1. Hebrew Bible, Psalms, 7.8, 17.14, 74.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •proseuche (prayer house), diaspora, egypt Found in books: Levine (2005) 42, 85| 7.8. "וַעֲדַת לְאֻמִּים תְּסוֹבְבֶךָּ וְעָלֶיהָ לַמָּרוֹם שׁוּבָה׃", 17.14. "מִמְתִים יָדְךָ יְהוָה מִמְתִים מֵחֶלֶד חֶלְקָם בַּחַיִּים וצפינך [וּצְפוּנְךָ] תְּמַלֵּא בִטְנָם יִשְׂבְּעוּ בָנִים וְהִנִּיחוּ יִתְרָם לְעוֹלְלֵיהֶם׃", 74.8. "אָמְרוּ בְלִבָּם נִינָם יָחַד שָׂרְפוּ כָל־מוֹעֲדֵי־אֵל בָּאָרֶץ׃", | 7.8. "And let the congregation of the peoples compass Thee about, And over them return Thou on high.", 17.14. "From men, by Thy hand, O LORD, From men of the world, whose portion is in this life, And whose belly Thou fillest with Thy treasure; Who have children in plenty, And leave their abundance to their babes.", 74.8. "They said in their heart: 'Let us make havoc of them altogether'; They have burned up all the meeting-places of God in the land.", |
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2. Hebrew Bible, Genesis, 18.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •proseuche (prayer house), diaspora, egypt Found in books: Levine (2005) 85 | 18.20. "And the LORD said: ‘Verily, the cry of Sodom and Gomorrah is great, and, verily, their sin is exceeding grievous.", |
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3. Hebrew Bible, Exodus, 21.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •proseuche (prayer house), diaspora, sardis Found in books: Levine (2005) 395| 21.1. "וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם׃", 21.1. "אִם־אַחֶרֶת יִקַּח־לוֹ שְׁאֵרָהּ כְּסוּתָהּ וְעֹנָתָהּ לֹא יִגְרָע׃", | 21.1. "Now these are the ordices which thou shalt set before them.", |
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4. Hebrew Bible, Deuteronomy, 16.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •proseuche (prayer house), diaspora, sardis Found in books: Levine (2005) 395| 16.18. "שֹׁפְטִים וְשֹׁטְרִים תִּתֶּן־לְךָ בְּכָל־שְׁעָרֶיךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לִשְׁבָטֶיךָ וְשָׁפְטוּ אֶת־הָעָם מִשְׁפַּט־צֶדֶק׃", | 16.18. "Judges and officers shalt thou make thee in all thy gates, which the LORD thy God giveth thee, tribe by tribe; and they shall judge the people with righteous judgment.", |
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5. Septuagint, 3 Maccabees, 7.9, 7.19-7.20 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •proseuche (prayer house), diaspora, egypt Found in books: Levine (2005) 85, 86, 141 | 7.9. For you should know that if we devise any evil against them or cause them any grief at all, we always shall have not man but the Ruler over every power, the Most High God, in everything and inescapably as an antagonist to avenge such acts. Farewell." 7.19. And when they had landed in peace with appropriate thanksgiving, there too in like manner they decided to observe these days as a joyous festival during the time of their stay. 7.20. Then, after inscribing them as holy on a pillar and dedicating a place of prayer at the site of the festival, they departed unharmed, free, and overjoyed, since at the king's command they had been brought safely by land and sea and river each to his own place. |
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6. Septuagint, 1 Maccabees, 2.42, 7.12, 10.43, 14.28 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •proseuche (prayer house), diaspora, egypt Found in books: Levine (2005) 42, 86 | 2.42. Then there united with them a company of Hasideans, mighty warriors of Israel, every one who offered himself willingly for the law. 7.12. Then a group of scribes appeared in a body before Alcimus and Bacchides to ask for just terms. 10.43. And whoever takes refuge at the temple in Jerusalem, or in any of its precincts, because he owes money to the king or has any debt, let him be released and receive back all his property in my kingdom. 14.28. in Asaramel, in the great assembly of the priests and the people and the rulers of the nation and the elders of the country, the following was proclaimed to us: |
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7. Hebrew Bible, Daniel, 6.11 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •proseuche (prayer house), diaspora, black sea region •proseuche (prayer house), diaspora, egypt Found in books: Levine (2005) 164| 6.11. "וְדָנִיֵּאל כְּדִי יְדַע דִּי־רְשִׁים כְּתָבָא עַל לְבַיְתֵהּ וְכַוִּין פְּתִיחָן לֵהּ בְּעִלִּיתֵהּ נֶגֶד יְרוּשְׁלֶם וְזִמְנִין תְּלָתָה בְיוֹמָא הוּא בָּרֵךְ עַל־בִּרְכוֹהִי וּמְצַלֵּא וּמוֹדֵא קֳדָם אֱלָהֵהּ כָּל־קֳבֵל דִּי־הֲוָא עָבֵד מִן־קַדְמַת דְּנָה׃", | 6.11. "And when Daniel knew that the writing was signed, he went into his house—now his windows were open in his upper chamber toward Jerusalem—and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.", |
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8. Septuagint, 2 Maccabees, 3.31 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •proseuche (prayer house), diaspora, egypt Found in books: Levine (2005) 85 | 3.31. Quickly some of Heliodorus' friends asked Onias to call upon the Most High and to grant life to one who was lying quite at his last breath." |
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9. Philo of Alexandria, That Every Good Person Is Free, 81 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, egypt Found in books: Levine (2005) 91 | 81. Now these laws they are taught at other times, indeed, but most especially on the seventh day, for the seventh day is accounted sacred, on which they abstain from all other employments, and frequent the sacred places which are called synagogues, and there they sit according to their age in classes, the younger sitting under the elder, and listening with eager attention in becoming order. |
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10. Philo of Alexandria, On The Embassy To Gaius, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 85, 90, 91 | 134. and, as they wished to curry favour with him by a novel kind of flattery, so as to allow, and for the future to give the rein to, every sort of ill treatment of us without ever being called to account, what did they proceed to do? All the synagogues that they were unable to destroy by burning and razing them to the ground, because a great number of Jews lived in a dense mass in the neighbourhood, they injured and defaced in another manner, simultaneously with a total overthrow of their laws and customs; for they set up in every one of them images of Gaius, and in the greatest, and most conspicuous, and most celebrated of them they erected a brazen statue of him borne on a four-horse chariot. |
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11. Philo of Alexandria, Against Flaccus, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 114 | 122. And when they had spent the whole night in hymns and songs, they poured out through the gates at the earliest dawn, and hastened to the nearest point of the shore, for they had been deprived of their usual places for prayer, and standing in a clear and open space, they cried out, |
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12. Philo of Alexandria, Hypothetica, 7.13, 11.5 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, egypt Found in books: Levine (2005) 89, 141 | 7.13. and, in fact, they do constantly assemble together, and they do sit down one with another, the multitude in general in silence, except when it is customary to say any words of good omen, by way of assent to what is being read. And then some priest who is present, or some one of the elders, reads the sacred laws to them, and interprets each of them separately till eventide; and then when separate they depart, having gained some skill in the sacred laws, and having made great advancers towards piety. |
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13. Philo of Alexandria, On The Life of Moses, 2.215-2.216 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, egypt Found in books: Levine (2005) 89 | 2.215. for it was invariably the custom, as it was desirable on other days also, but especially on the seventh day, as I have already explained, to discuss matters of philosophy; the ruler of the people beginning the explanation, and teaching the multitude what they ought to do and to say, and the populace listening so as to improve in virtue, and being made better both in their moral character and in their conduct through life; 2.216. in accordance with which custom, even to this day, the Jews hold philosophical discussions on the seventh day, disputing about their national philosophy, and devoting that day to the knowledge and consideration of the subjects of natural philosophy; for as for their houses of prayer in the different cities, what are they, but schools of wisdom, and courage, and temperance, and justice, and piety, and holiness, and every virtue, by which human and divine things are appreciated, and placed upon a proper footing? |
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14. Philo of Alexandria, On The Special Laws, 1.77, 2.62-2.63, 3.171 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, egypt Found in books: Levine (2005) 88, 89, 91 | 1.77. For it is commanded that all men shall every year bring their first fruits to the temple, from twenty years old and upwards; and this contribution is called their ransom. On which account they bring in the first fruits with exceeding cheerfulness, being joyful and delighted, inasmuch as simultaneously with their making the offering they are sure to find either a relaxation from slavery, or a relief from disease, and to receive in all respects a most sure freedom and safety for the future. 2.62. Accordingly, on the seventh day there are spread before the people in every city innumerable lessons of prudence, and temperance, and courage, and justice, and all other virtues; during the giving of which the common people sit down, keeping silence and pricking up their ears, with all possible attention, from their thirst for wholesome instruction; but some of those who are very learned explain to them what is of great importance and use, lessons by which the whole of their lives may be improved. 2.63. And there are, as we may say, two most especially important heads of all the innumerable particular lessons and doctrines; the regulating of one's conduct towards God by the rules of piety and holiness, and of one's conduct towards men by the rules of humanity and justice; each of which is subdivided into a great number of subordinate ideas, all praiseworthy. 3.171. Therefore let no woman busy herself about those things which are beyond the province of oeconomy, but let her cultivate solitude, and not be seen to be going about like a woman who walks the streets in the sight of other men, except when it is necessary for her to go to the temple, if she has any proper regard for herself; and even then let her not go at noon when the market is full, but after the greater part of the people have returned home; like a well-born woman, a real and true citizen, performing her vows and her sacrifices in tranquillity, so as to avert evils and to receive blessings. |
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15. Philo of Alexandria, On Dreams, 2.127 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, egypt Found in books: Levine (2005) 89, 91, 148 | 2.127. And would you still sit down in your synagogues, collecting your ordinary assemblies, and reading your sacred volumes in security, and explaining whatever is not quite clear, and devoting all your time and leisure with long discussions to the philosophy of your ancestors? |
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| 16. Diodorus Siculus, Historical Library, 40.3.8 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •proseuche (prayer house), diaspora, egypt Found in books: Levine (2005) 81 |
17. Josephus Flavius, Against Apion, 1.31-1.36, 1.187-1.189, 2.123, 2.175, 2.232-2.235 (1st cent. CE - 1st cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, egypt •proseuche (prayer house), diaspora, philippi Found in books: Levine (2005) 27, 88, 117, 133, 148 | 1.31. for he who is partaker of the priesthood must propagate of a wife of the same nation, without having any regard to money, or any other dignities; but he is to make a scrutiny, and take his wife’s genealogy from the ancient tables, and procure many witnesses to it; 1.32. and this is our practice not only in Judea, but wheresoever any body of men of our nation do live; and even there, an exact catalogue of our priests’ marriages is kept; 1.33. I mean at Egypt and at Babylon, or in any other place of the rest of the habitable earth, whithersoever our priests are scattered; for they send to Jerusalem the ancient names of their parents in writing, as well as those of their remoter ancestors, and signify who are the witnesses also; 1.34. but if any war falls out, such as have fallen out, a great many of them already, when Antiochus Epiphanes made an invasion upon our country, as also when Pompey the Great and Quintilius Varus did so also, and principally in the wars that have happened in our own times, 1.35. those priests that survive them compose new tables of genealogy out of the old records, and examine the circumstances of the women that remain; for still they do not admit of those that have been captives, as suspecting that they had conversation with some foreigners; 1.36. but what is the strongest argument of our exact management in this matter is what I am now going to say, that we have the names of our high priests, from father to son, set down in our records, for the interval of two thousand years; and if any one of these have been transgressors of these rules, they are prohibited to present themselves at the altar, or to be partakers of any other of our purifications; 1.187. one of whom (Hecateus says) was Hezekiah, the high priest of the Jews; a man of about sixty-six years of age, and in great dignity among his own people. He was a very sensible man, and could speak very movingly, and was very skilful in the management of affairs, if any other man ever were so; 1.188. although, as he says, all the priests of the Jews took tithes of the products of the earth, and managed public affairs, and were in number not above fifteen hundred at the most.” 1.189. Hecateus mentions this Hezekiah a second time, and says, that “as he was possessed of so great a dignity, and was become familiar with us, so did he take certain of those that were with him, and explained to them all the circumstances of their people: for he had all their habitations and polity down in writing.” 2.123. for as to the Grecians, we are rather remote from them in place than different from them in our institutions, insomuch that we have no enmity with them, nor any jealousy of them. On the contrary, it hath so happened, that many of them have come over to our laws, and some of them have continued in their observation, although others of them had not courage enough to persevere, and so departed from them again; 2.175. for he did not suffer the guilt of ignorance to go on without punishment, but demonstrated the law to be the best and the most necessary instruction of all others, permitting the people to leave off their other employments, and to assemble together for the hearing of the law, and learning it exactly, and this not once or twice, or oftener, but every week; which thing all the other legislators seem to have neglected. /p 2.232. 33. Now as for ourselves, I venture to say, that no one can tell of so many; nay, not of more than one or two that have betrayed our laws, no, not out of fear of death itself; I do not mean such an easy death as happens in battles, but that which comes with bodily torments, and seems to be the severest kind of death of all others. 2.233. Now I think, those that have conquered us have put us to such deaths, not out of their hatred to us when they had subdued us, but rather out of their desire of seeing a surprising sight, which is this, whether there be such men in the world who believe that no evil is to them so great as to be compelled to do or to speak any thing contrary to their own laws. 2.234. Nor ought men to wonder at us, if we are more courageous in dying for our laws than all other men are; for other men do not easily submit to the easier things in which we are instituted; I mean, working with our hands, and eating but little, and being contented to eat and drink, not at random, or at every one’s pleasure, or being under inviolable rules in lying with our wives, in magnificent furniture, and again in the observation of our times of rest; 2.235. while those that can use their swords in war, and can put their enemies to flight when they attack them, cannot bear to submit to such laws about their way of living: whereas our being accustomed willingly to submit to laws in these instances, renders us fit to show our fortitude upon other occasions also. /p |
