1. Hebrew Bible, Proverbs, 4.24, 13.19, 14.1, 17.13, 20.22, 21.20, 24.29 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •neighbour, oppression of/wrong toward Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 262, 279| 4.24. "הָסֵר מִמְּךָ עִקְּשׁוּת פֶּה וּלְזוּת שְׂפָתַיִם הַרְחֵק מִמֶּךָּ׃", 13.19. "תַּאֲוָה נִהְיָה תֶּעֱרַב לְנָפֶשׁ וְתוֹעֲבַת כְּסִילִים סוּר מֵרָע׃", 14.1. "לֵב יוֹדֵעַ מָרַּת נַפְשׁוֹ וּבְשִׂמְחָתוֹ לֹא־יִתְעָרַב זָר׃", 14.1. "חַכְמוֹת נָשִׁים בָּנְתָה בֵיתָהּ וְאִוֶּלֶת בְּיָדֶיהָ תֶהֶרְסֶנּוּ׃", 17.13. "מֵשִׁיב רָעָה תַּחַת טוֹבָה לֹא־תמיש [תָמוּשׁ] רָעָה מִבֵּיתוֹ׃", 20.22. "אַל־תֹּאמַר אֲשַׁלְּמָה־רָע קַוֵּה לַיהוָה וְיֹשַׁע לָךְ׃", 24.29. "אַל־תֹּאמַר כַּאֲשֶׁר עָשָׂה־לִי כֵּן אֶעֱשֶׂה־לּוֹ אָשִׁיב לָאִישׁ כְּפָעֳלוֹ׃", | 4.24. "Put away from thee a froward mouth, And perverse lips put far from thee.", 13.19. "The desire accomplished is sweet to the soul; And it is an abomination to fools to depart from evil.", 14.1. "Every wise woman buildeth her house; But the foolish plucketh it down with her hands.", 17.13. "Whoso rewardeth evil for good, Evil shall not depart from his house.", 20.22. "Say not thou: ‘I will requite evil’; wait for the LORD, and He will save thee.", 21.20. "There is desirable treasure and oil in the dwelling of the wise; But a foolish man swalloweth it up.", 24.29. "Say not: ‘I will do so to him as he hath done to me; I will render to the man according to his work.’", |
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2. Hebrew Bible, Psalms, 118.155, 119.155 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •neighbour, oppression of/wrong toward Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 279| 119.155. "רָחוֹק מֵרְשָׁעִים יְשׁוּעָה כִּי־חֻקֶּיךָ לֹא דָרָשׁוּ׃", | 119.155. "Salvation is far from the wicked; For they seek not Thy statutes.", |
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3. Hebrew Bible, Numbers, 6.24-6.26 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •neighbour, oppression of/wrong toward Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 262| 6.24. "יְבָרֶכְךָ יְהוָה וְיִשְׁמְרֶךָ׃", 6.25. "יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ׃", 6.26. "יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם׃", | 6.24. "The LORD bless thee, and keep thee;", 6.25. "The LORD make His face to shine upon thee, and be gracious unto thee;", 6.26. "The LORD lift up His countece upon thee, and give thee peace.", |
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4. Hebrew Bible, Leviticus, 19.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •neighbour, oppression of/wrong toward Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 279, 417, 419| 19.18. "לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃", | 19.18. "Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.", |
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5. Hebrew Bible, Deuteronomy, 28.65 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •neighbour, oppression of/wrong toward Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 423| 28.65. "וּבַגּוֹיִם הָהֵם לֹא תַרְגִּיעַ וְלֹא־יִהְיֶה מָנוֹחַ לְכַף־רַגְלֶךָ וְנָתַן יְהוָה לְךָ שָׁם לֵב רַגָּז וְכִלְיוֹן עֵינַיִם וְדַאֲבוֹן נָפֶשׁ׃", | 28.65. "And among these nations shalt thou have no repose, and there shall be no rest for the sole of thy foot; but the LORD shall give thee there a trembling heart, and failing of eyes, and languishing of soul.", |
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6. Hebrew Bible, Isaiah, 23.12, 46.12 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •neighbour, oppression of/wrong toward Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 279, 423| 23.12. "וַיֹּאמֶר לֹא־תוֹסִיפִי עוֹד לַעְלוֹז הַמְעֻשָּׁקָה בְּתוּלַת בַּת־צִידוֹן כתיים [כִּתִּים] קוּמִי עֲבֹרִי גַּם־שָׁם לֹא־יָנוּחַ לָךְ׃", 46.12. "שִׁמְעוּ אֵלַי אַבִּירֵי לֵב הָרְחוֹקִים מִצְּדָקָה׃", | 23.12. "And He said: ‘Thou shalt no more rejoice.’ O thou oppressed virgin daughter of Zidon, Arise, pass over to Kittim; Even there shalt thou have no rest.", 46.12. "Hearken unto Me, ye stout-hearted, That are far from righteousness:", |
