound in the bundle of life with the Lord, your God” /b (I Samuel 25:29). b Spirits and souls that are to be created /b are found there, b as it is written: “For the spirit that enwraps itself is from Me, and the souls that I have made” /b (Isaiah 57:16), which indicates that the spirit to be released into the world, wrapped around a body, is located close to God. b The dew that the Holy One, Blessed be He, will use to revive the dead /b is found in heaven, b as it is written: “A bountiful rain You will pour down, God; when Your inheritance was weary, You confirmed it” /b (Psalms 68:10)., b There, /b in the firmaments, are the b i ofanim /i , /b the b seraphim, /b the b holy divine creatures, and the ministering angels, and the Throne of Glory. The King, God, /b the b living, lofty, exalted One dwells above them in i Aravot /i , as it is stated: “Extol Him Who rides upon the skies [ i Aravot /i ], Whose name is God” /b (Psalms 68:5). b And from where do we /b derive b that /b i Aravot /i b is called “heaven”? /b This is b learned /b by using a verbal analogy between two instances of b “rides” /b and b “rides”: Here, it is written: “Extol Him Who rides upon the skies [ i Aravot /i ],” and there, it is written: “Who rides upon the heaven as your help” /b (Deuteronomy 33:26)., b 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” /b (Psalms 18:12). The Gemara asks: b And is there darkness before Heaven, /b i.e., before God? b But isn’t it written: “He reveals deep and secret things, He knows what is in the darkness, and the light dwells with Him” /b (Daniel 2:22), demonstrating that only light, not darkness, is found with God? The Gemara answers: This is b not difficult. This /b verse, which states that only light dwells with Him, is referring

41. Babylonian Talmud, Makkot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •natural and meteorological phenomena, tremors Found in books: Fishbane (2003) 197

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:, big strongמתני׳ /strong /big אחד משוח בשמן המשחה ואחד המרובה בבגדים ואחד שעבר ממשיחותו מחזירין את הרוצח רבי יהודה אומר אף משוח מלחמה מחזיר את הרוצח,לפיכך אימותיהן של כהנים מספקות להן מחיה וכסות כדי שלא יתפללו על בניהם שימותו:, big strongגמ׳ /strong /big מנא הני מילי אמר רב כהנא דאמר קרא (במדבר לה, כה) וישב בה עד מות הכהן הגדול וכתיב (במדבר לה, כח) כי בעיר מקלטו ישב עד מות הכהן הגדול וכתיב (במדבר לה, כח) ואחרי מות הכהן הגדול,ור' יהודה כתיב קרא אחרינא (במדבר לה, לב) לשוב לשבת בארץ עד מות הכהן (וגו') ואידך מדלא כתיב הגדול חד מהנך הוא:,לפיכך אימותיהן של כהנים וכו': טעמא דלא מצלו הא מצלו מייתי והכתיב (משלי כו, ב) כצפור לנוד כדרור לעוף כן קללת חנם לא תבא (א"ל) ההוא סבא מפירקיה דרבא שמיע לי שהיה להן לבקש רחמים על דורן ולא בקשו,ואיכא דמתני כדי שיתפללו על בניהם שלא ימותו טעמא דמצלו הא לא מצלו מייתי מאי הוה ליה למעבד הכא אמרינן טוביה חטא וזיגוד מנגיד,התם אמרי שכם נסיב ומבגאי גזיר,אמר ליה ההוא סבא מפירקיה דרבא שמיע לי שהיה להן לבקש רחמים על דורן ולא בקשו כי הא דההוא גברא דאכליה אריא ברחוק תלתא פרסי מיניה דר' יהושע בן לוי ולא אישתעי אליהו בהדיה תלתא יומי,אמר רב יהודה אמר רב קללת חכם אפי' בחנם היא באה מנלן מאחיתופל שבשעה שכרה דוד שיתין קפא תהומא בעא למישטפא לעלמא אמר מהו לכתוב שם אחספא ומישדא בתהומא דליקו אדוכתיה ליכא דאמר ליה מידי אמר כל היודע דבר זה ואינו אומרו יחנק בגרונו,נשא אחיתופל ק"ו בעצמו אמר ומה לעשות שלום בין איש לאשתו אמרה התורה שמי שנכתב בקדושה ימחה על המים לכל העולם כולו לא כל שכן א"ל שרי כתב שם אחספא שדי אתהומא נחת וקם אדוכתיה,ואפ"ה כתיב (שמואל ב יז, כג) ואחיתופל ראה כי לא נעשתה עצתו ויחבוש את החמור ויקם וילך אל ביתו (ו) אל עירו ויצו אל ביתו ויחנק וגו',א"ר אבהו קללת חכם אפילו על תנאי היא באה מנלן מעלי דקאמר ליה [עלי] לשמואל (שמואל א ג, יז) כה יעשה לך אלהים וכה יוסיף אם תכחד ממני דבר ואף על גב דכתיב (שמואל א ג, יח) ויגד לו שמואל את כל הדברים ולא כחד ממנו [ואפ"ה] כתיב (שמואל א ח, ג) ולא הלכו בניו בדרכיו וגו'

11a. b with harsh language, as it is written: “And the Lord spoke [ i vayedabber /i ] to Joshua saying: Speak [ i dabber /i ] to the children of Israel, saying: Assign you the cities of refuge of which I spoke [ i dibbarti /i ] to you /b by means of Moses” (Joshua 20:1–2). Why does the Torah repeatedly employ a term of i dibbur /i , connoting harsh speech, as opposed to the term of i amira /i , connoting neutral speech? It is b due to /b the fact b that /b the cities of refuge b are /b a mitzva b of the Torah, /b and therefore they warrant emphasis.,The Gemara asks: b Is that to say that all /b instances of b speaking [ i dibbur /i ] /b indicate b harsh language? /b The Gemara answers: b Yes, as it is written /b with regard to Joseph’s brothers: b “The man, the lord of the land, spoke [ i dibber /i ] harshly to us” /b (Genesis 42:30). The Gemara asks: b But isn’t it taught /b in a i baraita /i with regard to the verse: “Then b they /b who feared the Lord b spoke [ i nidberu /i ] /b with one another” (Malachi 3:16), that the term b “they spoke” is nothing other than a term of gentleness, and likewise, /b the same is true of the verse which b states: “He subdues [ i yadber /i ] peoples under us” /b (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 b i dibber /i is discrete /b and the meaning of b i yadber /i is discrete. /b There is a difference between the two conjugations of the same root.,The Gemara provides b a mnemonic /b for the disputes involving Rabbi Yehuda that follow: b Rabbis; i mehemni /i , /b i.e., the dispute with Rabbi Neḥemya; b and /b the dispute with regard to Torah b scrolls /b 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. b Rabbi Yehuda and the Rabbis disagree with regard to this /b matter. b One says /b harsh language was employed b because /b Joshua b delayed /b fulfilling the mitzva of designating cities of refuge, b and one says /b it is b because /b the cities of refuge b are /b a mitzva b of the Torah, /b 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: b “And Joshua wrote these matters in the scroll of the Torah of God” /b (Joshua 24:26). b Rabbi Yehuda and Rabbi Neḥemya disagree with regard to this /b matter. b One says: /b The reference is to the final b eight verses /b 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 i Bava Batra /i 15a). b And one says: /b The reference is to the portion of the b cities of refuge /b that appears in the book of Joshua.,The Gemara discusses these two opinions: b Granted, according to the one who says that /b the reference is to the final b eight verses /b in the Torah, b that is /b the reason b that it is written: /b “And Joshua wrote these matters b in the scroll of the Torah of God,” /b as he wrote those verses and they were included in the Torah. b But according to the one who says /b that the reference is to the portion of the b cities of refuge /b in the book of Joshua, b what /b is the meaning of the phrase b “in the scroll of the Torah of God”? /b They appear in the book of Joshua, not in the Torah. The Gemara answers: b This /b is what the verse b is saying: And Joshua wrote in his book these matters that are /b also b written in the scroll of the Torah of God. /b ,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 b scroll where one sewed its /b sheets b with linen /b threads, b Rabbi Yehuda and Rabbi Meir disagree with regard to this /b matter. b One says: /b The Torah scroll is b fit /b for use, b and one says: /b The Torah scroll is b unfit /b for use.,The Gemara elaborates: b According to the one who says /b that the Torah scroll is b unfit /b for use, the reason is b as it is written /b with regard to phylacteries: “And it shall be for you a sign on your hand and a memorial between your eyes, b in order that the Torah of God shall be in your mouth” /b (Exodus 13:9). b And /b in this verse b the entire Torah is juxtaposed /b and likened b to phylacteries: Just as /b with regard to b phylacteries, /b there is b a i halakha /i /b transmitted b to Moses from Sinai to sew them with sinews, so too, /b with regard to b all /b sheets of the Torah scroll, there is a requirement b to sew them with sinews. And the other /b Sage holds: b When /b the Torah scroll b is juxtaposed /b and likened to phylacteries, it is only b with regard to /b the principle that the sheets of the Torah scroll may be prepared only from a species of animal b that is permitted to your mouth, /b i.e., that it is permitted for a Jew to eat; but with regard b to its /b other b i halakhot /i , it is not juxtaposed /b and likened to phylacteries., b Rav said: I saw that the phylacteries of the house of my uncle, /b Rabbi Ḥiyya, b were sewn with linen. But the i halakha /i is not in accordance with his /b opinion; phylacteries may be sewn only with sinews., strong MISHNA: /strong The Torah states that an unintentional murderer is required to remain in the city of refuge to which he fled until the death of the High Priest. The mishna elaborates: With regard to High Priests, who were appointed in several different manners, b one anointed with the anointing oil, /b which was the method through which High Priests were consecrated until the oil was sequestered toward the end of the First Temple period; b and one /b consecrated by donning b multiple garments, /b the eight vestments unique to the High Priest, which was the practice during the Second Temple period; b and one /b who received a temporary appointment due to the unfitness of the serving High Priest, b who departed from his anointment /b with the restoration of the serving High Priest to active service, their deaths b facilitate /b the b return of the murderer /b from the city of refuge to his home. b Rabbi Yehuda says: Even /b the death of a priest b anointed for war /b to address the soldiers (see Deuteronomy 20:1–7) b facilitates /b the b return of the murderer. /b ,The mishna continues: b Therefore, the mothers of /b High b Priests /b would b provide /b those exiled to cities of refuge with b sustece and garments so that they would not pray that their sons would die. /b 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., strong GEMARA: /strong The Gemara asks: b From where are these matters, /b that the death of these High Priests facilitates the return of the murderer, derived? b Rav Kahana said /b they are derived from a verse, b as the verse states: “And he shall dwell there until the death of the High Priest /b who was anointed with the sacred oil” (Numbers 35:25), b and it is written: “For in his city of refuge he shall dwell until the death of the High Priest” /b (Numbers 35:28), b and it is written: “And after the death of the High Priest /b 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 i tanna /i of the mishna: One anointed with oil, one consecrated by donning the eight vestments, and one who was relieved of his position., b And Rabbi Yehuda /b holds that b another verse is written: /b “And you shall take no ransom for him that fled to his city of refuge, b to return and dwell in the land until the death of the priest” /b (Numbers 35:32), from which it is derived that the death of the priest anointed for war also facilitates the return of the murderer. b And the other /b i tanna /i says: b From /b the fact b that High /b Priest b is not written /b in that verse, it is clear that the reference is not to an additional type of High Priest; rather, the reference b is /b to b one of those /b High Priests mentioned in the preceding verses.,§ The mishna teaches: b Therefore, the mothers of /b High b Priests /b 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: b The reason /b that the High Priest will not die b is that they do not pray; but if they prayed /b for the death of the High Priest, would he b die? But isn’t it written: “As the wandering sparrow, as the flying swallow, so a curse that is baseless shall come home” /b (Proverbs 26:2)? Why does the mishna express concern over a baseless curse? b A certain elder said to him: I heard in the lecture /b delivered b by Rava /b that it is not a baseless curse, as the High Priests share the blame for the unintentional murders performed by these people, b as they should have pleaded for mercy for their generation, /b that no murder should transpire, even unintentionally, b and they did not plead. /b Due to their share in the blame, prayers for their death could be effective., b And some teach /b a variant reading of the mishna: Therefore, the mothers of High Priests would provide those exiled to cities of refuge with sustece and garments, b so that /b those exiled b would pray that their sons will not die. /b The Gemara infers: b The reason /b that the High Priests will not die b is that they pray, but if they did not pray /b for the High Priest not to die, would the High Priest b die? What could /b the High Priest b have done /b to prevent the unintentional murder? b Here, /b in Babylonia, b we say /b an adage to describe a situation of that sort: b Toviyya sinned and Zigud is flogged. /b 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., b There, /b in Eretz Yisrael, b they say /b a different adage with the same application: b Shechem married /b a woman b and Mavgai circumcised /b 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., b A certain elder said to him: I heard in the lecture /b delivered b by Rava /b that the High Priests share the blame, b as they should have pleaded for mercy for their generation and they did not plead. /b 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 b like /b in b this /b incident b where a certain man was eaten by a lion at a distance of three parasangs from /b the place of residence of b Rabbi Yehoshua ben Levi, and Elijah /b the prophet b did not speak with him /b for b three days /b 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, b Rav Yehuda says /b that b Rav says: /b With regard to b the curse of a Sage, even /b if it is b baseless, /b i.e., based on a mistaken premise, b it /b nevertheless b comes /b to fruition and affects the object of the curse. b From where do we /b derive this? It is derived b from /b this incident involving b Ahithophel. When David dug the drainpipes /b in preparation for building the Temple, the waters of b the depths rose /b and b sought to inundate the world. /b David b said: What is /b the i halakha /i ? Is it permitted b to write /b the sacred b name on an earthenware shard and throw /b it b into the depths, /b so b that /b the water will subside and b stand in its place? There was no one who said anything to him. /b David b said: Anyone who knows /b the answer to b this matter and does not say it shall be strangled. /b ,Then b Ahithophel raised an i a fortiori /i /b inference b on his own /b and b said: And if /b in order b to make peace between a man and his wife /b in the case of a i sota /i , when the husband suspects his wife of having committed adultery, b the Torah says: My name that was written in sanctity shall be erased on the water, /b then, in order b to establish peace for the whole world in its entirety, is it not all the more so /b permitted? Ahithophel b said to /b David: b It is permitted. /b David b wrote /b the sacred b name on an earthenware shard /b and b cast it into the depths, /b and the water in the depths b subsided and stood in its place. /b , b And even so it is written /b that during the rebellion of Absalom: b “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” /b (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: b Rabbi Abbahu says: /b With regard to b the curse of a Sage, even /b if it is stated b conditionally, it comes /b to realization. b From where do we /b derive this? It is derived b from /b an incident involving b Eli /b the High Priest, b as Eli said to Samuel, /b after the latter had received a prophetic vision with regard to Eli, that his sons do not follow his path: b “Therefore may God do to you, and more also, if you hide any matter from me /b of all the matters that He spoke unto you” (I Samuel 3:17). b And even though it is written /b immediately thereafter: b “And Samuel told him all the matters, and did not hide from him” /b (I Samuel 3:18), b it is written /b at the time of Samuel’s death: b “And his sons did not follow in his ways” /b (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.

42. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •natural and meteorological phenomena, tremors •natural and meteorological phenomena, snow Found in books: Fishbane (2003) 26, 197

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., b a diver [ i bar amoraei /i ] /b went into the water b to bring /b up this chest, b and /b the fish b became angry and sought to sever his thigh, but /b the diver b threw /b upon it b a flask of vinegar and they descended /b and swam away. b A Divine Voice emerged /b and b said to us: What /b right b do you have to /b touch b the crate of the wife of Rabbi Ḥanina ben Dosa, as she is destined to insert sky-blue /b wool b in it to /b be used in the ritual fringes of b the righteous in the World-to-Come? /b , b 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 /b up, and the b snake came and sought to swallow the ship. A raven came /b and b cut off its head, /b and b the water turned into blood /b due to the enormousness of the snake. b Another snake came, took /b the precious stone, b and hung it /b on the dead snake, b and it recovered. It returned /b and again b sought to swallow the ship, /b and yet again b a bird came and cut off its head, took that precious stone, /b and b threw it onto the ship. We had with us these salted birds; we placed /b the stone b on them, /b and b they took /b the stone b and flew away with it. /b ,§ Apropos the stories of large sea creatures, the Gemara discusses the large sea creatures mentioned in the Bible. b The Sages taught: /b There was b 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. /b Rabbi Eliezer b said to him: What is this, Yehoshua; for what /b reason b did you tremble? /b Rabbi Yehoshua b said to him: I saw a great light in the sea. /b Rabbi Eliezer b 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” /b (Job 41:10)., b 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 /b the thigh b and tore /b off the sciatic nerve and the forbidden fat b and put it on the grass. By /b the time b that we brought wood, the thigh had repaired /b itself, b and we roasted it. When we returned /b to that place b after twelve months /b of b the year /b had passed, b we saw that those coals were still glowing. When I came before Ameimar, he said to me: That grass was a drug of life [ i samterei /i ], /b while b those coals were of broom. /b ,The verse states: b “And God created the great sea monsters” /b (Genesis 1:21). b Here, /b in Babylonia, b they interpreted /b this as a reference to the b 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 /b and great and strong b sword /b will punish leviathan the slant serpent, and leviathan the tortuous serpent” (Isaiah 27:1).,§ The Gemara provides b a mnemonic /b for the following statements of Rav Yehuda citing Rav: b Everything; time; Jordan. Rav Yehuda says /b that b 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 /b and produced offspring, they would have b destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and killed the female, and salted /b the female to preserve it for the banquet b for the righteous in the future. As it is stated: “And He will slay the serpent that is in the sea” /b (Isaiah 27:1)., b And He created even the beasts on the thousand hills /b (see Psalms 50:10) b male and female. And /b they were so enormous that b if they would have coupled /b and produced offspring, b they would have destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and cooled /b the sexual desire of b the female and preserved it for the righteous in the future. As it is stated /b about the beasts: b “Lo now, his strength is in his loins” /b (Job 40:16); b this /b is referring to the b male. /b The continuation of the verse: b “And his force is in the stays of his body”; this /b is the b female, /b alluding to the idea that they did not use their genitals for the purpose of procreation.,The Gemara asks: b There too, /b with regard to the leviathan, b let Him castrate the male and cool the female; /b why was it necessary to kill the female? The Gemara answers: b Fish are unrestrained, /b and therefore even if the female was cooled, the female would still procreate. The Gemara suggests: b And let Him do the opposite, /b and kill and preserve the male leviathan. The Gemara responds: b If you wish, say /b that the b salted female is better; if you wish, say /b instead b that /b since b it is written: “There is leviathan, whom You have formed to sport with” /b (Psalms 104:26), the male must be left alive for sport, because it is b not proper conduct /b to sport b with a female. /b The Gemara asks: b Here too, /b with regard to the beasts, b let Him /b preserve the b female in salt, /b instead of cooling it. The Gemara answers: b Salted fish is good, /b but b salted meat is not good. /b , b And Rav Yehuda says /b that b 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, /b so that there will be room for land. The minister of the sea b said before Him: Master of the Universe, /b it is b enough that I will stay within my own /b waters. God b 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” /b (Job 26:12)., b Rabbi Yitzḥak said: Conclude from here /b that b the name of the minister of the sea is Rahab, and were it not for waters /b of the sea that b cover him, no creature could withstand his smell, /b as his corpse emits a terrible stench. b As it is stated: “They shall not hurt nor destroy in all My holy mountain; /b for the earth shall be full of the knowledge of the Lord, b as the waters cover the sea” /b (Isaiah 11:9). b Do not read /b this phrase as b “cover the sea”; rather /b read it as: b Cover the minister of the sea, /b i.e., the term sea is referring to the minister of the sea, not to the sea itself., b And Rav Yehuda says /b that b Rav says: The Jordan issues forth from the cave of Pamyas. That is also taught /b in a i baraita /i : b The Jordan issues forth from the cave of Pamyas, and travels in the Sea of Sivkhi, /b i.e., the Hula Lake, b and in the Sea of Tiberias, /b the Sea of Galilee, b 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” /b (Job 40:23). b Rava bar Ulla strongly objects to this /b explanation of the verse, stating: But b this /b verse b is written about the beasts on the thousand hills. Rather, Rava bar Ulla said /b that this is the meaning of the verse: b When are the beasts on the thousand hills confident? When the Jordan rushes forth into the mouth of the leviathan. /b ,§ The Gemara provides b a mnemonic /b for the upcoming statements of Rav Dimi: b Seas; Gabriel; hungry. When Rav Dimi came /b from Eretz Yisrael to Babylonia, he said that b Rabbi Yoḥa said: What /b is the meaning of that b which is written: “For He has founded it upon the seas, and established it upon the floods” /b (Psalms 24:2)? b These are /b the b seven seas and four rivers that surround Eretz Yisrael. And these are /b the b seven seas: The Sea of Tiberias, the Sea of Sodom, /b i.e., the Dead Sea, b the Sea of Ḥeilat, the Sea of Ḥeilata, the Sea of Sivkhi, the Sea of Aspamya, and the Great Sea, /b i.e., the Mediterranean. b And these are the four rivers: The Jordan, the Jarmuth, and the Keiromyon, and the Piga, /b which are the rivers of Damascus., b When Rav Dimi came /b from Eretz Yisrael to Babylonia he said that b Rabbi Yonatan says: In the future, Gabriel will perform /b

43. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •natural and meteorological phenomena, rain Found in books: Fishbane (2003) 290

49a. שמבזבזין דין אביהם לעתיד לבוא אומרים לפניו רבונו של עולם מאחר שאתה עתיד ליפרע מהן למה הקהיתה שיניהם בם,אמר ר' אילעא בר יברכיה אלמלא תפלתו של דוד היו כל ישראל מוכרי רבב שנאמר (תהלים ט, כא) שיתה ה' מורה להם וא"ר אילעא בר יברכיה אלמלא תפלתו של חבקוק היו ב' תלמידי חכמים מתכסים בטלית אחת ועוסקין בתורה שנאמר (חבקוק ג, ב) ה' שמעתי שמעך יראתי ה' פעלך בקרב שנים חייהו אל תקרא בקרב שנים אלא בקרוב שנים,ואמר ר' אילעא בר יברכיה שני תלמידי חכמים המהלכין בדרך ואין ביניהן דברי תורה ראוין לישרף באש שנאמר (מלכים ב ב, יא) ויהי המה הולכים הלוך ודבר והנה רכב אש וגו' טעמא דאיכא דיבור הא ליכא דיבור ראוין לישרף,וא"ר אילעא בר יברכיה שני ת"ח הדרין בעיר אחת ואין נוחין זה לזה בהלכה אחד מת ואחד גולה שנאמר (דברים ד, מב) לנוס שמה רוצח אשר ירצח את רעהו בבלי דעת ואין דעת אלא תורה שנאמר (הושע ד, ו) נדמו עמי מבלי הדעת,אמר ר' יהודה בריה דר' חייא כל ת"ח העוסק בתורה מתוך הדחק תפלתו נשמעת שנאמר (ישעיהו ל, יט) כי עם בציון ישב בירושלים בכה לא תבכה חנון יחנך לקול זעקך כשמעתו ענך וכתיב בתריה (ישעיהו ל, כ) ונתן ה' לכם לחם צר ומים לחץ,ר' אבהו אומר משביעין אותו מזיו שכינה שנאמר (ישעיהו ל, כ) והיו עיניך רואות את מוריך ר' אחא בר חנינא אמר אף אין הפרגוד ננעל בפניו. שנאמר (ישעיהו ל, כ) ולא יכנף עוד מוריך,רשב"ג אומר משום ר' יהושע מיום שחרב בהמ"ק אין וכו' אמר רבא בכל יום ויום מרובה קללתו משל חבירו שנאמר (דברים כח, סז) בבקר תאמר מי יתן ערב ובערב תאמר מי יתן בקר הי בקר אילימא בקר דלמחר מי ידע מאי הוי אלא דחליף,ואלא עלמא אמאי קא מקיים אקדושה דסידרא ואיהא שמיה רבא דאגדתא שנא' (איוב י, כב) ארץ עפתה כמו אופל צלמות ולא סדרים הא יש סדרים תופיע מאופל,ולא ירד טל לברכה וניטל טעם פירות וכו' תניא ר"ש בן אלעזר אומר טהרה בטלה טעם וריח מעשר ביטל שומן דגן,רב הונא אשכח תומרתא דחינוניתא שקלה כרכה בסודריה אתא רבה בריה א"ל מורחינא ריחא דחינוניתא א"ל בני טהרה יש בך יהבה ניהליה אדהכי אתא אבא בריה שקלה יהבה ניהליה א"ל בני שמחת את לבי והקהיתה את שיני היינו דאמרי אינשי רחמי דאבא אבני רחמי דבני אבני דהוו ליה,רב אחא בר יעקב איטפל ביה ברב יעקב בר ברתיה כי גדל א"ל אשקיין מיא אמר לו לאו בריך אנא והיינו דאמרי אינשי רבי רבי בר ברתך אנא, big strongמתני׳ /strong /big בפולמוס של אספסיינוס גזרו על עטרות חתנים ועל האירוס,בפולמוס של טיטוס גזרו על עטרות כלות ושלא ילמד אדם את בנו יוונית,בפולמוס האחרון גזרו שלא תצא הכלה באפריון בתוך העיר ורבותינו התירו שתצא הכלה באפריון בתוך העיר,משמת ר"מ בטלו מושלי משלים משמת בן עזאי בטלו השקדנים משמת בן זומא בטלו הדרשנים משמת ר"ע בטל כבוד התורה משמת ר' חנינא בן דוסא בטלו אנשי מעשה משמת ר' יוסי קטנתא פסקו חסידים ולמה נקרא שמו קטנתא שהיה קטנתא של חסידים,משמת רבי יוחנן בן זכאי בטל זיו החכמה משמת ר"ג הזקן בטל כבוד התורה ומתה טהרה ופרישות משמת רבי ישמעאל בן פאבי בטלה זיו הכהונה משמת רבי בטל ענוה ויראת חטא,[ big strongגמ׳ /strong /big ת"ר] ר' פנחס בן יאיר אומר משחרב בהמ"ק בושו חברים ובני חורין וחפו ראשם ונדלדלו אנשי מעשה וגברו בעלי זרוע ובעלי לשון ואין דורש ואין מבקש ואין שואל,על מי לנו להשען על אבינו שבשמים,ר"א הגדול אומר מיום שחרב בית המקדש שרו חכימיא למהוי כספריא וספריא כחזניא וחזניא כעמא דארעא ועמא דארעא

