1. Hebrew Bible, Malachi, 3.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •prayer of joseph Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 113| 3.1. "הָבִיאוּ אֶת־כָּל־הַמַּעֲשֵׂר אֶל־בֵּית הָאוֹצָר וִיהִי טֶרֶף בְּבֵיתִי וּבְחָנוּנִי נָא בָּזֹאת אָמַר יְהוָה צְבָאוֹת אִם־לֹא אֶפְתַּח לָכֶם אֵת אֲרֻבּוֹת הַשָּׁמַיִם וַהֲרִיקֹתִי לָכֶם בְּרָכָה עַד־בְּלִי־דָי׃", 3.1. "הִנְנִי שֹׁלֵחַ מַלְאָכִי וּפִנָּה־דֶרֶךְ לְפָנָי וּפִתְאֹם יָבוֹא אֶל־הֵיכָלוֹ הָאָדוֹן אֲשֶׁר־אַתֶּם מְבַקְשִׁים וּמַלְאַךְ הַבְּרִית אֲשֶׁר־אַתֶּם חֲפֵצִים הִנֵּה־בָא אָמַר יְהוָה צְבָאוֹת׃", | 3.1. "Behold, I send My messenger, and he shall clear the way before Me; and the Lord, whom ye seek, will suddenly come to His temple, and the messenger of the covet, Whom ye delight in, Behold, he cometh, Saith the LORD of hosts.", |
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2. Hebrew Bible, Genesis, 16.7-16.8, 21.17, 22.11, 28.12, 32.28-32.29, 32.31 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •prayer of joseph Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 198; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 71, 128| 16.7. "וַיִּמְצָאָהּ מַלְאַךְ יְהוָה עַל־עֵין הַמַּיִם בַּמִּדְבָּר עַל־הָעַיִן בְּדֶרֶךְ שׁוּר׃", 16.8. "וַיֹּאמַר הָגָר שִׁפְחַת שָׂרַי אֵי־מִזֶּה בָאת וְאָנָה תֵלֵכִי וַתֹּאמֶר מִפְּנֵי שָׂרַי גְּבִרְתִּי אָנֹכִי בֹּרַחַת׃", 21.17. "וַיִּשְׁמַע אֱלֹהִים אֶת־קוֹל הַנַּעַר וַיִּקְרָא מַלְאַךְ אֱלֹהִים אֶל־הָגָר מִן־הַשָּׁמַיִם וַיֹּאמֶר לָהּ מַה־לָּךְ הָגָר אַל־תִּירְאִי כִּי־שָׁמַע אֱלֹהִים אֶל־קוֹל הַנַּעַר בַּאֲשֶׁר הוּא־שָׁם׃", 22.11. "וַיִּקְרָא אֵלָיו מַלְאַךְ יְהוָה מִן־הַשָּׁמַיִם וַיֹּאמֶר אַבְרָהָם אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃", 28.12. "וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ׃", 32.28. "וַיֹּאמֶר אֵלָיו מַה־שְּׁמֶךָ וַיֹּאמֶר יַעֲקֹב׃", 32.29. "וַיֹּאמֶר לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ כִּי אִם־יִשְׂרָאֵל כִּי־שָׂרִיתָ עִם־אֱלֹהִים וְעִם־אֲנָשִׁים וַתּוּכָל׃", 32.31. "וַיִּקְרָא יַעֲקֹב שֵׁם הַמָּקוֹם פְּנִיאֵל כִּי־רָאִיתִי אֱלֹהִים פָּנִים אֶל־פָּנִים וַתִּנָּצֵל נַפְשִׁי׃", | 16.7. "And the angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur.", 16.8. "And he said: ‘Hagar, Sarai’s handmaid, whence camest thou? and whither goest thou?’ And she said: ‘I flee from the face of my mistress Sarai.’", 21.17. "And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her: ‘What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is.", 22.11. "And the angel of the LORD called unto him out of heaven, and said: ‘Abraham, Abraham.’ And he said: ‘Here am I.’", 28.12. "And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it.", 32.28. "And he said unto him: ‘What is thy name?’ And he said: ‘Jacob.’", 32.29. "And he said: ‘Thy name shall be called no more Jacob, but Israel; for thou hast striven with God and with men, and hast prevailed.’", 32.31. "And Jacob called the name of the place Peniel: ‘for I have seen God face to face, and my life is preserved.’", |
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3. Hebrew Bible, Deuteronomy, 33.26 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •prayer of joseph Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 552| 33.26. "אֵין כָּאֵל יְשֻׁרוּן רֹכֵב שָׁמַיִם בְעֶזְרֶךָ וּבְגַאֲוָתוֹ שְׁחָקִים׃", | 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.", |
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4. Hebrew Bible, Exodus, 4.22, 23.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •prayer of joseph Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 113, 561| 4.22. "וְאָמַרְתָּ אֶל־פַּרְעֹה כֹּה אָמַר יְהוָה בְּנִי בְכֹרִי יִשְׂרָאֵל׃", | 4.22. "And thou shalt say unto Pharaoh: Thus saith the LORD: Israel is My son, My first-born.", 23.20. "Behold, I send an angel before thee, to keep thee by the way, and to bring thee into the place which I have prepared.", |
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5. Hebrew Bible, Judges, 13.3-13.4 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •prayer of joseph Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 71| 13.3. "וַיֵּרָא מַלְאַךְ־יְהוָה אֶל־הָאִשָּׁה וַיֹּאמֶר אֵלֶיהָ הִנֵּה־נָא אַתְּ־עֲקָרָה וְלֹא יָלַדְתְּ וְהָרִית וְיָלַדְתְּ בֵּן׃", 13.4. "וְעַתָּה הִשָּׁמְרִי נָא וְאַל־תִּשְׁתִּי יַיִן וְשֵׁכָר וְאַל־תֹּאכְלִי כָּל־טָמֵא׃", | 13.3. "And the angel of the Lord appeared to the woman, and said to her, Behold now, thou art barren, and bearest not: but thou shalt conceive, and bear a son.", 13.4. "Now therefore beware, I pray thee, and drink neither wine nor strong drink, and eat no unclean thing:", |
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| 6. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •prayer of joseph Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 198 |
| 7. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •prayer of joseph Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 198 |
8. Anon., 1 Enoch, 69.29 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •prayer of joseph Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 70 | 69.29. And from henceforth there shall be nothing corruptible; For that Son of Man has appeared, And has seated himself on the throne of his glory, And all evil shall pass away before his face, And the word of that Son of Man shall go forthAnd be strong before the Lord of Spirits. |
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| 9. Anon., Testament of Job, 46-51 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 29 |
| 10. Dead Sea Scrolls, 11Qmelchizedek, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •prayer of joseph Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 70 |
11. Septuagint, Ecclesiasticus (Siracides), 49.14 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •prayer of joseph Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 114 | 49.14. No one like Enoch has been created on earth,for he was taken up from the earth. |
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12. Hebrew Bible, Daniel, 8.15-8.16 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •prayer of joseph Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 185| 8.15. "וַיְהִי בִּרְאֹתִי אֲנִי דָנִיֵּאל אֶת־הֶחָזוֹן וָאֲבַקְשָׁה בִינָה וְהִנֵּה עֹמֵד לְנֶגְדִּי כְּמַרְאֵה־גָבֶר׃", 8.16. "וָאֶשְׁמַע קוֹל־אָדָם בֵּין אוּלָי וַיִּקְרָא וַיֹּאמַר גַּבְרִיאֵל הָבֵן לְהַלָּז אֶת־הַמַּרְאֶה׃", | 8.15. "And it came to pass, when I, even I Daniel, had seen the vision, that I sought to understand it; and, behold, there stood before me as the appearance of a man.", 8.16. "And I heard the voice of a man between the banks of Ulai, who called, and said: ‘Gabriel, make this man to understand the vision.’", |
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13. Philo of Alexandria, On The Virtues, 11 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •prayer of joseph Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 198 | 11. but since no perfect antidote or remedy can be found for the mutilation of the outward senses, by which thousands and thousands of persons have died prematurely while still living, prudence, that best of all qualities within us, sets itself against it to prevent it, implanting eyes in our intellect, which, by reason of its sagacious capacity, are altogether and entirely superior in acuteness of vision to the eyes of the body: |
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| 14. Philo of Alexandria, On Sobriety, 3 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •prayer of joseph Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 198 |
15. Philo of Alexandria, On The Confusion of Tongues, 146 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •prayer of joseph Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 71, 114 | 146. And even if there be not as yet any one who is worthy to be called a son of God, nevertheless let him labour earnestly to be adorned according to his first-born word, the eldest of his angels, as the great archangel of many names; for he is called, the authority, and the name of God, and the Word, and man according to God's image, and he who sees Israel. |
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16. New Testament, Apocalypse, 4.8, 5.9-5.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •prayer of joseph Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 29| 4.8. καὶ τὰ τέσσερα ζῷα,ἓν καθʼ ἓναὐτῶν ἔχωνἀνὰ πτέρυγας ἕξ, κυκλόθενκαὶ ἔσωθενγέμουσιν ὀφθαλμῶν·καὶ ἀνάπαυσιν οὐκ ἔχουσιν ἡμέρας καὶ νυκτὸς λέγοντες Ἅγιος ἅγιος ἅγιος Κύριος, ὁ θεός, ὁ παντοκράτωρ, ὁ ἦν καὶ ὁ ὤν καὶ ὁ ἐρχόμενος. 5.9. καὶᾁδουσιν ᾠδὴν καινὴνλέγοντες Ἄξιος εἶ λαβεῖν τὸ βιβλίον καὶ ἀνοῖξαι τὰς σφραγῖδας αὐτοῦ, ὅτι ἐσφάγης καὶ ἠγόρασας τῷ θεῷ ἐν τῷ αἵματί σου ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους, 5.10. καὶ ἐποίησας αὐτοὺς τῷ θεῷ ἡμῶν βασιλείαν καὶ ἱερεῖς, καὶ βασιλεύουσιν ἐπὶ τῆς γῆς· | 4.8. The four living creatures, having each one of them six wings, are full of eyes around about and within. They have no rest day and night, saying, "Holy, holy, holy, holy, holy, holy, holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come!" 5.9. They sang a new song, saying, "You are worthy to take the book, And to open its seals: For you were killed, And bought us for God with your blood, Out of every tribe, language, people, and nation, 5.10. And made them kings and priests to our God, And they reign on earth." |
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17. New Testament, Matthew, 11.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •prayer of joseph Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 114| 11.11. ἀμὴν λέγω ὑμῖν, οὐκ ἐγήγερται ἐν γεννητοῖς γυναικῶν μείζων Ἰωάνου τοῦ βαπτιστοῦ· ὁ δὲ μικρότερος ἐν τῇ βασιλείᾳ τῶν οὐρανῶν μείζων αὐτοῦ ἐστίν. | 11.11. Most assuredly I tell you, among those who are born of women there has not arisen anyone greater than John the Baptizer; yet he who is least in the Kingdom of Heaven is greater than he. |