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7. Hebrew Bible, Habakkuk, 2.12 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •neighbour, oppression of/wrong toward Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 262| 2.12. "הוֹי בֹּנֶה עִיר בְּדָמִים וְכוֹנֵן קִרְיָה בְּעַוְלָה׃", | 2.12. "Woe to him that buildeth a town with blood, And establisheth a city by iniquity!", |
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8. Hebrew Bible, Jeremiah, 22.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •neighbour, oppression of/wrong toward Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 262, 418| 22.13. "הוֹי בֹּנֶה בֵיתוֹ בְּלֹא־צֶדֶק וַעֲלִיּוֹתָיו בְּלֹא מִשְׁפָּט בְּרֵעֵהוּ יַעֲבֹד חִנָּם וּפֹעֲלוֹ לֹא יִתֶּן־לוֹ׃", | 22.13. "Woe unto him that buildeth his house by unrighteousness, And his chambers by injustice; That useth his neighbour’s service without wages, And giveth him not his hire;", |
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9. Hebrew Bible, Amos, 5.11 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •neighbour, oppression of/wrong toward Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 262| 5.11. "לָכֵן יַעַן בּוֹשַׁסְכֶם עַל־דָּל וּמַשְׂאַת־בַּר תִּקְחוּ מִמֶּנּוּ בָּתֵּי גָזִית בְּנִיתֶם וְלֹא־תֵשְׁבוּ בָם כַּרְמֵי־חֶמֶד נְטַעְתֶּם וְלֹא תִשְׁתּוּ אֶת־יֵינָם׃", | 5.11. "Therefore, because ye trample upon the poor, And take from him exactions of wheat; Ye have built houses of hewn stone, But ye shall not dwell in them, Ye have planted pleasant vineyards, But ye shall not drink wine thereof.", |
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10. Hebrew Bible, Ecclesiastes, 7.4, 7.23 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •neighbour, oppression of/wrong toward Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 262, 279| 7.4. "לֵב חֲכָמִים בְּבֵית אֵבֶל וְלֵב כְּסִילִים בְּבֵית שִׂמְחָה׃", 7.23. "כָּל־זֹה נִסִּיתִי בַחָכְמָה אָמַרְתִּי אֶחְכָּמָה וְהִיא רְחוֹקָה מִמֶּנִּי׃", | 7.4. "The heart of the wise is in the house of mourning; But the heart of fools is in the house of mirth.", 7.23. "All this have I tried by wisdom; I said: ‘I will get wisdom’; but it was far from me.", |
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11. Anon., 1 Enoch, 1.8, 5.4, 5.7, 5.9, 6.5, 8.3, 10.17, 11.2, 12.5, 13.1, 16.4, 22.11, 22.13, 38.5, 91.6, 91.7, 91.8, 91.11, 91.12, 91.13, 91.15, 92, 93, 93.2, 93.6, 93.10, 94, 94.5, 94.6-95.2, 94.6, 94.7, 94.8, 94.9, 95, 95.3, 95.4, 95.5, 95.6, 95.7, 96, 96.1, 96.2, 96.3, 96.4, 96.5, 96.6, 96.7, 96.8, 97, 97.3, 97.4, 97.5, 97.7, 97.8, 97.9, 97.10, 98, 98.1, 98.2, 98.3, 98.9-99.2, 98.9, 98.11, 98.12, 98.13, 98.14, 98.15, 99, 99.1, 99.2, 99.3, 99.7, 99.8, 99.9, 99.11, 99.12, 99.13, 99.14, 99.15, 99.16, 100, 100.1, 100.2, 100.3, 100.4, 100.5, 101, 102, 102.4, 102.10, 103, 103.3, 103.7, 103.8, 103.9, 103.10, 103.11, 103.12, 103.13, 103.14, 103.15, 104, 104.1, 104.6, 105, 105.2, 108.3, 108.4, 108.5 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 273 | 38.5. Then shall the kings and the mighty perish And be given into the hands of the righteous and holy." |