49a. b who plunder, /b i.e., destroy, b their fathers’ future judgment. /b When God sits in judgment of their parents, these children b say before Him: Master of the Universe, because You were destined to exact punishment from /b our fathers in the World-to-Come for their wickedness, b why did You blunt their teeth with /b the death of their children in their lifetimes? In this way, the death of their children atones for the fathers.,§ b Rabbi Ile’a bar Yeverekhya says: If it were not for the prayer of David /b for Israel to have sustece, b all Israel would be sellers of fat [ i revav /i ], /b i.e., involved in debased occupations, b as it is stated: “Place for them mastery, O Lord” /b (Psalms 9:21), that is, may God grant them dignity. b And Rabbi Ile’a bar Yeverekhya /b also b says: If it were not for the prayer of Habakkuk, two Torah scholars would have to cover themselves with a single cloak /b due to poverty b and engage in Torah study /b dressed that way, b as it is stated: “Lord, I heard Your report and was afraid; O Lord, revive Your work in the midst of the years” /b (Habakkuk 3:2). b Do not read: “In the midst [ i bekerev /i ] of the years [ i shanim /i ],” but in the closeness [ i bikrov /i ] of two [ i shenayim /i ]. /b In other words, Habakkuk prayed that God would nullify His decree of two Torah scholars having to share a single cloak., b And Rabbi Ile’a bar Yeverekhya says: /b In the case of b two Torah scholars who are walking along the way and there are no words of Torah between them, /b but they are conversing about other matters, b they are deserving of being burned in fire. As it is stated /b with regard to Elijah and his disciple Elisha: b “And it was as they walked along, talking, that behold, there appeared a chariot of fire /b and horses of fire, which parted them both asunder” (II Kings 2:11). b The reason /b they were not burned by the chariot of fire is b that there was speech /b exchanged between them, which presumably was words of Torah, b but if there had been no speech, they /b would have been b deserving of being burned /b by the chariot., b And Rabbi Ile’a bar Yeverekhya says: /b If there are b two Torah scholars who reside in the same city and they are not pleasant to each other with regard to i halakha /i , /b but are constantly fighting, b one /b of them will b die and /b the other b one /b will be b exiled. As /b it b is stated: “That the manslayer might flee there, who slays his neighbor without knowledge” /b (Deuteronomy 4:42), b and “knowledge” /b means b nothing other /b than b Torah, as it is stated: “My people are destroyed for lack of knowledge” /b (Hosea 4:6)., b Rabbi Yehuda, son of Rabbi Ḥiyya, says: /b With regard to b any Torah scholar who engages in Torah /b study b while experiencing the pressure /b of poverty, b his prayer is listened to, as it is stated: “For, O people that dwells in Zion at Jerusalem, you shall weep no more; He will surely be gracious to you at the voice of your cry. When He shall hear, He will answer you” /b (Isaiah 30:19), b and after it is written: “And the Lord shall give you sparse bread and scant water” /b (Isaiah 30:20). This verse indicates that those who sit and study Torah, that is, the people who dwell in Zion, and eat bread sparingly, will have their prayers answered by God., b Rabbi Abbahu says: /b A Torah scholar who engages in Torah study despite economic pressures b is satiated with the glory of the Divine Presence, as it is stated /b in the same verse, above: b “And your eyes shall behold your Teacher.” Rabbi Aḥa, son of Ḥanina, said: Even the /b concealing b partition /b [ b i pargod /i /b ] before the Divine Presence b is not locked before him, as it is stated: “And your Teacher shall not hide Himself anymore” /b (Isaiah 30:20).,§ The mishna states that b Rabban Shimon ben Gamliel says in the name of Rabbi Yehoshua: From the day that the Temple was destroyed, there is no /b day that does not include some form of curse. b Rava says: Each and every day is more cursed than the previous one, as it is stated /b in the chapter detailing the curses in the book of Deuteronomy: b “In the morning you will say, would that it were evening, and in the evening you will say, would that it were morning” /b (Deuteronomy 28:67). It is unclear b which morning /b the verse means. b If we say /b that in the evening he will wish it would be b the following morning, does he know what will be /b the outcome of the next morning, which would cause him to yearn for its arrival? b Rather, /b it must mean the morning b that has passed; /b that is, in the evening they will pine for the previous morning, because their situation is continuously worsening.,The Gemara poses a question: b But /b if everything is deteriorating, b why does the world /b continue to b exist? /b The Gemara answers: b By the sanctification that /b is said in the b order /b of prayers, after the passage that begins: And a redeemer shall come to Israel, which includes the recitation and translation of the sanctification said by the angels, b and /b by the response: b Let His great name /b be blessed, etc., which is recited after the study b of i aggada /i . As it is stated: “A land of thick darkness, as darkness itself; a land of the shadow of death, without any order” /b (Job 10:22). b Therefore, /b it can be inferred from this verse that if b there are orders /b of prayer and study, the land b shall appear from /b amidst b the darkness. /b ,§ The mishna taught that since the destruction of the Temple, b dew has not descended for a blessing, and the taste has been removed from fruit. It is taught /b in a i baraita /i : b Rabbi Shimon ben Elazar says: /b The lost b purity has removed the taste and the aroma; /b the b tithes /b that were not separated b have removed the fat of grain. /b ,The Gemara relates that b Rav Huna found a fragrant date. He took it and wrapped it in his shawl. Rabba, his son, came /b and b said to him: I smell the aroma of a fragrant /b date. Rav Huna b said to him: My son, there is /b clearly b purity in you, /b as you were able to notice the fragrance. b He gave it to him. Meanwhile, Abba, /b Rabba’s b son, arrived. /b Rabba b took /b the date and b gave it to /b him. Rav Huna b said to /b Rabba: b My son, you have made my heart rejoice /b with your purity, b and you have blunted my teeth, /b by showing your preference for your own son. The Gemara comments: b This /b explains the folk saying b that people say: The love of a father is for the sons; the love of the sons is for their own sons, /b more than for their father.,The Gemara relates another incident: b Rav Aḥa bar Ya’akov took care of Rav Ya’akov, the son of his daughter, /b who was an orphan. b When /b the grandchild b grew up, /b his grandfather once b said to him: Give me water to drink. He said to him: I am not your son, /b and I am not obligated in your honor as a son must honor his father. The Gemara again comments: b And this /b explains the folk saying b that people say: Raise, raise /b your grandchild, but in the end he will retort: b I am the son of your daughter, /b and I do not have to take care of you., strong MISHNA: /strong b In the war [ i pulemus /i ] of Vespasian /b the Sages b decreed upon the crowns of bridegrooms, /b i.e., that bridegrooms may no longer wear crowns, b and upon the drums, /b meaning they also banned the playing of drums., b In the war of Titus they /b also b decreed upon the crowns of brides, and /b they decreed b that a person should not teach his son Greek. /b , b In the last war, /b meaning the bar Kokheva revolt, b they decreed that a bride may not go out in a palanquin inside the city, but our Sages permitted a bride to go out in a palanquin inside the city, /b as this helps the bride maintain her modesty.,The mishna lists more things that ceased: b From /b the time b when Rabbi Meir died, those who relate parables ceased; from /b the time b when ben Azzai died, the diligent ceased; from /b the time b when ben Zoma died, the exegetists ceased; from /b the time b when Rabbi Akiva died, the honor of the Torah ceased; from /b the time b when Rabbi Ḥanina ben Dosa died, the men of /b wondrous b action ceased; from /b the time b when Rabbi Yosei the Small died, the pious were no more. And why was he called the Small? Because he was the smallest of the pious, /b meaning he was one of the least important of the pious men., b From /b the time b when Rabban Yoḥa ben Zakkai died, the glory of wisdom ceased; from /b the time b when Rabban Gamliel the Elder died, the honor of the Torah ceased, and purity and asceticism died. From /b the time b when Rabbi Yishmael ben Pavi died, the glory of the priesthood ceased; from /b the time b when Rabbi /b Yehuda HaNasi b died, humility and fear of sin ceased. /b ,gemara b The Sages taught: Rabbi Pineḥas ben Ya’ir says: From /b the time b when the /b Second b Temple was destroyed, the i ḥaverim /i and free men /b of noble lineage b were ashamed, and their heads were covered /b in shame, b and men of action dwindled, and violent and smooth-talking men gained the upper hand, and none seek, and none ask, and none inquire /b of the fear of Heaven., b Upon whom /b is there b for us to rely? /b Only b upon our Father in Heaven. /b , b Rabbi Eliezer the Great says: From the day the /b Second b Temple was destroyed, /b the generations have deteriorated: b Scholars have begun to become like scribes /b that teach children, b and scribes have become like beadles, and beadles have become like ignoramuses, and ignoramuses /b

44. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •natural and meteorological phenomena, rain Found in books: Fishbane (2003) 105

21a. יליף אהל אהל ממשכן כתיב הכא (במדבר יט, יד) זאת התורה אדם כי ימות באהל וכתיב התם (שמות מ, יט) ויפרש את האהל על המשכן מה להלן בידי אדם אף כאן בידי אדם ורבנן אהל אהל ריבה,וסבר ר' יהודה כל אהל שאינו עשוי בידי אדם אינו אהל ורמינהו חצירות היו בנויות בירושלים ע"ג הסלע ותחתיהם חלל מפני קבר התהום ומביאין נשים עוברות ויולדות שם ומגדלות בניהם שם לפרה,ומביאין שוורים ועל גביהן דלתות ותינוקות יושבין על גביהן וכוסות של אבן בידיהם הגיעו לשילוח ירדו לתוך המים ומילאום ועלו וישבו להם רבי יוסי אומר ממקומו היה משלשל וממלא מפני קבר התהום,ותניא ר' יהודה אומר לא היו מביאין דלתות אלא שוורים והא שוורים דאהל שאינו עשוי בידי אדם הוא וקתני ר' יהודה אומר לא היו מביאין דלתות אלא שוורים,כי אתא רב דימי א"ר אלעזר מודה ר' יהודה כמלא אגרוף תנ"ה ומודה ר' יהודה בשקיפין ובנקיקי הסלעים,והרי דלת דיש בה כמה אגרופין וקתני רבי יהודה אומר לא היו מביאין דלתות אלא שוורים אמר אביי לא הוצרכו להביא דלתות,רבא אמר לא היו מביאין דלתות כל עיקר שמפני שדעתו של תינוק גסה עליו שמא יוציא ראשו או אחד מאבריו ויטמא