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| 18. Josephus Flavius, Life, 134-135, 271-295, 297-298, 331, 6, 296 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 139 |
| 19. Juvenal, Satires, 3.296 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, rome Found in books: Levine (2005) 106 |
20. Mishnah, Makkot, 3.12 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, black sea region •proseuche (prayer house), diaspora, sardis Found in books: Levine (2005) 143, 395| 3.12. "כֵּיצַד מַלְקִין אוֹתוֹ, כּוֹפֵת שְׁתֵּי יָדָיו עַל הָעַמּוּד הֵילָךְ וְהֵילָךְ, וְחַזַּן הַכְּנֶסֶת אוֹחֵז בִּבְגָדָיו, אִם נִקְרְעוּ נִקְרָעוּ, וְאִם נִפְרְמוּ נִפְרָמוּ, עַד שֶׁהוּא מְגַלֶּה אֶת לִבּוֹ. וְהָאֶבֶן נְתוּנָה מֵאַחֲרָיו, חַזַּן הַכְּנֶסֶת עוֹמֵד עָלֶיהָ. וּרְצוּעָה שֶׁל עֵגֶל בְּיָדוֹ, כְּפוּלָה אֶחָד לִשְׁנַיִם וּשְׁנַיִם לְאַרְבָּעָה, וּשְׁתֵּי רְצוּעוֹת עוֹלוֹת וְיוֹרְדוֹת בָּהּ: \n", | 3.12. "How do they lash him? His two hands are tied to a pillar on either side of it and the minister of the synagogue grabs his clothing, if they are torn, they are torn; if they are ripped open, they are ripped open, until he exposes the offender’s chest. And a stone is placed behind the offender, the minister of the synagogue stands on it, a strap of cowhide in his hands, doubled over into two, and redoubled, and two straps that rise and fall attached to it.", |
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21. Mishnah, Miqvaot, 5.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, delos •proseuche (prayer house), diaspora, egypt •proseuche (prayer house), diaspora, halicarnassus Found in books: Levine (2005) 114| 5.4. "כָּל הַיַּמִּים כְּמִקְוֶה, שֶׁנֶּאֱמַר (בראשית א), וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, הַיָּם הַגָּדוֹל כְּמִקְוֶה. לֹא נֶאֱמַר יַמִּים, אֶלָּא שֶׁיֶּשׁ בּוֹ מִינֵי יַמִּים הַרְבֵּה. רַבִּי יוֹסֵי אוֹמֵר, כָּל הַיַּמִּים מְטַהֲרִים בְּזוֹחֲלִין, וּפְסוּלִין לַזָּבִין וְלַמְצֹרָעִים, וּלְקַדֵּשׁ מֵהֶם מֵי חַטָּאת: \n", | 5.4. "All seas are equivalent to a mikveh, for it is said, \"And the gathering (ulemikveh) of the waters He called the seas\" (Genesis 1:10), the words of Rabbi Meir. Rabbi Judah says: only the Great Sea is equivalent to a mikveh, for it says \"seas\" only because there are in it many kinds of seas. Rabbi Yose says: all seas afford cleanness when running, and yet they are unfit for zavim and metzoraim and for the preparation of the hatat waters.", |
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22. Mishnah, Nedarim, 5.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, egypt Found in books: Levine (2005) 42| 5.5. "וְאֵיזֶהוּ דָבָר שֶׁל עוֹלֵי בָבֶל, כְּגוֹן הַר הַבַּיִת וְהָעֲזָרוֹת וְהַבּוֹר שֶׁבְּאֶמְצַע הַדֶּרֶךְ. וְאֵיזֶהוּ דָבָר שֶׁל אוֹתָהּ הָעִיר, כְּגוֹן הָרְחָבָה וְהַמֶּרְחָץ, וּבֵית הַכְּנֶסֶת וְהַתֵּבָה וְהַסְּפָרִים. וְהַכּוֹתֵב חֶלְקוֹ לַנָּשִׂיא. רַבִּי יְהוּדָה אוֹמֵר, אֶחָד כּוֹתֵב לַנָּשִׂיא וְאֶחָד כּוֹתֵב לְהֶדְיוֹט. מַה בֵּין כּוֹתֵב לַנָּשִׂיא לְכוֹתֵב לְהֶדְיוֹט, שֶׁהַכּוֹתֵב לַנָּשִׂיא אֵינוֹ צָרִיךְ לְזַכּוֹת. וַחֲכָמִים אוֹמְרִים, אֶחָד זֶה וְאֶחָד זֶה צְרִיכִין לְזַכּוֹת. לֹא דִבְּרוּ בַנָּשִׂיא אֶלָּא בַהֹוֶה. רַבִּי יְהוּדָה אוֹמֵר, אֵין אַנְשֵׁי גָלִיל צְרִיכִין לִכְתֹּב, שֶׁכְּבָר כָּתְבוּ אֲבוֹתֵיהֶם עַל יְדֵיהֶם: \n", | 5.5. "What are the things that belong to those that came up from Babylonia [to Jerusalem]? For example the Temple Mount and the Temple courtyards and the well in the middle of the road. What are the things that belong to that town? For example the public square, the bath-house, the synagogue, the ark, and the [sacred] scrolls. And he should assign his portion to the Patriarch. Rabbi Judah says: it is the same whether he assigns it to the Patriarch or to a private individual. But what is the difference between one who assigns it to the Patriarch and one who assigns it to a private individual? If he assigns it to the Patriarch, he need not [formally] confer title. But the Sages say: both this and this require formal conferring of title, they mentioned the Patriarch in particular as this is usual. Rabbi Judah said: The Galileans need not assign [their portion], because their ancestors have already done so for them.", |
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23. New Testament, 1 Corinthians, 1.1, 16.1-16.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, black sea region •proseuche (prayer house), diaspora, delos •proseuche (prayer house), diaspora, philippi Found in books: Levine (2005) 115, 418| 1.1. ΠΑΥΛΟΣ κλητὸς ἀπόστολος Ἰησοῦ Χριστοῦ διὰ θελήματος θεοῦ καὶ Σωσθένης ὁ ἀδελφὸς 16.1. Περὶ δὲ τῆς λογίας τῆς εἰς τοὺς ἁγίους, ὥσπερ διέταξα ταῖς ἐκκλησίαις τῆς Γαλατίας, οὕτως καὶ ὑμεῖς ποιήσατε. 16.2. κατὰ μίαν σαββάτου ἕκαστος ὑμῶν παρʼ ἑαυτῷ τιθέτω θησαυρίζων ὅτι ἐὰν εὐοδῶται, ἵνα μὴ ὅταν ἔλθω τότε λογίαι γίνωνται. 16.3. ὅταν δὲ παραγένωμαι, οὓς ἐὰν δοκιμάσητε διʼ ἐπιστολῶν, τούτους πέμψω ἀπενεγκεῖν τὴν χάριν ὑμῶν εἰς Ἰερουσαλήμ· 16.4. ἐὰν δὲ ἄξιον ᾖ τοῦ κἀμὲ πορεύεσθαι, σὺν ἐμοὶ πορεύσονται. | 1.1. Paul, called to be an apostle of Jesus Christ through the willof God, and our brother Sosthenes, 16.1. Now concerning the collection for the saints, as I commandedthe assemblies of Galatia, you do likewise. 16.2. On the first day ofthe week, let each one of you save, as he may prosper, that nocollections be made when I come. 16.3. When I arrive, I will sendwhoever you approve with letters to carry your gracious gift toJerusalem. 16.4. If it is appropriate for me to go also, they will gowith me. |
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24. New Testament, Romans, 15.25-15.26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, philippi Found in books: Levine (2005) 115| 15.25. νυνὶ δὲ πορεύομαι εἰς Ἰερουσαλὴμ διακονῶν τοῖς ἁγίοις. 15.26. ηὐδόκησαν γὰρ Μακεδονία καὶ Ἀχαία κοινωνίαν τινὰ ποιήσασθαι εἰς τοὺς πτωχοὺς τῶν ἁγίων τῶν ἐν Ἰερουσαλήμ. | 15.25. But now, I say, I am going to Jerusalem, serving the saints. 15.26. For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem. |
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25. New Testament, Acts, 9.2, 9.20, 13.5, 13.14-13.15, 13.43, 14.1-14.2, 16.12-16.13, 17.1-17.4, 17.10-17.12, 18.4, 18.8, 18.12-18.17, 22.19 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, philippi •proseuche (prayer house), diaspora, black sea region •proseuche (prayer house), diaspora, delos •proseuche (prayer house), diaspora, egypt •proseuche (prayer house), diaspora, halicarnassus •proseuche (prayer house), diaspora, sardis Found in books: Levine (2005) 1, 114, 117, 143, 316, 395, 418, 501| 9.2. προσελθὼν τῷ ἀρχιερεῖ ᾐτήσατο παρʼ αὐτοῦ ἐπιστολὰς εἰς Δαμασκὸν πρὸς τὰς συναγωγάς, ὅπως ἐάν τινας εὕρῃ τῆς ὁδοῦ ὄντας, ἄνδρας τε καὶ γυναῖκας, δεδεμένους ἀγάγῃ εἰς Ἰερουσαλήμ. 9.20. καὶ εὐθέως ἐν ταῖς συναγωγαῖς ἐκήρυσσεν τὸν Ἰησοῦν pb n="267"/ ὅτι οὗτός ἐστιν ὁ υἱὸς τοῦ θεοῦ. 13.5. καὶ γενόμενοι ἐν Σαλαμῖνι κατήγγελλον τὸν λόγον τοῦ θεοῦ ἐν ταῖς συναγωγαῖς τῶν Ἰουδαίων· εἶχον δὲ καὶ Ἰωάννην ὑπηρέτην. 13.14. Αὐτοὶ δὲ διελθόντες ἀπὸ τῆς Πέργης παρεγένοντο εἰς Ἀντιόχειαν τὴν Πισιδίαν, καὶ ἐλθόντες εἰς τὴν συναγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων ἐκάθισαν. 13.15. μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν ἀπέστειλαν οἱ ἀρχισυνάγωγοι πρὸς αὐτοὺς λέγοντες Ἄνδρες ἀδελφοί, εἴ τις ἔστιν ἐν ὑμῖν λόγος παρακλήσεως πρὸς τὸν λαόν, λέγετε. 13.43. λυθείσης δὲ τῆς συναγωγῆς ἠκολούθησαν πολλοὶ τῶν Ἰουδαίων καὶ τῶν σεβομένων προσηλύτων τῷ Παύλῳ καὶ τῷ Βαρνάβᾳ, οἵτινες προσλαλοῦντες αὐτοῖς ἔπειθον αὐτοὺς προσμένειν τῇ χάριτι τοῦ θεοῦ. 14.1. Ἐγένετο δὲ ἐν Ἰκονίῳ κατὰ τὸ αὐτὸ εἰσελθεῖν αὐτοὺς εἰς τὴν συναγωγὴν τῶν Ἰουδαίων καὶ λαλῆσαι οὕτως ὥστε πιστεῦσαι Ἰουδαίων τε καὶ Ἑλλήνων πολὺ πλῆθος. 14.2. οἱ δὲ ἀπειθήσαντες Ἰουδαῖοι ἐπήγειραν καὶ ἐκάκωσαν τὰς ψυχὰς τῶν ἐθνῶν κατὰ τῶν ἀδελφῶν. 16.12. κἀκεῖθεν εἰς Φιλίππους, ἥτις ἐστὶν πρώτη τῆς μερίδος Μακεδονίας πόλις, κολωνία. Ἦμεν δὲ ἐν ταύτῃ τῇ πόλει διατρίβοντες ἡμέρας τινάς. 16.13. τῇ τε ἡμέρᾳ τῶν σαββάτων ἐξήλθομεν ἔξω τῆς πύλης παρὰ ποταμὸν οὗ ἐνομίζομεν προσευχὴν εἶναι, καὶ καθίσαντες ἐλαλοῦμεν ταῖς συνελθούσαις γυναιξίν. 17.1. Διοδεύσαντες δὲ τὴν Ἀμφίπολιν καὶ τὴν Ἀπολλωνίαν ἦλθον εἰς Θεσσαλονίκην, ὅπου ἦν συναγωγὴ τῶν Ἰουδαίων. 17.2. κατὰ δὲ τὸ εἰωθὸς τῷ Παύλῳ εἰσῆλθεν πρὸς αὐτοὺς καὶ ἐπὶ σάββατα τρία διελέξατο αὐτοῖς ἀπὸ τῶν γραφῶν, 17.3. διανοίγων καὶ παρατιθέμενος ὅτι τὸν χριστὸν ἔδει παθεῖν καὶ ἀναστῆναι ἐκ νεκρῶν, καὶ ὅτι οὗτός ἐστιν ὁ χριστός, ὁ Ἰησοῦς ὃν ἐγὼ καταγγέλλω ὑμῖν. 17.4. καί τινες ἐξ αὐτῶν ἐπείσθησαν καὶ προσεκληρώθησαν τῷ Παύλῳ καὶ [τῷ] Σίλᾳ, τῶν τε σεβομένων Ἑλλήνων πλῆθος πολὺ γυναικῶν τε τῶν πρώτων οὐκ ὀλίγαι. 17.10. Οἱ δὲ ἀδελφοὶ εὐθέως διὰ νυκτὸς ἐξέπεμψαν τόν τε Παῦλον καὶ τὸν Σίλαν εἰς Βέροιαν, οἵτινες παραγενόμενοι εἰς τὴν συναγωγὴν τῶν Ἰουδαίων ἀπῄεσαν· 17.11. οὗτοι δὲ ἦσαν εὐγενέστεροι τῶν ἐν Θεσσαλονίκῃ, οἵτινες ἐδέξαντο τὸν λόγον μετὰ πάσης προθυμίας, [τὸ] καθʼ ἡμέραν ἀνακρίνοντες τὰς γραφὰς εἰ ἔχοι ταῦτα οὕτως. 17.12. πολλοὶ μὲν οὖν ἐξ αὐτῶν ἐπίστευσαν, καὶ τῶν Ἑλληνίδων γυναικῶν τῶν εὐσχημόνων καὶ ἀνδρῶν οὐκ ὀλίγοι. 18.4. ἔπειθέν τε Ἰουδαίους καὶ Ἕλληνας. 18.8. Κρίσπος δὲ ὁ ἀρχισυνάγωγος ἐπίστευσεν τῷ κυρίῳ σὺν ὅλῳ τῷ οἴκῳ αὐτοῦ, καὶ πολλοὶ τῶν Κορινθίων ἀκούοντες ἐπίστευον καὶ ἐβαπτίζοντο. 18.12. Γαλλίωνος δὲ ἀνθυπάτου ὄντος τῆς Ἀχαίας κατεπέστησαν οἱ Ἰουδαῖοι ὁμοθυμαδὸν τῷ Παύλῳ καὶ ἤγαγον αὐτὸν ἐπὶ τὸ βῆμα, 18.13. λέγοντες ὅτι Παρὰ τὸν νόμον ἀναπείθει οὗτος τοὺς ἀνθρώπους σέβεσθαι τὸν θεόν. 18.14. μέλλοντος δὲ τοῦ Παύλου ἀνοίγειν τὸ στόμα εἶπεν ὁ Γαλλίων πρὸς τοὺς Ἰουδαίους Εἰ μὲν ἦν ἀδίκημά τι ἢ ῥᾳδιούργημα πονηρόν, ὦ Ἰουδαῖοι, κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν· 18.15. εἰ δὲ ζητήματά ἐστιν περὶ λόγου καὶ ὀνομάτων καὶ νόμου τοῦ καθʼ ὑμᾶς, ὄψεσθε αὐτοί· κριτὴς ἐγὼ τούτων οὐ βούλομαι εἶναι. 18.16. καὶ ἀπήλασεν αὐτοὺς ἀπὸ τοῦ βήματος. 18.17. ἐπιλαβόμενοι δὲ πάντες Σωσθένην τὸν ἀρχισυνάγωγον ἔτυπτον ἔμπροσθεν τοῦ βήματος· καὶ οὐδὲν τούτων τῷ Γαλλίωνι ἔμελεν. 22.19. κἀγὼ εἶπον Κύριε, αὐτοὶ ἐπίστανται ὅτι ἐγὼ ἤμην φυλακίζων καὶ δέρων κατὰ τὰς συναγωγὰς τοὺς πιστεύοντας ἐπὶ σέ· | 9.2. and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem. 9.20. Immediately in the synagogues he proclaimed the Christ, that he is the Son of God. 13.5. When they were at Salamis, they proclaimed the word of God in the synagogues of the Jews. They had also John as their attendant. 13.14. But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down. 13.15. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak." 13.43. Now when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas; who, speaking to them, urged them to continue in the grace of God. 14.1. It happened in Iconium that they entered together into the synagogue of the Jews, and so spoke that a great multitude both of Jews and of Greeks believed. 14.2. But the disobedient Jews stirred up and embittered the souls of the Gentiles against the brothers. 16.12. and from there to Philippi, which is a city of Macedonia, the first of the district, a Roman colony. We were staying some days in this city. 16.13. On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together. 17.1. Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. 17.2. Paul, as was his custom, went in to them, and for three Sabbath days reasoned with them from the Scriptures, 17.3. explaining and demonstrating that the Christ had to suffer, and to rise again from the dead, and saying, "This Jesus, whom I proclaim to you, is the Christ." 17.4. Some of them were persuaded, and joined Paul and Silas, of the devout Greeks a great multitude, and not a few of the chief women. 17.10. The brothers immediately sent Paul and Silas away by night to Beroea. When they arrived, they went into the Jewish synagogue. 17.11. Now these were more noble than those in Thessalonica, in that they received the word with all readiness of the mind, examining the Scriptures daily, whether these things were so. 17.12. Many of them therefore believed; also of the Greek women of honorable estate, and not a few men. 18.4. He reasoned in the synagogue every Sabbath, and persuaded Jews and Greeks. 18.8. Crispus, the ruler of the synagogue, believed in the Lord with all his house. Many of the Corinthians, hearing, believed and were baptized. 18.12. But when Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment seat, 18.13. saying, "This man persuades men to worship God contrary to the law." 18.14. But when Paul was about to open his mouth, Gallio said to the Jews, "If indeed it were a matter of wrong or of wicked crime, Jews, it would be reasonable that I should bear with you; 18.15. but if they are questions about words and names and your own law, look to it yourselves. For I don't want to be a judge of these matters." 18.16. He drove them from the judgment seat. 18.17. Then all the Greeks laid hold on Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. Gallio didn't care about any of these things. 22.19. I said, 'Lord, they themselves know that I imprisoned and beat in every synagogue those who believed in you. |