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12. Anon., Testament of Gad, 6.1-6.7 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •neighbour, oppression of/wrong toward Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 279 | 6.1. AND now, my children, I exhort you, love ye each one his brother, and put away hatred from your hearts, love one another in deed, and in word, and in the inclination of the soul. 6.2. For in the presence of my father I spake peaceably to Joseph; and when I had gone out, the spirit of hatred darkened my mind, and stirred up my soul to slay him. 6.3. Love ye one another from the heart; and if a man sin against thee, speak peaceably to him, and in thy soul hold not guile; and if he repent and confess, forgive him. 6.4. But if he deny it, do not get into a passion with him, lest catching the poison from thee he take to swearing and so thou sin doubly. 6.5. Let not another man hear thy secrets when engaged in legal strife, lest he come to hate thee and become thy enemy, and commit a great sin against thee; for ofttimes he addresseth thee guilefully or busieth himself about thee with wicked intent. 6.6. And though he deny it and yet have a sense of shame when reproved, give over reproving him. For be who denieth may repent so as not again to wrong thee; yea, he may also honour thee, and fear and be at peace with thee. 6.7. And if he be shameless and persist in his wrong-doing, even so forgive him from the heart, and leave to God the avenging. |
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13. Anon., Testament of Asher, 1.3-1.9, 6.5 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •neighbour, oppression of/wrong toward Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 423 | 1.3. Two ways hath God given to the sons of men, and two inclinations, and two kinds of action, and two modes (of action), and two issues. 1.4. Therefore all things are by twos, one over against the other. 1.5. For there are two ways of good and evil, and with these are the two inclinations in our breasts discriminating them. 1.6. Therefore if the soul take pleasure in the good (inclination), all its actions are in righteousness; and if it sin it straightway repenteth. 1.7. For, having its thoughts set upon righteousness, and casting away wickedness, it straightway overthroweth the evil, and uprooteth the sin. 1.8. But if it incline to the evil inclination, all its actions are in wickedness, and it driveth away the good, and cleaveth to the evil, and is ruled by Beliar; even though it work what is good, he perverteth it to evil. 1.9. For whenever it beginneth to do good, he forceth the issue of the action into evil for him, seeing that the treasure of the inclination is filled with an evil spirit. 6.5. For when the soul departs troubled, it is tormented by the evil spirit which also it served in lusts and evil works. |
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14. Anon., Jubilees, 27.29-27.30 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •neighbour, oppression of/wrong toward Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 262 | 27.29. And Jacob awoke from his sleep, and said, "Truly this place is the house of the Lord, and I knew it not." 27.30. And he was afraid and said:" Dreadful is this place which is none other than the house of God, and this is the gate of heaven." |
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15. Septuagint, 2 Maccabees, 9.5-9.6, 9.28 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •neighbour, oppression of/wrong toward Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 275, 279 | 9.5. But the all-seeing Lord, the God of Israel, struck him an incurable and unseen blow. As soon as he ceased speaking he was seized with a pain in his bowels for which there was no relief and with sharp internal tortures --' 9.6. and that very justly, for he had tortured the bowels of others with many and strange inflictions.' 9.28. So the murderer and blasphemer, having endured the more intense suffering, such as he had inflicted on others, came to the end of his life by a most pitiable fate, among the mountains in a strange land.' |