21a. b He derives /b by means of a verbal analogy that only a man-made tent transmits impurity, deriving the b tent /b written with regard to impurity imparted by a corpse b from /b the b tent /b written with regard to the b Tabernacle. It is written here /b with regard to impurity imparted by a corpse: b “This is the teaching when a man dies in a tent” /b (Numbers 19:14). b And it is written there /b with regard to the Tabernacle: b “And he spread the tent over the Tabernacle” /b (Exodus 40:19). b Just as there, /b with regard to the Tabernacle, the tent was established b by a person, so too here, /b with regard to impurity of a corpse, it is a tent established b by a person. And /b according to b the Rabbis, /b because the passage dealing with impurity imparted by a corpse, i.e., b tent tent, is /b repeated several times, this b amplifies /b and includes any structure that provides shelter, even if it is not a standard tent.,The Gemara asks: b And does Rabbi Yehuda hold /b that the legal status of b any tent that is not established by a person is not /b that of b a tent? /b The Gemara b raises a contradiction /b from a mishna ( i Para /i 3:2): b Courtyards were built in Jerusalem atop the rock, and beneath /b these courtyards there was a b space /b of at least a handbreadth b due to /b the concern lest there is b a grave /b in b the depths. /b In that case, the space served as a barrier preventing the impurity from reaching the courtyards above. b And they /b would b bring pregt women, and they would give birth there /b in those courtyards. b And they /b would b raise their children there /b and would not leave there with the children until they grew. All this was done so that the children would be untainted by any impurity and would be able to assist in the ritual of b the /b red b heifer, /b whose ashes are used to purify those impure with impurity imparted by a corpse., b And /b once they reached age seven or eight and were capable of assisting in the performance of this ritual, the priests b would bring oxen /b there. b And /b they would place b doors on the backs /b of these oxen, b and the children /b would b sit upon /b the doors b and /b they would hold b cups of stone, /b which are not susceptible to ritual impurity, b in their hands. /b When b they reached the Siloam /b pool, b they descended into the water and filled /b the cups with water, b and ascended and sat themselves /b on the doors. The water in the cups was mixed with the ashes of the heifer and used for sprinkling on the impure person or vessels. b Rabbi Yosei says: /b The children did not descend from their oxen; rather, each child b from his place /b on the door b would lower /b the cup with a rope b and fill /b it with water b due to /b the concern lest there is b a grave /b in b the depths /b beneath the path leading from the oxen to the pool., b And it is taught /b in a i baraita /i that b Rabbi Yehuda says: They would not bring doors; rather /b they would bring only b oxen. /b The size of the spinal column and the body of the animal was sufficient to constitute a tent and therefore served as a barrier before the impurity imparted by a grave in the depths. And this is difficult, as b aren’t oxen a tent that is not established by a person; and it is taught /b that b Rabbi Yehuda says: They did not bring doors; rather /b they brought only b oxen. /b Apparently, the legal status of a tent that is not man-made is that of a tent., b When Rav Dimi came /b from Eretz Yisrael to Babylonia he said that b Rabbi Elazar said: Rabbi Yehuda concedes /b that the legal status of a tent that is not man-made is that of a tent when the tent is b a fistbreadth, /b which is more than a handbreadth in terms of length, width, and height. It is only when the tent is less than the size of a fist that Rabbi Yehuda holds that it is not a tent. b That /b opinion b is also taught /b in a i baraita /i : b And Rabbi Yehuda concedes in the /b case of b caves and deep cavities in the rocks /b that their status is that of a tent even though they are not man-made.,The Gemara asks: b But a door /b on the back of an ox is an object b that /b measures b several fistbreadths, and it is taught /b that b Rabbi Yehuda says: They did not bring doors but /b only b oxen. /b Apparently, a door does not constitute a tent, since that is not the manner in which a tent is typically established. b Abaye said /b in response that Rabbi Yehuda did not say that the legal status of the door is not that of a tent; rather, he said: b They did not need to bring doors /b because the oxen themselves were sufficiently broad., b Rava said /b Rabbi Yehuda’s statement should be explained differently. b They would not bring doors at all. Because a child has an /b exaggerated b sense of self-confidence /b due to the width of the door, he might allow himself to move from side to side b and /b as a result, b perhaps he will extend his head or one of his limbs /b beyond the edge of the door b and will become impure /b

45. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •natural and meteorological phenomena, rain Found in books: Fishbane (2003) 106

6b. הנודר עד הגשמים משירדו גשמים עד שתרד רביעה שניה,רב זביד אמר לזיתים דתנן מאימתי כל אדם מותרין בלקט בשכחה ובפאה משילכו הנמושות בפרט ובעוללות משילכו עניים בכרם ויבואו בזיתים משתרד רביעה שניה,מאי נמושות אמר ר' יוחנן סבי דאזלי אתיגרא ר"ל אמר לקוטי בתר לקוטי,רב פפא אמר כדי להלך בשבילי הרשות דאמר מר מהלכין כל אדם בשבילי הרשות עד שתרד רביעה שניה,רב נחמן בר יצחק אמר לבער פירות שביעית דתנן עד מתי נהנין ושורפין בתבן ובקש של שביעית עד שתרד רביעה שניה,מאי טעמא דכתיב (ויקרא כה, ז) ולבהמתך ולחיה אשר בארצך כל זמן שחיה אוכלת בשדה האכל לבהמתך בבית כלה לחיה מן השדה כלה לבהמתך מן הבית,אמר רבי אבהו מאי לשון רביעה דבר שרובע את הקרקע כדרב יהודה דאמר רב יהודה מיטרא בעלה דארעא הוא שנאמר (ישעיהו נה, י) כי כאשר ירד הגשם והשלג מן השמים ושמה לא ישוב כי אם הרוה את הארץ והולידה והצמיחה,ואמר רבי אבהו רביעה ראשונה כדי שתרד בקרקע טפח שניה כדי לגוף בה פי חבית אמר רב חסדא גשמים שירדו כדי לגוף בהן פי חבית אין בהן משום ועצר,ואמר רב חסדא גשמים שירדו קודם ועצר אין בהן משום ועצר,אמר אביי לא אמרן אלא קודם ועצר דאורתא אבל קודם ועצר דצפרא יש בהן משום ועצר דאמר רב יהודה בר יצחק הני ענני דצפרא לית בהו מששא דכתיב (הושע ו, ד) מה אעשה לך אפרים מה אעשה לך יהודה וחסדכם כענן בקר וגו',א"ל רב פפא לאביי והא אמרי אינשי במפתח בבי מיטרא בר חמרא מוך שקך וגני לא קשיא הא דקטיר בעיבא הא דקטיר בענני,אמר רב יהודה טבא לשתא דטבת ארמלתא איכא דאמרי דלא ביירי תרביצי ואיכא דאמרי דלא שקיל שודפנא איני והאמר רב חסדא טבא לשתא דטבת מנוולתא לא קשיא הא דאתא מיטרא מעיקרא הא דלא אתא מיטרא מעיקרא,ואמר רב חסדא גשמים שירדו על מקצת מדינה ועל מקצת מדינה לא ירדו אין בהן משום ועצר איני והכתיב (עמוס ד, ז) וגם אנכי מנעתי מכם את הגשם בעוד שלשה חדשים לקציר והמטרתי על עיר אחת ועל עיר אחת לא אמטיר חלקה אחת תמטר וגו' ואמר רב יהודה אמר רב שתיהן לקללה,לא קשיא הא דאתא טובא הא דאתא כדמבעי ליה אמר רב אשי דיקא נמי דכתיב תמטר תהא מקום מטר ש"מ,א"ר אבהו מאימתי מברכין על הגשמים משיצא חתן לקראת כלה,מאי מברך אמר רב יהודה אמר רב מודים אנחנו לך ה' אלהינו על כל טפה וטפה שהורדת לנו ור' יוחנן מסיים בה הכי אילו פינו מלא שירה כים ולשוננו רנה כהמון גליו כו' עד אל יעזבונו רחמיך ה' אלהינו ולא עזבונו ברוך רוב ההודאות,רוב ההודאות ולא כל ההודאות אמר רבא אימא אל ההודאות אמר רב פפא הלכך

6b. In the case of b one who vows /b to prohibit from himself a type of benefit b until the rains, /b the vow is in effect b from when the rains /b begin to b fall until the second rainfall, /b as this is considered the time of the rains., b Rav Zevid said: /b The time of the second rainfall is also significant with regard to a i halakha /i that deals b with olives, as we learned /b in a mishna: b From when is any person permitted to /b collect b gleanings, forgotten sheaves, and i pe’a /i , /b produce of the corners of a field, which may normally be taken only by the poor? Any individual is permitted to collect them only b from when the searchers [ i namoshot /i ], /b the last of the poor to arrive, b have left /b the field. From when may anyone collect yield of the vineyard in the case b of /b the b single grapes and small, incompletely formed clusters of grapes, /b likewise reserved for the poor? b From when the poor have left the vineyard and come /b back after the second time, an indication that they have collected all that they wish. From when may anyone collect yield of the trees in the case b of /b forgotten b olives? From when the second rainfall falls. /b ,Incidentally, the Gemara asks: b What is /b the meaning of the term for searchers, b i namoshot /i ? Rabbi Yoḥa said: /b It is referring to b elders who walk with a staff [ i atigra /i ]. /b Since they walk very slowly, they certainly see everything they wish to collect. b Reish Lakish said: /b It is referring to the b gleaners /b who come b after /b all the b gleaners, /b i.e., who arrive after two rounds of the poor have passed through the field., b Rav Pappa said /b that the time of the second rainfall is significant b so that /b one can know until when it is permitted b to walk on the permitted paths /b in fields. One may utilize certain paths on private property, provided no damage is caused to the field. b As the Master said: Anyone /b may b walk on the permitted paths until the second rainfall falls. /b One who walks on them at a later point in time is likely to trample the plowed field and damage its crops., b Rav Naḥman bar Yitzḥak said /b that the time of the second rainfall is significant for determining when b to remove the produce of the Sabbatical Year /b from one’s possession. b As we learned /b in a mishna: b Until when may one derive benefit and burn /b the b straw and /b the b hay of the Sabbatical Year? Until the second rainfall falls. /b ,The Gemara asks: b What is the reason /b that one must remove the produce of the Sabbatical Year from one’s possession? The Gemara answers: b As it is written /b with regard to the Sabbatical Year: b “And for your cattle and for the beasts in your land /b all its increase shall be for food” (Leviticus 25:7). This verse indicates that b as long as a beast, /b i.e., a non-domesticated animal, is able to find and b eat /b produce b in the field, you /b may b feed your cattle, /b your domesticated animals, from that type of food b in the house. /b However, when a given type of produce b has ceased /b to be available b to the beast in the field, cease /b providing it to b your cattle in the house. /b After the time of the second rainfall there is no longer any straw or hay in the fields.,§ The Gemara returns to the subject of rain. b Rabbi Abbahu said: What is /b the meaning of the b term /b for rainfall, b i revia /i ? /b It is referring to b a matter that penetrates [ i rove’a /i ], /b i.e., which causes b the earth /b to bear fruit. This is b in accordance with /b the opinion of b Rav Yehuda, as Rav Yehuda said: Rain is the husband of the earth, as it is stated: “For as the rain comes down and the snow from heaven, and returns not there, except it waters the earth, and makes it give birth and sprout” /b (Isaiah 55:10). This verse indicates that rain fructifies the earth in the manner of a husband and wife., b And Rabbi Abbahu /b further b said: /b For rainfall to be considered the b first rainfall /b it must be b sufficient to enter the ground /b and saturate it to a depth of one b handbreadth. /b The b second /b rainfall must be b sufficient /b that the soil is moistened enough b to seal the opening of a barrel with its /b mud. b Rav Ḥisda said: Rains which fall /b and create b sufficient /b mud b to seal the opening of a barrel with them /b means that the year b does not constitute /b a fulfillment of the verse: b “And He will close up /b the heavens and there will be no rain” (Deuteronomy 11:17)., b And Rav Ḥisda said: Rain that falls /b early in the day, b prior to /b the recitation of i Shema /i , which includes the verse: b “And He will close up /b the heavens,” is enough to ensure that the hour b does not constitute /b a fulfillment of the verse: b “And He will close up /b the heavens,” even if no more rain falls at that time., b Abaye said: We said /b this b only /b if the rain fell during the day, b prior to /b the recitation of b “and He will close up” of the evening /b i Shema /i . b However, /b if a small amount of rain falls b prior to /b the recitation of b “and He will close up” of the morning /b i Shema /i , b this /b rain could still b constitute /b an expression of b “and He will close up.” As Rav Yehuda bar Yitzḥak said: These morning clouds have no substance; /b they generally yield minimal or no rain. b As it is written: “What can I do for you, Ephraim, what can I do for you, Judah, for your goodness is like a morning cloud” /b (Hosea 6:4). This verse indicates that morning clouds contain little benefit., b Rav Pappa said to Abaye: But people say /b the well-known maxim: b When the gates, /b i.e., doors, b are opened /b in the morning and b there is rain, donkey-driver, fold your sack /b and go to b sleep, /b as it is certain to rain all day, which will render the work of donkey-drivers infeasible. This shows that morning clouds are a sign that it will rain all day. The Gemara answers: This is b not difficult. This /b statement of Rav Pappa is referring to b when /b the sky is b overcast with heavy clouds, /b from which rain will fall all day, whereas b that /b statement of Rav Ḥisda is referring to a morning b when /b the sky is b overcast with light clouds /b which will not bring substantial rain.,§ b Rav Yehuda said: /b It is b good for the year when /b the month of b Tevet is a widower, /b i.e., when it features no rainfall. The Gemara explains: b Some say /b that this is so b that the gardens [ i tarbitzei /i ] /b should b not be desolate, /b as too much rain damages vegetables. b And some say: /b The reason is b that it /b should b not suffer blight /b caused by excessive rain. The Gemara asks: b Is that so? But didn’t Rav Ḥisda say: /b It is b good for the year when /b the month of b Tevet is disgusting, /b i.e., muddy from rain. The Gemara answers: This is b not difficult. This /b statement of Rav Yehuda is referring to a year b when it rained initially, /b i.e., before Tevet, in which case rain during Tevet is not beneficial. b That /b statement of Rav Ḥisda is referring to a year b when it did not rain initially, /b before Tevet, and therefore rain during Tevet is beneficial., b And Rav Ḥisda /b also b said: Rain that fell on /b one b part of a country and did not fall on another part of /b the b country does not constitute /b a fulfillment of the verse: b “And He will close up /b the heavens.” The Gemara raises an objection: b Is that so? But isn’t it written: “And I have also withheld the rain from you, when there were yet three months to the harvest; and I would cause it to rain upon one city, and caused it not to rain upon another city; one piece was rained upon, /b and the piece upon which it did not rain withered” (Amos 4:7). b And Rav Yehuda said /b that b Rav said: Both /b the area that receives rain and the area that does not receive rain b are cursed. /b This statement indicates that rain that falls on only part of a country is a curse.,The Gemara answers: This is b not difficult. This, /b Rav Yehuda’s statement, is referring to a case b when excessive /b rain b falls /b in one part of the country and causes damage; whereas b that, /b Rav Ḥisda’s statement, is referring to a situation b when the requisite amount /b of rain falls in one part of the country. In this case, it is not a sign of a curse, but is a blessing for that particular part of the country. b Rav Ashi said: /b The language b is also precise /b in the verse in Amos that deals with excessive rain in one place, b as it is written: “Was rained upon,” /b which indicates that b it shall be a place of rain, /b i.e., an area filled with rain and water. The Gemara concludes: Indeed, b learn from it /b that this is the correct interpretation., b Rabbi Abbahu said: From when does one recite a blessing over rain? From when the groom goes out to meet the bride, /b that is, when there are puddles of water on the ground such that the water below, represented as the bride in this metaphor, is splashed from above by the raindrops, represented as the groom.,The Gemara asks: b What blessing /b does one recite over rain? b Rav Yehuda said /b that b Rav said: We thank you, O Lord our God, for each and every drop that You have made fall for us. And Rabbi Yoḥa concludes /b the blessing b as follows: If our mouth were as full of song as the sea, and our tongue with singing like the multitude of its waves, /b etc. And one continues with the formula of the i nishmat /i prayer recited on Shabbat morning, b until: May Your mercy not forsake us, O Lord our God, and You have not forsaken us. Blessed /b are You, O Lord, to Whom b abundant thanksgivings /b are offered.,The Gemara asks: Why does the blessing specify b abundant thanksgivings and not all thanksgivings? Rava said: /b Emend the formula of the blessing and b say: God of thanksgivings. Rav Pappa said: Therefore, /b as there are differences of opinion on this,

46. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •natural and meteorological phenomena, cloud Found in books: Fishbane (2003) 262

49b. ועל הסוטה שאין הולד ממזר,נדה דהא תפסי בה קידושין שנאמר (ויקרא טו, כד) ותהי נדתה עליו אפי' בשעת נדתה תפסי בה קידושין,סוטה נמי דהא תפסי בה קידושין,תניא נמי הכי הכל מודים בבא על הנדה ועל הסוטה ועל שומרת יבם שאין הולד ממזר,ואביי שומרת יבם מספקא ליה אי כרב אי כשמואל:,א"ר שמעון בן עזאי כו': תני שמעון בן עזאי אומר מצאתי מגלת יוחסין בירושלים וכתוב בה איש פלוני ממזר מאשת איש וכתוב בה משנת ר' אליעזר בן יעקב קב ונקי וכתוב בה מנשה הרג את ישעיה,אמר רבא מידן דייניה וקטליה אמר ליה משה רבך אמר (שמות לג, כ) כי לא יראני האדם וחי ואת אמרת (ישעיהו ו, א) ואראה את ה' יושב על כסא רם ונשא משה רבך אמר (דברים ד, ז) מי כה' אלהינו בכל קראנו אליו ואת אמרת (ישעיהו נה, ו) דרשו ה' בהמצאו משה רבך אמר (שמות כג, כו) את מספר ימיך אמלא ואת אמרת (מלכים ב כ, ו) והוספתי על ימיך חמש עשרה שנה,אמר ישעיה ידענא ביה דלא מקבל מה דאימא ליה ואי אימא ליה אישוייה מזיד אמר שם איבלע בארזא אתיוה לארזא ונסרוה כי מטא להדי פומא נח נפשיה משום דאמר (ישעיהו ו, ה) ובתוך עם טמא שפתים אנכי יושב,מכל מקום קשו קראי אהדדי,ואראה את ה' כדתניא כל הנביאים נסתכלו באספקלריא שאינה מאירה משה רבינו נסתכל באספקלריא המאירה,דרשו ה' בהמצאו הא ביחיד הא בצבור ויחיד אימת אמר רב נחמן אמר רבה בר אבוה אלו עשרה ימים שבין ראש השנה ליום הכפורים,את מספר ימיך אמלא תנאי היא דתניא את מספר ימיך אמלא

49b. b or with a i sota /i , that the offspring is not a i mamzer /i . /b ,With regard to b a menstruating woman /b the offspring is not a i mamzer /i b because /b one’s b betrothal of her takes effect, as it is stated: “And her impurity shall be upon him” /b (Leviticus 15:24). The phrase “shall be” alludes to the fact that a betrothal with her takes effect. The verse teaches that b even at the time of her /b menstrual b impurity, betrothal with her takes effect. /b ,With regard to b a i sota /i , too, /b the offspring is not a i mamzer /i b because /b one’s b betrothal of her takes effect. /b ,The Gemara notes: b This /b teaching of Abaye b is also taught /b in a i baraita /i : b All agree with regard to one who engages in sexual relations with a menstruating woman, or with a i sota /i , or with a widow waiting for her i yavam /i /b to perform levirate marriage, b that the offspring is not a i mamzer /i . /b ,The Gemara explains: b And Abaye /b did not mention the case of a b widow waiting for her i yavam /i /b because b he is uncertain whether, /b if someone other than the i yavam /i betrothed her, the i halakha /i is b in accordance with /b the opinion of b Rav /b that it does not take effect or b in accordance with /b the opinion of b Shmuel /b that it might take effect.,§ The mishna states: b Rabbi Shimon ben Azzai said: /b I found a scroll recording people’s lineages. The Gemara cites an expanded version of the contents of the scroll. b It is taught /b in a i baraita /i that b Rabbi Shimon ben Azzai said: I found a scroll /b recording people’s b lineages, in Jerusalem, and it was written in it /b that b so-and-so is a i mamzer /i from /b an adulterous union with b a married woman. And it was /b also b written in it: The teachings of Rabbi Eliezer ben Ya’akov /b measure only b a i kav /i but are clean /b and accurate, and so the i halakha /i is decided in accordance with his opinions. b And it was written in it: Manasseh, /b king of Israel, b killed Isaiah /b the prophet.,The Gemara expands on the events surrounding Isaiah’s death: b Rava said: /b Manasseh b judged him /b as a false witness for issuing statements contradicting the Torah b and /b only then b killed him. /b Manasseh b said to /b Isaiah: b Moses your master said /b in the Torah: “And He said: You cannot see My face, b for man cannot see Me and live” /b (Exodus 33:20), b and /b yet b you said: “I saw the Lord sitting upon a high and lofty throne” /b (Isaiah 6:1). b Moses your master said: /b “For b which /b great nation is there, that has God so near to it, b as the Lord our God is, whenever we call upon Him?” /b (Deuteronomy 4:7), b and /b yet b you said: “Seek the Lord while He may be found, call upon Him while He is near” /b (Isaiah 55:6), which implies that God is not always near. b Moses your master said: “I will fulfill the number of your days” /b (Exodus 23:26), which implies that each individual has a preordained allotted lifespan that he cannot outlive, b and /b yet b you said /b in a prophecy to King Hezekiah: b “And I will add to your days, fifteen years” /b (II Kings 20:6)., b Isaiah said /b to himself: b I know him, /b i.e., Manasseh, b that he will not accept whatever /b explanation b that I will say to him /b to resolve my prophecies with the words of the Torah. b And /b even b if I say it to him, I will make him into an intentional transgressor /b since he will kill me anyway. Therefore, in order to escape, b he uttered a /b divine b name /b and b was swallowed within a cedar /b tree. Manasseh’s servants b brought the cedar /b tree b and sawed through it /b in order to kill him. b When /b the saw b reached to where his mouth was, /b Isaiah b died. /b He died specifically as this point b due to that which he said: “In the midst of a people of unclean lips, I dwell” /b (Isaiah 6:5). He was punished for referring to the Jewish people in a derogatory manner.,The Gemara asks: b In any case, /b as Manasseh pointed out, these b verses contradict each other; /b how are these contradictions to be resolved?,The Gemara resolves the first contradiction: b “I saw the Lord” /b is to be understood b as it is taught /b in a i baraita /i : b All of the prophets observed /b their prophecies b through an obscure looking glass [ i aspaklaria /i ], /b i.e., their prophecies were given as metaphoric visions but were not a direct perception of the matter. However, b Moses our master observed /b his prophecies b through a clear looking glass, /b i.e., he gained a direct and accurate perception of the matter.,The Gemara resolves the second contradiction: Isaiah’s prophecy: b “Seek the Lord while He may be found,” /b does not contradict the verse in the Torah that God is near to His nation “whenever we call upon Him,” because b this /b prophecy of Isaiah was made b with regard to the individual /b and b this /b verse in the Torah is stated b with regard to a community, /b as the prayer of the community is always accepted. The Gemara asks: b And when /b is the time that God is to be found near b the individual? Rav Naḥman said Rabba bar Avuh said: These are the ten days between Rosh HaShana and Yom Kippur. /b ,The resolution of the third contradiction from the verse: b “I will fulfill the number of your days,” is /b subject to a dispute between b i tanna’im /i , as it is taught /b in a i baraita /i : The verse states: b “I will fulfill the number of your days”; /b

47. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •natural and meteorological phenomena •natural and meteorological phenomena, snow Found in books: Fishbane (2003) 199

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 b like a man /b joined and b clinging to his i livaya /i , /b his partner, i.e., his wife. In other words, the cherubs appeared to be embracing one another. b Reish Lakish said: When gentiles /b destroyed the Second Temple and b entered the Sanctuary, they saw /b these drawings of b cherubs clinging to one another. /b They peeled them from the wall, b took them out to the market, and said: These Jews, whose blessing is a blessing and whose curse is a curse, /b due to their great fear of God, should b they be occupied with such matters, /b making images of this kind? b They immediately debased /b and destroyed b them, as it is stated: “All who honored her debase her because they have seen her nakedness” /b (Lamentations 1:8).,§ The mishna taught that a stone sat in the Holy of Holies b and it was called /b the b foundation [ i shetiyya /i ] /b rock. A Sage b taught /b in the i Tosefta /i : Why was it called i shetiyya /i ? It is b because the world was created [ i hushtat /i ] from it. /b The Gemara comments: b We learned /b the mishna b in accordance with /b the opinion of b the one who said /b that b the world was created from Zion. As it was taught /b in a i baraita /i that b 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” /b (Job 38:38). The world was created by adding matter to the center, like the formation of clumps of earth., b Rabbi Yehoshua says: /b The b 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” /b (Job 37:6). This verse indicates that the rains fell from all sides, which led to the creation of the earth. b 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?” /b (Job 38:6)., b And the Rabbis say: /b The world b was created from Zion, as it is stated: “A Psalm of Asaph. God, the Lord God /b has spoken and called the earth, from the rising of the sun to its place of setting” (Psalms 50:1), b and it states: “Out of Zion, the perfection of beauty, /b God has shined forth” (Psalms 50:2). The mishna is taught in accordance with this last opinion., b It was taught /b in a i baraita /i that b 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” /b (Genesis 2:4) means that the b generations of the heavens, /b i.e., all things found in the heavens, b were created from the heavens, /b while the b generations of the earth were created from the earth. /b , b 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,” /b i.e., b from /b Zion b the beauty of the world was perfected, /b which includes both the generations of the heavens and the generations of the earth.,§ The mishna taught that the High Priest b took the blood /b of the bull b from /b the one b who was stirring it /b so it would not coagulate, b and he entered /b and sprinkled it like one who whips. The Gemara asks: b What is /b the meaning of: b Like one who whips? Rav Yehuda demonstrated /b the action with his hand,

48. Eusebius of Caesarea, Preparation For The Gospel, 1.10.13, 1.10.25 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •natural and meteorological phenomena, cloud Found in books: Fishbane (2003) 54

49. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •natural and meteorological phenomena, rain Found in books: Fishbane (2003) 106