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26. Josephus Flavius, Jewish War, 1.328, 1.425, 2.128-2.133, 2.463, 2.560, 4.406-4.409, 7.45, 7.148-7.152 (1st cent. CE - 1st cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, panticapaeum •proseuche (prayer house), diaspora, egypt •proseuche (prayer house), diaspora, philippi Found in books: Levine (2005) 78, 117, 124, 141, 148, 501 | 1.328. 3. Now when Herod was at Daphne, by Antioch, he had some dreams which clearly foreboded his brother’s death; and as he leaped out of his bed in a disturbed manner, there came messengers that acquainted him with that calamity. So when he had lamented this misfortune for a while, he put off the main part of his mourning, and made haste to march against his enemies; 1.425. What need I speak of the presents he made to the Lycians and Samnians? or of his great liberality through all Ionia? and that according to everybody’s wants of them. And are not the Athenians, and Lacedemonians, and Nicopolitans, and that Pergamus which is in Mysia, full of donations that Herod presented them withal? And as for that large open place belonging to Antioch in Syria, did not he pave it with polished marble, though it were twenty furlongs long? and this when it was shunned by all men before, because it was full of dirt and filthiness, when he besides adorned the same place with a cloister of the same length. 2.128. 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. 2.129. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple, 2.130. and quietly set themselves down; upon which the baker lays them loaves in order; the cook also brings a single plate of one sort of food, and sets it before every one of them; 2.131. but a priest says grace before meat; and it is unlawful for anyone to taste of the food before grace be said. The same priest, when he hath dined, says grace again after meat; and when they begin, and when they end, they praise God, as he that bestows their food upon them; after which they lay aside their [white] garments, and betake themselves to their labors again till the evening; 2.132. then they return home to supper, after the same manner; and if there be any strangers there, they sit down with them. Nor is there ever any clamor or disturbance to pollute their house, but they give every one leave to speak in their turn; 2.133. which silence thus kept in their house appears to foreigners like some tremendous mystery; the cause of which is that perpetual sobriety they exercise, and the same settled measure of meat and drink that is allotted to them, and that such as is abundantly sufficient for them. 2.463. o the daytime was spent in shedding of blood, and the night in fear,—which was of the two the more terrible; for when the Syrians thought they had ruined the Jews, they had the Judaizers in suspicion also; and as each side did not care to slay those whom they only suspected on the other, so did they greatly fear them when they were mingled with the other, as if they were certainly foreigners. 2.560. and as they had them already cooped up together in the place of public exercises, which they had done out of the suspicion they had of them, they thought they should meet with no difficulty in the attempt; yet did they distrust their own wives, which were almost all of them addicted to the Jewish religion; 4.406. At that time all the other regions of Judea that had hitherto been at rest were in motion, by means of the robbers. Now as it is in a human body, if the principal part be inflamed, all the members are subject to the same distemper; 4.407. o, by means of the sedition and disorder that was in the metropolis. had the wicked men that were in the country opportunity to ravage the same. Accordingly, when every one of them had plundered their own villages, they then retired into the desert; 4.408. yet were these men that now got together, and joined in the conspiracy by parties, too small for an army, and too many for a gang of thieves: and thus did they fall upon the holy places and the cities; 4.409. yet did it now so happen that they were sometimes very ill treated by those upon whom they fell with such violence, and were taken by them as men are taken in war: but still they prevented any further punishment as do robbers, who, as soon as their ravages [are discovered], run their way. Nor was there now any part of Judea that was not in a miserable condition, as well as its most eminent city also. 7.45. and as the succeeding kings treated them after the same manner, they both multiplied to a great number, and adorned their temple gloriously by fine ornaments, and with great magnificence, in the use of what had been given them. They also made proselytes of a great many of the Greeks perpetually, and thereby, after a sort, brought them to be a portion of their own body. 7.148. and for the other spoils, they were carried in great plenty. But for those that were taken in the temple of Jerusalem, they made the greatest figure of them all; that is, the golden table, of the weight of many talents; the candlestick also, that was made of gold, though its construction were now changed from that which we made use of; 7.149. for its middle shaft was fixed upon a basis, and the small branches were produced out of it to a great length, having the likeness of a trident in their position, and had every one a socket made of brass for a lamp at the tops of them. These lamps were in number seven, and represented the dignity of the number seven among the Jews; 7.150. and the last of all the spoils, was carried the Law of the Jews. 7.151. After these spoils passed by a great many men, carrying the images of Victory, whose structure was entirely either of ivory or of gold. 7.152. After which Vespasian marched in the first place, and Titus followed him; Domitian also rode along with them, and made a glorious appearance, and rode on a horse that was worthy of admiration. |
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27. New Testament, Luke, 7.5, 8.41, 8.49, 12.11, 13.10-13.17, 21.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, delos •proseuche (prayer house), diaspora, black sea region •proseuche (prayer house), diaspora, philippi Found in books: Levine (2005) 110, 143, 418, 501| 7.5. ἀγαπᾷ γὰρ τὸ ἔθνος ἡμῶν καὶ τὴν συναγωγὴν αὐτὸς ᾠκοδόμησεν ἡμῖν. 8.41. Καὶ ἰδοὺ ἦλθεν ἀνὴρ ᾧ ὄνομα Ἰάειρος, καὶ οὗτος ἄρχων τῆς συναγωγῆς ὑπῆρχεν, καὶ πεσὼν παρὰ τοὺς πόδας Ἰησοῦ παρεκάλει αὐτὸν εἰσελθεῖν εἰς τὸν οἶκον αὐτοῦ, 8.49. Ἔτι αὐτοῦ λαλοῦντος ἔρχεταί τις παρὰ τοῦ ἀρχισυναγώγου λέγων ὅτι Τέθνηκεν ἡ θυγάτηρ σου, μηκέτι σκύλλε τὸν διδάσκαλον. 12.11. Ὅταν δὲ εἰσφέρωσιν ὑμᾶς ἐπὶ τὰς συναγωγὰς καὶ τὰς ἀρχὰς καὶ τὰς ἐξουσίας, μὴ μεριμνήσητε πῶς [ἢ τί] ἀπολογήσησθε ἢ τί εἴπητε· 13.10. Ἦν δὲ διδάσκων ἐν μιᾷ τῶν συναγωγῶν ἐν τοῖς σάββασιν. 13.11. καὶ ἰδοὺ γυνὴ πνεῦμα ἔχουσα ἀσθενείας ἔτη δέκα ὀκτώ, καὶ ἦν συνκύπτουσα καὶ μὴ δυναμένη ἀνακύψαι εἰς τὸ παντελές. 13.12. ἰδὼν δὲ αὐτὴν ὁ Ἰησοῦς προσεφώνησεν καὶ εἶπεν αὐτῇ Γύναι, ἀπολέλυσαι τῆς ἀσθενείας σου 13.13. , καὶ ἐπέθηκεν αὐτῇ τὰς χεῖρας· καὶ παραχρῆμα ἀνωρθώθη, καὶ ἐδόξαζεν τὸν θεόν. 13.14. ἀποκριθεὶς δὲ ὁ ἀρχισυνάγωγος, ἀγανακτῶν ὅτι τῷ σαββάτῳ ἐθεράπευσεν ὁ Ἰησοῦς, ἔλεγεν τῷ ὄχλῳ ὅτι Ἓξ ἡμέραι εἰσὶν ἐν αἷς δεῖ ἐργάζεσθαι· ἐν αὐταῖς οὖν ἐρχόμενοι θεραπεύεσθε καὶ μὴ τῇ ἡμέρᾳ τοῦ σαββάτου. 13.15. ἀπεκρίθη δὲ αὐτῷ ὁ κύριος καὶ εἶπεν Ὑποκριται, ἕκαστος ὑμῶν τῷ σαββάτῳ οὐ λύει τὸν βοῦν αὐτοῦ ἢ τὸν ὄνον ἀπὸ τῆς φάτνης καὶ ἀπάγων ποτίζει; 13.16. ταύτην δὲ θυγατέρα Ἀβραὰμ οὖσαν, ἣν ἔδησεν ὁ Σατανᾶς ἰδοὺ δέκα καὶ ὀκτὼ ἔτη, οὐκ ἔδει λυθῆναι ἀπὸ τοῦ δεσμοῦ τούτου τῇ ἡμέρᾳ τοῦ σαββάτου; 13.17. Καὶ ταῦτα λέγοντος αὐτοῦ κατῃσχύνοντο πάντες οἱ ἀντικείμενοι αὐτῷ, καὶ πᾶς ὁ ὄχλος ἔχαιρεν ἐπὶ πᾶσιν τοῖς ἐνδόξοις τοῖς γινομένοις ὑπʼ αὐτοῦ. 21.12. πρὸ δὲ τούτων πάντων ἐπιβαλοῦσιν ἐφʼ ὑμᾶς τὰς χεῖρας αὐτῶν καὶ διώξουσιν, παραδιδόντες εἰς τὰς συναγωγὰς καὶ φυλακάς, ἀπαγομένους ἐπὶ βασιλεῖς καὶ ἡγεμόνας ἕνεκεν τοῦ ὀνόματός μου· | 7.5. for he loves our nation, and he built our synagogue for us." 8.41. Behold, there came a man named Jairus, and he was a ruler of the synagogue. He fell down at Jesus' feet, and begged him to come into his house, 8.49. While he still spoke, one from the ruler of the synagogue's house came, saying to him, "Your daughter is dead. Don't trouble the Teacher." 12.11. When they bring you before the synagogues, the rulers, and the authorities, don't be anxious how or what you will answer, or what you will say; 13.10. He was teaching in one of the synagogues on the Sabbath day. 13.11. Behold, there was a woman who had a spirit of infirmity eighteen years, and she was bent over, and could in no way straighten herself up. 13.12. When Jesus saw her, he called her, and said to her, "Woman, you are freed from your infirmity." 13.13. He laid his hands on her, and immediately she stood up straight, and glorified God. 13.14. The ruler of the synagogue, being indigt because Jesus had healed on the Sabbath, said to the multitude, "There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day!" 13.15. Therefore the Lord answered him, "You hypocrites! Doesn't each one of you free his ox or his donkey from the stall on the Sabbath, and lead him away to water? 13.16. Ought not this woman, being a daughter of Abraham, whom Satan had bound eighteen long years, be freed from this bondage on the Sabbath day?" 13.17. As he said these things, all his adversaries were put to shame, and all the multitude rejoiced for all the glorious things that were done by him. 21.12. But before all these things, they will lay their hands on you and will persecute you, delivering you up to synagogues and prisons, bringing you before kings and governors for my name's sake. |
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28. New Testament, Mark, 5.22, 5.35-5.36, 5.38, 13.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, black sea region •proseuche (prayer house), diaspora, delos Found in books: Levine (2005) 143, 418| 5.22. Καὶ ἔρχεται εἷς τῶν ἀρχισυναγώγων, ὀνόματι Ἰάειρος, 5.35. Ἔτι αὐτοῦ λαλοῦντος ἔρχονται ἀπὸ τοῦ ἀρχισυναγώγου λέγοντες ὅτι Ἡ θυγάτηρ σου ἀπέθανεν· τί ἔτι σκύλλεις τὸν διδάσκαλον; 5.36. ὁ δὲ Ἰησοῦς παρακούσας τὸν λόγον λαλούμενον λέγει τῷ ἀρχισυναγώγῳ Μὴ φοβοῦ, μόνον πίστευε. 5.38. καὶ ἔρχονται εἰς τὸν οἶκον τοῦ ἀρχισυναγώγου, καὶ θεωρεῖ θόρυβον καὶ κλαίοντας καὶ ἀλαλάζοντας πολλά, 13.9. βλέπετε δὲ ὑμεῖς ἑαυτούς· παραδώσουσιν ὑμᾶς εἰς συνέδρια καὶ εἰς συναγωγὰς δαρήσεσθε καὶ ἐπὶ ἡγεμόνων καὶ βασιλέων σταθήσεσθε ἕνεκεν ἐμοῦ εἰς μαρτύριον αὐτοῖς. | 5.22. Behold, one of the rulers of the synagogue, Jairus by name, came; and seeing him, he fell at his feet, 5.35. While he was still speaking, they came from the synagogue ruler's house saying, "Your daughter is dead. Why bother the Teacher any more?" 5.36. But Jesus, when he heard the message spoken, immediately said to the ruler of the synagogue, "Don't be afraid, only believe." 5.38. He came to the synagogue ruler's house, and he saw an uproar, weeping, and great wailing. 13.9. But watch yourselves, for they will deliver you up to councils. You will be beaten in synagogues. You will stand before rulers and kings for my sake, for a testimony to them. |
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29. New Testament, Matthew, 9.18, 9.23, 10.7, 10.17-10.18, 23.34 (1st cent. CE - 1st cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, black sea region •proseuche (prayer house), diaspora, delos •proseuche (prayer house), diaspora, sardis Found in books: Levine (2005) 143, 395, 418| 9.18. Ταῦτα αὐτοῦ λαλοῦντος αὐτοῖς ἰδοὺ ἄρχων [εἷς] προσελθὼν προσεκύνει αὐτῷ λέγων ὅτι Ἡ θυγάτηρ μου ἄρτι ἐτελεύτησεν· ἀλλὰ ἐλθὼν ἐπίθες τὴν χεῖρά σου ἐπʼ αὐτήν, καὶ ζήσεται. 9.23. Καὶ ἐλθὼν ὁ Ἰησοῦς εἰς τὴν οἰκίαν τοῦ ἄρχοντος καὶ ἰδὼν τοὺς αὐλητὰς καὶ τὸν ὄχλον θορυβούμενον 10.7. πορευόμενοι δὲ κηρύσσετε λέγοντες ὅτι Ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν. 10.17. προσέχετε δὲ ἀπὸ τῶν ἀνθρώπων· παραδώσουσιν γὰρ ὑμᾶς εἰς συνέδρια, καὶ ἐν ταῖς συναγωγαῖς αὐτῶν μαστιγώσουσιν ὑμᾶς· 10.18. καὶ ἐπὶ ἡγεμόνας δὲ καὶ βασιλεῖς ἀχθήσεσθε ἕνεκεν ἐμοῦ εἰς μαρτύριον αὐτοῖς καὶ τοῖς ἔθνεσιν. 23.34. διὰ τοῦτο ἰδοὺ ἐγὼ ἀποστέλλω πρὸς ὑμᾶς προφήτας καὶ σοφοὺς καὶ γραμματεῖς· ἐξ αὐτῶν ἀποκτενεῖτε καὶ σταυρώσετε, καὶ ἐξ αὐτῶν μαστιγώσετε ἐν ταῖς συναγωγαῖς ὑμῶν καὶ διώξετε ἀπὸ πόλεως εἰς πόλιν· | 9.18. While he told these things to them, behold, a ruler came and worshiped him, saying, "My daughter has just died, but come and lay your hand on her, and she will live." 9.23. When Jesus came into the ruler's house, and saw the flute players, and the crowd in noisy disorder, 10.7. As you go, preach, saying, 'The Kingdom of Heaven is at hand!' 10.17. But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you. 10.18. Yes, and you will be brought before governors and kings for my sake, for a testimony to them and to the Gentiles. 23.34. Therefore, behold, I send to you prophets, wise men, and scribes. Some of them you will kill and crucify; and some of them you will scourge in your synagogues, and persecute from city to city; |
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30. New Testament, 2 Corinthians, 11.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, black sea region Found in books: Levine (2005) 143| 11.24. ὑπὸ Ἰουδαίων πεντάκις τεσσεράκοντα παρὰ μίαν ἔλαβον, | |