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18. New Testament, John, 1.6, 1.14, 3.13, 9.22, 14.9, 20.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •prayer of joseph Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 113, 114, 128, 185| 1.6. Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· 1.14. Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔ 3.13. καὶ οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς τοῦ ἀνθρώπου. 9.22. ταῦτα εἶπαν οἱ γονεῖς αὐτοῦ ὅτι ἐφοβοῦντο τοὺς Ἰουδαίους, ἤδη γὰρ συνετέθειντο οἱ Ἰουδαῖοι ἵνα ἐάν τις αὐτὸν ὁμολογήσῃ Χριστόν, ἀποσυνάγωγος γένηται. 14.9. λέγει αὐτῷ [ὁ] Ἰησοῦς Τοσοῦτον χρόνον μεθʼ ὑμῶν εἰμὶ καὶ οὐκ ἔγνωκάς με, Φίλιππε; ὁ ἑωρακὼς ἐμὲ ἑωρακεν τὸν πατέρα· πῶς σὺ λέγεις Δεῖξον ἡμῖν τὸν πατέρα; 20.31. βιβλίῳ τούτῳ· ταῦτα δὲ γέγραπται ἵνα πιστεύητε ὅτι Ἰησοῦς ἐστὶν ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ, καὶ ἵνα πιστεύοντες ζωὴν ἔχητε ἐν τῷ ὀνόματι αὐτοῦ. | 1.6. There came a man, sent from God, whose name was John. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 3.13. No one has ascended into heaven, but he who descended out of heaven, the Son of Man, who is in heaven. 9.22. His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue. 14.9. Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, 'Show us the Father?' 20.31. but these are written, that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name. |
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| 19. Anon., The Life of Adam And Eve, 25 (1st cent. CE - 5th cent. CE) Tagged with subjects: •prayer of joseph Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 29 |
| 20. New Testament, Colossians, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 128 |
21. New Testament, 1 John, 2.20, 2.24, 4.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •prayer of joseph Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 185| 2.20. καὶ ὑμεῖς χρίσμα ἔχετε ἀπὸ τοῦ ἁγίου· οἴδατε πάντες— 2.24. Ὑμεῖς ὃ ἠκούσατε ἀπʼ ἀρχῆς, ἐν ὑμῖν μενέτω· ἐὰν ἐν ὑμῖν μείνῃ ὃ ἀπʼ ἀρχῆς ἠκούσατε, καὶ ὑμεῖς ἐν τῷ υἱῷ καὶ [ἐν] τῷ πατρὶ μενεῖτε. 4.2. Ἐν τούτῳ γινώσκετε τὸ πνεῦμα τοῦ θεοῦ· πᾶν πνεῦμα ὃ ὁμολογεῖ Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα ἐκ τοῦ θεοῦ ἐστίν, | 2.20. You have an anointing from the Holy One, and you know the truth. 2.24. Therefore, as for you, let that remain in you which you heard from the beginning. If that which you heard from the beginning remains in you, you also will remain in the Son, and in the Father. 4.2. By this you know the Spirit of God: every spirit who confesses that Jesus Christ has come in the flesh is of God, |
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| 22. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •prayer of joseph Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 70 |
| 23. Justin, Dialogue With Trypho, 2.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •prayer of joseph Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 198 |
| 24. Irenaeus, Refutation of All Heresies, 9.8.3-9.8.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •prayer of joseph Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 185 |
| 25. Hippolytus, Refutation of All Heresies, 9.8.3-9.8.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •prayer of joseph Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 185 |
26. Anon., Genesis Rabba, 47.6, 69.3, 78.1-78.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •prayer of joseph Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 128, 562| 47.6. וַיְכַל לְדַבֵּר אִתּוֹ (בראשית יז, כב), תָּנֵי הַנִּפְטָר מֵחֲבֵרוֹ בֵּין גָּדוֹל בֵּין קָטָן צָרִיךְ לִטֹּל מִמֶּנּוּ רְשׁוּת, מִמִּי אַתְּ לָמֵד, מֵאַבְרָהָם, פַּעַם אַחַת הָיָה אַבְרָהָם מְדַבֵּר עִם הַקָּדוֹשׁ בָּרוּךְ הוּא בָּאוּ מַלְאֲכֵי הַשָּׁרֵת לְדַבֵּר עִמּוֹ, אָמַר לָהֶן נִפָּטֵר מִן הַשְּׁכִינָה שֶׁהִיא גְדוֹלָה מִכֶּם תְּחִלָּה, אַחַר כָּךְ אֲנִי מְדַבֵּר עִמָּכֶם, כֵּיוָן שֶׁדִּבֵּר עִם הַקָּדוֹשׁ בָּרוּךְ הוּא כָּל צָרְכּוֹ, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים צָרִיךְ אֲנִי לְדָבָר, אָמַר לוֹ הִפָּטֵר בְּשָׁלוֹם, הֲדָא הוּא דִכְתִיב (בראשית יז, כב): וַיַּעַל אֱלֹהִים מֵעַל אַבְרָהָם. אָמַר רֵישׁ לָקִישׁ הָאָבוֹת הֵן הֵן הַמֶּרְכָּבָה, שֶׁנֶּאֱמַר: וַיַּעַל אֱלֹהִים מֵעַל אַבְרָהָם, (בראשית לה, יג): וַיַּעַל מֵעָלָיו אֱלֹהִים, (בראשית כח, יג): וְהִנֵּה ה' נִצָּב עָלָיו. 69.3. אָמַר רַבִּי אַבָּהוּ, מָשָׁל לְבֶן מְלָכִים שֶׁהָיָה יָשֵׁן עַל גַּבֵּי עֲרִיסָה וְהָיוּ זְבוּבִים שׁוֹכְנִים עָלָיו, וְכֵיוָן שֶׁבָּא מֵנִיקְתּוֹ שָׁחָה עָלָיו מֵנִיקְתּוֹ וּבָרְחוּ מֵעָלָיו, כָּךְ בַּתְּחִלָּה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ, כֵּיוָן שֶׁנִּתְגַּלֶּה עָלָיו הַקָּדוֹשׁ בָּרוּךְ הוּא בָּרְחוּ מֵעָלָיו. רַבִּי חִיָּא רַבָּה וְרַבִּי יַנַּאי, חַד אָמַר, עָלָיו, עַל סֻלָּם. וְחַד אָמַר, עָלָיו, עַל יַעֲקֹב. מַאן דְּאָמַר עָלָיו, עַל הַסֻּלָּם, נִיחָא, אֶלָּא לְמַאן דְּאָמַר עָלָיו, עַל יַעֲקֹב, מִי מִתְקַיֵּם עָלָיו, אָמַר רַבִּי יוֹחָנָן הָרְשָׁעִים מִתְקַיְּמִין עַל אֱלֹהֵיהֶם, (בראשית מא, א): וּפַרְעֹה חֹלֵם וְהִנֵּה עֹמֵד עַל הַיְאֹר, אֲבָל הַצַּדִּיקִים אֱלֹהֵיהֶם מִתְקַיֵּם עֲלֵיהֶם, שֶׁנֶּאֱמַר: וְהִנֵּה ה' נִצָּב עָלָיו וַיֹּאמֶר אֲנִי ה' אֱלֹהֵי אַבְרָהָם. 78.1. וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר (בראשית לב, כז), כְּתִיב (איכה ג, כג): חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ, אָמַר רַבִּי שִׁמְעוֹן בַּר אַבָּא עַל שֶׁאַתָּה מְחַדְּשֵׁנוּ בְּכָל בֹּקֶר וָבֹקֶר אָנוּ יוֹדְעִים שֶׁאֱמוּנָתְךָ רַבָּה לְהַחֲיוֹת לָנוּ אֶת הַמֵּתִים. אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי מִמַּה שֶּׁאַתָּה מְחַדְּשֵׁנוּ בְּבוֹקְרָן שֶׁל מַלְכֻיּוֹת אָנוּ יוֹדְעִים שֶׁאֱמוּנָתְךָ רַבָּה לְגָאֳלֵנוּ. רַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר לְעוֹלָם אֵין כַּת שֶׁל מַעְלָה מְקַלֶּסֶת וְשׁוֹנָה אֶלָּא בְּכָל יוֹם בּוֹרֵא הַקָּדוֹשׁ בָּרוּךְ הוּא כַּת שֶׁל מַלְאָכִים חֲדָשָׁה וְהֵן אוֹמְרִים שִׁירָה חֲדָשָׁה לְפָנָיו וְהוֹלְכִין לָהֶם. אָמַר רַבִּי בֶּרֶכְיָה הֵשַׁבְתִּי אֶת רַבִּי חֶלְבּוֹ וְהָא כְתִיב: וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר, וְהִגִּיעַ זְמַנִּי לוֹמַר שִׁירָה, אָמַר לִי חָנוֹקָא סְבַרְתְּ לְמֶחֶנְקֵנִי, אֲמָרִית מָה הוּא דֵין דִּכְתִיב: וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר, אָמַר לִי זֶה מִיכָאֵל וְגַבְרִיאֵל שֶׁהֵן שָׂרִים שֶׁל מַעְלָה, דְּכוּלָּא מִתְחַלְּפִין וְאִינוּן לָא מִתְחַלְּפִין. אַנְדְּרִיָּנוֹס שְׁחִיק טְמַיָּא שָׁאַל אֶת רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, אָמַר לוֹ, אַתֶּם אוֹמְרִים אֵין כַּת שֶׁל מַעְלָה מְקַלֶּסֶת וְשׁוֹנָה, אֶלָּא בְּכָל יוֹם וָיוֹם הַקָּדוֹשׁ בָּרוּךְ הוּא בּוֹרֵא כַּת שֶׁל מַלְאָכִים חֲדָשִׁים וְהֵן אוֹמְרִים שִׁירָה לְפָנָיו וְהוֹלְכִין לָהֶן, אֲמַר לֵיהּ, הֵין. אֲמַר לֵיהּ וּלְאָן אִינוּן אָזְלִין, אָמַר מִן הָן דְּאִתְבָּרְיָן. אֲמַר לֵיהּ וּמִן אָן הֵן אִתְבָּרְיָן, אֲמַר לֵיהּ מִן נְהַר דִּינוּר. אֲמַר לֵיהּ וּמָה עֵסֶק דִּנְהַר דִּינוּר, אֲמַר לֵיהּ כַּהֲדֵין יַרְדְּנָא דְּלָא פָסֵיק לָא בִימָמָא וְלָא בְלֵילְיָא. אֲמַר לֵיהּ וּמִן אָן הוּא אָתֵי, אָמַר לֵיהּ מִן זֵיעָתְהוֹן דְּחַיָּתָא דְּאִינוּן מְזִיעִין מִן טְעִינוּן כּוּרְסַיָּא דְּהַקָּדוֹשׁ בָּרוּךְ הוּא. אֲמַר לֵיהּ סוּנְקַתֶּדְרוֹן שֶׁלּוֹ וְהָא הָדֵין יַרְדְּנָא מְהַלֵּךְ בִּימָמָא וְלֵית הוּא מְהַלֵּךְ בְּלֵילְיָא, אֲמַר נָטַר הֲוֵינָא בְּבֵית פְּעוֹר כְּמָה דַּהֲוָה מְהַלֵּךְ בִּימָמָא מְהַלֵּךְ בְּלֵילְיָא. רַבִּי מֵאִיר וְרַבִּי יְהוּדָה וְרַבִּי שִׁמְעוֹן, רַבִּי מֵאִיר אוֹמֵר מִי גָּדוֹל הַשּׁוֹמֵר אוֹ הַנִּשְׁמָר, מִן מַה דִּכְתִיב (תהלים צא, יא): כִּי מַלְאָכָיו יְצַוֶּה לָךְ לִשְׁמָרְךָ, הֱוֵי הַנִּשְׁמָר גָּדוֹל מִן הַשּׁוֹמֵר. רַבִּי יְהוּדָה אוֹמֵר מִי גָּדוֹל הַנּוֹשֵׂא אוֹ הַנִּשָֹּׂא, מִן מַה דִּכְתִיב (תהלים צא, יב): עַל כַּפַּיִם יִשָֹּׂאוּנְךָ, הֱוֵי הַנִּשָֹּׂא גָּדוֹל מִן הַנּוֹשֵׂא. רַבִּי שִׁמְעוֹן אָמַר מִן מַה דִּכְתִיב: וַיֹּאמֶר שַׁלְּחֵנִי, הֱוֵי הַמְּשַׁלֵּחַ גָּדוֹל מִן הַמִּשְׁתַּלֵּחַ. 78.1. וַיִּשָֹּׂא עֵינָיו (בראשית לג, ה), אָמַר רַבִּי בִּנְיָמִין בַּר לֵוִי, לְפִי שֶׁשָּׁמַעְנוּ חֲנִינָה בְּאַחַד עָשָׂר שְׁבָטִים וְלֹא שָׁמַעְנוּ בְּשֵׁבֶט בִּנְיָמִין, וְהֵיכָן שָׁמַעְנוּ, לְהַלָּן (בראשית מג, כט): וַיֹּאמַר אֱלֹהִים יָחְנְךָ בְּנִי. (בראשית לג, ו ז): וַתִּגַּשְׁן הַשְּׁפָחוֹת הֵנָּה וְיַלְדֵיהֶן וַתִּשְׁתַּחֲוֶין, וַתִּגַּשׁ גַּם לֵאָה וִילָדֶיהָ וגו'. בְּיוֹסֵף כְּתִיב (בראשית לג, ז): וְאַחַר נִגַּשׁ יוֹסֵף וְרָחֵל וַיִּשְׁתַּחֲווּ, אֶלָּא אָמַר יוֹסֵף הָרָשָׁע הַזֶּה עֵינוֹ רָמָה, שֶׁלֹא יִתְלֶה עֵינָיו וְיַבִּיט אֶת אִמִּי, וְגָבְהָה קוֹמָתוֹ וְכִסָּה אוֹתָהּ, הוּא דִּכְתִיב בֵּיהּ (בראשית מט, כב): בֵּן פֹּרָת יוֹסֵף בֵּן פֹּרָת עֲלֵי עָיִן, בֵּן פֹּרָת רְבִיָּת עֲלֵי עָיִן, בֵּן פֹּרָת רְבִיַּת יוֹסֵף, בֵּן פֹּרָת עֲלֵי עָיִן, בֵּן פֹּרָת רְבִיַּת יוֹסֵף. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי סִימוֹן אָמַר עָלַי לִפְרֹעַ לְךָ מִן אוֹתָהּ הָעָיִן. 78.2. וַיֹּאמֶר שַׁלְּחֵנִי (בראשית לב, כז), שֶׁהִגִּיעַ זְמַן קִלּוּסִי לְקַלֵּס לְהַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר לוֹ יְקַלְּסוּ חֲבֵרֶיךָ. אָמַר לוֹ אֵינִי יָכוֹל, לְמָחָר אֲנִי בָּא לְקַלֵּס וְהֵן אוֹמְרִין לִי כְּשֵׁם שֶׁלֹא קִלַּסְתָּ אֶתְמוֹל כָּךְ אֵין אַתָּה מְקַלֵּס הַיּוֹם. אָמַר שִׁיַּצְתָּ סִיַּבְתָּ, (בראשית לב, כז): לֹא אֲשַׁלֵּחֲךָ כִּי אִם בֵּרַכְתָּנִי, אָמַר לוֹ אוֹתָן הַמַּלְאָכִים שֶׁבָּאוּ אֵצֶל אַבְרָהָם לֹא פֵּרְשׁוּ מִמֶּנּוּ אֶלָּא בִּבְרָכָה. אָמַר לוֹ אוֹתָן נִשְׁתַּלְּחוּ עַל מְנָת כָּךְ, אֲבָל אֲנִי לֹא נִשְׁתַּלַּחְתִּי לְכָךְ. אָמַר לוֹ שִׁיַּצְתָּ סִיַּבְתָּ, לֹא אֲשַׁלֵּחֲךָ. רַבִּי לֵוִי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר, אָמַר לוֹ מַלְאֲכֵי הַשָּׁרֵת עַל יְדֵי שֶׁגִּלּוּ מִסְטוֹרִין שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, נִדְחוּ מִמְּחִצָּתָן מֵאָה וּשְׁלשִׁים וּשְׁמוֹנָה שָׁנָה, אֶשְׁמַע לָךְ וְאֶדָּחֶה מִמְחִצָּתִי. אָמַר שִׁיַּצְתָּ סִיַּבְתָּ, לֹא אֲשַׁלֵּחֲךָ כִּי אִם בֵּרַכְתָּנִי. אָמַר רַב הוּנָא בַּסּוֹף אָמַר אֲנִי מְגַלֶּה לוֹ, אִם אוֹמֵר לִי הַקָּדוֹשׁ בָּרוּךְ הוּא לָמָּה גִּלִּיתָ לוֹ, אֲנִי אוֹמֵר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם נְבִיאֶיךָ גּוֹזְרִין גְּזֵרוֹת וְאֵין אַתָּה מְבַטֵּל גְּזֵרָתָן וַאֲנִי הָיִיתִי יָכוֹל לְבַטֵּל גְּזֵרָתָם. אָמַר לוֹ עָתִיד הוּא לְהִגָּלוֹת עָלֶיךָ בְּבֵית אֵל וּלְהַחֲלִיף אֶת שִׁמְךָ, וַאֲנִי עוֹמֵד שָׁם, הֲדָא הוּא דִכְתִיב (הושע יב, ה): בֵּית אֵל יִמְצָאֶנּוּ וְשָׁם יְדַבֵּר עִמָּנוּ, עִמְּךָ אֵין כְּתִיב כָּאן, אֶלָּא וְשָׁם יְדַבֵּר עִמָּנוּ. | 69.3. "... ... Rabbi Yocha said: The wicked, their existence depends on their gods. As it says \"And Pharaoh dreamt; and he was standing upon the river\" (Genesis 41:1). But the righteous, their G-d's existence depends on them. As it says \"Behold G-d stood upon him\" (Genesis 38:13). Rabbi Shimon ben Lakish said: The patriarchs they themselves were the Divine Chariot, As it says \"And G-d ascended from upon Abraham\" (Genesis 17:22). \"And G-d ascended from upon him\" and \"Behold G-d stood upon him\".", |