2a. מתני׳ big strongמשקין /strong /big בית השלחין במועד ובשביעית בין ממעיין שיצא בתחילה בין ממעיין שלא יצא בתחילה אבל אין משקין לא ממי הגשמים ולא ממי הקילון,ואין עושין עוגיות לגפנים ר' אלעזר בן עזריה אומר אין עושין את האמה בתחילה במועד ובשביעית וחכמים אומרים עושין את האמה בתחילה בשביעית ומתקנין את המקולקלות במועד,ומתקנין את קלקולי המים שברשות הרבים וחוטטין אותן ומתקנין את הדרכים ואת הרחובות ואת מקוות המים ועושין כל צורכי הרבים ומציינין את הקברות ויוצאין אף על הכלאים:, big strongגמ׳ /strong /big השתא יש לומר ממעיין שיצא בתחילה דאתי לאינפולי משקין ממעיין שלא יצא בתחילה דלא אתי לאינפולי מיבעיא,אמרי אצטריך אי תנא מעיין שיצא בתחילה הוה אמינא הכא הוא דבית השלחין אין בית הבעל לא משום דאתי לאינפולי אבל מעיין שלא יצא בתחילה דלא אתי לאינפולי אימא אפילו בית הבעל נמי,קא משמע לן לא שנא מעיין שיצא בתחילה ולא שנא מעיין שלא יצא בתחילה בית השלחין אין בית הבעל לא,ומאי משמע דהאי בית השלחין לישנא דצחותא היא דכתיב (דברים כה, יח) ואתה עיף ויגע ומתרגמינן ואת משלהי ולאי,ומאי משמע דהאי בית הבעל לישנא דמייתבותא היא דכתיב (ישעיהו סב, ה) כי יבעל בחור בתולה ומתרגמינן ארי כמה דמיתותב עולם עם בתולתא יתייתבון בגויך בנייך,מאן תנא דפסידא אין הרווחה לא ואפילו במקום פסידא מיטרח נמי לא טרחינן,אמר רב הונא ר' אליעזר בן יעקב היא דתנן רבי אליעזר בן יעקב אומר מושכין את המים מאילן לאילן ובלבד שלא ישקה את השדה כולה,אימור דשמעת ליה לרבי אליעזר הרווחה דלא טירחא במקום פסידא מי שמעת ליה,אלא אמר רב פפא הא מני רבי יהודה היא דתניא מעיין היוצא בתחילה משקין ממנו אפילו שדה בית הבעל דברי רבי מאיר רבי יהודה אומר אין משקין אלא שדה בית השלחין שחרבה רבי אלעזר בן עזריה אומר לא כך ולא כך יתר על כן אמר רבי יהודה לא יפנה אדם אמת המים וישקה לגינתו ולחורבתו בחולו של מועד,מאי חרבה אילימא חרבה ממש למה לי דמשקי לה אמר אביי שחרבה ממעיין זה ויצא לה מעיין אחר,רבי אלעזר בן עזריה אומר לא כך ולא כך לא שנא חרב מעיינה ולא שנא לא חרב מעיינה מעיין שיצא בתחילה לא,וממאי דלמא עד כאן לא קאמר רבי יהודה בית השלחין אין בית הבעל לא אלא מעיין שיצא בתחילה

2a. strong MISHNA: /strong b One may irrigate a field that requires irrigation on /b the intermediate days of b a Festival as well as during the Sabbatical Year, both from a newly emerged spring /b that began to flow only during the Festival, b and from a spring that did not just emerge /b and that has been flowing for some time. b However, one may not irrigate /b a field b with rainwater /b collected in a cistern, a procedure that requires excessive exertion, b or with water drawn with a shadoof [ i kilon /i ], /b a lever used to raise water with a bucket from deep down in a well., b And one may not construct circular ditches /b around the bases of b grapevines /b on the intermediate days of a Festival. b Rabbi Elazar ben Azarya says: One may not construct a new /b water b channel during /b the intermediate days of b a Festival or during the Sabbatical Year. And the Rabbis say: One may construct a new /b water b channel during the Sabbatical Year and one may repair damaged /b water channels b during /b the intermediate days of b a Festival. /b ,In addition to performing labor on one’s own property in order to avoid ficial loss, it is also permitted to perform labor on the intermediate days of a Festival for the public welfare: b One may repair damaged water /b cisterns b that are in the public domain, and clean them out /b by removing the dirt and sediment that accumulated there; b one may repair roads, streets, and ritual baths; and one may tend to all /b other b public needs. /b So too, b one may mark graves /b to inform the public of their ritual impurity, b and /b inspectors b may even go out to /b uproot b the /b shoots of prohibited b diverse kinds /b [ b i kilayim /i ] /b that grew in the fields during the rainy season., strong GEMARA: /strong The Gemara begins by questioning the wording of the mishna: b Now /b that b it has been said /b that on the intermediate days of a Festival b one may irrigate /b a field b from a newly emerged spring, /b whose walls have not yet stabilized and are b likely to collapse, /b necessitating laborious repairs, b is it necessary /b to mention that one may irrigate a field b from a spring that did not just emerge, /b whose walls have already stabilized b and are /b therefore b not likely to collapse? /b ,The Gemara answers: b They say /b that b it was necessary /b to mention the second case as well. For b had /b the i tanna /i b taught /b us the i halakha /i with regard to only b a newly emerged spring, I would have said /b that b here, /b in the case of b a field that requires irrigation, yes, /b one is permitted to irrigate from such a spring, but in the case of b a field that /b ordinarily b suffices with rainwater, no, /b one is not permitted to do so, b because it is likely to collapse. But /b with regard to b a spring that did not just emerge, that is not likely to collapse, I /b might b say that /b one may provide supplementary irrigation b even /b in the case of b a field that /b ordinarily b suffices with rainwater. /b ,Therefore, the i tanna /i b teaches us /b that b a newly emerged spring is no different /b from b a spring that did not just emerge. /b In the case of b a field that requires irrigation, yes, /b one may irrigate on the intermediate days of a Festival, while in the case of b a field that /b ordinarily b suffices with rainwater, no, /b one may not do so, even from an established spring.,The Gemara raises a question with regard to a linguistic issue: b And from where /b may it b be inferred that this /b term, b i beit hashelaḥin /i , /b a field that requires irrigation, b is a term /b denoting b thirst, /b implying that supplementary watering is necessary? The Gemara answers: b As it is written: “And you were faint and weary” /b (Deuteronomy 25:18). The term faint is referring to the thirst of the Israelites in the desert. b And, /b in the standard Aramaic translation, b we translate /b the verse as: b And you were thirsty [ i meshalhei /i ] and weary. /b The letters i ḥet /i and i heh /i are sometimes interchanged, and therefore the term i beit hashelaḥin /i connotes a thirsty field., b And from where /b may it b be inferred that this /b term, b i beit haba’al /i , /b a field that suffices with rainwater, b is a term denoting settlement, /b i.e., an established field that does not require extensive upkeep? b As it is written: “For as a young man takes to himself [ i yiv’al /i ] a virgin, /b so shall your sons take you to themselves” (Isaiah 62:5). b And it is translated /b in the Aramaic translation: b As a young man settles down with a virgin, so shall your sons become settled within you. /b Similarly, i beit haba’al /i is referring to a settled field that suffices with rainwater.,The Gemara begins to clarify the underlying principle of the mishna, asking: b Who is the /b anonymous b i tanna /i /b of the mishna who maintains b that /b labor performed to prevent a considerable b loss, /b such as watering a field that requires irrigation, b yes, /b it is permitted on the intermediate days of a Festival; but labor performed to increase one’s b profit, /b such as watering a field that ordinarily suffices with rainwater, b no, /b it is not permitted? Furthermore, b even in a case /b involving b loss, one may not /b excessively b exert /b oneself, as the i tanna /i of the mishna renders prohibited all cases of watering fields with collected rainwater or with water drawn with a shadoof, even in a field that requires irrigation., b Rav Huna said: It is Rabbi Eliezer ben Ya’akov, as we learned /b in a mishna: b Rabbi Eliezer ben Ya’akov says: /b In a field filled with trees, b one may draw water /b via channels b from tree to tree, provided that /b in doing so b he does not water the entire field. /b As this field ordinarily suffices with rainwater, it is prohibited to water the entire field. Therefore, it is evident that Rabbi Eliezer ben Ya’akov renders prohibited work performed to increase profit on the intermediate days of a Festival.,The Gemara challenges this comparison: b Say that you heard /b that b Rabbi Eliezer /b ben Ya’akov holds that labor performed only to increase b profit is not /b permitted. But b did you hear him /b prohibit excessive b exertion in a case of /b considerable b loss? /b This aspect of the mishna finds no expression in the words of Rabbi Eliezer ben Ya’akov., b Rather, Rav Pappa said: /b In accordance with b whose /b opinion b is this /b mishna? b It is /b in accordance with the opinion of b Rabbi Yehuda, as it is taught /b in a i baraita /i : b From a newly emerged spring one may irrigate even a field that /b ordinarily b suffices with rainwater; /b this is b the statement of Rabbi Meir. Rabbi Yehuda says: One may irrigate only a field requiring irrigation that dried up /b and needs water. b Rabbi Elazar ben Azarya says: Neither the one nor the other. Furthermore, Rabbi Yehuda said: /b Owing to the exertion involved, b one may not divert a water channel /b from its regular path in order b to water his garden or his ruin, /b which is now being used for planting, b during the intermediate days of a Festival. /b ,The Gemara first clarifies the case of the i baraita /i : b What /b does Rabbi Yehuda mean when he speaks of a field that b is dried up? If we say /b that the field is b literally dried up /b and the plants are already parched, b why do I /b need b to water it? Abaye said: /b It means that b the one spring /b from which the field had been irrigated until now b dried up, but /b in the meantime b another spring emerged. /b If the field is not irrigated from this spring, it will be ruined.,The Gemara explains the next clause of the i baraita /i , which states: b Rabbi Elazar ben Azarya says: Neither the one nor the other. /b By this he means that b it is no different /b whether b the /b original b spring dried up or did not dry up. /b The guiding principle is: From b a newly emerged spring /b one may b not /b irrigate even a field that requires irrigation. In any event, Rabbi Yehuda seems to maintain an opinion that is like that of the mishna, i.e., that only a field that requires irrigation may be watered, but not a field that suffices with rainwater. And even in the case of a field that requires irrigation, excessive exertion is prohibited. ,The Gemara challenges this understanding: b And from where /b do you conclude that the mishna reflects the opinion of Rabbi Yehuda? b Perhaps Rabbi Yehuda stated /b that b a field that requires irrigation, yes, /b one may irrigate it on the intermediate days of a Festival, and b a field that suffices with rainwater, no, /b one may not do so, b only /b with regard to b a newly emerged spring, /b

50. Anon., Exodus Rabbah, 15.16, 15.22 (4th cent. CE - 9th cent. CE) Tagged with subjects: •natural and meteorological phenomena, tremors •natural and meteorological phenomena, cloud Found in books: Fishbane (2003) 197, 262