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31. Josephus Flavius, Jewish Antiquities, 12.10, 12.119-12.120, 13.65-13.67, 13.74-13.79, 14.110, 14.112-14.113, 14.213-14.216, 14.231-14.232, 14.235, 14.258-14.261, 16.43-16.44, 16.160-16.172, 19.290 (1st cent. CE - 1st cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, egypt •proseuche (prayer house), diaspora, delos •proseuche (prayer house), diaspora, halicarnassus •proseuche (prayer house), diaspora, philippi •proseuche (prayer house), diaspora, rome •proseuche (prayer house), diaspora, black sea region •proseuche (prayer house), diaspora, sardis Found in books: Levine (2005) 83, 85, 88, 90, 91, 106, 111, 114, 115, 117, 133, 140, 141, 143, 148, 395 | 12.10. However, there were disorders among their posterity, with relation to the Samaritans, on account of their resolution to preserve that conduct of life which was delivered to them by their forefathers, and they thereupon contended one with another, while those of Jerusalem said that their temple was holy, and resolved to send their sacrifices thither; but the Samaritans were resolved that they should be sent to Mount Gerizzim. 12.119. 1. The Jews also obtained honors from the kings of Asia when they became their auxiliaries; for Seleucus Nicator made them citizens in those cities which he built in Asia, and in the lower Syria, and in the metropolis itself, Antioch; and gave them privileges equal to those of the Macedonians and Greeks, who were the inhabitants, insomuch that these privileges continue to this very day: 12.120. an argument for which you have in this, that whereas the Jews do not make use of oil prepared by foreigners, they receive a certain sum of money from the proper officers belonging to their exercises as the value of that oil; which money, when the people of Antioch would have deprived them of, in the last war, Mucianus, who was then president of Syria, preserved it to them. 13.65. “Having done many and great things for you in the affairs of the war, by the assistance of God, and that in Celesyria and Phoenicia, I came at length with the Jews to Leontopolis, and to other places of your nation, 13.66. where I found that the greatest part of your people had temples in an improper manner, and that on this account they bare ill-will one against another, which happens to the Egyptians by reason of the multitude of their temples, and the difference of opinions about divine worship. Now I found a very fit place in a castle that hath its name from the country Diana; this place is full of materials of several sorts, and replenished with sacred animals; 13.67. I desire therefore that you will grant me leave to purge this holy place, which belongs to no master, and is fallen down, and to build there a temple to Almighty God, after the pattern of that in Jerusalem, and of the same dimensions, that may be for the benefit of thyself, and thy wife and children, that those Jews which dwell in Egypt may have a place whither they may come and meet together in mutual harmony one with another, and he subservient to thy advantages; 13.74. 4. Now it came to pass that the Alexandrian Jews, and those Samaritans who paid their worship to the temple that was built in the days of Alexander at Mount Gerizzim, did now make a sedition one against another, and disputed about their temples before Ptolemy himself; the Jews saying that, according to the laws of Moses, the temple was to be built at Jerusalem; and the Samaritans saying that it was to be built at Gerizzim. 13.75. They desired therefore the king to sit with his friends, and hear the debates about these matters, and punish those with death who were baffled. Now Sabbeus and Theodosius managed the argument for the Samaritans, and Andronicus, the son of Messalamus, for the people of Jerusalem; 13.76. and they took an oath by God and the king to make their demonstrations according to the law; and they desired of Ptolemy, that whomsoever he should find that transgressed what they had sworn to, he would put him to death. Accordingly, the king took several of his friends into the council, and sat down, in order to hear what the pleaders said. 13.77. Now the Jews that were at Alexandria were in great concern for those men, whose lot it was to contend for the temple at Jerusalem; for they took it very ill that any should take away the reputation of that temple, which was so ancient and so celebrated all over the habitable earth. 13.78. Now when Sabbeus and Tlteodosius had given leave to Andronicus to speak first, he began to demonstrate out of the law, and out of the successions of the high priests, how they every one in succession from his father had received that dignity, and ruled over the temple; and how all the kings of Asia had honored that temple with their donations, and with the most splendid gifts dedicated thereto. But as for that at Gerizzm, he made no account of it, and regarded it as if it had never had a being. 13.79. By this speech, and other arguments, Andronicus persuaded the king to determine that the temple at Jerusalem was built according to the laws of Moses, and to put Sabbeus and Theodosius to death. And these were the events that befell the Jews at Alexandria in the days of Ptolemy Philometor. 14.110. 2. And let no one wonder that there was so much wealth in our temple, since all the Jews throughout the habitable earth, and those that worshipped God, nay, even those of Asia and Europe, sent their contributions to it, and this from very ancient times. 14.112. “Mithridates sent to Cos, and took the money which queen Cleopatra had deposited there, as also eight hundred talents belonging to the Jews.” 14.113. Now we have no public money but only what appertains to God; and it is evident that the Asian Jews removed this money out of fear of Mithridates; for it is not probable that those of Judea, who had a strong city and temple, should send their money to Cos; nor is it likely that the Jews who are inhabitants of Alexandria should do so neither, since they were in no fear of Mithridates. 14.213. 8. “Julius Caius, praetor [consul] of Rome, to the magistrates, senate, and people of the Parians, sendeth greeting. The Jews of Delos, and some other Jews that sojourn there, in the presence of your ambassadors, signified to us, that, by a decree of yours, you forbid them to make use of the customs of their forefathers, and their way of sacred worship. 14.214. Now it does not please me that such decrees should be made against our friends and confederates, whereby they are forbidden to live according to their own customs, or to bring in contributions for common suppers and holy festivals, while they are not forbidden so to do even at Rome itself; 14.215. for even Caius Caesar, our imperator and consul, in that decree wherein he forbade the Bacchanal rioters to meet in the city, did yet permit these Jews, and these only, both to bring in their contributions, and to make their common suppers. 14.216. Accordingly, when I forbid other Bacchanal rioters, I permit these Jews to gather themselves together, according to the customs and laws of their forefathers, and to persist therein. It will be therefore good for you, that if you have made any decree against these our friends and confederates, to abrogate the same, by reason of their virtue and kind disposition towards us.” 14.231. 14. The decree of the Delians. “The answer of the praetors, when Beotus was archon, on the twentieth day of the month Thargeleon. While Marcus Piso the lieutet lived in our city, who was also appointed over the choice of the soldiers, he called us, and many other of the citizens, and gave order, 14.232. that if there be here any Jews who are Roman citizens, no one is to give them any disturbance about going into the army, because Cornelius Lentulus, the consul, freed the Jews from going into the army, on account of the superstition they are under;—you are therefore obliged to submit to the praetor.” And the like decree was made by the Sardians about us also. 14.235. 17. “Lucius Antonius, the son of Marcus, vice-quaestor, and vice-praetor, to the magistrates, senate, and people of the Sardians, sendeth greeting. Those Jews that are our fellowcitizens of Rome came to me, and demonstrated that they had an assembly of their own, according to the laws of their forefathers, and this from the beginning, as also a place of their own, wherein they determined their suits and controversies with one another. Upon their petition therefore to me, that these might be lawful for them, I gave order that these their privileges be preserved, and they be permitted to do accordingly.” 14.258. we have decreed, that as many men and women of the Jews as are willing so to do, may celebrate their Sabbaths, and perform their holy offices, according to the Jewish laws; and may make their proseuchae at the sea-side, according to the customs of their forefathers; and if any one, whether he be a magistrate or private person, hindereth them from so doing, he shall be liable to a fine, to be applied to the uses of the city.” 14.259. 24. The decree of the Sardians. “This decree was made by the senate and people, upon the representation of the praetors: Whereas those Jews who are fellowcitizens, and live with us in this city, have ever had great benefits heaped upon them by the people, and have come now into the senate, 14.260. and desired of the people, that upon the restitution of their law and their liberty, by the senate and people of Rome, they may assemble together, according to their ancient legal custom, and that we will not bring any suit against them about it; and that a place may be given them where they may have their congregations, with their wives and children, and may offer, as did their forefathers, their prayers and sacrifices to God. 14.261. Now the senate and people have decreed to permit them to assemble together on the days formerly appointed, and to act according to their own laws; and that such a place be set apart for them by the praetors, for the building and inhabiting the same, as they shall esteem fit for that purpose; and that those that take care of the provision for the city, shall take care that such sorts of food as they esteem fit for their eating may be imported into the city.” 16.43. nor do we conceal those injunctions of ours by which we govern our lives, they being memorials of piety, and of a friendly conversation among men. And the seventh day we set apart from labor; it is dedicated to the learning of our customs and laws, we thinking it proper to reflect on them, as well as on any [good] thing else, in order to our avoiding of sin. 16.44. If any one therefore examine into our observances, he will find they are good in themselves, and that they are ancient also, though some think otherwise, insomuch that those who have received them cannot easily be brought to depart from them, out of that honor they pay to the length of time they have religiously enjoyed them and observed them. 16.160. 1. Now the cities ill-treated the Jews in Asia, and all those also of the same nation which lived in Libya, which joins to Cyrene, while the former kings had given them equal privileges with the other citizens; but the Greeks affronted them at this time, and that so far as to take away their sacred money, and to do them mischief on other particular occasions. 16.161. When therefore they were thus afflicted, and found no end of their barbarous treatment they met with among the Greeks, they sent ambassadors to Caesar on those accounts, who gave them the same privileges as they had before, and sent letters to the same purpose to the governors of the provinces, copies of which I subjoin here, as testimonials of the ancient favorable disposition the Roman emperors had towards us. 16.162. 2. “Caesar Augustus, high priest and tribune of the people, ordains thus: Since the nation of the Jews hath been found grateful to the Roman people, not only at this time, but in time past also, and chiefly Hyrcanus the high priest, under my father Caesar the emperor, 16.163. it seemed good to me and my counselors, according to the sentence and oath of the people of Rome, that the Jews have liberty to make use of their own customs, according to the law of their forefathers, as they made use of them under Hyrcanus the high priest of the Almighty God; and that their sacred money be not touched, but be sent to Jerusalem, and that it be committed to the care of the receivers at Jerusalem; and that they be not obliged to go before any judge on the Sabbath day, nor on the day of the preparation to it, after the ninth hour. 16.164. But if any one be caught stealing their holy books, or their sacred money, whether it be out of the synagogue or public school, he shall be deemed a sacrilegious person, and his goods shall be brought into the public treasury of the Romans. 16.165. And I give order that the testimonial which they have given me, on account of my regard to that piety which I exercise toward all mankind, and out of regard to Caius Marcus Censorinus, together with the present decree, be proposed in that most eminent place which hath been consecrated to me by the community of Asia at Ancyra. And if any one transgress any part of what is above decreed, he shall be severely punished.” This was inscribed upon a pillar in the temple of Caesar. 16.166. 3. “Caesar to Norbanus Flaccus, sendeth greeting. Let those Jews, how many soever they be, who have been used, according to their ancient custom, to send their sacred money to Jerusalem, do the same freely.” These were the decrees of Caesar. 16.167. 4. Agrippa also did himself write after the manner following, on behalf of the Jews: “Agrippa, to the magistrates, senate, and people of the Ephesians, sendeth greeting. I will that the care and custody of the sacred money that is carried to the temple at Jerusalem be left to the Jews of Asia, to do with it according to their ancient custom; 16.168. and that such as steal that sacred money of the Jews, and fly to a sanctuary, shall be taken thence and delivered to the Jews, by the same law that sacrilegious persons are taken thence. I have also written to Sylvanus the praetor, that no one compel the Jews to come before a judge on the Sabbath day.” 16.169. 5. “Marcus Agrippa to the magistrates, senate, and people of Cyrene, sendeth greeting. The Jews of Cyrene have interceded with me for the performance of what Augustus sent orders about to Flavius, the then praetor of Libya, and to the other procurators of that province, that the sacred money may be sent to Jerusalem freely, as hath been their custom from their forefathers, 16.170. they complaining that they are abused by certain informers, and under pretense of taxes which were not due, are hindered from sending them, which I command to be restored without any diminution or disturbance given to them. And if any of that sacred money in the cities be taken from their proper receivers, I further enjoin, that the same be exactly returned to the Jews in that place.” 16.171. 6. “Caius Norbanus Flaccus, proconsul, to the magistrates of the Sardians, sendeth greeting. Caesar hath written to me, and commanded me not to forbid the Jews, how many soever they be, from assembling together according to the custom of their forefathers, nor from sending their money to Jerusalem. I have therefore written to you, that you may know that both Caesar and I would have you act accordingly.” 16.172. 7. Nor did Julius Antonius, the proconsul, write otherwise. “To the magistrates, senate, and people of the Ephesians, sendeth greeting. As I was dispensing justice at Ephesus, on the Ides of February, the Jews that dwell in Asia demonstrated to me that Augustus and Agrippa had permitted them to use their own laws and customs, and to offer those their first-fruits, which every one of them freely offers to the Deity on account of piety, and to carry them in a company together to Jerusalem without disturbance. 19.290. It will therefore be fit to permit the Jews, who are in all the world under us, to keep their ancient customs without being hindered so to do. And I do charge them also to use this my kindness to them with moderation, and not to show a contempt of the superstitious observances of other nations, but to keep their own laws only. |
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| 32. Ps.-Philo, Biblical Antiquities, 11.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, egypt Found in books: Levine (2005) 166 |