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| 27. Origen, Philocalia, 23.15, 23.19 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •prayer of joseph Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 560, 561 |
28. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •prayer of joseph Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 128| 58a. למדורה וקדרות מקיפות אותה,מטה של תלמידי חכמים כיצד כל שאין תחתיה אלא סנדלין בימות החמה ומנעלין בימות הגשמים ושל עם הארץ דומה לאוצר בלוס:,ר' בנאה הוה קא מציין מערתא כי מטא למערתא דאברהם אשכחיה לאליעזר עבד אברהם דקאי קמי בבא א"ל מאי קא עביד אברהם א"ל גאני בכנפה דשרה וקא מעיינא ליה ברישיה,א"ל זיל אימא ליה בנאה קאי אבבא א"ל ליעול מידע ידיע דיצר בהאי עלמא ליכא עייל עיין ונפק,כי מטא למערתא דאדם הראשון יצתה בת קול ואמרה נסתכלת בדמות דיוקני בדיוקני עצמה אל תסתכל הא בעינא לציוני מערתא כמדת החיצונה כך מדת הפנימית ולמ"ד שני בתים זו למעלה מזו כמדת עליונה כך מדת התחתונה,א"ר בנאה נסתכלתי בשני עקיביו ודומים לשני גלגלי חמה הכל בפני שרה כקוף בפני אדם שרה בפני חוה כקוף בפני אדם חוה בפני אדם כקוף בפני אדם אדם בפני שכינה כקוף בפני אדם,שופריה דרב כהנא (מעין שופריה דרב שופריה דרב) מעין שופריה דרבי אבהו שופריה דר' אבהו מעין שופריה דיעקב אבינו שופריה דיעקב אבינו מעין שופריה דאדם הראשון,ההוא אמגושא דהוה חטיט שכבי כי מטא אמערתא דרב טובי בר מתנה תפשיה בדיקניה אתא אביי א"ל במטותא מינך שבקיה לשנה אחריתי הדר אתא תפשיה בדיקניה אתא אביי לא שבקיה עד דאייתי מספרא וגזיא לדיקניה,ההוא דאמר להו חביתא דעפרא לחד בראי חביתא דגרמי לחד בראי חביתא דאודרא לחד בראי לא הוו ידעי מאי קאמר להו אתו לקמיה דרבי בנאה אמר להו אית לכו ארעא אמרו ליה אין אית לכו חיותא אין אית לכו בסתרקי אין אי הכי הכי קאמר לכו,ההוא גברא דשמעה לדביתהו דקא אמרה לברתה אמאי לא צניעת באיסורא הך איתתא עשרה בני אית לה ולית לי מאבוך אלא חד כי שכיב אמר להו כל נכסי לחד ברא,לא ידעי להי מינייהו אתו לקמיה דרבי בנאה אמר להו זילו חבוטו קברא דאבוכון עד דקאי ומגלי לכו להי מינייכו שבקא אזלו כולהו ההוא דבריה הוה לא אזל אמר להו כולהו נכסי דהאי אזלו אכלו קורצא בי מלכא אמרי איכא גברא חד ביהודאי דקא מפיק ממונא מאנשי בלא סהדי ובלא מידי אתיוהו חבשוהו,אזלא דביתהו אמרה להו עבדא חד הוה לי פסקו לרישיה ופשטו למשכיה ואכלו בישריה וקא מלו ביה מיא ומשקו ביה לחברייא ולא קא יהבי לי דמי ולא אגריה,לא ידעי מאי קא אמרה להו אמרי ניתו לחכימא דיהודאי ולימא קריוהו לר' בנאה אמר להו זרנוקא אמרה לכו אמרי הואיל וחכים כולי האי ליתיב אבבא ונידון דינא,חזא דהוה כתיב באבולא כל דיין דמתקרי לדין לא שמיה דיין אמר להו אלא מעתה אתא איניש מעלמא | 58a. b to a bonfire, /b where the fire is in the center b and pots surround it. /b Similarly, the table of an ignoramus is arranged with the food in the center and is surrounded by plates.,Rabbi Yoḥa asked: b How /b should b the bed of Torah scholars /b be kept? He replied: It is acceptable b as long as there /b is b nothing except sandals beneath it during the summer, and shoes /b beneath it b during the rainy season, /b i.e., winter. b And /b the bed b of an ignoramus /b is b similar to a cluttered [ i balus /i ] storehouse, /b as he keeps a wide array of items beneath it.,§ Having mentioned Rabbi Bena’a, the Gemara relates an incident in which he was involved. b Rabbi Bena’a was marking /b burial b caves /b for the purpose of helping to prevent the contracting of ritual impurity. b When he arrived at the cave of Abraham, /b i.e., the Cave of Machpelah, b he encountered Eliezer, /b the b servant /b of b Abraham, who was standing before the entrance. /b Rabbi Bena’a b said to him: What is Abraham doing /b at this moment? Eliezer b said to him: /b He is b lying in the arms of Sarah, and she is examining his head. /b ,Rabbi Bena’a b said to him: Go tell him /b that b Bena’a is standing at the entrance, /b so that he should assume an appropriate position to receive a visitor. Eliezer b said to him: Let /b him, i.e., Rabbi Bena’a, b enter, /b since b it is known that there is no /b evil b inclination in this /b higher b world, /b so it is not inappropriate for Rabbi Bena’a to see Abraham and Sarah in this position. He b entered, examined /b the cave in order to measure it, b and exited. /b , b When he arrived at the cave of Adam the first /b man, who is buried in the same area, b a Divine Voice emerged and said: You gazed upon the likeness of My image, /b i.e., Abraham, who is similar to the image of Adam the first man. b Do not gaze upon My image itself, /b i.e., Adam the first man, about whom the verse states that he was formed in the image of God (see Genesis 1:27). Rabbi Bena’a said: b But I need to mark the cave. /b The voice said to him: b As /b the measurements of the b dimensions of the outer /b cave where Abraham is buried, b so /b are the measurements of the b dimensions of the inner /b cave, where Adam is buried. The Gemara notes: b And according to the one who says /b that the Cave of Machpelah consists of b two chambers, this /b one b above that /b one, not two adjacent chambers, the voice said: b As /b the measurements of the b dimensions of the upper /b cave where Abraham is buried, b so /b are the measurements of the b dimensions of the lower /b cave. Therefore, there is no need to measure it., b Rabbi Bena’a says: I gazed at his, /b Adam’s, b two heels, and /b they shone so brightly that b they are similar to two suns. /b Along these lines, the Gemara states that b all /b people b compared to Sarah /b are b like a monkey compared to a human, /b as Sarah was exceedingly beautiful; b Sarah compared to Eve /b is b like a monkey compared to a human; Eve compared to Adam /b is b like a monkey compared to a human; /b and b Adam compared to the Divine Presence /b is b like a monkey compared to a human. /b ,It was also stated that b the beauty of Rav Kahana is a semblance of the beauty of Rav. The beauty of Rav is a semblance of the beauty of Rabbi Abbahu. The beauty of Rabbi Abbahu is a semblance of the beauty of Jacob our forefather. The beauty of Jacob our forefather is a semblance of the beauty of Adam the first /b man.,On the topic of burial caves, the Gemara relates that there was b a certain magus [ i amgusha /i ] who was rummaging /b through the graves of the b dead. When /b he b arrived at the /b burial b cave of Rav Tovi bar Mattana, /b Rav Tovi b grabbed him by his beard /b and would not release him. b Abaye came and said to /b Rav Tovi: b I beg of you /b to b release him. /b The magus b came again in another year, /b and Rav Tovi b grabbed him by his beard. Abaye came /b and requested that he release him, but Rav Tovi b did not release him, until /b Abaye b brought a scissors and cut his beard. /b ,§ The Gemara relates additional incidents involving Rabbi Bena’a: There was b a certain /b individual b who said to /b his family before he died: b A barrel of earth to one of my sons, a barrel of bones to one of my sons, /b and b a barrel of wads /b of wool b to one of my sons. They did not know what he was saying to them. They came before Rabbi Bena’a /b for guidance. Rabbi Bena’a b said to them: Do you have land /b that your father left as an inheritance? b They said to him: Yes. /b He asked: b Do you have livestock /b that your father left as an inheritance? They said: b Yes. /b He asked: b Do you have quilts [ i bistarkei /i ] /b that your father left as an inheritance? They said: b Yes. /b He said to them: b If so, this is what he said to you, /b i.e., he meant that he is bequeathing land to one son, livestock to the second, and quilts to the third.,There was b a certain man who heard his wife saying to her daughter: Why do you not act clandestinely /b when you engage b in forbidden /b sexual intercourse? b That woman has, /b i.e., I have, b ten sons, and I have only one from your father, /b and no one knows. So too, you must be careful so that no one will discover your illicit behavior. Having overheard that only one son was his, b when /b that man b was dying he said to /b his family: b All of my property /b is left b to one son. /b , b They did not know /b to b which of them /b he intended to leave his property. b They came before Rabbi Bena’a /b for guidance, and b he said to /b the sons: b Go strike your father’s grave, until he rises and reveals to you to which of you he left /b his property. b They all went, /b but b that /b one b who was his son did not go. /b Rabbi Bena’a b said to them: All of /b the b property belongs to this /b son who did not go. The other brothers were angry. b They went and slandered [ i akhlu kuretza /i ] /b Rabbi Bena’a in b the king’s house. They said: There is one man among the Jews who removes money from people without witnesses and without any /b evidence. The king’s guards b brought /b Rabbi Bena’a b and imprisoned him. /b , b The wife of /b Rabbi Bena’a b went /b and b said to /b the guards: b I had one servant. They cut off his head, and skinned him and ate his flesh, and they fill him with water and /b give their b friends to drink from him, and they have not paid me /b his b value nor have they rented him. /b , b They did not know what she was saying to them. They said: Let us bring the wise /b man b of the Jews, and let him say /b what she meant. b They called Rabbi Bena’a, /b and b he said to them: She spoke to you of a water skin [ i zarnuka /i ]. /b In other words, she was referring to a goat she owned that was slaughtered, its meat eaten, and its skin made into a water skin that could be filled with drinking water. b They said: Since /b he is b so wise, let /b him b sit at the gate /b where the judges congregate b and render judgment. /b ,Rabbi Bena’a b saw that it was written upon the gate [ i be’abbula /i ]: Any judge who is summoned to judgment is not considered a judge, /b as judges must be above reproach. b He said to them: If that is so, /b then if b a person comes from elsewhere /b |