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16. Septuagint, Ecclesiasticus (Siracides), 28.1, 30.23 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •neighbour, oppression of/wrong toward Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 279 | 28.1. He that takes vengeance will suffer vengeance from the Lord,and he will firmly establish his sins. 28.1. In proportion to the fuel for the fire, so will be the burning,and in proportion to the obstinacy of strife will be the burning;in proportion to the strength of the man will be his anger,and in proportion to his wealth he will heighten his wrath. 30.23. Delight your soul and comfort your heart,and remove sorrow far from you,for sorrow has destroyed many, and there is no profit in it. |
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| 17. Anon., Sibylline Oracles, 2.146 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •neighbour, oppression of/wrong toward Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 279 |
18. New Testament, Romans, 12.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •neighbour, oppression of/wrong toward Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 279| 12.17. μηδενὶ κακὸν ἀντὶ κακοῦ ἀποδιδόντες·προνοούμενοι καλὰ ἐνώπιονπάντωνἀνθρώπων· | 12.17. Repay no one evil for evil. Respect what is honorable in the sight of all men. |
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19. New Testament, Apocalypse, 14.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •neighbour, oppression of/wrong toward Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 423| 14.11. καὶ ὁ καπνὸςτοῦ βασανισμοῦ αὐτῶνεἰς αἰῶναςαἰώνωνἀναβαίνει,καὶ οὐκ ἔχουσιν ἀνάπαυσινἡμέρας καὶ νυκτός,οἱ προσκυνοῦντες τὸ θηρίον καὶ τὴν εἰκόνα αὐτοῦ, καὶ εἴ τις λαμβάνει τὸ χάραγμα τοῦ ὀνόματος αὐτοῦ. | 14.11. The smoke of their torment goes up forever and ever. They have no rest day and night, those who worship the beast and his image, and whoever receives the mark of his name. |
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| 20. Seneca The Younger, Letters, 3.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •neighbour, oppression of/wrong toward Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 262 |
21. New Testament, 1 John, 4.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •neighbour, oppression of/wrong toward Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 423| 4.6. ἡμεῖς ἐκ τοῦ θεοῦ ἐσμέν· ὁ γινώσκων τὸν θεὸν ἀκούει ἡμῶν, ὃς οὐκ ἔστιν ἐκ τοῦ θεοῦ οὐκ ἀκούει ἡμῶν. ἐκ τούτου γινώσκομεν τὸ πνεῦμα τῆς ἀληθείας καὶ τὸ πνεῦμα τῆς πλάνης. | 4.6. We are of God. He who knows God listens to us. He who is not of God doesn't listen to us. By this we know the spirit of truth, and the spirit of error. |
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22. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •neighbour, oppression of/wrong toward Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 279| 88b. דסגינן בשלימותא כתיב בן (משלי יא, ג) תומת ישרים תנחם הנך אינשי דסגן בעלילותא כתיב בהו (משלי יא, ג) וסלף בוגדים ישדם:,א"ר שמואל בר נחמני א"ר יונתן מאי דכתיב (שיר השירים ד, ט) לבבתני אחותי כלה לבבתני באחת מעיניך בתחילה באחת מעיניך לכשתעשי בשתי עיניך אמר עולא עלובה כלה מזנה בתוך חופתה אמר רב מרי ברה דבת שמואל מאי קרא (שיר השירים א, יב) עד שהמלך במסיבו נרדי וגו' אמר רב ועדיין חביבותא היא גבן דכתי' נתן ולא כתב הסריח ת"ר עלובין ואינן עולבין שומעין חרפתן ואינן משיבין עושין מאהבה ושמחין ביסורין עליהן הכתוב אומר (שופטים ה, לא) ואוהביו כצאת השמש בגבורתו,א"ר יוחנן מאי דכתיב (תהלים סח, יב) ה' יתן אומר המבשרות צבא רב כל דיבור ודיבור שיצא מפי הגבורה נחלק לשבעים לשונות תני דבי ר' ישמעאל (ירמיהו כג, כט) וכפטיש יפוצץ סלע מה פטיש זה נחלק לכמה ניצוצות אף כל דיבור ודיבור שיצא מפי הקב"ה נחלק לשבעים לשונות אמר רב חננאל בר פפא מ"ד (משלי ח, ו) שמעו כי נגידים