15.16. דָּבָר אַחֵר, וַיֹּאמֶר ה' אֶל משֶׁה וְאֶל אַהֲרֹן בְּאֶרֶץ מִצְרַיִם לֵאמֹר, מָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה בְּמִצְרַיִם בִּשְׁבִיל יִשְׂרָאֵל, אָמַר רַבִּי יִצְחָק נַפְחָא מָשָׁל לְמַטְרוֹנָה שֶׁהָיְתָה מְקַטְרֶגֶת לַמֶּלֶךְ, נְתָנָהּ בַּפִּילָקִי וְהָלַךְ לוֹ, הָיָה עִמָּהּ הַמֶּלֶךְ בַּפִּילָקִי אָמְרוּ לוֹ מָה אִכְפַּת לָךְ, אָמַר לָהֶם כָּל הַיָּמִים שֶׁאֲנִי עִמָּהּ אֵינָהּ נוֹטֶלֶת שֵׁם רָע, כָּךְ נִשְׁתַּעְבְּדוּ יִשְׂרָאֵל בְּמִצְרַיִם וְנִגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא כִּבְיָכוֹל עִמָּהֶם, שֶׁנֶּאֱמַר (בראשית מו, ד): אָנֹכִי אֵרֵד עִמְךָ מִצְרַיְמָה, וְכֵן בְּבָבֶל, שֶׁנֶּאֱמַר (ישעיה מג, יד): לְמַעַנְכֶם שִׁלַּחְתִּי בָבֶלָה, וְכֵן בְּמָדַי, שֶׁנֶּאֱמַר (ירמיה מט, לח): וְשַׂמְתִּי כִסְאִי בְּעֵילָם, וְאֵין עֵילָם אֶלָּא מָדַי, שֶׁנֶּאֱמַר (ישעיה כא, ב): עֲלִי עֵילָם צוּרִי מָדַי, בְּיָוָן הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא עִמָּהֶם, שֶׁנֶּאֱמַר (זכריה ט, יד): וַה' עֲלֵיהֶם יֵרָאֶה וְיָצָא כַבָּרָק חִצּוֹ. אָמְרוּ לוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא כָּל כָּךְ לָמָּה, אָמַר לָהֶם כָּל הַיָּמִים שֶׁאֲנִי עִמָּהֶם אֵין נוֹטְלִין שֵׁם רָע, בְּמִצְרַיִם הָיִיתִי עִמָּהֶם וְנִמְצֵאת שְׁלֵמָה, שֶׁנֶּאֱמַר (שיר השירים ד, יב): גַּן נָעוּל אֲחוֹתִי כַלָּה. בְּבָבֶל הָיִיתִי עִמָּהֶם וְנִמְצֵאת שְׁלֵמָה, שֶׁנֶּאֱמַר (דניאל ג, יז): הֵן אִיתַי אֱלָהָנָא דִי אֲנַחְנָא פָלְחִין. בְּמָדַי הָיִיתִי עִמָּהֶם וְנִמְצֵאת שְׁלֵמָה, שֶׁנֶּאֱמַר (אסתר ג, ב): וּמָרְדֳּכַי לֹא יִכְרַע וְלֹא יִשְׁתַּחֲוֶה. בְּיָוָן לֹא כָּתְבוּ עַל קֶרֶן הַשּׁוֹר שֶׁאֵין לָהֶם חֵלֶק בֵּאלֹהֵי יִשְׂרָאֵל. בֶּאֱדוֹם אִם הַקָּדוֹשׁ בָּרוּךְ הוּא יֹאמַר הֵן מִי יֹאמַר לָאו, שֶׁנֶּאֱמַר (ישעיה סג, א): מִי זֶה בָּא מֵאֱדוֹם. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן מָשָׁל לְעָשִׁיר שֶׁיָּצָא בִּשְׁעַת הַקָּיִץ, הָיוּ אֲנָשִׁים אוֹמְרִים בַּגֹּרֶן הוּא, מֶה עָשָׂה, נִכְנַס וּבְיָדוֹ פְּרָכִיל שֶׁל עֲנָבִים, כְּדֵי שֶׁיֵּדְעוּ הַכֹּל שֶׁבָּא מִן הַכֶּרֶם. כָּךְ הָעוֹבְדֵי כּוֹכָבִים אָמְרוּ לָהֶם לְיִשְׂרָאֵל הֵיכָן אֱלֹהֵיכֶם, שֶׁנֶּאֱמַר (דברים לב, לז): אֵי אֱלֹהֵימוֹ, (ישעיה מז, ח): וְעַתָּה שִׁמְעִי נָא זֹאת עֲדִינָה הַיּוֹשֶׁבֶת לָבֶטַח וגו', מַה הַקָּדוֹשׁ בָּרוּךְ הוּא עָתִיד לַעֲשׂוֹת לָהּ (דברים לב, מב): אַשְׁכִּיר חִצַּי מִדָּם, וְלֹא זֹאת בִּלְבָד אֶלָּא שֶׁעָתִיד לְדָרְכָן, שֶׁנֶּאֱמַר (ישעיה סג, ג): פּוּרָה דָרַכְתִּי לְבַדִּי, וְהוּא עָתִיד לִדְרֹךְ בְּמִנְעָלוֹ לְכָל גְּדוֹלֵי אֱדוֹם, שֶׁנֶּאֱמַר (תהלים ס, י): עַל אֱדוֹם אַשְׁלִיךְ נַעֲלִי. 15.22. דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם, הֲדָא הוּא דִכְתִיב (תהלים קד, יט): עָשָׂה יָרֵחַ לְמוֹעֲדִים שֶׁמֶשׁ יָדַע מְבוֹאוֹ, הַרְבֵּה מַעֲשִׂים כָּתַב משֶׁה בַּתּוֹרָה סְתוּמִים עָמַד דָּוִד וּפֵרְשָׁם, אָנוּ מוֹצְאִין מִמַּעֲשֵׂה בְרֵאשִׁית מִשֶּׁבָּרָא שָׁמַיִם וָאָרֶץ בָּרָא הָאוֹר, שֶׁנֶּאֱמַר (בראשית א, א): בְּרֵאשִׁית בָּרָא אֱלֹהִים, וְאַחַר כָּךְ (בראשית א ג): וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר. וְדָוִד פֵּרְשׁוֹ מֵאַחַר שֶׁבָּרָא אוֹר בָּרָא שָׁמָיִם, שֶׁנֶּאֱמַר (תהלים קד, ב): עֹטֶה אוֹר כַּשַֹּׂלְמָה, וְהָדַר (תהלים קד, ב): נוֹטֶה שָׁמַיִם כַּיְרִיעָה, הֲרֵי לָמַדְנוּ מִשֶּׁבָּרָא אוֹר בָּרָא שָׁמָיִם. שְׁלשָׁה בְּרִיּוֹת קָדְמוּ אֶת הָעוֹלָם, הַמַּיִם וְהָרוּחַ וְהָאֵשׁ. הַמַּיִם הָרוּ וְיָלְדוּ אֲפֵלָה, הָאֵשׁ הָרָה וְיָלְדָה אוֹר, הָרוּחַ הָרָה וְיָלְדָה חָכְמָה, וּבְשֵׁשׁ בְּרִיּוֹת אֵלּוּ הָעוֹלָם מִתְנַהֵג, בָּרוּחַ, בַּחָכְמָה, וּבָאֵשׁ, וּבָאוֹר, וּבַחשֶׁךְ, וּבַמָּיִם. לְפִיכָךְ דָּוִד אָמַר (תהלים קד, א): בָּרְכִי נַפְשִׁי אֶת ה' ה' אֱלֹהַי גָּדַלְתָּ מְאֹד, אָדָם רוֹאֶה עַמּוּד נָאֶה אוֹמֵר בָּרוּךְ הַמַּחְצָב שֶׁנֶּחְצַב מִמֶּנּוּ. נָאֶה הָעוֹלָם, בָּרוּךְ הַמָּקוֹם שֶׁחֲצָבוֹ וּבְרָאוֹ בְּדָבָר, אַשְׁרֶיךָ הָעוֹלָם שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מָלַךְ [המליך] בָּךְ. בָּשָׂר וָדָם צָר אִיקוּנִין שֶׁלּוֹ עַל הַטַּבְלָא שֶׁל עֵץ, הַטַּבְלָא גְדוֹלָה מִצּוּרָתוֹ, הָאֱלֹהִים יְהִי שְׁמוֹ מְבֹרָךְ הוּא גָדוֹל וְאִיקוֹנִין שֶׁלּוֹ גְּדוֹלָה. הָעוֹלָם קָטָן וְהוּא גָּדוֹל מִן הָעוֹלָם, שֶׁנֶּאֱמַר (ישעיה כו, ד): כִּי בְּיָהּ ה' צוּר עוֹלָמִים, מַה תַּלְמוּד לוֹמַר צוּר עוֹלָמִים, שְׁנֵי עוֹלָמִים עָלָיו אֵינָן חֲשׁוּבִין כְּלוּם, לְכָךְ נֶאֱמַר: ה' אֱלֹהַי גָּדַלְתָּ מְאֹד, מִשֶּׁעָטַף אֶת הָאוֹר חָזַר וּבָרָא אֶת הָעוֹלָם, שֶׁנֶּאֱמַר (תהלים קד, ב): עֹטֶה אוֹר כַּשַֹּׂלְמָה וגו'. בָּשָׂר וָדָם מִשֶּׁבּוֹנֶה אֶת הַבַּיִת הוּא בּוֹנֶה אֶת הָעֲלִיָּה, הָאֱלֹהִים אֵינוֹ כֵן, מִשֶּׁמָּתַח מַעֲזִיבָה בָּנָה עֲלִיָּה, וּמִשֶּׁבָּנָה עֲלִיָּה הֶעֱמִיד אוֹתָן עַל אֲוִיר הָעוֹלָם עַל בְּלִימָה, וְאַחַר כָּךְ הִתְקִין מַרְכְּבוֹתָיו עֲנָנִים, וְאַחַר כָּךְ הָאִסְטִיס שֶׁלּוֹ עַל סְעָרָה. וּמִי מוֹדִיעֲךָ כָּל הַדְּבָרִים הָאֵלּוּ, דָּוִד, שֶׁהוּא פֵּרַשׁ מַעֲשֵׂה אֱלֹהִים, לְהוֹדִיעַ לְבָאֵי עוֹלָם גְּבוּרָתוֹ, שֶׁנֶּאֱמַר (תהלים קד, ג): הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו הַשָֹּׂם עָבִים רְכוּבוֹ, לֹא בִנְחשֶׁת וְלֹא בְבַרְזֶל אֶלָּא בִּגְזוּזְטְרָאוֹת שֶׁל מָיִם, וְאַחַר כָּךְ בָּנָה אֶת הָעֲלִיּוֹת, לֹא בְאֶבֶן וְלֹא בְגָזִית אֶלָּא רְכָסִים שֶׁל מָיִם, שֶׁנֶּאֱמַר: הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו. בָּשָׂר וָדָם עוֹשֶׂה סַרְגְּלָא שֶׁלּוֹ חֲזָקָה שֶׁתִּשָֹּׂא כָּל מַשָֹּׂאוֹ, וְעוֹשֶׂה אוֹתָהּ בְּבַרְזֶל בִּנְחשֶׁת וּבְכֶסֶף וּבְזָהָב, וְהָאֱלֹהִים יְהִי שְׁמוֹ מְבֹרָךְ הֶעָנָן אֵין בּוֹ מַמָּשׁ וְעוֹשֶׂה סַרְגְּלִין שֶׁלּוֹ עָבִים, שֶׁנֶּאֱמַר: הַשָֹּׂם עָבִים רְכוּבוֹ. בָּשָׂר וָדָם אִם הָיָה לְפָנָיו דֶּרֶךְ שֶׁל שְׁקִיעָה מְהַלֵּךְ הוּא עַל אֲבָנִים שֶׁהֵם קָשִׁים, וְהָאֱלֹהִים אֵינוֹ כֵן אֶלָּא עוֹזֵב אֶת הֶעָנָן הַנִּרְאֶה וּמְהַלֵּךְ עַל הָרוּחַ שֶׁאֵינוֹ נִרְאֶה, שֶׁנֶּאֱמַר (תהלים קד, ג): הַמְהַלֵּךְ עַל כַּנְפֵי רוּחַ. בָּשָׂר וָדָם מַכְתִּיב לוֹ סִטְרַטְיוֹטִין גִּבּוֹרִים בְּרִיאִים כְּדֵי לִלְבּוֹשׁ קַסְדָּא וְשִׁרְיוֹן וּכְלֵי זַיִן, וְהַקָּדוֹשׁ בָּרוּךְ הוּא הִכְתִּיב סִטְרַטְיוֹטִין שֶׁלּוֹ שֶׁאֵינָן נִרְאִין, שֶׁנֶּאֱמַר (תהלים קד, ד): עֹשֶׂה מַלְאָכָיו רוּחוֹת, הָרוּחַ יוֹצֵא וְהַבָּרָק אַחֲרָיו, שֶׁנֶּאֱמַר (תהלים קד, ד): מְשָׁרְתָיו אֵשׁ לוֹהֵט. מִשֶּׁבָּרָא רָקִיעַ בָּרָא מַלְאָכִים בַּיּוֹם הַשֵּׁנִי, וּבוֹ בַיּוֹם בָּרָא גֵּיהִנֹּם, שֶׁאֵין כָּתוּב בּוֹ כִּי טוֹב, כְּגוֹן בָּשָׂר וָדָם שֶׁהוּא קוֹנֶה עֲבָדִים וְאוֹמֵר עֲשׂוּ אַסְפַּתִּין, אָמְרוּ לוֹ לָמָּה כָּךְ, אָמַר לָהֶם שֶׁאִם יִמְרְדוּ יִשְׁמְעוּ אַסְפִּיקוּלָא, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בּוֹרֵא אֲנִי גֵּיהִנֹּם שֶׁאֵין כָּתוּב בּוֹ כִּי טוֹב, שֶׁאִם יֶחֶטְאוּ בְּנֵי אָדָם יוֹרְדִין לְתוֹכוֹ. וּמִנַּיִן שֶׁנִּבְרֵאת גֵּיהִנֹּם בַּיּוֹם הַשֵּׁנִי, שֶׁכֵּן הַנָּבִיא מְפָרֵשׁ (ישעיה ל, לג): כִּי עָרוּךְ מֵאֶתְמוּל תָּפְתֶּה, מִן הַיּוֹם שֶׁאָדָם יָכוֹל לוֹמַר אֶתְמוֹל, וְאֵימָתַי אָדָם יָכוֹל לוֹמַר אֶתְמוֹל, בַּיּוֹם הַשֵּׁנִי, שֶׁיּוֹם אֶחָד בַּשַּׁבָּת לְפָנָיו. וְאַחַר כָּךְ בָּרָא יַבָּשָׁה בַּשְּׁלִישִׁי בַּשַּׁבָּת, שֶׁנֶּאֱמַר (תהלים קד, ה): יָסַד אֶרֶץ עַל מְכוֹנֶיהָ, וְאוֹתָהּ שָׁעָה אֶחָד עָרוּם וְאֶחָד לָבוּשׁ, כְּגוֹן בָּשָׂר וָדָם שֶׁיֵּשׁ לוֹ שְׁנֵי עֲבָדִים, הִפְשִׁיט כְּסוּתוֹ שֶׁל אֶחָד וְהִלְבִּישָׁהּ לַחֲבֵרוֹ, כָּךְ אָמַר הָאֱלֹהִים (בראשית א, ט): יִקָּווּ הַמַּיִם, גִּלָּה אֶת הָאָרֶץ וְכִסָּה אֶת הַתְּהוֹם. וְכֵן דָּוִד אוֹמֵר (תהלים קד, ו): תְּהוֹם כַּלְּבוּשׁ כִּסִּיתוֹ, (תהלים קד, ז): מִן גַּעֲרָתְךָ יְנוּסוּן, כְּגוֹן בָּשָׂר וָדָם שֶׁרָאָה גִתּוֹ מְלֵאָה עֲנָבִים וְהַכֶּרֶם לִבְצֹר, אָמְרוּ לוֹ וְהֵיכָן אַתָּה נוֹתֵן שְׁאָר עֲנָבִים, בִּשְׁבִיל שֶׁהַגַּת קְטַנָּה, אָמַר לָהֶם אֲנִי עוֹשֶׂה גַת שֶׁתִּטֹּל לְכָל הָעֲנָבִים שֶׁבַּכֶּרֶם, מֶה עָשָׂה רָפַשׁ הָעֲנָבִים וּבָעַט רִאשׁוֹן רִאשׁוֹן וְאַחַר כָּךְ הֵבִיא אֶת הָעֲנָבִים שֶׁבַּכֶּרֶם וְהֶחֱזִיק הַגַּת כָּל הָעֲנָבִים, כָּךְ הָיָה כָּל הָעוֹלָם מָלֵא מַיִם בְּמַיִם וְהָאָרֶץ שְׁקוּעָה בַּמַּיִם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית א, ט): וְתֵרָאֶה הַיַּבָּשָׁה, אָמְרוּ הַמַּיִם הֲרֵי הָעוֹלָם אָנוּ מְלֵאִים וְעַד עַכְשָׁו צַר לָנוּ לְהֵיכָן אָנוּ הוֹלְכִין, יְהִי שְׁמוֹ מְבֹרָךְ בָּעַט בָּאוֹקְיָנוֹס וַהֲרָגוֹ, שֶׁנֶּאֱמַר (איוב כו, יב): בְּכֹחוֹ רָגַע הַיָּם וּבִתְבוּנָתוֹ מָחַץ רָהַב, וְאֵין מָחַץ אֶלָּא לְשׁוֹן הֲרִיגָה, שֶׁנֶּאֱמַר (שופטים ה, כו): וּמָחֲצָה וְחָלְפָה רַקָּתוֹ. כְּשֶׁהָרַג אוֹתָן יֵשׁ אוֹמְרִים שֶׁהֵן בּוֹכִין עַד הַיּוֹם הַזֶּה, שֶׁנֶּאֱמַר (איוב לח, טז): הֲבָאתָ עַד נִבְכֵי יָם. וְלָמָּה הָרַג אוֹתָן, שֶׁהַבַּיִת שֶׁהוּא מַחֲזִיק מֵאָה חַיִּים מַחֲזִיק אֶלֶף מֵתִים, לְכָךְ נִקְרָא אוֹקְיָנוֹס יַם הַמָּוֶת, וְעָתִיד אֱלֹהִים לְרַפֹּאתוֹ, שֶׁנֶּאֱמַר (יחזקאל מז, ח): אֶל הַיָּמָּה הַמּוּצָאִים וְנִרְפְּאוּ הַמָּיִם. כֵּיוָן שֶׁרָאוּ שְׁאָר הַמַּיִם שֶׁבָּעַט בְּאוֹקְיָנוֹס, לְקוֹל צַעֲקָתוֹ בָּרְחוּ חַבְרֵיהֶן, כְּמוֹ חַמָּר בָּשָׂר וָדָם שֶׁהוּא הוֹלֵךְ וְהָיוּ לְפָנָיו שְׁנֵי עֲבָדִים, אוֹתָן הָרִאשׁוֹנִים רָצִין וּבוֹרְחִין, כָּךְ הָיוּ שְׁאָר הַמַּיִם שֶׁבָּעוֹלָם בּוֹרְחִים מִקּוֹל צַעֲקָתוֹ שֶׁל אוֹקְיָנוֹס, שֶׁנֶּאֱמַר (תהלים קד, ז): מִן גַּעֲרָתְךָ יְנוּסוּן, וְהָיוּ בּוֹרְחִין וְלֹא הָיוּ יוֹדְעִין לְהֵיכָן בּוֹרְחִין, שֶׁנֶּאֱמַר (תהלים קד, ח): יַעֲלוּ הָרִים יֵרְדוּ בְקָעוֹת אֶל מְקוֹם זֶה יָסַדְתָּ לָהֶם, כְּגוֹן עֶבֶד בָּשָׂר וָדָם שֶׁאָמַר לוֹ אֲדוֹנוֹ הַמְתֵּן לִי בַּשּׁוּק, וְלֹא אָמַר לוֹ הֵיכָן יַמְתִּין, הִתְחִיל הָעֶבֶד אוֹמֵר שֶׁמָּא אֵצֶל בַּסִילְקִי אָמַר לִי לְהַמְתִּינוֹ אוֹ שֶׁמָּא אֵצֶל בֵּית הַמֶּרְחָץ אָמַר לִי, אוֹ שֶׁמָּא בְּצַד פִּיטְרוֹן אָמַר לִי, עָלָה מְצָאוֹ סְטָרוֹ מִסְטָר, אָמַר לוֹ עַל שַׁעַר פַּלְטֵרִין שֶׁל אִפַּרְכוֹס שְׁלַחְתִּיךָ, כָּךְ הָיוּ הַמַּיִם חוֹזְרִים כְּשֶׁשָּׁמְעוּ שֶׁאָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית א, ט): יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל מָקוֹם אֶחָד, לֹא לַדָּרוֹם וְלֹא לַצָּפוֹן אָמַר לָהֶם אֶלָּא הָיוּ פוֹזְרִין, יַעֲלוּ הָרִים יֵרְדוּ בְקָעוֹת, סְטָרָן הַקָּדוֹשׁ בָּרוּךְ הוּא מִסְטָר אָמַר לָהֶם לִמְקוֹמוֹ שֶׁל לִוְיָתָן אָמַרְתִּי לָכֶם לֵילֵךְ. מִנַּיִן כֵּן, שֶׁנֶּאֱמַר (תהלים קד, ח): אֶל מְקוֹם זֶה יָסַדְתָּ לָהֶם, וְזֶה מְקוֹמוֹ שֶׁל לִוְיָתָן, שֶׁנֶּאֱמַר (תהלים קד כו): לִוְיָתָן זֶה יָצַרְתָּ לְשַׂחֶק בּוֹ, (תהלים קד, ט): גְּבוּל שַׂמְתָּ בַּל יַעֲבֹרוּן, כְּגוֹן בָּשָׂר וָדָם שֶׁהִכְנִיס בְּהֶמְתּוֹ לְדִיר וְנָעַל הַמַּסְגֵּר בְּפָנֶיהָ כְּדֵי שֶׁלֹא תֵצֵא וְתִרְעֶה אֶת הַתְּבוּאָה, כָּךְ נָעַל הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַיָּם בַּחוֹל וְהִשְׁבִּיעוֹ שֶׁלֹא יֵצֵא מִן הַחוֹל, שֶׁנֶּאֱמַר (ירמיה ה, כב): אֲשֶׁר שַׂמְתִּי חוֹל גְּבוּל לַיָּם. (תהלים קד, י): הַמְשַׁלֵּחַ מַעֲיָנִים בַּנְחָלִים, כְּגוֹן בָּשָׂר וָדָם שֶׁיֵּשׁ לוֹ עֲקָלִים שֶׁל זֵיתִים, כָּבַשׁ אֶת הַקּוֹרָה זֶה עַל זֶה, וְהַשֶּׁמֶן יוֹרֵד מִלְמַעְלָה וְהַשֶּׁמֶן יוֹרֵד מִלְּמַטָּה, כָּךְ הָהָר מִכָּאן וְהָהָר מִכָּאן כְּבוּשִׁין עַל הַמַּעְיָנוֹת וְהֵן מַקְטִיעִין וְיוֹצְאִין מִבֵּין הֶהָרִים, לְכָךְ כְּתִיב: הַמְשַׁלֵּחַ מַעֲיָנִים בַּנְּחָלִים. אַחַר כָּךְ מַה דָּוִד אוֹמֵר (תהלים קד, יט): עָשָׂה יָרֵחַ לְמוֹעֲדִים, שְׁלשׁ מֵאוֹת וְשִׁשִּׁים וַחֲמִשָּׁה חַלּוֹנוֹת בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בָּרָקִיעַ, מֵאָה וּשְׁמוֹנִים וּשְׁלשָׁה בַּמִּזְרָח, וּמֵאָה וּשְׁמוֹנִים וּשְׁנַיִם בַּמַּעֲרָב, מֵהֶן בָּרָא לַשֶּׁמֶשׁ וּמֵהֶן בָּרָא לַלְּבָנָה, שֶׁיְהֵא הָעוֹלָם שָׁט אַחֲרָיו וְהוּא מְהַלֵּךְ כֻּלָּן חוּץ מֵאַחַד עָשָׂר חַלּוֹנוֹת שֶׁאֵין הַלְּבָנָה נִכְנֶסֶת לְאֶחָד מֵהֶן, כְּגוֹן אִפַּרְכוֹס וְדֻכָּס, שֶׁהָיוּ נוֹטְלִין דּוֹנָטִיבָא. אִפַּרְכוֹס נוֹטֵל לְפִי כְבוֹדוֹ וְדֻכָּס לְפִי כְבוֹדוֹ. כָּךְ הַשֶּׁמֶשׁ נִקְרָא גָּדוֹל וְהַלְּבָנָה נִקְרֵאת קָטָן, לְכָךְ הַשֶּׁמֶשׁ נִקְרָא גָּדוֹל שֶׁהוּא גָדוֹל עַל הַלְּבָנָה אַחַד עָשָׂר יוֹם, לְכָךְ בָּרָא הַלְּבָנָה בִּשְׁבִיל מוֹעֲדוֹת שֶׁיִּהְיוּ יִשְׂרָאֵל מַרְבִּין וּמְמַעֲטִין כַּלְּבָנָה וְאֵינוֹ רַע לָהּ בַּעֲבוּר תַּקָּנַת הַמּוֹעֲדוֹת, שֶׁכָּל הַשָּׁנָה מוֹנָה לַחַמָּה לִשְׁנֵי עוֹלָם וּלְשָׁנִים שֶׁל בְּנֵי אָדָם, וְהוּא שֶׁיּוֹדֵעַ קִצּוֹ שֶׁל כָּל אָדָם וְאָדָם כַּמָּה שָׁנִים רָאָה הַשֶּׁמֶשׁ וְכָל הֵימְךָ לוֹמַר שֶׁבִּשְׁבִיל אֵלּוּ הַמּוֹעֲדוֹת עָשָׂה אֶת הַלְּבָנָה, עָמַד דָּוִד וּפֵרַשׁ עָשָׂה יָרֵחַ לְמוֹעֲדִים, אָמְרוּ לוֹ לְדָוִד עַד שֶׁאָנוּ בְּמִצְרַיִם נָטַלְנוּ חֹדֶשׁ שֶׁל לְבָנָה, הֲדָא הוּא דִכְתִיב: הַחֹדֶשׁ הַזֶּה לָכֶם.