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29. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •prayer of joseph Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 128, 562| 91b. הנה הוא זורה את גורן השעורים,רבי אבהו אמר מהכא (בראשית כב, ג) וישכם אברהם בבקר ויחבוש את וגו',ורבנן אמרי מהכא (בראשית לז, יד) לך נא ראה את שלום אחיך ואת שלום וגו',רב אמר מהכא (בראשית לב, לב) ויזרח לו השמש,אמר ר' עקיבא שאלתי את רבן גמליאל ואת רבי יהושע באיטליז של אימאום שהלכו ליקח בהמה למשתה בנו של רבן גמליאל כתיב ויזרח לו השמש וכי שמש לו לבד זרחה והלא לכל העולם זרחה,אמר ר' יצחק שמש הבאה בעבורו זרחה בעבורו דכתיב (בראשית כח, י) ויצא יעקב מבאר שבע וילך חרנה וכתיב ויפגע במקום כי מטא לחרן אמר אפשר עברתי על מקום שהתפללו אבותי ואני לא התפללתי כד יהיב דעתיה למיהדר קפצה ליה ארעא מיד ויפגע במקום,כד צלי בעי למיהדר אמר הקב"ה צדיק זה בא לבית מלוני ויפטר בלא לינה מיד בא השמש,כתיב (בראשית כח, יא) ויקח מאבני המקום וכתיב ויקח את האבן אמר רבי יצחק מלמד שנתקבצו כל אותן אבנים למקום אחד וכל אחת ואחת אומרת עלי יניח צדיק זה ראשו תנא וכולן נבלעו באחד,(בראשית כח, יב) ויחלום והנה סולם מוצב ארצה תנא כמה רחבו של סולם שמונת אלפים פרסאות דכתיב (בראשית כח, יב) והנה מלאכי אלהים עולים ויורדים בו עולים שנים ויורדים שנים וכי פגעו בהדי הדדי הוו להו ארבעה,וכתיב ביה במלאך (דניאל י, ו) וגויתו כתרשיש וגמירי דתרשיש תרי אלפי פרסי הוו,תנא עולין ומסתכלין בדיוקנו של מעלה ויורדין ומסתכלין בדיוקנו של מטה בעו לסכוניה מיד (בראשית כח, יג) והנה ה' נצב עליו אמר רבי שמעון בן לקיש אלמלא מקרא כתוב אי אפשר לאמרו כאדם שמניף על בנו,(בראשית כח, יג) הארץ אשר אתה שוכב עליה וגו' מאי רבותיה אמר רבי יצחק מלמד שקפלה הקב"ה לכל ארץ ישראל והניחה תחת יעקב אבינו שתהא נוחה ליכבש לבניו,(בראשית כח, א) ויאמר שלחני כי עלה השחר אמר לו גנב אתה או קוביוסטוס אתה שמתיירא מן השחר אמר לו מלאך אני ומיום שנבראתי לא הגיע זמני לומר שירה עד עכשיו,מסייע ליה לרב חננאל אמר רב דאמר רב חננאל אמר רב שלש כתות של מלאכי השרת אומרות שירה בכל יום אחת אומרת קדוש ואחת אומרת קדוש ואחת אומרת קדוש ה' צבאות,מיתיבי חביבין ישראל לפני הקב"ה יותר ממלאכי השרת שישראל אומרים שירה בכל שעה ומלאכי השרת אין אומרים שירה אלא פעם אחת ביום ואמרי לה פעם אחת בשבת ואמרי לה פעם אחת בחודש ואמרי לה פעם אחת בשנה ואמרי לה פעם אחת בשבוע ואמרי לה פעם אחת ביובל ואמרי לה פעם אחת בעולם,וישראל מזכירין את השם אחר שתי תיבות שנאמר (דברים ו, ד) שמע ישראל ה' וגו' ומלאכי השרת אין מזכירין את השם אלא לאחר ג' תיבות כדכתיב (ישעיהו ו, ג) קדוש קדוש קדוש ה' צבאות,ואין מה"ש אומרים שירה למעלה עד שיאמרו ישראל למטה שנאמר (איוב לח, ז) ברן יחד כוכבי בקר והדר ויריעו כל בני אלהים,אלא אחת אומרת קדוש ואחת אומרת קדוש קדוש ואחת אומרת קדוש קדוש קדוש ה' צבאות והאיכא ברוך | 91b. “And now is there not Boaz our kinsman, whose maidens you were with? b Behold, he winnows barley tonight in the threshing floor /b …and it shall be, when he lies down, that you shall mark the place where he shall lie” (Ruth 3:2–3). This teaches that the reason Boaz did not return home from the threshing floor was that a Torah scholar should not go out alone at night., b Rabbi Abbahu said /b that the source is b from here: “And Abraham rose early in the morning, and saddled /b his donkey, and took two of his young men with him and Isaac his son; and he split the wood for the burnt offering, and rose up, and went to the place that God had told him” (Genesis 22:3). The fact that Abraham waited until morning and did not set off at night, even though others were traveling with him, indicates that a Torah scholar should not go out at night at all, and certainly not alone., b And the Rabbis say /b that the source is b from here, /b the verse that describes when Jacob sent Joseph to his brothers: “And he said to him: b Go now, see whether it is well with you brothers and well /b with the flock; and bring me back word. So he sent him out of the valley of Hebron, and he came to Shechem” (Genesis 37:14). The verse indicates that Jacob sent Joseph at a time when he could see his brothers, i.e., during the day. This shows that a Torah scholar should not go out alone at night., b Rav said /b that the source is b from here: “And the sun rose for him /b as he passed over Peniel, and he limped upon his thigh” (Genesis 32:32). This indicates that Jacob remained where he was all night and left in the morning, because a Torah scholar should not go out alone at night.,The Gemara cites an incident involving the final verse cited above. b Rabbi Akiva says: I asked /b the following question of b Rabban Gamliel and Rabbi Yehoshua in the meat market [ i be’itliz /i ] of /b the town b Emmaus, where they went to purchase an animal for the /b wedding b feast of Rabban Gamliel’s son: It is written /b in the verse: b “And the sun shone for him /b when he passed Peniel, and he limped upon his thigh” (Genesis 32:32). b But did the sun shine only for him? Didn’t it shine for the entire world? /b , b Rabbi Yitzḥak says: /b The verse means that b the sun, which set /b early exclusively b for him, /b also b shone /b early exclusively b for him /b in order to rectify the disparity created by the premature sunset. The Gemara explains when the sun set early for him: b As it is written: “And Jacob went out from Beersheba and went toward Haran” /b (Genesis 28:10). b And it is written /b thereafter: b “And he encountered the place, /b and he slept there, because the sun had set” (Genesis 28:11). b When /b Jacob b arrived at Haran, he said: /b Is it b possible /b that b I passed a place where my fathers prayed and I did not pray /b there? b When he set his mind to return, the land contracted for him. Immediately /b the verse states: b “And he encountered the place,” /b indicating that he arrived there miraculously., b When he /b had finished b praying /b and b he wanted to return /b to Haran, b the Holy One, Blessed be He, said: This righteous man came to my lodging place and he will depart without remaining overnight? Immediately, the sun set /b before its proper time so that Jacob would stay overnight in that place.,The Gemara cites another exposition of Rabbi Yitzḥak to explain an apparent contradiction between two verses pertaining to this incident. b It is written: “And he took of the stones of the place, /b and placed them under his head, and lay down in that place to sleep” (Genesis 28:11). b And it is written: /b “And Jacob rose up early in the morning, b and he took the stone /b that he had placed under his head, and set it up for a pillar, and poured oil upon the top of it” (Genesis 28:18). The first verse indicates that Jacob took several stones, whereas the latter verse indicates that he took only one stone. b Rabbi Yitzḥak says: /b This b teaches that all those stones gathered to one place and each one said: /b Let b this righteous man place his head upon me. /b And it was b taught: And all of them were absorbed into one /b large rock.,The Gemara expounds other verses pertaining to the same incident. The verse states: b “And he dreamed, and behold a ladder set up on the earth, /b and the top of it reached to heaven; and behold the angels of God ascending and descending on it” (Genesis 28:12). It was b taught: How wide was the ladder? /b It was b eight thousand parasangs [ i parsaot /i ], as it is written: “And behold the angels of God ascending and descending on it.” /b The word b “ascending [ i olim /i ],” /b written in plural, indicates that there were b two /b angels ascending simultaneously. Likewise, the term b “and descending [ i veyordim /i ],” /b also in the plural, indicates that b two /b angels were descending simultaneously. b And when they met one another they were /b a total of b four /b in one place, so the ladder must have been wide enough to accommodate four angels., b And it is written /b in a verse b with regard to an angel: “His body was like Tarshish” /b (Daniel 10:6). b And /b it b is learned /b as a tradition b that /b the city of b Tarshish was two thousand parasangs. /b Consequently, in order to accommodate four angels, the ladder must have been eight thousands parasangs wide.,It was b taught /b that the angels were b ascending and gazing at the image of [ i bidyokeno /i ] /b Jacob b above, /b engraved on the Throne of Glory, b and descending and gazing at his image below. /b The angels subsequently became jealous of Jacob, and b wanted to endanger /b his life. b Immediately /b Jacob received divine protection, as the verse states: b “And behold, the Lord stood over him” /b (Genesis 28:13). b Rabbi Shimon ben Lakish says: Were it not written /b in a b verse it would be impossible to utter it, /b in deference to God, since it describes God as standing over Jacob to protect him from the angels b like a man who waves /b a fan b over his son /b to cool him down.,The Gemara explains another verse from Jacob’s dream. “And behold, the Lord stood over him and said: I am the Lord, the God of Abraham your