33. Tosefta, Megillah, 3.11, 3.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, philippi •proseuche (prayer house), diaspora, egypt Found in books: Levine (2005) 140, 501| 3.11. "מדלגין בנביא ואין מדלגין בתורה [ואין] מדלגין מנביא לנביא ובנביא של שנים עשר [מדלגין] ובלבד שלא ידלג מסוף הספר [לראשו].", 3.15. "איזו היא קימה שאמרה תורה (ויקרא י״ט:ל״ב) מפני שיבה תקום עומד מפניו בתוך ארבע אמות איזה הוא הדור שאמרה תורה (שם) והדרת פני זקן לא עומד במקומו ולא מדבר במקומו ולא סותר את דבריו נוהג בו מורא ויראה [משא ומתן בכניסה] וביציאה [והן] קודמין לכל אדם שנאמר (דברים א׳:ט״ו) ואתן אותם ראשים עליכם היוצא למלחמת הרשות חופר ויושב חופר ומכסה שנאמר (דברים כ״ג:י״ד) וחפרת בה ושבת וגו'. המסיך את רגליו פניו כלפי העם המטיל את המים אחוריו כלפי קדש אמר רבי יוסי בד\"א מן הצופין ולפנים אבל מן הצופין ולחוץ אין צריך.", | |
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34. Tosefta, Miqvaot, 4.5, 6.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, delos •proseuche (prayer house), diaspora, egypt •proseuche (prayer house), diaspora, halicarnassus Found in books: Levine (2005) 114| 4.5. "מעיין היוצא לתלמי ומן התלמי לבריכה. ראשונים ראשונים הרי אלו פסולין מפני שהן נשאבין כיצד עושה ניקבו מעיין בקנה כל שהוא ונמצא מים מועטין מטהרין את המרובין. מזחילין על גבי מת דברי ר' יהודה. מים צפוי על גבי כל שהוא מטבילין בהן על רום כקליפת השום ועל רוחב כשפופרת הנוד.", 6.3. "המהרהר בלבו ועמד ומצא בשרו חם טמא. חם ולא הרהר הרהר ולא חם טהור ר' יוסי אומר בזקן ובחולה טהור בילד ובבריא טמא.", | |
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35. Tosefta, Sukkah, 4.5-4.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, egypt Found in books: Levine (2005) 91, 140| 4.5. "ולוים בכנורות [ובנבלים] וכל כלי שיר מהן אומרים (תהילים קל״ד:א׳) שיר המעלות הנה ברכו וגו' [יש מהן] שהיו אומרים (שם) שאו ידיכם קדש וגו' וכשנפטרין זה מזה היו אומרים (שם) יברכך ה' מציון וגו' וראה בנים וגו' שתי חצוצרות בידם קרא הגבר תקעו והריעו ותקעו הגיעו לשער המים תקעו והריעו ותקעו רבי יהודה אומר אין פחות משבע ולא יותר על עשרה שלש לפתיחת שערים האומר על פתיחתן אינו אומר על נעילתן האומר על נעילתן אינו אומר על פתיחתן שלש [לפני מזבח האומר לפני מזבח אינו אומר למעלה העשירי האומר למעלה העשירי אינו אומר לפני מזבח].", 4.6. "[כיצד] ג' להבטיל את העם מן המלאכה חזן הכנסת נוטל חצוצרת ועולה לראש הגג גבוה שבעיר [נטל לקרות] הסמוכין לעיר בטלין הסמוכין לתחום מתכנסין ובאין לתוך התחום ולא היו נכנסין מיד אלא ממתינין עד שיבואו כולן ויתכנסו כולן בבת אחת [מאימתי הוא נכנס משימלא לו חבית ויצלה לו דגה וידליק לו את הנר].", | 4.5. "And the Levites with their harps and lyres and cymbals and all manner of musical instruments without number were there, saying, “Behold, bless ye the Lord, all ye servants of the Lord.” Some were saying, Lift up your hands to the sanctuary, and bless ye the Lord. When they parted they said to one another, The Lord bless thee out of Zion, and see thou the good of Jerusalem all the days of thy life. You should see your children's children. The herald cried out: they sounded a plain note, a tremolo, and a plain note. Rabbi Yehudah said: They did not sound less than seven nor more than thirteen times at the opening of the Temple gates. He who blew at their opening did not do so at their closing. Three times they sounded before the altar. He who blew before the altar did not do so on the tenth step, and he who blew on the tenth step did not do so before the altar.", 4.6. "Why did they blow three blasts? To make the people cease from work. The sexton took the trumpets, and went to the top of the highest roof in the city to summon those near the city to cease from work. Those near the limits of the city assembled themselves together and came to the schoolhouse. They did not come immediately the trumpets blew, but waited till all were gathered together, and then all came at once. When did they assemble? After one could fill a bottle of water, or fry a fish, or light his lamp. ", |
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| 36. Tosefta, Bava Metzia, 11.23 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, egypt Found in books: Levine (2005) 42 |
| 37. Tosefta, Makhshirin, 2.12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, delos •proseuche (prayer house), diaspora, egypt •proseuche (prayer house), diaspora, halicarnassus Found in books: Levine (2005) 114 |
| 38. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 39. Palestinian Talmud, Sotah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 40. Palestinian Talmud, Sukkah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan |
| 41. Palestinian Talmud, Yevamot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, egypt Found in books: Levine (2005) 42 |
42. Anon., Deuteronomy Rabbah, 5.15 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, philippi Found in books: Levine (2005) 501| 5.15. דָּבָר אַחֵר (דברים כ, י): וְקָרָאתָ אֵלֶיהָ לְשָׁלוֹם, רְאֵה כַּמָּה הוּא כֹּחוֹ שֶׁל שָׁלוֹם, בּוֹא וּרְאֵה בָּשָׂר וָדָם אִם יֵשׁ לוֹ שׂוֹנֵא הוּא מְבַקֵּשׁ וּמְחַזֵּר מַה לַּעֲשׂוֹת לוֹ, מַהוּ עוֹשֶׂה לוֹ, הוֹלֵךְ וּמְכַבֵּד לְאָדָם גָּדוֹל מִמֶּנּוּ שֶׁיַּעֲשֶׂה לְאוֹתוֹ שׂוֹנֵא רָעָה, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן אֶלָּא כָּל עוֹבְדֵי כּוֹכָבִים מַכְעִיסִין אוֹתוֹ וְהֵן יְשֵׁנִים וְכָל הַנְּפָשׁוֹת עוֹלוֹת אֶצְלוֹ, מִנַּיִן, שֶׁנֶּאֱמַר (איוב יב, י): אֲשֶׁר בְּיָדוֹ נֶפֶשׁ כָּל חָי, וּבַבֹּקֶר הוּא מַחֲזִיר לְכָל אֶחָד וְאֶחָד נִשְׁמָתוֹ, מִנַּיִן, שֶׁנֶּאֱמַר (ישעיה מב, ה): נֹתֵן נְשָׁמָה לָעָם עָלֶיהָ. דָּבָר אַחֵר, בָּשָׂר וָדָם אִם יַעֲשֶׂה לַחֲבֵרוֹ רָעָה, אֵינָהּ זָזָה מִלִּבּוֹ לְעוֹלָם, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, אֶלָּא הָיוּ יִשְׂרָאֵל בְּמִצְרַיִם וְהָיוּ הַמִּצְרִים מְשַׁעְבְּדִין אוֹתָם בְּטִיט וּבִלְבֵנִים, לְאַחַר כָּל הָרָעוֹת שֶׁעָשׂוּ לְיִשְׂרָאֵל חָס הַכָּתוּב עֲלֵיהֶן, וְאָמַר (דברים כג, ח): לֹא תְתַעֵב מִצְרִי כִּי גֵר הָיִיתָ בְּאַרְצוֹ, אֶלָּא רִדְּפוּ אַחַר הַשָּׁלוֹם, שֶׁנֶּאֱמַר (תהלים לד, טו): בַּקֵּשׁ שָׁלוֹם וְרָדְפֵהוּ. דָּבָר אַחֵר, מַהוּ בַּקֵּשׁ שָׁלוֹם וְרָדְפֵהוּ, מַעֲשֶׂה בְּרַבִּי מֵאִיר שֶׁהָיָה יוֹשֵׁב וְדוֹרֵשׁ וכו' הָלְכָה אוֹתָהּ אִשָּׁה לְבֵיתָהּ, שֶׁהָיָה לֵיל שַׁבָּת וּמָצְאָה הַנֵּר שֶׁלָּה שֶׁכָּבָה, אָמַר לָהּ בַּעֲלָהּ הֵיכָן הָיִית עַד עַכְשָׁו, אָמְרָה לוֹ שׁוֹמַעַת הָיִיתִי לְרַבִּי מֵאִיר דּוֹרֵשׁ, וְהָיָה אוֹתוֹ הָאִישׁ לֵיצָן, אָמַר לָהּ בְּכָךְ וְכָךְ אֵין אַתְּ נִכְנֶסֶת לְבֵיתִי עַד שֶׁתֵּלְכִי וְתָרֹקִּי בְּפָנָיו שֶׁל רַבִּי מֵאִיר, יָצְאָה לָהּ מִבֵּיתוֹ. נִגְלָה אֵלִיָּהוּ זָכוּר לַטּוֹב עַל רַבִּי מֵאִיר, אָמַר לוֹ הֲרֵי בִּשְׁבִילְךָ יָצְאָה הָאִשָּׁה מִבֵּיתָהּ, הוֹדִיעוֹ אֵלִיָּהוּ זָכוּר לַטּוֹב הֵיאַךְ הָיָה הַמַּעֲשֶׂה, מֶה עָשָׂה רַבִּי מֵאִיר, הָלַךְ וְיָשַׁב לוֹ בְּבֵית הַמִּדְרָשׁ הַגָּדוֹל, בָּאֲתָה אוֹתָהּ אִשָּׁה לְהִתְפַּלֵּל וְרָאָה אוֹתָהּ, וְעָשָׂה עַצְמוֹ מִתְפַּסֵּק, אָמַר מִי יוֹדֵעַ לִלְחשׁ לָעַיִן, אָמְרָה לוֹ אוֹתָהּ אִשָּׁה אֲנִי בָּאתִי לִלְחשׁ, רָקְקָה בְּפָנָיו. אָמַר לָהּ, אִמְרִי לְבַעֲלֵךְ הֲרֵי רָקַקְתִּי בְּפָנָיו שֶׁל רַבִּי מֵאִיר, אָמַר לָהּ לְכִי הִתְרַצִּי לְבַעֲלֵךְ. רְאֵה כַּמָּה גָדוֹל הוּא כֹּחוֹ שֶׁל שָׁלוֹם. דָּבָר אַחֵר, אָמַר רַבִּי עֲקִיבָא תֵּדַע לָךְ כַּמָּה גָּדוֹל הוּא כֹּחוֹ שֶׁל שָׁלוֹם, שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בְּשָׁעָה שֶׁאָדָם מְקַנֵּא לְאִשְׁתּוֹ הַשֵּׁם הַקָּדוֹשׁ הַנִּכְתָּב בִּקְדֻשָּׁה יִמָּחֶה עַל הַמַּיִם, כְּדֵי לְהַטִּיל שָׁלוֹם בֵּין סוֹטָה לְבַעֲלָהּ. אָמַר רֵישׁ לָקִישׁ, גָּדוֹל הוּא הַשָּׁלוֹם, שֶׁאָמַר הַכָּתוּב דְּבָרִים שֶׁל בְּדַאי לִתֵּן שָׁלוֹם בֵּין יוֹסֵף לְאֶחָיו, בְּשָׁעָה שֶׁמֵּת אֲבִיהֶן הָיוּ מִתְיָרְאִין שֶׁלֹא יִנְקֹם לָהֶן, וּמָה אָמְרוּ לוֹ (בראשית נ, טז יז): אָבִיךָ צִוָּה לִפְנֵי מוֹתוֹ לֵאמֹר כֹּה תֹאמְרוּ לְיוֹסֵף, וְאֵין אָנוּ מוֹצְאִים שֶׁצִּוָּה יַעֲקֹב אָבִינוּ, אֶלָּא אָמְרוּ הַכְּתוּבִים דִּבְרֵי בְּדַאי מִפְּנֵי דַרְכֵי שָׁלוֹם. דָּבָר אַחֵר, חָבִיב הוּא הַשָּׁלוֹם שֶׁנְּתָנוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְצִיּוֹן, שֶׁנֶּאֱמַר (תהלים קכב, ו): שַׁאֲלוּ שְׁלוֹם יְרוּשָׁלָיִם. דָּבָר אַחֵר, חָבִיב הוּא הַשָּׁלוֹם שֶׁנְּתָנוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בַּשָּׁמַיִם, שֶׁנֶּאֱמַר (איוב כה, ב): עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו. דָּבָר אַחֵר, חָבִיב הוּא הַשָּׁלוֹם שֶׁנְּתָנוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לַקְּרוֹבִים וְלָרְחוֹקִים, שֶׁנֶּאֱמַר (ישעיה נז, יט): שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב. דָּבָר אַחֵר, חָבִיב הוּא הַשָּׁלוֹם שֶׁלֹא נְתָנוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לָרְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה מח, כב): אֵין שָׁלוֹם אָמַר ה' לָרְשָׁעִים. דָּבָר אַחֵר, חָבִיב הוּא הַשָּׁלוֹם שֶׁנְּתָנוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְפִינְחָס בִּשְׂכָרוֹ, שֶׁנֶּאֱמַר (במדבר כה, יב): הִנְנִי נֹתֵן לוֹ אֶת בְּרִיתִי שָׁלוֹם. דָּבָר אַחֵר, גָּדוֹל הַשָּׁלוֹם שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְבַשֵֹּׂר אֶת יְרוּשָׁלַיִם שֶׁיִּהְיוּ נִגְאָלִים אֶלָּא בַּשָּׁלוֹם, שֶׁנֶּאֱמַר (ישעיה נב, ז): מַשְׁמִיעַ שָׁלוֹם וגו'. דָּבָר אַחֵר, אָמַר רַבִּי לֵוִי חָבִיב הוּא הַשָּׁלוֹם שֶׁכָּל חוֹתְמֵיהֶם שֶׁל בְּרָכוֹת אֵינָן אֶלָּא בְּשָׁלוֹם, קְרִיאַת שְׁמַע חוֹתֶמֶת בְּשָׁלוֹם, פּוֹרֵס סֻכַּת שָׁלוֹם. הַתְּפִלָּה חוֹתֶמֶת בְּשָׁלוֹם. בִּרְכַּת כֹּהֲנִים חוֹתֶמֶת (במדבר ו, כו): וְיָשֵׂם לְךָ שָׁלוֹם. דָּבָר אַחֵר, חָבִיב הוּא הַשָּׁלוֹם שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְנַחֵם אֶת יְרוּשָׁלַיִם אֶלָּא בְּשָׁלוֹם, מִנַּיִן, שֶׁנֶּאֱמַר (ישעיה סו, יב): הִנְנִי נוֹטֶה אֵלֶיהָ כְּנָהָר שָׁלוֹם. אָמַר דָּוִד מְבַקֵּשׁ הָיִיתִי לִשְׁמֹעַ מַהוּ שִׂיחָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל יִשְׂרָאֵל, וְשָׁמַעְתִּי שֶׁהָיָה עָסוּק בִּשְׁלוֹמָן, שֶׁנֶּאֱמַר (תהלים פה, ט): אֶשְׁמְעָה מַה יְּדַבֵּר הָאֵל ה' כִּי יְדַבֵּר שָׁלוֹם אֶל עַמּוֹ וְאֶל חֲסִידָיו וגו'. אָמַר רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא, רְאֵה מָה חָבִיב הַשָׁלוֹם, כְּשֶׁבִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לְבָרֵךְ אֶת יִשְׂרָאֵל לֹא מָצָא כְּלִי שֶׁהוּא מַחֲזִיק כָּל הַבְּרָכוֹת לְבָרְכָן בּוֹ אֶלָּא הַשָּׁלוֹם, מִנַּיִן, שֶׁנֶּאֱמַר (תהלים כט, יא): ה' עֹז לְעַמּוֹ יִתֵּן ה' יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם. | 5.15. "Alternatively, \"proclaim peace unto it\" (Deuteronomy 20), See how great is the power of peace. Come see, a human of flesh and blood, if he has an enemy he asks and asks what to do to him. What does he do to him? He goes and honor a man greater than him so that he will do evil to that same enemy. But the Holy One Blessed Be He is not so, rather all the idol worshipers anger him, and they sleep and all the souls rise up to him. From where do we know this? As it says, \"He in Whose hand is the spirit of all life\" (Job 12) And in the morning he returns to each and every one their soul. From where? As it says \"He gives breath to the people upon it\" (Isaiah 42) Alternatively: A human of flesh and blood, if his friend does evil to him it does not leave his heart for ever. But the Holy One Blessed Be He is not so, rather Israel was in Egypt and the Egyptians enslaved them with mortar and brick, and after all the evil they did to Israel, the Torah has mercy on them and it says \"You shall not abhor an Egyptian for you were a stranger in his land\", but rather pursue peace as it is written \"seek peace and pursue it\". (Psalms 34) Alternatively: Dear is peace, that the Holy One Blessed Be He gave it to Zion, as it says \"Ask for the peace of Jerusalem\". (Psalms 122) Alternatively: Dear is peace, that the Holy One Blessed Be He gave in the heavens, as it says \"He makes peace in His high places\". (Job 25) Alternatively: Dear is peace, that the Holy One Blessed Be He gave it to near ones and far ones, as it says \"Peace peace, to the far and to the near\". (Isaiah 57) Alternatively: Dear is peace, that the Holy One Blessed Be He did not give it to the wicked, as it says \"There is no peace, said G-d, for the wicked\". (Isaiah 48) Alternatively: Dear is peace, that the Holy One Blessed Be He gave it to Pinchas as his reward, as it says \"Behold I give him my covet of peace\". (Numbers 25) Alternatively: Great is peace, that the Holy One Blessed Be He doesn't announce to Jerusalem that they will be redeemed except in peace, as it says \"Announce peace...\" (Isaiah 52) Alternatively: R' Levi said: Dear is peace, that all the closings of blessings are in peace. The reading of the Shema closes in peace: \"Spread a sukah of peace\", prayer closes in peace, the priestly blessing closes in peace \"And He shall give unto you peace\". Alternatively: Dear is peace, that the Holy One Blessed Be He only comforts Jerusalem with peace. From where do we know this? As it is written \"Behold I will extend peace to her like a river\" (Isaiah 66). David said, 'I asked to hear what the Holy One Blessed Be He says about Israel, and I heard him busy with their peace', as it says \"I will hear what G-d the LORD will speak, He will speak peace unto His people, and unto his followers\" (Psalms 85). R' Shimon Ben Chalafta said: See how dear peace is, when the Holy One Blessed Be He asked to bless Israel he found no vessel that could hold all the blessings to bless them with except for peace. From where do we know this? As it says \"G-d will give strength unto his people, G-d will bless his people with peace\". (Psalms 29)", |
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| 43. Palestinian Talmud, Megillah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 44. Palestinian Talmud, Bikkurim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan |
45. Anon., Leviticus Rabba, 9.9 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, philippi Found in books: Levine (2005) 501| 9.9. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי גָּדוֹל הַשָּׁלוֹם, שֶׁכָּל הַבְּרָכוֹת כְּלוּלוֹת בּוֹ, (תהלים כט, יא): ה' עֹז לְעַמּוֹ יִתֵּן ה' יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם. חִזְקִיָּה אָמַר תַּרְתֵּי, חִזְקִיָּה אָמַר גָּדוֹל שָׁלוֹם שֶׁכָּל הַמִּצְווֹת כְּתִיב בְּהוּ (שמות כג, ד ה): כִּי תִרְאֶה, כִּי תִפְגַע, (דברים כב, ו): כִּי יִקָּרֵא, אִם בָּאת מִצְוָה לְיָדְךָ אַתָּה זָקוּק לַעֲשׂוֹתָהּ וְאִם לָאו אִי אַתָּה זָקוּק לַעֲשׂוֹתָהּ, בְּרַם הָכָא (תהלים לד, טו): בַּקֵּשׁ שָׁלוֹם וְרָדְפֵהוּ, בַּקְשֵׁהוּ לִמְקוֹמְךָ וְרָדְפֵהוּ לְמָקוֹם אַחֵר. חִזְקִיָּה אָמַר חוֹרֵי, גָּדוֹל הַשָּׁלוֹם שֶׁבְּכָל הַמַּסָּעוֹת כְּתִיב (במדבר לג, ה): וַיִּסְעוּ וַיַּחֲנוּ, נוֹסְעִים בְּמַחְלֹקֶת וְחוֹנִים בְּמַחְלֹקֶת, כֵּיוָן שֶׁבָּאוּ כֻלָּם לִפְנֵי הַר סִינַי נַעֲשׂוּ כֻּלָּם חֲנָיָה אַחַת, הֲדָא דִּכְתִיב (שמות יט, ב): וַיִּחַן שָׁם יִשְׂרָאֵל, וַיַּחֲנוּ שָׁם בְּנֵי יִשְׂרָאֵל אֵין כְּתִיב כָּאן אֶלָּא וַיִּחַן שָׁם יִשְׂרָאֵל, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי שָׁעָה שֶׁאֲנִי נוֹתֵן תּוֹרָה לְבָנָי. בַּר קַפָּרָא אָמַר תְּלַת, בַּר קַפָּרָא אָמַר גָּדוֹל שָׁלוֹם שֶׁדִּבְּרוּ הַכְּתוּבִים דִּבְרֵי בַּדָּאוּת בַּתּוֹרָה בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אַבְרָהָם לְשָׂרָה, הֲדָא הוּא דִכְתִיב (בראשית יח, יב): אַחֲרֵי בְלֹתִי הָיְתָה לִי עֶדְנָה וַאדֹנִי זָקֵן, אֲבָל לְאַבְרָהָם לֹא אָמַר כֵּן אֶלָּא (בראשית יח, יג): וַאֲנִי זָקַנְתִּי. בַּר קַפָּרָא אָמַר חוֹרֵי, גָּדוֹל שָׁלוֹם שֶׁדִּבְּרוּ הַכְּתוּבִים לָשׁוֹן בָּדוּי בַּנְּבִיאִים בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ, שֶׁנֶּאֱמַר (שופטים יג, ג): הִנֵּה נָא אַתְּ עֲקָרָה וְלֹא יָלַדְתְּ וְהָרִית וְיָלַדְתְּ בֵּן, אֲבָל לְמָנוֹחַ לֹא אָמַר כֵּן אֶלָּא (שופטים יג, יג): מִכֹּל אֲשֶׁר אָמַרְתִּי אֶל הָאִשָּׁה תִּשָּׁמֵר, מִכָּל מָקוֹם סַמָּנִים הִיא צְרִיכָה. בַּר קַפָּרָא אָמַר חוֹרֵי גָּדוֹל שָׁלוֹם, מַה אִם הָעֶלְיוֹנִים שֶׁאֵין לָהֶם לֹא קִנְאָה וְלֹא שִׂנְאָה וְלֹא תַּחְרוּת וְלֹא מַצּוֹת וְרִיבוֹת וְלֹא מַחְלֹקֶת וְלֹא עַיִן רָעָה צְרִיכִין שָׁלוֹם, הֲדָא הוּא דִכְתִיב (איוב כה, ב): עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו, הַתַּחְתּוֹנִים שֶׁיֵּשׁ בָּהֶם כָּל הַמִּדּוֹת הַלָּלוּ עַל אַחַת כַּמָּה וְכַמָּה. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל גָּדוֹל שָׁלוֹם שֶׁדִּבְּרוּ הַכְּתוּבִים לְשׁוֹן בַּדָּיוּת בַּתּוֹרָה לְהַטִּיל שָׁלוֹם בֵּין יוֹסֵף לְאֶחָיו, הֲדָא הוּא דִכְתִיב (בראשית נ, יז): כֹּה תֹאמְרוּן לְיוֹסֵף אָנָא שָׂא נָא, וְלֹא אַשְׁכְּחָן בְּיַעֲקֹב דְּפַקַד כְּלוּם, אָמַר רַבִּי יוֹסֵי הַגְּלִילִי גָּדוֹל שָׁלוֹם שֶׁאֲפִלּוּ בִּשְׁעַת מִלְחָמָה אֵין פּוֹתְחִין אֶלָּא בְּשָׁלוֹם, הֲדָא הוּא דִכְתִיב (דברים כ, י): כִּי תִקְרַב אֶל עִיר וגו', אָמַר רַבִּי יוּדָן בֶּן רַבִּי יוֹסֵי גָּדוֹל שָׁלוֹם שֶׁשְּׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא נִקְרָא שָׁלוֹם, הֲדָא הוּא דִכְתִיב (שופטים ו, כד): וַיִּקְרָא לוֹ ה' שָׁלוֹם. אָמַר רַבִּי תַּנְחוּם בַּר יוּדָן, מִכָּאן שֶׁאָסוּר לוֹ לְאָדָם לִשְׁאֹל בִּשְׁלוֹם חֲבֵרוֹ בְּמָקוֹם מְטֻנָּף. תָּנֵי רַבִּי יִשְׁמָעֵאל גָּדוֹל שָׁלוֹם שֶׁשֵּׁם הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדֻשָּׁה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִמָּחֶה בַּמַּיִם כְּדֵי לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ. רַבִּי מֵאִיר הֲוָה יָתִיב וְדָרִישׁ בְּלֵילֵי שַׁבַּתָּא הֲוָה תַּמָּן חָדָא אִתְּתָא יַצִּיבָא וְשָׁמְעָה לֵיהּ תָּנְתָא מִדְרָשָׁא, אַמְתִּינַת עַד דִּיחֲסַל מִמִּדְרָשׁ, אָזְלָה לְבֵיתָהּ אַשְׁכְּחָא בּוּצִינָא טָפֵי, אֲמַר לָהּ בַּעְלָהּ אָן הֲוֵית, אָמְרָה לֵיהּ אֲנָא יָתִיבָא וְשָׁמְעָה קָלֵיהּ דָּרוֹשָׁה, אֲמַר לָהּ כֵּן וְכֵן לָא אִעַיַּלְתְּ לְהָכָא עַד דַּאֲזַלְתְּ וְרוֹקַת בְּאַנְפֵּי דָרוֹשָׁה, יְתִיבָא שַׁבַּתָּא קַמַּיְיתָא תִּנְיָנָא וּתְלִיתָא, אֲמָרִין לָהּ מְגֵירָתָא כַּדּוּ אַתּוּן צְהִיבִין, אֲתֵינָן עִמָּךְ לְגַבֵּי דָּרוֹשָׁה, כֵּיוָן דְּחָמֵי יַתְהוֹן רַבִּי מֵאִיר צָפָה בְּרוּחַ הַקֹּדֶשׁ, אֲמַר לְהוֹ אִית מִנְּכוֹן אִתְּתָא דְּחַכִּימָא לְמִלְחַשׁ בְּעֵינָא, אֲמָרִין לָהּ מְגֵירָתָא כַּדּוּ אַתְּ אָזְלַת וְרוֹקַת בְּאַנְפֵּיהּ וְתִשְׁרֵי לְבַעֲלִךְ, כֵּיוָן דְּיָתְבָא קַמֵּי אִידְחִילַת מִינֵיהּ, אֲמָרָה לֵיהּ רַבִּי לֵית אֲנָא חַכִּימָא לְמִילְחַשׁ עֵינָא, אֲמַר לָהּ אֲפִלּוּ הָכֵי רוֹקִי בְּאַנְפִּי שְׁבַע זִמְנִין וַאֲנָא מִינְשִׁים, עָבְדָה הָכִין. אֲמַר לָהּ אִיזִילִי אִמְרִי לְבַעֲלִיךָ אַתְּ אֲמַרְתְּ חָדָא זִימְנָא וַאֲנָא רָקֵית שְׁבַע זִימְנִין. אָמְרוּ לוֹ תַּלְמִידָיו רַבִּי כָּךְ מְבַזִּין אֶת הַתּוֹרָה, לָא הֲוָה לָךְ לְמֵימַר לְחַד מִינָן לְמִלְחַשׁ לָךְ, אֲמַר לְהוֹ לָא דַּיּוֹ לְמֵאִיר לִהְיוֹת שָׁוֶה לְקוֹנוֹ, דְּתָנֵי רַבִּי יִשְׁמָעֵאל גָּדוֹל שָׁלוֹם שֶׁשֵּׁם הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדֻשָּׁה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִמָּחֶה עַל הַמַּיִם בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ. אָמַר רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא גָּדוֹל שָׁלוֹם שֶׁכְּשֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ עָשָׂה שָׁלוֹם בֵּין הָעֶלְיוֹנִים לַתַּחְתּוֹנִים, בַּיּוֹם הָרִאשׁוֹן בָּרָא מִן הָעֶלְיוֹנִים וּמִן הַתַּחְתּוֹנִים, הֲדָא הוּא דִכְתִיב (בראשית א, א): בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ, בַּשֵּׁנִי בָּרָא מִן הָעֶלְיוֹנִים, הֲדָא הוּא דִכְתִיב (בראשית א, ו): וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ, בַּשְּׁלִישִׁי בָּרָא מִן הַתַּחְתּוֹנִים, (בראשית א, ט): וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם, בָּרְבִיעִי מִן הָעֶלְיוֹנִים, (בראשית א, יד): יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם, בַּחֲמִישִׁי בָּרָא מִן הַתַּחְתּוֹנִים, (בראשית א, כ): וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם, בַּשִּׁשִּׁי בָּא לִבְראוֹת אָדָם, אָמַר אִם אֲנִי בּוֹרֵא אוֹתוֹ מִן הָעֶלְיוֹנִים הֲרֵי הָעֶלְיוֹנִים רַבִּים מִן הַתַּחְתּוֹנִים בְּרִיאָה אַחַת, אִם אֲנִי בּוֹרֵא אוֹתוֹ מִן הַתַּחְתּוֹנִים הֲרֵי הַתַּחְתּוֹנִים רַבִּים עַל הָעֶלְיוֹנִים בְּרִיאָה אַחַת, מֶה עָשָׂה בְּרָאוֹ מִן הָעֶלְיוֹנִים וּמִן הַתַּחְתּוֹנִים, הֲדָא הוּא דִכְתִיב (בראשית ב, ז): וַיִּיצֶר ה' אֱלֹהִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה מִן הַתַּחְתּוֹנִים, (בראשית ב, ז): וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים מִן הָעֶלְיוֹנִים, רַבִּי מָנֵי דִּשְׁאַב וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי, גָּדוֹל שָׁלוֹם שֶׁכָּל הַבְּרָכוֹת וְטוֹבוֹת וְנֶחָמוֹת שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְבִיאָן עַל יִשְׂרָאֵל, חוֹתְמִין בְּשָׁלוֹם, בִּקְרִיאַת שְׁמַע פּוֹרֵס סֻכַּת שָׁלוֹם, בַּתְּפִלָּה עוֹשֶׂה שָׁלוֹם, בְּבִרְכַּת כֹּהֲנִים (במדבר ו, כו): וְיָשֵׂם לְךָ שָׁלוֹם. וְאֵין לִי אֶלָּא בַּבְּרָכוֹת בַּקָּרְבָּנוֹת מִנַיִן, (ויקרא ז, לז): זֹאת הַתּוֹרָה לָעֹלָה לַמִּנְחָה וְלַחַטָּאת וְלָאָשָׁם וְלַמִּלּוּאִים וּלְזֶבַח הַשְּׁלָמִים. אֵין לִי אֶלָּא בַּכְּלָל, בַּפְּרָט מִנַּיִן, (ויקרא ו, ב): זֹאת תּוֹרַת הָעֹלָה, (ויקרא ו, ז): זֹאת תּוֹרַת הַמִּנְחָה, (ויקרא ו, יח): זֹאת תּוֹרַת הַחַטָּאת, (ויקרא ז, א): זֹאת תּוֹרַת הָאָשָׁם, (ויקרא ז, יא): זֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים, וְאֵין לִי אֶלָּא בְּקָרְבְּנוֹת יָחִיד, בְּקָרְבְּנוֹת צִבּוּר מִנַּיִן, תַּלְמוּד לוֹמַר (במדבר כט, לט): אֵלֶּה תַּעֲשׂוּ לַה' בְּמוֹעֲדֵיכֶם, וּמְסַיֵּם בִּשְׁלָמִים. וְאֵין לִי אֶלָּא בָּעוֹלָם הַזֶּה בָּעוֹלָם הַבָּא מִנַּיִן, (ישעיה סו, יב): הִנְנִי נֹטֶה אֵלֶיהָ כְּנָהָר שָׁלוֹם. רַבָּנָן אָמְרוּ גָּדוֹל שָׁלוֹם שֶׁכְּשֶׁמֶּלֶךְ הַמָּשִׁיחַ בָּא אֵינוֹ פּוֹתֵחַ אֶלָּא בְּשָׁלוֹם, שֶׁנֶּאֱמַר (ישעיה נב, ז): מַה נָּאווּ עַל הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם. | 9.9. "Said Rabbi Shimon Bar Yochai: Peace is so great that all blessings are included in it (Ps. 29:11) “Hashem will give strength to His people, Hashem will bless His people with peace”. Hizkiah said two things. Hizkiah said: Peace is so great that all mitzvot are written [in the conditional form] (Exodus 23:4-5) “If you see” “If you encounter” (Deut. 22:6) “If you happen by” – if a mitzvah came to your hand, you are bound to do it. However, here (Ps. 34:15) “Seek peace and pursue it.” Seek – [this word applies] in your own place; pursue – [this word applies] in any other place. Hizkiah said gave another explanation: Peace is so great that about every travelling of the children of Israel it is written ‘and they travelled’ ‘and they encamped’ they travelled disputing [with each other] and encamped disputing. But when they arrived at Mount Sinai they did one single encampment, as it is written ‘and Israel encamped [verb in singular] there’ – it is not written ‘they encamped there’, rather, it is written ‘he encamped there.’ At the moment the Holy One of Blessing said ‘this is the moment I will give Torah to the children of Israel’", |
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| 46. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, delos •proseuche (prayer house), diaspora, egypt •proseuche (prayer house), diaspora, halicarnassus •proseuche (prayer house), diaspora, philippi Found in books: Levine (2005) 114, 316 |
47. Anon., Genesis Rabba, 81.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, egypt Found in books: Levine (2005) 42| 81.1. וַיֹּאמֶר אֱלֹהִים אֶל יַעֲקֹב קוּם עֲלֵה וגו' (בראשית לה, א), (משלי כ, כה): מוֹקֵשׁ אָדָם יָלַע קֹדֶשׁ וְאַחַר נְדָרִים לְבַקֵּר, תָּבוֹא מְאֵרָה לָאָדָם שֶׁהוּא אוֹכֵל קֳדָשִׁים בְּלוֹעוֹ. תָּנֵי רַבִּי חִיָּא תָּבוֹא מְאֵרָה לָאָדָם שֶׁהוּא נֶהֱנֶה מִן הַהֶקְדֵּשׁ, וְאֵין הֶקְדֵּשׁ אֶלָּא יִשְׂרָאֵל, שֶׁנֶּאֱמַר (ירמיה ב, ג): קֹדֶשׁ יִשְׂרָאֵל לַה' וגו'. וְאַחַר נְדָרִים לְבַקֵּר, אָמַר רַבִּי יַנַּאי אִחֵר אָדָם אֶת נִדְרוֹ נִתְבַּקְּרָה פִּנְקָסוֹ. | |
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48. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, egypt Found in books: Levine (2005) 140| 5a. משום חשבונות,אמר ליה אביי וחשבונות של מצוה מי אסירי והא רב חסדא ורב המנונא דאמרי תרוייהו חשבונות של מצוה מותר לחשבן בשבת וא"ר אלעזר פוסקין צדקה לעניים בשבת ואמר ר' יעקב אמר ר' יוחנן הולכין לבתי כנסיות ולבתי מדרשות לפקח על עסקי רבים בשבת ואמר רבי יעקב בר אידי אמר רבי יוחנן מפקחין פיקוח נפש בשבת,ואמר רב שמואל בר נחמני אמר רבי יונתן הולכין לטרטייאות ולקרקייאות לפקח על עסקי רבים בשבת ותנא דבי מנשיא משדכין על התינוקת ליארס בשבת ועל התינוק ללמדו ספר וללמדו אומנות,אלא אמר רבי זירא גזירה שמא ישחוט בן עוף א"ל אביי אלא מעתה יום הכפורים שחל להיות בשני בשבת ידחה גזירה שמא ישחוט בן עוף התם דלנפשיה לא טריד הכא דלאחרים טריד אי נמי התם אית ליה רווחא הכא לית ליה רווחא,השתא דאתית להכי ערב שבת נמי גזירה שמא ישחוט בן עוף,איבעיא להו בתולה נשאת ברביעי ונבעלת ברביעי ולא חיישינן לאיקרורי דעתא או דלמא בתולה נשאת ברביעי ונבעלת בחמישי דחיישינן לאיקרורי דעתא,ת"ש דתני בר קפרא בתולה נשאת ברביעי ונבעלת בחמישי הואיל ונאמרה בו ברכה לדגים אלמנה נשאת בחמישי ונבעלת בששי הואיל ונאמרה בו ברכה לאדם טעמא משום ברכה אבל משום איקרורי דעתא לא חיישינן,אי הכי אלמנה נמי תיבעל בחמישי הואיל ונאמרה בו ברכה לדגים ברכה דאדם עדיפא ליה,ואי נמי משום שקדו דתניא מפני מה אמרו אלמנה נשאת בחמישי ונבעלת בששי שאם אתה אומר תיבעל בחמישי למחר משכים לאומנתו והולך לו שקדו חכמים על תקנת בנות ישראל שיהא שמח עמה שלשה ימים חמישי בשבת וערב שבת ושבת,מאי איכא בין ברכה לשקדו איכא בינייהו אדם בטל אי נמי יום טוב שחל להיות בערב שבת,דרש בר קפרא גדולים מעשה צדיקים יותר ממעשה שמים וארץ דאילו במעשה שמים וארץ כתיב (ישעיהו מח, יג) אף ידי יסדה ארץ וימיני טפחה שמים ואילו במעשה ידיהם של צדיקים כתיב (שמות טו, יז) מכון לשבתך פעלת ה' מקדש אדני כוננו ידיך,השיב בבלי אחד ור' חייא שמו (תהלים צה, ה) ויבשת ידיו יצרו ידו כתיב והכתיב יצרו א"ר נחמן בר יצחק יצרו אצבעותיו כדכתיב (תהלים ח, ד) כי אראה שמיך מעשה אצבעותיך ירח וכוכבים אשר כוננת,מיתיבי (תהלים יט, ב) השמים מספרים כבוד אל ומעשה ידיו מגיד הרקיע הכי קאמר מעשה ידיהם של צדיקים מי מגיד הרקיע ומאי ניהו מטר,דרש בר קפרא מאי דכתיב (דברים כג, יד) ויתד תהיה לך על אזנך אל תקרי אזנך אלא על אוזנך שאם ישמע אדם דבר שאינו הגון | 5a. It is b due to calculations /b performed on Shabbat to prepare for the wedding. He would thereby engage in weekday matters on Shabbat., b Abaye said to him: And are calculations for a mitzva prohibited /b on Shabbat? b But wasn’t it Rav Ḥisda and Rav Hamnuna who both said: /b With regard to b calculations for a mitzva, /b it is b permitted to reckon them on Shabbat? And Rabbi Elazar said: One may allocate charity to the poor on Shabbat. And Rabbi Ya’akov said /b that b Rabbi Yoḥa said: One goes to synagogues and study halls to supervise matters /b affecting the b multitudes on Shabbat. And Rabbi Ya’akov bar Idi said /b that b Rabbi Yoḥa said: One supervises matters of saving a life on Shabbat. /b , b And Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yoḥa said: One goes to theaters [ i tartiyyaot /i ] and circuses [ i karkiyyaot /i ] to supervise matters /b affecting the b multitudes on Shabbat, /b because the fate of the Jewish people or of individual Jews is often decided there and one’s presence could prevent calamity. b And /b the Sage b of the school of Menashya taught: /b One b makes matches [ i meshadkhin /i ] /b among the families concerned b for a young girl to be betrothed on Shabbat, and /b similarly one may make arrangements b for a young boy to teach him Torah and to teach him a craft. /b Apparently, calculations for a mitzva may be reckoned on Shabbat, including calculations for a wedding. Therefore, this cannot be the reason for the prohibition against marrying at the conclusion of Shabbat., b Rather, Rabbi Zeira said: It is a decree lest one slaughter a young fowl on /b Shabbat, due to his preoccupation with the preparations for that night’s wedding feast. b Abaye said to him: If /b that is b so, Yom Kippur that occurs on Monday should be postponed /b when fixing the calendar, due to b a decree lest one slaughter a young fowl /b on Shabbat for the meal on Yom Kippur eve, which is a mitzva. The Gemara distinguishes between the cases. b There, /b with regard to Yom Kippur eve, when one is preparing a meal b for himself, he is not preoccupied, /b and he will not overlook the fact that it is Shabbat. b Here, /b in the case of a wedding, one is preparing a meal b for others /b and is b preoccupied. Alternatively, there, /b on Yom Kippur eve, b he has an interval /b of time during which he can slaughter the bird, as the mitzva is to eat the meal on Yom Kippur eve the next day. b Here, he does not have an interval /b of time, because the wedding and the feast take place at night at the conclusion of Shabbat.,The Gemara says: b Now that we have come to this /b understanding of the prohibition against marrying at the conclusion of Shabbat, the prohibition not to engage in sexual intercourse on b Shabbat evening, too, /b is not due to the intercourse. Rather, it is b a decree lest one slaughter a young fowl /b for the wedding feast.,§ The Gemara b raises a dilemma: Is a virgin married on Wednesday and /b does she b engage in intercourse on /b that b Wednesday, and we are not concerned /b lest b his resolve /b to take his bride to court upon discovering that she was not a virgin b cool /b overnight? Rather, he will certainly go to court the next morning. b Or perhaps, a virgin is married on Wednesday but engages in intercourse on Thursday, as we are concerned that his resolve will cool. /b , b Come and hear /b proof, b as bar Kappara taught: A virgin is married on Wednesday and engages in intercourse on Thursday, since the blessing to the fish: /b Be fruitful and multiply, b was stated /b on the fifth day of Creation. b A widow is married on Thursday and engages in intercourse on Friday, since the blessing /b of procreation b was stated to man /b on the sixth day of Creation. It may be inferred that b the reason is due to the blessing, but with regard to /b the possibility lest b his resolve cool, we are not concerned. /b ,The Gemara asks: b If so, a widow should also engage in intercourse on Thursday, since the blessing to the fish was stated then. /b The Gemara answers: Since there is the option to postpone engaging in relations to the day on which b the blessing of man /b was stated, doing so b is preferable for him. /b , b Alternatively, /b that day was established as the day for a widow to engage in sexual relations b due to /b the fact that the Sages b were assiduous /b in seeing to the well-being of Jewish women, b as it is taught /b in a i baraita /i : b Why did /b the Sages b say that a widow is married on Thursday and engages in intercourse on Friday? /b It is b because if you say that she should engage in intercourse on Thursday, on the next day /b the groom will b go to /b ply