אדבר למה נמשלו דברי תורה כנגיד לומר לך מה נגיד זה יש בו להמית ולהחיות אף ד"ת יש בם להמית ולהחיות,היינו דאמר רבא למיימינין בה סמא דחיי למשמאילים בה סמא דמותא ד"א נגידים כל דיבור ודיבור שיצא מפי הקב"ה קושרים לו שני כתרים: א"ר יהושע בן לוי מ"ד (שיר השירים א, יג) צרור המור דודי לי בין שדי ילין אמרה כנסת ישראל לפני הקב"ה רבש"ע אף על פי שמיצר ומימר לי דודי בין שדי ילין (שיר השירים א, יד) אשכול הכופר דודי לי בכרמי עין גדי מי שהכל שלו מכפר לי על עון גדי שכרמתי לי מאי משמע דהאי כרמי לישנא דמכניש הוא אמר מר זוטרא בריה דרב נחמן כדתנן כסא של כובס שכורמים עליו את הכלים:,וא"ר יהושע בן לוי מאי דכתיב (שיר השירים ה, יג) לחייו כערוגת הבושם כל דיבור ודיבור שיצא מפי הקב"ה נתמלא כל העולם כולו בשמים וכיון שמדיבור ראשון נתמלא דיבור שני להיכן הלך הוציא הקב"ה הרוח מאוצרותיו והיה מעביר ראשון ראשון שנאמר (שיר השירים ה, יג) שפתותיו שושנים נוטפות מור עובר אל תקרי שושנים אלא ששונים:,ואריב"ל כל דיבור ודיבור שיצא מפי הקב"ה יצתה נשמתן של ישראל שנאמר (שיר השירים ה, ו) נפשי יצאה בדברו ומאחר שמדיבור ראשון יצתה נשמתן דיבור שני היאך קיבלו הוריד טל שעתיד להחיות בו מתים והחיה אותם שנאמר (תהלים סח, י) גשם נדבות תניף אלהים נחלתך ונלאה אתה כוננתה ואמר ר' יהושע בן לוי כל דיבור ודיבור שיצא מפי הקב"ה חזרו ישראל לאחוריהן י"ב מיל והיו מלאכי השרת מדדין אותן שנאמר (תהלים סח, יג) מלאכי צבאות ידודון ידודון אל תיקרי ידודון אלא ידדון:,ואריב"ל בשעה שעלה משה למרום אמרו מלאכי השרת לפני הקב"ה רבש"ע מה לילוד אשה בינינו אמר להן לקבל תורה בא אמרו לפניו חמודה גנוזה שגנוזה לך תשע מאות ושבעים וארבעה דורות קודם שנברא העולם אתה מבקש ליתנה לבשר ודם (תהלים ח, ה) מה אנוש כי תזכרנו ובן אדם כי תפקדנו ה' אדונינו מה אדיר שמך בכל הארץ אשר תנה הודך על השמים,אמר לו הקב"ה למשה החזיר להן תשובה אמר לפניו רבש"ע מתיירא אני שמא ישרפוני בהבל שבפיהם אמר לו אחוז בכסא כבודי וחזור להן תשובה שנאמר (איוב כו, ט) מאחז פני כסא פרשז עליו עננו ואמר ר' נחום מלמד שפירש שדי מזיו שכינתו ועננו עליו אמר לפניו רבונו של עולם תורה שאתה נותן לי מה כתיב בה (שמות כ, ב) אנכי ה' אלהיך אשר הוצאתיך מארץ מצרים אמר להן למצרים ירדתם לפרעה השתעבדתם תורה למה תהא לכם שוב מה כתיב בה לא יהיה לך אלהים אחרים בין עמים אתם שרויין שעובדין | 88b. b who proceed wholeheartedly /b and with integrity, b it is written: “The integrity of the upright will guide them” /b (Proverbs 11:3), whereas b about those people who walk in deceit, it is written /b at the end of the same verse: b “And the perverseness of the faithless will destroy them.” /b , b Rabbi Shmuel bar Naḥamani said /b that b Rabbi Yonatan said: What is /b the meaning of that b which is written: “You have ravished my heart, my sister, my bride; you have ravished my heart with one of your eyes, /b with one bead of your necklace” (Song of Songs 4:9)? b At first /b when you, the Jewish people, merely accepted the Torah upon yourselves it was b with one of your eyes; /b however, b when you /b actually b perform /b the mitzvot it will be b with both of your eyes. Ulla said /b with regard to the sin of the Golden Calf: b Insolent is the bride who is promiscuous under her wedding canopy. Rav Mari, son of the daughter of Shmuel, said: What verse /b alludes to this? b “While the king was still at his table my spikenard /b gave off its fragrance” (Song of Songs 1:12). Its pleasant odor dissipated, leaving only an offensive odor. b Rav said: /b Nevertheless, it is apparent from the verse that b the affection /b of the Holy One, Blessed be He, b is still upon us, as it is written /b euphemistically as “ b gave off /b its fragrance,” b and /b the verse b did not write, it reeked. /b And b the Sages taught: About /b those who b are insulted and do not insult, who hear their shame and do not respond, who act out of love and are joyful in suffering, the verse says: “And they that love Him are as the sun going forth in its might” /b (Judges 5:31).,With regard to the revelation at Sinai, b Rabbi Yoḥa said: What is /b the