father and the God of Isaac. b The land upon which you lie, /b to you will I give it, and to your seed” (Genesis 28:13). The Gemara asks: b What is the greatness /b of this promise, i.e., why is it expressed in this way despite the fact that in a literal sense Jacob was lying on a very small amount of land? b Rabbi Yitzḥak says: /b This b teaches that the Holy One, Blessed be He, folded /b up b the entirety of Eretz Yisrael and placed it under Jacob, our patriarch, so that it would be easy for his children to conquer. /b ,The Gemara returns to the verses that describe Jacob wrestling with the angel. b “And he said: Let me go, for the dawn has risen. /b And he said: I will not let you go until you bless me” (Genesis 32:27). Jacob b said to /b the angel: b Are you a thief, or are you a gambler [ i kuveyustus /i ], who is afraid of dawn? /b The angel b said to him: I am an angel, and from the day I was created my time to recite a song /b before God b has not arrived, until now. /b Now I must ascend so that I can sing songs of praise to God.,The Gemara comments: This b supports /b the opinion b of Rav Ḥael /b when he related what b Rav said. As Rav Ḥael said /b that b Rav said: Three groups of ministering angels recite a song every day /b from the verse “Holy, holy, holy is the Lord”; b one says: “Holy,” and /b another b one says: “Holy,” and /b another b one says: “Holy is the Lord of hosts; /b the whole earth is full of His glory” (Isaiah 6:3).,The Gemara b raises an objection /b from the following i baraita /i : b The Jewish people are more dear to the Holy One, Blessed be He, than the ministering angels, as the Jewish people /b may b recite a song /b of praise to God b at any time, but ministering angels recite a song /b of praise b only one time per day. And some say /b that the ministering angels recite a song of praise b one time per week. And some say /b that they recite a song of praise b one time per month. And some say /b that they recite a song of praise b one time per year. And some say /b that they recite a song of praise b one time in /b every b seven years. And some say /b that they recite a song of praise b one time per Jubilee. And some say /b that they recite a song of praise b one time in /b the entire history of b the world. /b , b And /b furthermore, b the Jewish people mention the name /b of God b after two words, as it is stated: “Hear, Israel: The Lord /b our God, the Lord is one” (Deuteronomy 6:4). b But the ministering angels mention the name /b of God b only after three words, as it is written: /b “And one called unto another, and said: b “Holy, holy, holy is the Lord of hosts; /b the whole earth is full of His glory” (Isaiah 6:3)., b And the ministering angels do not recite /b their b song above until the Jewish people recite /b their song b below, /b on earth, b as it is stated: “When the morning stars sang together” /b (Job 38:7), referring to the Jewish people, who are compared to stars; b and /b only b then /b does the verse state: b “And all the sons of God shouted for joy,” /b which is a reference to the angels. This i baraita /i teaches that the angels mention the name of God only after three words, i.e., after saying the word “holy” three times, whereas according to what Rav Ḥael stated that Rav said, the third group of angels says the word “holy” once and then immediately mentions the name of God.,The Gemara emends Rav Ḥael’s statement citing Rav: b Rather, /b Rav said that b one /b group of ministering angels b says: “Holy,” and /b another b one says: “Holy, holy,” and /b another b one says: “Holy, holy, holy is the Lord of hosts.” /b The Gemara challenges the statement of the i baraita /i that the angels mention the name of God only after three words: b But there is /b the verse: “Then a spirit lifted me up, and I heard behind me the voice of a great rushing: b Blessed be /b the glory of the Lord from His place” (Ezekiel 3:12). In this praise, “Blessed be the glory of the Lord,” the word “Lord” appears as the third Hebrew word, apparently uttered by the ministering angels. |
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30. Origen, Commentary On John, 2.18-2.19, 2.188-2.190 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •prayer of joseph Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 560 | 2.18. The Saviour is here called simply light. But in the Catholic Epistle of this same John we read that God is light. This, it has been maintained, furnishes a proof that the Son is not in substance different from the Father. Another student, however, looking into the matter more closely and with a sounder judgment, will say that the light which shines in darkness and is not overtaken by it, is not the same as the light in which there is no darkness at all. The light which shines in darkness comes upon this darkness, as it were, and is pursued by it, and, in spite of attempts made upon it, is not overtaken. But the light in which there is no darkness at all neither shines on darkness, nor is at first pursued by it, so as to prove victor and to have it recorded that it was not overtaken by its pursuer. The third designation was the true light. But in proportion as God, since He is the Father of truth, is more and greater than truth, and since He is the Father of wisdom is greater and more excellent than wisdom, in the same proportion He is more than the true light. We may learn, perhaps, in a more suggestive manner, how the Father and the Son are two lights, from David, who says in the thirty-fifth Psalm, In Your light we shall see light. This same light of men which shines in darkness, the true light, is called, further on in the Gospel, the light of the world; Jesus says, I am the light of the world. Nor must we omit to notice that whereas the passage might very well have run, That which was made was in Him the light of men, and the light of men was life, he chose the opposite order. He puts life before the light of men, even if life and the light of men are the same thing; in thinking of those who have part in life, though that life is also the light of men, we are to come first to the fact that they are living the divine life spoken of before; then we come to their enlightenment. For life must come first if the living person is to be enlightened; it would not be a good arrangement to speak of the illumination of one not yet conceived as living, and to make life come after the illumination. For though life and the light of men are the same thing, the notions are taken separately. This light of men is also called, by Isaiah, the light of the Gentiles, where he says, Isaiah 42:6 Behold I have set You for a covet of the generation, for a light of the Gentiles; and David, placing his confidence in this light, says in the twenty-sixth Psalm, The Lord is my illumination and my Saviour; whom shall I fear? 2.19. As for those who make up a mythology about the ons and arrange them in syzygies (yokes or pairs), and who consider the Logos and Life to have been emitted by Intellect and Truth, it may not be beside the point to state the following difficulties. How can life, in their system, the yokefellow of the Word, derive his origin from his yokefellow? For what was made in Him, he says, evidently referring to the Word, mentioned immediately before, was life. Will they tell us how life, the yokefellow, as they say, of the Word, came into being in the Word, and how life rather than the Word is the light of men. It would be quite natural if men of reasonable minds, who are perplexed with such questions and find the point we have raised hard to dispose of, should turn round upon us and invite us to discuss the reason why it is not the Word that is said to be the light of men, but life which originated in the Word. To such an enquiry we shall reply that the life here spoken of is not that which is common to rational beings and to beings without reason, but that life which is added to us upon the completion of reason in us, our share in that life, being derived from the first reason (Logos). It is when we turn away from the life which is life in appearance only, not in truth, and when we yearn to be filled with the true life, that we are made partakers of it, and when it has arisen in us it becomes the foundation of the light of the higher knowledge (gnosis). With some it may be that this life is only potentially and not actually light, with those who do not strive to search out the things of the higher knowledge, while with others it is actually light. With these it clearly is so who act on Paul's injunction, Seek earnestly the best gifts; and among the greatest gifts is that which all are enjoined to seek, namely, the word of wisdom, and it is followed by the word of knowledge. This wisdom and this knowledge lie side by side; into the difference between them this is not a fitting occasion to enquire. |
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| 31. Origen, Homilies On Numbers, 11.4.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •prayer of joseph Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 198 |
| 32. Origen, Philocalia, 23.15, 23.19 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •prayer of joseph Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 560, 561 |
33. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 70| 63a. אמר ר' אמי זיבח וקיטר וניסך בהעלם אחד אינו חייב אלא אחת אמר אביי מ"ט דר' אמי אמר קרא (שמות כ, ה) לא תעבדם הכתוב עשאן כולן עבודה אחת,ומי אמר אביי הכי והאמר אביי שלש השתחואות בעבודת כוכבים למה,אחת לכדרכה ואחת שלא כדרכה ואחת לחלק,לדבריו דרבי אמי קאמר וליה לא סבירא ליה,גופא אמר אביי שלש השתחואות בעבודת כוכבים למה אחת לכדרכה ואחת שלא כדרכה ואחת לחלק,לכדרכה (דברים יב, ל) מאיכה יעבדו הגוים האלה נפקא,אלא אחת כדרכה ושלא כדרכה ואחת לשלא כדרכה ואחת לחלק:,המקבלו עליו באלוה האומר לו אלי אתה: אמר רב נחמן אמר רבה בר אבוה אמר רב כיון שאמר לו אלי אתה חייב,למאי אי לקטלא מתניתין היא אלא לקרבן,ואפילו לרבנן והתניא אינו חייב אלא על דבר שיש בו מעשה כגון זיבוח וקיטור וניסוך והשתחואה ואמר ריש לקיש מאן תנא השתחואה ר' עקיבא היא דאמר לא בעינן מעשה מכלל דרבנן סברי בעינן מעשה,כי קאמר רב נמי לר' עקיבא קאמר,לר' עקיבא פשיטא היינו מגדף,מהו דתימא עד כאן לא מחייב ר"ע קרבן אלא במגדף דכתיב ביה כרת אבל הכא דלא כתיב ביה כרת אימא לא,קמ"ל דאתקושי אתקוש דכתיב (שמות לב, ח) וישתחוו לו ויזבחו לו ויאמרו וגו',א"ר יוחנן אלמלא וי"ו שבהעלוך נתחייבו רשעיהם של ישראל כלייה,כתנאי אחרים אומרים אלמלא וי"ו שבהעלוך נתחייבו רשעיהם של ישראל כלייה,אמר לו ר"ש בן יוחאי והלא כל המשתף שם שמים ודבר אחר נעקר מן העולם שנאמר (שמות כב, יט) בלתי לה' לבדו אלא מה תלמוד לומר (שמות לב, ד) אשר העלוך שאיוו אלוהות הרבה:,אבל המגפף והמנשק המכבד והמרבץ כו': כי אתא רב דימי אמר רבי אלעזר על כולם לוקה חוץ מהנודר בשמו והמקיים בשמו,מאי שנא הנודר בשמו והמקיים בשמו דלא לקי משום דהוה ליה לאו שאין בו מעשה הני נמי לאו שבכללות הוא ואין לוקין על לאו שבכללות,דתניא מנין לאוכל מן הבהמה קודם שתצא נפשה שהוא בלא תעשה תלמוד לומר (ויקרא יט, כו) לא תאכלו על הדם,דבר אחר לא תאכלו על הדם לא תאכלו בשר ועדיין דם במזרק,רבי דוסא אומר מניין שאין מברין על הרוגי ב"ד ת"ל לא תאכלו על הדם,ר' עקיבא אומר מנין לסנהדרין שהרגו את הנפש שאין טועמין כלום כל אותו היום ת"ל לא תאכלו על הדם,(אמר רבי יוחנן) אזהרה לבן סורר ומורה מנין ת"ל לא תאכלו על הדם,וא"ר אבין בר חייא ואיתימא ר' אבין בר כהנא על כולם אינו לוקה משום דהוה ליה לאו שבכללות,אלא כי אתא רבין א"ר אלעזר על כולן אינו לוקה חוץ מן הנודר בשמו והמקיים בשמו,מאי שנא אהנך דלא לקי דהוה ליה לאו שבכללות הני נמי לאו שאין בו מעשה נינהו,ההוא כר' יהודה דאמר לאו שאין בו מעשה לוקין עליו,דתניא (שמות יב, י) לא תותירו ממנו עד בקר בא הכתוב ליתן עשה אחר לא תעשה | 63a. b Rabbi Ami says: /b If one b sacrificed /b an animal as an idolatrous offering b and burned /b incense b and poured a libation, /b all b in /b the course of b one lapse of awareness, he is obligated /b to bring b only one /b sin-offering. b Abaye says: What is the reason for /b the opinion of b Rabbi Ami? The verse states: “Nor worship them” /b (Exodus 20:5). b The verse renders all /b the various rites of worship as b one rite. /b ,The Gemara asks: b And does Abaye /b actually b say this? But doesn’t Abaye say: Why /b are there b three /b mentions in the Torah of the prohibition against b bowing to /b an object of b idol worship? /b The prohibition against bowing to an idol appears three times: “You shall not bow to them nor worship them” (Exodus 20:5), “You shall not bow to their gods nor worship them” (Exodus 23:24), and “For you shall bow to no other god” (Exodus 34:14).,The reason is that b one /b mention is b for /b an idol for which bowing is b its /b standard b manner /b of worship, b and one /b mention is a prohibition against bowing to an idol even if bowing is b not its /b standard b manner /b of worship, b and one /b mention is b to divide /b idol worship into categories, as one is obligated to bring an offering for every type of worship that he performed. Evidently, Abaye’s opinion is not in accordance with Rabbi Ami’s statement that one is obligated to bring one sin-offering for all of his acts of idol worship.,The Gemara answers: Abaye b stated /b his reason b in accordance with the statement of Rabbi Ami, but /b he b himself does not hold accordingly. /b ,The Gemara discusses b the /b matter b itself /b that b Abaye says: Why /b are there b three /b mentions of the prohibition against b bowing to /b an object of b idol worship? One /b is b for /b an idol for which bowing is b its /b standard b manner /b of worship, b and one /b is a prohibition against bowing to an idol even if bowing is b not its /b standard b manner /b of worship, b and one /b mention is b to divide /b idol worship into categories.,The Gemara asks: Why is a verse necessary b for /b the prohibition against bowing to an idol for which bowing is b its /b standard b manner /b of worship? That prohibition b is /b already b derived from /b the verse: “Take heed to yourself that you not be ensnared to follow them…saying, b how do these nations serve /b their gods, so I will do likewise” (Deuteronomy 12:30), which indicates that one is liable for worshipping an idol in the manner that the gentiles worship it., b Rather, /b Abaye’s statement should be understood as follows: b One /b mention of the prohibition is b for /b an idol for which b its /b typical b manner /b of worship is similar to bowing in that the idol is worshipped in an honorable manner, b but /b bowing is b not its /b typical b manner /b of worship, as it is not typically worshipped by bowing. b And one /b mention is a prohibition against bowing to an idol even if it is b not /b similar to b its /b standard b manner /b of worship at all. b And one /b mention is b to divide /b idol worship into categories.,§ The mishna includes among those liable for idol worship b one who /b declares that he b accepts /b an idol b upon himself as a god /b and b one who says to /b an idol: b You are my god. Rav Naḥman says /b that b Rabba bar Avuh says /b that b Rav says: Once /b a person b said to /b an idol: b You are my god, /b he is b liable /b even if he did not worship it.,The Gemara asks: The transgressor is liable b to /b receive b what /b punishment? b If /b he is liable b to /b receive the b death /b penalty, Rav’s statement is superfluous, as this b is /b stated in b the mishna. Rather, /b Rav means that one who does so unwittingly is obligated b to /b bring b an offering. /b ,The Gemara asks: b And /b is this statement true b even according to /b the opinion of b the Rabbis? But isn’t it taught /b in a i baraita /i : One b is obligated /b to bring a sin-offering for unwitting idol worship b only for a matter, /b a transgression, b that involves an action, e.g., sacrificing /b an offering, b or burning /b incense, b or pouring /b a libation, b or bowing? And Reish Lakish says: Who /b is the i tanna /i who b taught bowing /b among these examples? b It is Rabbi Akiva, who says /b that b we do not require /b a significant b action /b in order to render one liable to bring a sin-offering; a minimal action is sufficient. b By inference, the Rabbis, /b who disagree with Rabbi Akiva, b maintain /b that b we require /b a significant b action. /b If bowing is not considered a significant action, then all the more so speech alone is not considered a significant action.,The Gemara answers: b Rav, too, when he states /b that one who says to an idol: You are my god, is obligated to bring a sin-offering, b he states /b this b according to /b the opinion of b Rabbi Akiva. /b ,The Gemara asks: If Rav states this b according to /b the opinion of b Rabbi Akiva, /b isn’t it b obvious /b that the transgressor is obligated to bring a sin-offering? b This is /b identical to the i halakha /i of b a blasphemer, /b whom Rabbi Akiva obligates to bring an offering despite the lack of an action.,The Gemara answers: Rav states this b lest you say /b that b Rabbi Akiva obligates /b one to bring b an offering /b for a transgression that does not involve an action b only in /b the case of b a blasphemer, as it is written /b explicitly b with regard to /b a blasphemer that he receives b i karet /i /b in the verse: “He blasphemes the Lord, and that soul shall be excised [ i nikhreta /i ] from among his people” (Numbers 15:30). b But here, /b with regard to one who accepts an idol as his god, b where i karet /i is not written /b explicitly, one might b say /b that he is b not /b obligated to bring an offering.,Therefore, Rav b teaches us that /b he is obligated to bring an offering, as the Torah b compares /b the acceptance of an idol as a god to a case of active idol worship; b as it is written: /b “They have made themselves a molten calf, b and have bowed to it, and have sacrificed to it, and said: /b These are your gods, Israel, which brought you up out of the land of Egypt” (Exodus 32:8).,With regard to the aforementioned verse, b Rabbi Yoḥa says: Were it not for the i vav /i in /b the term: b “Which brought you up [ i he’elukha /i ],” /b giving it a plural form, b the haters of the Jewish people, /b a euphemism used to refer to the Jewish people themselves, b would have been sentenced to destruction /b for their idol worship. Since they recognized that God had taken them out of Egypt, and thought that He had merely made the golden calf His partner, the Jewish people were spared.,The Gemara comments: Rabbi Yoḥa’s opinion is b like /b one side of the following dispute between b i tanna’im /i : Others say: Were it not for the i vav /i in /b the term: b “Which brought you up [ i he’elukha /i ],” the haters of the Jewish people would have been sentenced to destruction. /b , b Rabbi Shimon ben Yoḥai to him: But isn’t anyone who links the name of Heaven and something else, /b a euphemism for an idol, b uprooted from the world? As it is stated: /b “He who sacrifices to the gods, b save to the Lord only, /b shall be utterly destroyed” (Exodus 22:19). The fact that the Jewish people included God in their idolatrous statement could not have saved them from destruction. b Rather, what /b is the meaning when b the verse states: “Which brought you up” /b in the plural? The verse teaches b that /b the Jewish people b desired many gods; /b they were not satisfied with the golden calf alone.,§ The mishna teaches: b But /b with regard to b one who hugs /b an idol, b or one who kisses /b it, b or one who cleans /b it, b or one who sprays /b water before it, he transgresses a prohibition but is not liable to receive capital punishment. b When Rav Dimi came /b from Eretz Yisrael to Babylonia, he said that b Rabbi Elazar says: For all of /b these actions one b is flogged, with the exception /b of the cases stated later in the mishna b of one who vows in /b an idol’s b name and one who affirms /b his statement by an oath b in its name. /b ,The Gemara asks: b What is different /b about these cases, b one who vows in /b an idol’s b name and one who affirms /b his statement by an oath b in its name, that /b the transgressors b are not flogged? /b It is b because they are /b each an example of b a prohibition that does not involve an action. These /b actions b too, /b namely, hugging or kissing an idol and the like, are not punishable by lashes; one who performs them violates b a general prohibition, and one is not flogged for /b violating b a general prohibition, /b i.e., one that contains several prohibitions., b As /b this principle b is taught /b in a i baraita /i : b From where /b is it derived b that one who eats from an animal before its soul departs is /b in transgression b of a prohibition? The verse states: “You shall not eat with the blood” /b (Leviticus 19:26), meaning, you shall not eat from the animal while its soul, which is referred to in the Torah as blood, is still within it.,The i baraita /i adds: b Another matter /b is derived from the verse b “You shall not eat with the blood”: You shall not eat /b the b meat /b of an offering b while /b its b blood is still in the bowl, /b as it has not yet been sprinkled on the altar. The meat of an offering may be eaten by the priests only after its blood is sprinkled.,The i baraita /i continues: b Rabbi Dosa says: From where /b is it derived b that /b although in general, after a deceased person is buried, the mourners are provided by others with a meal, others b do not provide /b the mourners b with a meal /b after the burial b of those executed by the court? The verse states: “You shall not eat with the blood,” /b which is interpreted to mean: You shall not eat a mourners’ meal after the burial of one who was executed., b Rabbi Akiva says: From where /b is it derived with regard b to a Sanhedrin that killed a soul, /b i.e., that sentenced a person to death, b that /b the judges b may not taste anything that entire day /b that they sentenced him? b The verse states: “You shall not eat with the blood.” /b , b Rabbi Yoḥa says: From where is /b the b prohibition against /b the behavior of b a stubborn and rebellious son /b derived? While the Torah states the punishment given to a stubborn and rebellious son, the prohibition against his actions, namely, stealing money from his parents in order to eat a gluttonous meal of meat and wine in the company of lowly men, is not explicit. b The verse states: “You shall not eat with the blood,” /b which is interpreted to mean that one may not eat in a manner that is punishable by death. This concludes the i baraita /i ., b And Rabbi Avin bar Ḥiyya says, and some say /b it is b Rabbi Avin bar Kahana /b who says this: b For all of /b the prohibitions that the Sages derive from this verse, one b is not flogged /b for transgressing them, b as it is a general prohibition /b that is referring to several different actions. Therefore, since the prohibition against hugging or kissing an idol is also derived from a general prohibition, it should not be punishable by lashes, contrary to the opinion of Rav Dimi., b Rather, when Ravin came /b from Eretz Yisrael to Babylonia, he related a different version of what b Rabbi Elazar says: For all of /b the transgressions listed in the mishna one b is not flogged, with the exception of one who vows in /b an idol’s b name and one who affirms /b his statement by an oath b in its name. /b ,The Gemara asks: b What is different about /b transgressing b those /b prohibitions for b which one is not flogged? /b It is b that they are /b each an example of b a general prohibition, /b as explained previously. b These /b cases b too, /b namely, one who vows or takes an oath in the name of an idol, b are /b included in b a prohibition that does not involve an action, /b and therefore the transgressors are not punishable by lashes.,The Gemara answers: b That /b i halakha /i of Rabbi Eliezer’s is b in accordance with /b the opinion of b Rabbi Yehuda, who says /b with regard to b a prohibition that does not involve an action /b that b one is flogged for /b violating b it. /b , b As it is taught /b in a i baraita /i with regard to the Paschal offering: The verse states: b “And you shall not leave any of it until morning; /b but that which remains of it until morning you shall burn with fire” (Exodus 12:10). b The verse comes to provide a positive /b mitzva to burn the leftover meat b after the prohibition /b against leaving it over was violated, |
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34. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •prayer of joseph Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 70| 45b. אסרו חג בעבותים עד קרנות המזבח א"ר ירמיה משום ר"ש בן יוחי ור' יוחנן משום ר"ש המחוזי משום ר' יוחנן המכותי כל העושה איסור לחג באכילה ושתיה מעלה עליו הכתוב כאילו בנה מזבח והקריב עליו קרבן שנא' אסרו חג בעבותים עד קרנות המזבח,אמר חזקיה א"ר ירמיה משום רשב"י כל המצות כולן אין אדם יוצא בהן אלא דרך גדילתן שנאמר (שמות כו, טו) עצי שטים עומדים,תנ"ה עצי שטים עומדים שעומדים דרך גדילתן דבר אחר עומדים שמעמידין את ציפוין דבר אחר עומדים שמא תאמר אבד סיברם ובטל סיכויין ת"ל עצי שטים עומדים שעומדים לעולם ולעולמי עולמים,ואמר חזקיה א"ר ירמיה משום רשב"י יכול אני לפטור את כל העולם כולו מן הדין מיום שנבראתי עד עתה ואילמלי אליעזר בני עמי מיום שנברא העולם ועד עכשיו ואילמלי יותם בן עוזיהו עמנו מיום שנברא העולם עד סופו,ואמר חזקיה א"ר ירמיה משום רשב"י ראיתי בני עלייה והן מועטין אם אלף הן אני ובני מהן אם מאה הם אני ובני מהן אם שנים הן אני ובני הן ומי זוטרי כולי האי והא אמר רבא תמני סרי אלפי דרא הוה דקמיה קודשא בריך הוא שנאמר (יחזקאל מח, לה) סביב שמנה עשר אלף ל"ק הא דמסתכלי באספקלריא המאירה הא דלא מסתכלי באספקלריא המאירה,ודמסתכלי באספקלריא המאירה מי זוטרי כולי האי והא אמר אביי לא פחות עלמא מתלתין ושיתא צדיקי דמקבלי אפי שכינה בכל יום שנאמר (ישעיהו ל, יח) אשרי כל חוכי לו ל"ו בגימטריא תלתין ושיתא הוו ל"ק הא דעיילי בבר הא דעיילי בלא בר:,בשעת פטירתן מה הן אומרים וכו': והא קא משתתף שם שמים ודבר אחר ותניא כל המשתף שם שמים ודבר אחר נעקר מן העולם שנאמר (שמות כב, יט) בלתי לה' לבדו הכי קאמר ליה אנחנו מודים ולך אנו משבחין ליה אנחנו מודים ולך אנו מקלסין:,כמעשהו בחול: אמר רב הונא מ"ט דר' יוחנן בן ברוקה דכתיב (ויקרא כג, מ) כפות שנים אחת ללולב ואחת למזבח ורבנן אמרי כפת כתיב,ר' לוי אומר כתמר מה תמר זה אין לו אלא לב אחד אף ישראל אין להם אלא לב אחד לאביהם שבשמים,אמר רב יהודה אמר שמואל לולב שבעה וסוכה יום אחד מ"ט לולב דמפסקי לילות מימים כל יומא מצוה באפיה נפשיה הוא סוכה דלא מפסקי לילות מימים כולהו שבעה כחד יומא אריכא דמו,ורבה בר בר חנה אמר רבי יוחנן סוכה שבעה ולולב יום אחד מאי טעמא סוכה דאורייתא שבעה לולב דרבנן סגי ליה בחד יומא,כי אתא רבין אמר רבי יוחנן אחד זה ואחד זה שבעה אמר רב יוסף נקוט דרבה בר בר חנה בידך דכולהו אמוראי קיימי כוותיה בסוכה,מיתיבי | 45b. b “Bind [ i isru /i ] with dense-leaved branches [ i ba’avotim /i ] on the Festival until the horns of the altar” /b (Psalms 118:27), which alludes to both the binding of the i lulav /i and to the myrtle branch, referred to in the Torah as the branch of a dense-leaved tree [ i anaf etz avot /i ]. b Rabbi Yirmeya said in the name of Rabbi Shimon ben Yoḥai, and Rabbi Yoḥa /b said b in the name of Rabbi Shimon HaMeḥozi, /b who said b in the name of Rabbi Yoḥa HaMakkoti: /b With regard to b anyone who establishes an addition [ i issur /i ] to the Festival /b on the day after the Festival b by eating and drinking, the verse ascribes him /b credit b as though he built an altar and sacrificed an offering upon it, as it is stated: “Add [ i isru /i ] to the Festival with fattened animals [ i ba’avotim /i ] until the horns of the altar.” /b ,§ Apropos the i halakha /i cited by Rabbi Yirmeya in the name of Rabbi Shimon ben Yoḥai, the Gemara cites additional i halakhot /i . b Ḥizkiya said /b that b Rabbi Yirmeya said in the name of Rabbi Shimon ben Yoḥai: /b With regard to b all /b objects used in performance of b each and every /b one of b the mitzvot, a person fulfills his obligation only /b when the objects are positioned b in the manner of their growth. /b One must take the i lulav /i with the bottom of the branch facing down, b as it is stated /b with regard to the beams of the Tabernacle: b “Acacia wood, standing” /b (Exodus 26:15), indicating that the beams stood in the manner of their growth., b That was also taught /b in a i baraita /i : b “Acacia wood, standing,” /b indicating b that they stand /b in the Tabernacle b in the manner of their growth /b in nature. b Alternatively, standing /b means b that /b the beams b support their /b gold b plating /b that is affixed to the beams with nails. b Alternatively, standing /b teaches: b Lest you say /b that after the destruction of the Tabernacle b their hope is lost and their prospect is abolished, /b and they will never serve a sacred purpose again, therefore b the verse states: “Acacia wood, standing,” /b meaning b that they stand forever and for all time /b and will yet be revealed and utilized again., b And Ḥizkiya said /b that b Rabbi Yirmeya said in the name of Rabbi Shimon ben Yoḥai: I am able to absolve the entire world from judgment /b for sins committed b from the day I was created until now. /b The merit that he accrued through his righteousness and the suffering that he endured atone for the sins of the entire world. b And were /b the merit accrued by b Eliezer, my son, /b calculated along b with my /b own, we would absolve the world from judgment for sins committed b from the day that the world was created until now. And were /b the merit accrued by the righteous king, b Jotham ben Uzziah, /b calculated b with our /b own, we would absolve the world from judgment for sins committed b from the day that the world was