b his craft early /b and leave his wife alone. When a man marries a widow, there is no observance of the seven days of rejoicing, whose legal status is like that of a Festival, during which he does not go to work. Therefore, b the Sages were assiduous in seeing to the well-being of Jewish women /b and ensured b that /b the groom b rejoice with her /b for b three days: Thursday, /b the day of the wedding; b and Shabbat eve, /b the day when they engage in sexual relations; b and Shabbat. /b , b What /b practical difference b is there between /b the two reasons given to engage in relations on Friday, i.e., the b blessing /b of procreation for man b and /b the fact that the Sages b were assiduous? /b The Gemara answers: b There is /b a practical difference b between them /b in the case of b an idle person, /b who has no job, in which case the reason of blessing applies and the reason that the Sages were assiduous does not, as no matter what he will not go to work early. b Alternatively, /b there is a practical difference in the case of b a Festival that occurs on Shabbat eve. /b There too, the reason of blessing applies but the Sages’ assiduousness does not apply, as one does not work on a Festival.,§ The Gemara cites additional aggadic statements of bar Kappara. b Bar Kappara taught: The handiwork of the righteous is greater than the creation of heaven and earth, as with regard to the creation of heaven and earth it is written: “My hand also has laid the foundation of the earth, and My right hand has spanned the heavens” /b (Isaiah 48:13). There, hand is written in the singular. b Whereas with regard to the handiwork of the righteous it is written: “The place which You have made for Yourself to dwell in, Lord, the Sanctuary, Lord, which your hands have established” (Exodus 15:17). /b The reference is to the Temple, which is the handiwork of man, and hand is written in the plural., b A certain Babylonian, and his name is Rabbi Ḥiyya, responded /b with a challenge. It is written with regard to creation of the earth: b “And His hands formed the dry land” /b (Psalms 95:5). The Gemara answers: b “His hand” /b is the way it b is written. /b Although the word is vocalized in the plural, it is written in the singular, without the letter i yod /i . b But isn’t it written: “Formed,” /b in the plural? Rav Naḥman bar Yitzḥak said: The plural is referring to b His fingers, as it is written: “When I see Your heavens, the work of Your fingers, the moon and stars, which You have established” /b (Psalms 8:4)., b The Gemara raises an objection: “The heavens declare the glory of God, and the firmament proclaims the work of His hands” /b (Psalms 19:2). The heavens were created by His hands. The Gemara answers that b this /b is what the verse b is saying: Who attests to the handiwork of the righteous, /b that they are performing the will of God? It is b the heavens. And what is /b the avenue through which the heavens do so? It is by means of b rain /b that falls due to the prayers of the righteous., b Bar Kappara taught: What is /b the meaning of that which b is written: And you shall have a peg among your weapons [ i azenekha /i ]” /b (Deuteronomy 23:14)? b Do not read /b it as: b Your weapons [ i azenekha /i ]. Rather, /b read it: b On your ear [ i oznekha /i ], /b meaning b that if a person hears an inappropriate matter, /b |
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49. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, rome Found in books: Levine (2005) 106| 8a. מאי דכתיב (תהלים סט, יד) ואני תפלתי לך ה' עת רצון אימתי עת רצון בשעה שהצבור מתפללין.,ר' יוסי ברבי חנינא אמר מהכא (ישעיהו מט, ח) כה אמר ה' בעת רצון עניתיך,ר' אחא ברבי חנינא אמר מהכא (איוב לו, ה) הן אל כביר ולא ימאס וכתיב (תהלים נה, יט) פדה בשלום נפשי מקרב לי כי ברבים היו עמדי,תניא נמי הכי רבי נתן אומר מנין שאין הקב"ה מואס בתפלתן של רבים שנאמר הן אל כביר ולא ימאס וכתיב פדה בשלום נפשי מקרב לי וגו' אמר הקב"ה כל העוסק בתורה ובגמילות חסדים ומתפלל עם הצבור מעלה אני עליו כאילו פדאני לי ולבני מבין אומות העולם,אמר ר"ל כל מי שיש לו בית הכנסת בעירו ואינו נכנס שם להתפלל נקרא שכן רע שנאמר (ירמיהו יב, יד) כה אמר ה' על כל שכני הרעים הנוגעים בנחלה אשר הנחלתי את עמי את ישראל ולא עוד אלא שגורם גלות לו ולבניו שנא' (ירמיהו יב, יד) הנני נותשם מעל אדמתם ואת בית יהודה אתוש מתוכם.,אמרו ליה לר' יוחנן איכא סבי בבבל תמה ואמר (דברים יא, כא) למען ירבו ימיכם וימי בניכם על האדמה כתיב אבל בחוצה לארץ לא כיון דאמרי ליה מקדמי ומחשכי לבי כנישתא אמר היינו דאהני להו,כדאמר ר' יהושע בן לוי לבניה קדימו וחשיכו ועיילו לבי כנישתא כי היכי דתורכו חיי א"ר אחא ברבי חנינא מאי קרא (משלי ח, לד) אשרי אדם שומע לי לשקד על דלתותי יום יום לשמור מזוזת פתחי וכתיב בתריה כי מוצאי מצא חיים.,אמר רב חסדא לעולם יכנס אדם שני פתחים בבית הכנסת שני פתחים סלקא דעתך אלא אימא שיעור שני פתחים ואחר כך יתפלל:,(תהלים לב, ו) על זאת יתפלל כל חסיד אליך לעת מצא אמר ר' חנינא לעת מצא זו אשה שנא' (משלי יח, כב) מצא אשה מצא טוב,במערבא כי נסיב אינש אתתא אמרי ליה הכי מצא או מוצא מצא דכתיב מצא אשה מצא טוב ויפק רצון מה' מוצא דכתיב (קהלת ז, כו) ומוצא אני מר ממות את האשה וגו',ר' נתן אומר לעת מצא זו תורה שנאמר (משלי ח, לה) כי מוצאי מצא חיים וגו',רב נחמן בר יצחק אמר לעת מצא זו מיתה שנא' (תהלים סח, כא) למות תוצאות,תניא נמי הכי תשע מאות ושלשה מיני מיתה נבראו בעולם שנאמר למות תוצאות תוצאות בגימטריא הכי הוו קשה שבכלן אסכרא ניחא שבכלן נשיקה אסכרא דמיא כחיזרא בגבבא דעמרא דלאחורי נשרא ואיכא דאמרי כפיטורי בפי ושט נשיקה דמיא כמשחל בניתא מחלבא,ר' יוחנן אמר לעת מצא זו קבורה א"ר חנינא מאי קרא (איוב ג, כב) השמחים אלי גיל ישישו כי ימצאו קבר אמר רבה בר רב שילא היינו דאמרי אינשי ליבעי אינש רחמי אפילו עד זיבולא בתרייתא שלמא,מר זוטרא אמר לעת מצא זה בית הכסא אמרי במערבא הא דמר זוטרא עדיפא מכלהו.,אמר ליה רבא לרפרם בר פפא לימא לן מר מהני מילי מעלייתא דאמרת משמיה דרב חסדא במילי דבי כנישתא,אמר ליה הכי אמר רב חסדא מאי דכתי' (תהלים פז, ב) אוהב ה' שערי ציון מכל משכנות יעקב אוהב ה' שערים המצויינים בהלכה יותר מבתי כנסיות ומבתי מדרשות,והיינו דאמר ר' חייא בר אמי משמיה דעולא מיום שחרב בית המקדש אין לו להקב"ה בעולמו אלא ארבע אמות של הלכה בלבד.,ואמר אביי מריש הוה גריסנא בגו ביתא ומצלינא בבי כנישתא כיון דשמענא להא דאמר רבי חייא בר אמי משמיה דעולא מיום שחרב בית המקדש אין לו להקב"ה בעולמו אלא ארבע אמות של הלכה בלבד לא הוה מצלינא אלא היכא דגריסנא.,רבי אמי ורבי אסי אף על גב דהוו להו תליסר בי כנישתא בטבריא לא מצלו אלא ביני עמודי היכא דהוו גרסי:,ואמר רבי חייא בר אמי משמיה דעולא גדול הנהנה מיגיעו יותר מירא שמים דאילו גבי ירא שמים כתיב (תהלים קיב, א) אשרי איש ירא את ה' ואילו גבי נהנה מיגיעו כתיב (תהלים קכח, ב) יגיע כפיך כי תאכל אשריך וטוב לך אשריך בעולם הזה וטוב לך לעולם הבא ולגבי ירא שמים וטוב לך לא כתיב ביה:,ואמר רבי חייא בר אמי משמיה דעולא לעולם ידור אדם במקום רבו שכל זמן ששמעי בן גרא קיים לא נשא שלמה את בת פרעה,והתניא אל ידור,לא קשיא הא דכייף ליה הא דלא כייף ליה:,אמר רב הונא בר יהודה אמר רבי מנחם אמר ר' אמי מאי דכתי' (ישעיהו א, כח) ועוזבי ה' יכלו זה המניח ס"ת ויוצא,רבי אבהו נפיק בין גברא לגברא.,בעי רב פפא בין פסוקא לפסוקא מהו,תיקו,רב ששת מהדר אפיה וגריס אמר אנן בדידן ואינהו בדידהו:,אמר רב הונא בר יהודה אמר רבי אמי לעולם ישלים אדם פרשיותיו עם הצבור שנים מקרא ואחד תרגום | 8a. b What is /b the meaning of b that which is written: “But as for me, let my prayer be unto You, Lord, in a time of favor; /b O God, in the abundance of Your mercy, answer me with the truth of Your salvation” (Psalms 69:14)? It appears that the individual is praying that his prayers will coincide with a special time of Divine favor. b When is a time of favor? /b It is b at the time when the congregation is praying. /b It is beneficial to pray together with the congregation, for God does not fail to respond to the entreaties of the congregation., b Rabbi Yosei, son of Rabbi Ḥanina, said that /b the unique quality of communal prayer is derived b from here: “Thus said the Lord, in a time of acceptance I have answered you and on a day of salvation I have aided you” /b (Isaiah 49:8)., b Rabbi Aḥa, son of Rabbi Ḥanina, said /b that it is derived b from here: “Behold, God is mighty, He despises no one” /b (Job 36:5). He adopts an alternative reading of the verse: “Behold, God will not despise” the prayer of “the mighty,” i.e., the community. b And it is written: “He has redeemed my soul in peace so that none came upon me; for there were many with me. /b God shall hear and answer them…” (Psalms 55:19–20). This verse teaches that the prayer was answered because there were many with me when it was offered., b That /b last proof b was also taught /b in a i baraita /i . b Rabbi Natan says: From where do we know that the Holy One, Blessed be He, does not despise the prayer of the masses? As it is stated: “Behold, God does not despise the mighty,” and it is written: “He has redeemed my soul in peace so that none came upon me; /b for there were many with me.” Rabbi Natan interprets this not as David speaking about himself, but as God speaking to Israel. b The Holy One, Blessed be He, says: Anyone who engages in Torah /b study, which is called peace in the verse: “All its ways are peace” (Proverbs 3:17); b and in acts of kindness, and prays with the congregation, I ascribe to him /b credit b as if he redeemed Me and My children from among the nations of the world. /b ,Continuing to extol communal prayer, b Reish Lakish said: One who has a synagogue /b nearby b in his city but does not enter to pray there is called an evil neighbor, as it is stated: “Thus said the Lord: As for all My evil neighbors who touch My inheritance which I have caused My people Israel to inherit, /b behold, I will pluck them up from off their land, and will pluck the house of Judah up from among them” (Jeremiah 12:14). One who only touches, but does not enter the place of prayer, My inheritance, is considered an evil neighbor. b And furthermore, /b he is punished in that b he causes himself and his children /b to go into b exile, as it is stated: “Behold, I will pluck them up from off their land, and will pluck the house of Judah up from among them.” /b ,The Gemara relates that when the Sages b told Rabbi Yoḥa /b that b there are elders in Babylonia, he was confounded and said: It is written: “So that your days will be lengthened and the days of your children upon the land /b the Lord swore to your forefathers to give to them like the days of heaven on the earth” (Deuteronomy 11:21); lengthened in Eretz Yisrael b but not outside of the Land. /b Why then, do the residents of Babylonia live long lives? b When they told him /b that the people in Babylonia b go early /b in the morning b and go late /b in the evening b to the synagogue, he said: That is what was effective for them /b in extending their lives., b As Rabbi Yehoshua ben Levi said to his sons: Go early and go late and enter the synagogue, so that your lives will be extended. /b And b Rabbi Aḥa, son of Rabbi Ḥanina, said: /b Upon b what verse /b is this based? As it is stated: b “Happy is the man who listens to Me, watching daily at My gates, guarding at My door posts” /b (Proverbs 8:34). b And /b the reward for doing so b is written thereafter: “For whoso finds Me finds life and obtains the favor of the Lord” /b (Proverbs 8:35).,Based on this verse, b Rav Ḥisda said: A person should always enter two doorways into the synagogue. /b This statement is unclear. Immediately, the Gemara asks: b Does it enter your mind /b that Rav Ḥisda meant that one should enter b two doorways /b literally? What if a synagogue only has a single doorway? Rather, emend his statement and b say /b that Rav Ḥisda meant that b one should enter a distance of two doorways /b into the synagogue b and then pray. /b In entering a distance of two doorways, one fulfills the verse: Guarding at My door posts, in the plural.,Having mentioned the verse, “For whoso finds Me finds life,” the Gemara seeks to clarify its meaning. It is said, b “For this, let every pious man pray to You in the time of finding, /b that the overflowing waters may not reach him” (Psalms 32:6). With regard to the phrase, the time of finding, b Rabbi Ḥanina said: The time of finding /b refers to the time one must find b a wife, /b that one should pray to find a suitable woman to marry. b As it is said: “He who finds [ i matza /i ] a wife finds [ i matza /i ] good /b and obtains favor from the Lord” (Proverbs 18:22)., b In Eretz Yisrael, /b the custom was that b when a man married a woman, they would ask him: i Matza /i or i motzeh /i ? /b In other words, they would ask the groom whether the appropriate passage for his wife is the above verse from Proverbs that begins with the word b i matza /i , as it is written: “He who finds a wife finds good and obtains favor from the Lord” /b or whether the more appropriate verse is the one beginning with the word b i motzeh /i , as it is written: “And I find [ i motzeh /i ] the woman more bitter than death” /b (Ecclesiastes 7:26)., b Rabbi Natan says: The time of finding /b refers to the time of finding b Torah, as it is stated /b in a verse referring to Torah: b “He who finds Me finds life.” /b The Torah is the object most sought., b Rav Naḥman bar Yitzḥak said: The time of finding /b refers to b death. /b One should pray that when death comes, he will leave the world peacefully, b as it is stated: “Issues [ i totzaot /i ] of death” /b (Psalms 68:21). Rav Naḥman bar Yitzḥak’s statement is based on the etymological similarity between i totzaot /i and i matza /i , finding., b It was also taught /b in a i baraita /i : b Nine hundred and three types of death were created in the world, as it is stated: “Issues [ i totzaot /i ] of death,” and that, /b 903, b is the numerical value [ i gimatriya /i ] of i totzaot /i /b . The Gemara explains that b the most difficult of /b all these types of death b is croup [ i askara /i ], /b while b the easiest is /b the b kiss /b of death. b Croup is like a thorn /b entangled b in a wool fleece, which, when pulled out backwards, /b tears the wool. b Some say that /b croup b is like ropes at the entrance to the esophagus, /b which would be nearly impossible to insert and excruciating to remove. The b kiss /b of death b is like drawing a hair from milk. /b One should pray that he does not die a painful death., b Rabbi Yoḥa said: The time of finding /b refers to a respectful b burial, /b for which one should pray. Supporting Rabbi Yoḥa’s interpretation, b Rabbi Ḥanina said: What /b is the b verse /b that teaches that the time of finding refers to burial? b “Who rejoice in exultation and are glad when they can find a grave” /b (Job 3:22), as there are situations in which one is relieved when his body finds a grave in which to rest. b Rabba bar Rav Sheila said, that is the /b meaning of the b folk saying: A person should even pray for mercy until the final shovelful /b of dirt b is thrown /b upon his grave., b Mar Zutra said: The time of finding /b refers to finding b a lavatory. /b As most places did not have a sewage system, one was forced to relieve himself outside the city. Because of this unpleasantness, finding a suitable location was called by Mar Zutra, the time of