meaning of that b which is written: “The Lord gives the word; the women that proclaim the tidings are a great host” /b (Psalms 68:12)? It means that b each and every utterance that emerged from the mouth of the Almighty divided into seventy languages, /b a great host. And, similarly, b the school of Rabbi Yishmael taught /b with regard to the verse: “Behold, is My word not like fire, declares the Lord, b and like a hammer that shatters a rock?” /b (Jeremiah 23:29). b Just as this hammer breaks /b a stone b into several fragments, so too, each and every utterance that emerged from the mouth of the Holy One, Blessed be He, divided into seventy languages. /b The Gemara continues in praise of the Torah. b Rav Ḥael bar Pappa said: What is /b the meaning of that b which is written: “Listen, for I will speak royal things, /b and my lips will open with upright statements” (Proverbs 8:6)? b Why are matters of Torah likened to a king? To teach you /b that b just as this king has /b the power b to kill and to grant life, so too, matters of Torah have /b the power b to kill and to grant life. /b ,And b that is /b what b Rava said: To those who are right-handed in /b their approach to Torah, and engage in its study with strength, good will, and sanctity, Torah is b a drug of life, /b and b to those who are left-handed in /b their approach to Torah, it is b a drug of death. Alternatively, /b why are matters of Torah referred to as b royal? /b Because b to each and every utterance that emerged from the mouth of the Holy One, Blessed be He, two crowns are tied. Rabbi Yehoshua ben Levi said: What is /b the meaning of that b which is written: “My beloved is to me like a bundle of myrrh that lies between my breasts” /b (Song of Songs 1:13)? b The Congregation of Israel said before the Holy One, Blessed be He: Master of the Universe, even though my beloved, /b God, b causes me suffering and bitterness, He /b still b lies between my breasts. /b And Rabbi Yehoshua ben Levi interpreted the verse: b “My beloved is to me like a cluster [ i eshkol /i ] of henna [ i hakofer /i ] in the vineyards of [ i karmei /i ] Ein Gedi” /b (Song of Songs 1:14). b He, Whom everything [ i shehakol /i ] is His, forgives [ i mekhapper /i ] me for the sin of the kid [ i gedi /i ], /b i.e., the calf, b that I collected [ i shekaramti /i ] for myself. /b The Gemara explains: b From where /b is it b inferred that /b the word in b this /b verse, b i karmei /i , is a term of gathering? Mar Zutra, son of Rav Naḥman, said /b that it is b as we learned /b in a mishna: b A launderer’s chair upon which one gathers [ i koremim /i ] the garments. /b , b And Rabbi Yehoshua ben Levi said: What is /b the meaning of that b which is written: “His cheeks are as a bed of spices, /b as banks of sweet herbs, his lips are lilies dripping with flowing myrrh” (Song of Songs 5:13)? It is interpreted homiletically: From b each and every utterance that emerged from /b His cheeks, i.e., b the mouth of the Holy One, Blessed be He, the entire world was filled with fragrant spices. And since /b the world b was /b already b filled by the first utterance, where /b was there room for the spices of b the second utterance /b to b go? The Holy One, Blessed be He, brought forth wind from His treasuries and made the /b spices b pass one at a time, /b leaving room for the consequences of the next utterance. b As it is stated: “His lips are lilies [ i shoshanim /i ] dripping with flowing myrrh.” /b Each and every utterance resulted in flowing myrrh. b Do not read /b the word in the verse as b i shoshanim /i ; rather, /b read it as b i sheshonim /i , /b meaning repeat. Each repeat utterance produced its own fragrance., b And Rabbi Yehoshua ben Levi said: /b From b each and every utterance that emerged from the mouth of the