created until its end. /b The righteousness of these three serves as a counterbalance to all the evil deeds committed throughout the generations, and it validates the ongoing existence of the world., b And Ḥizkiya said /b that b Rabbi Yirmeya said in the name of Rabbi Shimon ben Yoḥai: I have seen members /b of the caste b of /b the spiritually b prominent, /b who are truly righteous, b and they are few. If they /b number b one thousand, I and my son are among them. If they /b number b one hundred, I and my son are among them; and if they /b number b two, I and my son are they. /b The Gemara asks: b Are they so few? But didn’t Rava say: There are eighteen thousand /b righteous individuals b in a row before the Holy One, Blessed be He, as it is stated: “Surrounding are eighteen thousand” /b (Ezekiel 48:35)? Apparently, the righteous are numerous. The Gemara answers: This is b not difficult. This /b statement of Rabbi Shimon ben Yoḥai is referring to the very few b who view /b the Divine Presence b through a bright, /b mirror-like b partition, /b while b that /b statement of Rava is referring to those b who do not view /b the Divine Presence b through a bright partition. /b ,The Gemara asks further: b And are /b those b who view /b the Divine Presence through b a bright partition so few? But didn’t Abaye say: The world /b has b no fewer than thirty-six righteous /b people in each generation b who greet the Divine Presence every day, as it is stated: “Happy are all they that wait for Him [ i lo /i ]” /b (Isaiah 30:18)? b The numerological value of i lo /i , /b spelled i lamed vav /i , b is thirty-six, /b alluding to the fact that there are at least thirty-six full-fledged righteous individuals in each generation. The Gemara answers: This is b not difficult. This /b statement of Abaye is referring to those b who enter /b to greet the Divine Presence b by /b requesting and being granted b permission, /b while b that /b statement of Rabbi Shimon ben Yoḥai is referring to those b who enter /b even b without /b requesting b permission, /b for whom the gates of Heaven are open at all times. They are very few indeed.,§ The mishna asks: b At the time of their departure /b at the end of the Festival, b what /b would b they say? /b The mishna answers that they would praise the altar and glorify God. The Gemara challenges this: b But /b in doing so b aren’t they joining the name of Heaven and another entity, and it was taught /b in a i baraita /i : b Anyone who joins the name of Heaven and another entity is uprooted from the world, as it is stated: /b “He that sacrifices unto the gods, b save unto the Lord only, /b shall be utterly destroyed” (Exodus 22:19)? The Gemara answers that b this is what /b the people b are saying /b when they depart the Temple: b To the Lord, we acknowledge /b that He is our God, b and to you, /b the altar, b we give praise; to the Lord, we acknowledge /b that He is our God, b and to you, /b the altar, b we give acclaim. /b The praise to God and the praise to the altar are clearly distinct.,§ The mishna continues: b As its performance during the week, /b so is its performance on Shabbat. And according to Rabbi Yoḥa ben Beroka, on the seventh day of the Festival they would bring palm branches to the Temple. b Rav Huna said: What is the rationale /b for the opinion b of Rabbi Yoḥa ben Beroka? /b It is b as it is written: /b “And you shall take for yourselves on the first day the fruit of a beautiful tree, b branches /b of a date palm” (Leviticus 23:40). Branches in the plural indicates that b two /b branches must be taken, b one for the i lulav /i and one for /b placement around b the altar. And the Rabbis say: /b Although the word is vocalized in the plural, based on tradition it b is written i kappot /i , /b without the letter i vav /i . Therefore, it is interpreted as if it were written i kappat /i , indicating that only one palm branch need be taken., b Rabbi Levi says: /b The rationale for the opinion of Rabbi Yoḥa ben Beroka is not based on a verse. Rather, it is a custom that developed to express praise for the Jewish people, b likening /b them to b a date palm /b . b Just as the date palm has only one heart, /b as branches do not grow from its trunk but rather the trunk rises and branches emerge only at the top, b so too, the Jewish people have only one heart /b directed b toward their Father in Heaven. /b ,§ b Rav Yehuda said /b that b Shmuel said: /b The blessing over the mitzva of b i lulav /i /b is recited b seven /b days b and /b the blessing over the mitzva of b i sukka /i /b is recited b one day. What is the rationale /b for this distinction? It is written explicitly in the Torah that the mitzva to sit in the i sukka /i applies all seven days. The Gemara explains: With regard to the b i lulav /i , where the nights are distinct from the days, /b as the mitzva of i lulav /i is not in effect at night, b each day is a mitzva in and of itself. /b A separate blessing is recited over each mitzva. However, with regard to b i sukka /i , where the nights are not distinct from the days, /b as the mitzva of i sukka /i is in effect at night just as it is during the day, the legal status of b all seven /b days of the Festival b is like /b that of b one long day. /b , b But Rabba bar bar Ḥana /b said that b Rabbi Yoḥa said: /b The blessing over the mitzva of b i sukka /i /b is recited b seven /b days and the blessing over the mitzva of b i lulav /i /b is recited b one day. What is the rationale /b for this distinction? The Gemara explains: The mitzva of b i sukka /i /b is a mitzva b by Torah /b law all seven days of the Festival. Therefore, a blessing is recited for b seven /b days. However, the mitzva of b i lulav /i , /b other than on the first day, is a mitzva b by rabbinic /b law, as the Sages instituted an ordice to take the i lulav /i for all seven days to commemorate the practice in the Temple. Therefore, b it is enough /b to recite the blessing b one day, /b on the first day., b When Ravin came /b from Eretz Yisrael to Babylonia, he said that b Rabbi Yoḥa said: /b One recites a blessing over b both this, /b the mitzva of i sukka /i , b and /b over b that, /b the mitzva of i lulav /i , all b seven /b days. b Rav Yosef said: Take /b the statement b of Rabba bar bar Ḥana in your hand, as all the i amora’im /i /b who transmitted statements of Rabbi Yoḥa b hold in accordance with his /b opinion b in /b matters related to b i sukka /i . /b ,The Gemara b raises an objection /b based on a i baraita /i : |
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35. Anon., Exodus Rabbah, 19.7 (4th cent. CE - 9th cent. CE) Tagged with subjects: •prayer of joseph Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 562| 19.7. קַדֶּשׁ לִי כָל בְּכוֹר, רַבִּי נָתָן אוֹמֵר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, כְּשֵׁם שֶׁעָשִׂיתִי יַעֲקֹב בְּכוֹר, שֶׁנֶּאֱמַר (שמות ד, כב): בְּנִי בְכֹרִי יִשְׂרָאֵל, כָּךְ אֲנִי עוֹשֶׂה לְמֶלֶךְ הַמָּשִׁיחַ בְּכוֹר, שֶׁנֶּאֱמַר (תהלים פט, כח): אַף אָנִי בְּכוֹר אֶתְּנֵהוּ. כָּךְ קַדֶּשׁ לִי כָל בְּכוֹר. וְהַזְהֵר לְיִשְׂרָאֵל כְּשֵׁם שֶׁבָּרָאתִי אֶת הָעוֹלָם וְאָמַרְתִּי לָהֶם לְיִשְׂרָאֵל לִזְכֹּר אֶת יוֹם הַשַּׁבָּת זֵכֶר לְמַעֲשֵׂה בְרֵאשִׁית, שֶׁנֶּאֱמַר (שמות כ, ח): זָכוֹר אֶת יוֹם הַשַּׁבָּת, כָּךְ הֱיוּ זוֹכְרִים הַנִּסִּים שֶׁעָשִׂיתִי לָכֶם בְּמִצְרַיִם וְזִכְרוּ לַיּוֹם שֶׁיְּצָאתֶם מִשָּׁם, שֶׁנֶּאֱמַר (שמות יג, ג): זָכוֹר אֶת הַיּוֹם הַזֶּה אֲשֶׁר יְצָאתֶם מִמִּצְרַיִם, לָמָּה, כִּי בְּחֹזֶק יָד הֹצִאֲךָ ה' מִמִּצְרָיִם. (דברים טז, ד): וְלֹא יֵרָאֶה לְךָ שְׂאֹר שִׁבְעַת יָמִים, כְּנֶגֶד שִׁבְעַת יָמִים שֶׁבֵּין הַגְּאֻלָּה לִקְרִיעַת יַם סוּף, כְּשֵׁם שֶׁבַּתְּחִלָּה הֵם שִׁבְעַת יְמֵי בְרֵאשִׁית, וּכְשֵׁם שֶׁהַשַּׁבָּת מִתְקַיֶּמֶת אֶחָד לְשִׁבְעַת יָמִים, כָּךְ יִהְיוּ אֵלֶּה שִׁבְעַת יָמִים מִתְקַיְּימִים בְּכָל שָׁנָה וְשָׁנָה, שֶׁנֶּאֱמַר (שמות יג, י): וְשָׁמַרְתָּ אֶת הַחֻקָּה הַזֹּאת לְמוֹעֲדָהּ מִיָּמִים יָמִימָה, מָשָׁל לְמֶלֶךְ שֶׁנָּשָׂא אִשָּׁה בִּמְדִינַת הַיָּם הִגִּיעוּהָ גַּלִּים עַד שֶׁלֹא נִכְנְסָה אֶצְלוֹ, אָמַר לָהּ לֹא תִזְכְּרִי כָּל הַגַּלִּים שֶׁעָבְרוּ עָלַיִךְ, אֶלָּא אוֹתוֹ יוֹם שֶׁפָּלַטְתְּ מֵהֶם תְּהֵא זוֹכֶרֶת אוֹתִי, עֲשִׂי אוֹתוֹ שִׂמְחָה בְּכָל שָׁנָה. כָּךְ יִשְׂרָאֵל נִגְלָה עֲלֵיהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְגָאֳלָם וְכַמָּה גַּלִּים קָשִׁים עָבְרוּ עֲלֵיהֶם, וְעָשָׂה לָהֶם תְּשׁוּעָה, לְכָךְ הִזְהִירָן שֶׁיִּהְיוּ שְׂמֵחִים בָּהֶם בְּכָל שָׁנָה וְשָׁנָה, שֶׁנֶּאֱמַר (תהלים לב, יא): שִׂמְחוּ בַה' וְגִילוּ צַדִּיקִים. | |
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| 36. Anon., Midrash Psalms, 93.3 (4th cent. CE - 9th cent. CE) Tagged with subjects: •prayer of joseph Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 562 |
| 37. Anon., Testament of Abraham A, 10-11 Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 70 |
| 38. Theaetetus, Timaeus, None Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 198 |
| 39. Anon., 3 Enoch, 1-2 Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 114 |
| 40. Anon., Joseph And Aseneth, 14 Tagged with subjects: •prayer of joseph Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 29 |
| 41. Anon., Apocalypse of Abraham, 10 Tagged with subjects: •prayer of joseph Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 70 |
| 42. Dead Sea Scrolls, 4Q405, 0 Tagged with subjects: •prayer of joseph Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 29 |
| 43. Anon., Midrash On Song of Songs, 3.6 Tagged with subjects: •prayer of joseph Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 562 |
| 44. Anon., Prayer of Joseph, 71 Tagged with subjects: •prayer of joseph Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 113 |
| 45. Anon., Tanhuma, None Tagged with subjects: •prayer of joseph Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 562 |