51. Assyrian, Cta, None Tagged with subjects: •nan Found in books: Fishbane (2003) 46

52. Ugaritic, Ktu, None Tagged with subjects: •natural and meteorological phenomena, cloud Found in books: Fishbane (2003) 55

53. Assyrian, Ras Shamra (Rs), None Tagged with subjects: •nan Found in books: Fishbane (2003) 71

54. Anon., Pesiqta De Rav Kahana, 5.3, 17.5 Tagged with subjects: •natural and meteorological phenomena, tremors •natural and meteorological phenomena, cloud Found in books: Fishbane (2003) 167, 197, 224

55. Anon., Pesiqta De-Rabbi Eliezer, 22, 9-10 Tagged with subjects: •nan Found in books: Fishbane (2003) 99

56. Anon., Midrash On Song of Songs, None Tagged with subjects: •natural and meteorological phenomena, tremors Found in books: Fishbane (2003) 104

57. Assyrian, Atrahasis Epic, None Tagged with subjects: •nan Found in books: nan nan

58. Anon., Midrash Konen, 2.25 Tagged with subjects: •natural and meteorological phenomena, cloud Found in books: Fishbane (2003) 205

59. Anon., Tanhuma, None Tagged with subjects: •natural and meteorological phenomena, rain Found in books: Fishbane (2003) 290

60. Pedro Alfonsi, Dialogus Petri, 107.550-107.551 Tagged with subjects: •natural and meteorological phenomena, tremors Found in books: Fishbane (2003) 163

61. Assyrian, Seven Tablets of Creation, 1.234 Tagged with subjects: •natural and meteorological phenomena, cloud •natural and meteorological phenomena, tremors Found in books: Fishbane (2003) 69

62. Assyrian, Mvag, None Tagged with subjects: •nan Found in books: nan nan

63. Anon., Annals of Ashurbanipal, 2.9.79 Tagged with subjects: •natural and meteorological phenomena, cloud Found in books: Fishbane (2003) 55

Tiresias: The Ancient Mediterranean Religions Source Database