Holy One, Blessed be He, the souls of the Jewish people left /b their bodies, b as it is stated: “My soul departed when he spoke” /b (Song of Songs 5:6). b And since their souls left /b their bodies b from the first utterance, how did they receive the second utterance? /b Rather, God b rained the dew /b upon them b that, in the future, will revive the dead, and He revived them, as it is stated: “You, God, poured down a bountiful rain; when Your inheritance was weary You sustained it” /b (Psalms 68:10). b And Rabbi Yehoshua ben Levi said: /b With b each and every utterance that emerged from the mouth of the Holy One, Blessed be He, the Jewish people retreated /b in fear b twelve i mil /i , and the ministering angels walked them /b back toward the mountain, b as it is stated: “The hosts of angels will scatter [ i yidodun /i ]” /b (Psalms 68:13). b Do not read /b the word as b i yidodun /i , /b meaning scattered; b rather, /b read it as b i yedadun /i , /b they walked them., b And Rabbi Yehoshua ben Levi said: When Moses ascended on High /b to receive the Torah, b the ministering angels said before the Holy One, Blessed be He: Master of the Universe, what is one born of a woman /b doing here b among us? /b The Holy One, Blessed be He, b said to them: He came to receive the Torah. /b The angels b said before Him: /b The Torah is a b hidden treasure that was concealed by you 974 generations before the creation of the world, /b and b you seek to give it to flesh and blood? /b As it is stated: “The word which He commanded to a thousand generations” (Psalms 105:8). Since the Torah, the word of God, was given to the twenty-sixth generation after Adam, the first man, the remaining 974 generations must have preceded the creation of the world. b “What is man that You are mindful of him and the son of man that You think of him?” /b (Psalms 8:5). Rather, b “God our Lord, how glorious is Your name in all the earth that Your majesty is placed above the heavens” /b (Psalms 8:2). The rightful place of God’s majesty, the Torah, is in the heavens., b The Holy One, Blessed be He, said to Moses: Provide them /b with b an answer /b as to why the Torah should be given to the people. Moses b said before Him: Master of the Universe, I am afraid lest they burn me with the breath of their mouths. /b God b said to him: Grasp My throne of glory /b for strength and protection, b and provide them /b with b an answer. /b And from where is this derived? b As it is stated: “He causes him to grasp the front of the throne, and spreads His cloud over it” /b (Job 26:9), b and Rabbi Naḥum said: /b This verse b teaches that God spread the radiance of His presence and His cloud over /b Moses. Moses b said before Him: Master of the Universe, the Torah that You are giving me, what is written in it? /b God said to him: b “I am the Lord your God Who brought you out of Egypt /b from the house of bondage” (Exodus 20:2). Moses b said to /b the angels: b Did you descend to Egypt? Were you enslaved to Pharaoh? Why should the Torah be yours? Again /b Moses asked: b What /b else b is written in it? /b God said to him: b “You shall have no other gods /b before Me” (Exodus 20:3). Moses said to the angels: b Do you dwell among the nations who worship /b |
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| 23. Anon., 2 Enoch, 50.4 Tagged with subjects: •neighbour, oppression of/wrong toward Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 279 |
| 24. Anon., Joseph And Aseneth, 28.3-28.5 Tagged with subjects: •neighbour, oppression of/wrong toward Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 279 |
| 25. Pseudo-Phocylides, The Sentences of Pseudo-Phocylides, 77 Tagged with subjects: •neighbour, oppression of/wrong toward Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 279 |