finding. b In the West, /b Eretz Yisrael, b they say: This /b explanation b of Mar Zutra is preferable to all of them, /b as the term i motza /i is explicitly associated in the Bible (see II Kings 10:27) with the lavatory (Rabbi Abraham Moshe Horovitz).,Returning to the tractate’s central topic, b Rava said to Rafram bar Pappa: Let the Master say to us some of those outstanding statements that you said in the name of Rav Ḥisda with regard to matters of the synagogue. /b ,Rafram b said to him, Rav Ḥisda said as follows: What is /b the meaning of the verse: b “The Lord loves the gates of Zion [ i Tziyyon /i ] more than all the dwellings of Jacob” /b (Psalms 87:2)? This means that b the Lord loves the gates distinguished [ i metzuyanim /i ] through /b the study of i halakha /i as they are the gates of Zion, the outstanding gates, b more than the synagogues and study halls. /b Although those places are the most outstanding of the dwellings of Jacob, they are not engaged in the study of i halakha /i ., b And this /b concept, that i halakha /i is the most sublime pursuit, is expressed in that which b Rabbi Ḥiyya bar Ami said in the name of Ulla: Since the day the Temple, /b where the Divine Presence rested in this world, b was destroyed, the Holy One, Blessed be He, has only /b one place b in His world /b where he reveals His presence exclusively; b only the four cubits /b where the study b of i halakha /i /b is undertaken b . /b ,This statement has practical ramifications. b Abaye said: At first I studied in the house and prayed in the synagogue. Once I heard what Rabbi Ḥiyya bar Ami said in the name of Ulla: Since the day the Temple was destroyed, the Holy One, Blessed be He, has only /b one place b in His world, only the four cubits of i halakha /i alone, /b from which I understood the significance of the four cubits of i halakha /i , and b I pray only where I study. /b ,Similarly, the Gemara relates that b Rabbi Ami and Rabbi Asi, despite /b the fact b that they had thirteen synagogues in Tiberias, they would only pray between the pillars where they studied. /b , b And Rabbi Ḥiyya bar Ami said in the name of Ulla: One who benefits from his hard labor is greater than a God-fearing /b person, i.e., one who is so enthralled by his fear of God that he sits idly by and does not work. b As with regard to a God-fearing /b person, b it is written: “Happy is the man who fears the Lord, /b who greatly desires His mitzvot” (Psalms 112:1), b while with regard to one who benefits from his hard work, it is written: “By the labor of your hands you will live; you are happy and it is good for you” /b (Psalms 128:2). The Gemara explains this verse to mean that b you are happy in this world, and it is good for you in the World-to-Come. And regarding a God-fearing /b person, happy is the man, is written about him but b and it is good for you, is not written about him. /b , b And Rabbi Ḥiyya bar Ami said in the name of Ulla: One should always live in the place where his teacher /b lives; thereby he will avoid sin. b For as long as Shimi ben Gera, /b who according to tradition was a great Torah scholar and teacher of Solomon (see i Gittin /i 59a), b was alive, Solomon did not marry Pharaoh’s daughter. /b Immediately after the Bible relates the death of Shimi (I Kings, end of ch. 2), Solomon’s marriage to Pharaoh’s daughter is recorded (beginning of ch. 3).,The Gemara raises an objection: b Wasn’t it taught /b in a i baraita /i that one b should not live /b where his teacher lives?,The Gemara answers: b This is not difficult. This, /b which says that one should live where his teacher lives, is referring to a case b where he is acquiescent to /b his teacher and will heed his teaching and instruction. b While this /b i baraita /i , which says that one should not live where his teacher lives, is referring to a case b where he is not acquiescent to him /b and that will lead them to quarrel.,The Gemara again returns to the topic of the synagogue. b Rav Huna bar Yehuda said /b that b Rabbi Menaḥem said /b that b Rabbi Ami said: What is /b the practical halakhic meaning of b that which is written: “They who forsake the Lord will perish” /b (Isaiah 1:28)? b This /b verse b refers to one who abandons the Torah /b scroll when it was taken out to be read b and leaves /b the synagogue, as it appears that he is fleeing from God.,Practically speaking, the Gemara relates that b Rabbi Abbahu would go out between /b one b person /b who read the Torah b and the /b next b person /b who did so. Since the scroll was closed between readers, it was not considered to be a show of contempt., b Rav Pappa raised a dilemma: What is /b the ruling with regard to leaving b between /b one b verse and /b the next b verse? /b Is one permitted to leave during a break in the Torah reading while the verse was translated into Aramaic?,An answer to this question was not found, so the dilemma b stands /b unresolved.,The Gemara relates that b Rav Sheshet would turn his face /b away from the Torah while it was being read b and study. /b Explaining this practice, b he said: We are /b engaged b in ours, /b the study of the Oral Torah b and they are /b engaged b in theirs, /b listening to the Written Torah. Since Rav Sheshet was engaged in Torah study, he is not considered one who forsakes the Lord., b Rav Huna bar Yehuda said /b that b Rabbi Ami said: A person should always complete his /b Torah b portions with the congregation. /b The congregation reads a particular Torah portion every Shabbat, and during the week prior to each Shabbat, one is required to read the b Bible /b text of the weekly portion b twice and /b the b translation once. /b |
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50. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, egypt Found in books: Levine (2005) 89| 24b. של חמשה ושל ששה ושל שמונה ושל שבעה לא יעשה אפי' של שאר מיני מתכות רבי יוסי בר יהודה אומר אף של עץ לא יעשה כדרך שעשו מלכי בית חשמונאי,אמרו לו משם ראייה שפודין של ברזל היו וחיפום בבעץ העשירו עשאום של כסף חזרו העשירו עשאום של זהב,ושמשין שאי אפשר לעשות כמותן מי שרי והתניא (שמות כ, יט) לא תעשון אתי לא תעשון כדמות שמשיי המשמשין לפני במרום אמר אביי לא אסרה תורה אלא דמות ארבעה פנים בהדי הדדי,אלא מעתה פרצוף אדם לחודיה תשתרי אלמה תניא כל הפרצופות מותרין חוץ מפרצוף אדם א"ר הונא בריה דרב אידי מפרקיה דאביי שמיעא לי לא תעשון אתי לא תעשון אותי,ושאר שמשין מי שרי והא תניא לא תעשון אתי לא תעשון כדמות שמשיי המשמשין לפני במרום כגון אופנים ושרפים וחיות הקודש ומלאכי השרת אמר אביי לא אסרה תורה אלא שמשין שבמדור העליון,ושבמדור התחתון מי שרי והתניא (שמות כ, ג) אשר בשמים לרבות חמה ולבנה כוכבים ומזלות ממעל לרבות מלאכי השרת כי תניא ההיא לעבדם,אי לעבדם אפילו שלשול קטן נמי אין ה"נ דתניא (שמות כ, ג) אשר בארץ לרבות הרים וגבעות ימים ונהרות אפיקים וגאיות מתחת לרבות שלשול קטן,ועשייה גרידתא מי שרי והתניא לא תעשון אתי לא תעשון כדמות שמשיי המשמשין לפני כגון חמה ולבנה כוכבים ומזלות,שאני ר"ג דאחרים עשו לו והא רב יהודה דאחרים עשו לו וא"ל שמואל לרב יהודה שיננא סמי עיניה דדין,התם חותמו בולט הוה ומשום חשדא כדתניא טבעת חותמו בולט אסור להניחה ומותר לחתום בה חותמו שוקע מותר להניחה ואסור לחתום בה,ומי חיישינן לחשדא והא ההיא בי כנישתא דשף ויתיב בנהרדעא דהוה ביה אנדרטא והוו עיילי רב ושמואל ואבוה דשמואל ולוי ומצלו התם ולא חיישי לחשדא רבים שאני,והא ר"ג יחיד הוא כיון דנשיא הוא שכיחי רבים גביה איבעית אימא דפרקים הוה,ואיבעית אימא להתלמד עבד וכתיב (דברים יח, ט) לא תלמד לעשות אבל אתה למד להבין ולהורות:, big strongמתני׳ /strong /big מעשה שבאו שנים ואמרו ראינוהו שחרית במזרח | 24b. a candelabrum b of five or of six or of eight /b lamps. b But one may not fashion /b a candelabrum with b seven /b lamps b even /b if he constructs it b from other kinds of metal /b rather than gold, as in exigent circumstances the candelabrum in the Temple may be fashioned from other metals. b Rabbi Yosei bar Yehuda says: Also, one may not fashion /b a candelabrum b of wood, in the manner that the kings of the Hasmonean monarchy fashioned /b it. When they first purified the Temple they had to prepare the candelabrum out of wood, as no other material was available. Since this candelabrum is fit for the Temple, it is prohibited to fashion one of this kind for oneself.,The other Sages b said to /b Rabbi Yosei bar Yehuda: b From there /b you seek to bring b a proof? /b There the branches of the candelabrum b were /b comprised of b spits [ i shippudin /i ] of iron and they covered them with tin. /b Later, when b they grew richer /b and could afford a candelabrum of higher-quality material, b they fashioned them from silver. /b When b they grew even richer, they fashioned them from gold. /b Still, Abaye proves from this i baraita /i that the prohibition against forming an image applies only to items that can be reconstructed in an accurate manner. Since this is not possible in the case of the moon, Rabban Gamliel’s forms were permitted.,The Gemara asks: b And is it /b really b permitted /b to form images of b those attendants /b concerning b which it is impossible to reproduce their likeness? Isn’t it taught /b in a i baraita /i that the verse: b “You shall not make with Me /b gods of silver” (Exodus 20:19), comes to teach: b You shall not make images of My attendants that serve before Me on high. /b Apparently, this includes the sun and the moon. b Abaye said: /b This does not include the sun and the moon, as b the Torah prohibited only /b the fashioning of b an image of /b all b four faces /b of the creatures of the Heavenly Chariot b together /b (see Ezekiel, chapter 1). However, all other images, which are not the likeness of the ministering angels, are permitted.,The Gemara raises a difficulty: b However, if /b that is b so, let /b the fashioning of an image of b a human face [ i partzuf /i ] alone be permitted. Why, /b then, b is it taught /b in a i baraita /i : b All faces are permitted /b for ornamental purposes, b except for the face of a person? Rav Huna, son of Rav Idi, said: From a lecture of Abaye I heard /b that there is a different reason why one may not form an image of a human face, as the verse states: b “You shall not make with Me [ i iti /i ]” /b (Exodus 20:19). This can be read as: b You shall not make Me [ i oti /i ]. /b Since man is created in the image of God, it is prohibited to form an image of a human being.,The Gemara asks: b And is it permitted /b to form images of b other attendants? Isn’t it taught /b in another i baraita /i that the verse: b “You shall not make with Me /b gods of silver” (Exodus 20:19), teaches that b you shall not make images of My attendants that serve before Me on high, for example, i ofanim /i and seraphim and the sacred i ḥayyot /i and the ministering angels. Abaye said: The Torah prohibited only /b those b attendants that are /b found b in the upper Heaven, /b i.e., the supreme angels in the highest firmament, but not the celestial bodies, e.g., the sun and the moon, despite the fact that they too are located in heaven.,The Gemara raises another difficulty: b And is it permitted /b to form images of b those /b bodies found b in the lower heaven? Isn’t it taught /b in a i baraita /i : “You shall not make for yourself any graven image, nor any manner of likeness, of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth” (Exodus 20:3). The phrase b “that is in heaven” /b comes b to include /b the b sun, /b the b moon, /b the b stars, and /b the b constellations. /b The term b “above” /b serves b to include the ministering angels. /b Apparently, it is prohibited to form an image even of the celestial bodies found in the lower Heaven. The Gemara answers: b When that /b i baraita /i b is taught, /b it is in reference to the prohibition b against worshipping them. /b However, there is no prohibition against forming an image in their likeness.,The Gemara asks: b If /b that i baraita /i is referring to b the prohibition against worshipping them, /b then b even a tiny worm /b should b also /b be prohibited. The Gemara answers: b Yes, it is indeed so, as it is taught /b in the same i baraita /i with regard to the continuation of the verse, b “in the earth” /b comes b to include mountains and hills, seas and rivers, streams and valleys; “beneath” /b comes b to include a tiny worm. /b If so, it is indeed possible to explain that the entire i baraita /i is referring to the prohibition against idol worship.,The Gemara raises yet another objection: b And is the mere fashioning /b of images of the celestial bodies b permitted? Isn’t it taught /b in another i baraita /i : b “You shall not make with Me /b gods of silver” (Exodus 20:19). This verse teaches that b you shall not make images of My attendants that serve before Me, for example /b the b sun, /b the b moon, /b the b stars and /b the b constellations. /b This is explicit proof that it is prohibited to form images of the sun and the moon; consequently, the solution proposed by Abaye is rejected, leaving the difficulty with Rabban Gamliel’s diagram unresolved.,The Gemara proposes an alternative resolution: The case of b Rabban Gamliel is different, as others, /b i.e., gentiles, b fashioned /b those images b for him, /b and it is prohibited only for a Jew to fashion such images; there is no prohibition against having them in one’s possession. The Gemara raises a difficulty: b But /b there is the case of b Rav Yehuda, as others fashioned for him /b a seal in the form of a human being, b and Shmuel said to Rav Yehuda, /b who was his student: b Sharp-witted one, blind this one’s eyes, /b i.e., disfigure the image, as it is prohibited even to have the image of a human being in one’s possession.,The Gemara answers: b There, /b in the case of Rav Yehuda, b his was a protruding seal, /b i.e., the image projected from the ring, and Shmuel prohibited it b due to /b the potential b suspicion /b that he had an object of idol worship in his hand. b As it is taught /b in a i baraita /i : With regard to b a ring, /b if b its seal protrudes it is prohibited to place it /b on one’s finger, due to the suspicion of idol worship, b but it is permitted to seal /b objects b with it. /b In this case, the act of sealing creates an image that is sunken below the surface, which is not prohibited. However, if b its seal is sunken, it is permitted to place it /b on one’s finger, b but it is prohibited to seal /b objects b with it, /b as that creates a protruding image.,The Gemara asks: b And are we concerned about /b arousing b suspicion /b in a case of this kind? b But /b what about that b certain synagogue that had been /b destroyed in Eretz Yisrael and its stones were b relocated and /b it was rebuilt so that it b sat in Neharde’a, /b and b there was a statue [ i andarta /i ] /b of the king b in it. And /b nevertheless b Rav and Shmuel and Shmuel’s father and Levi would /b all b enter and pray there and they were not concerned about /b arousing b suspicion. /b The Gemara answers: When b many /b Jews are present it b is different, /b as a large group is not suspected of having idolatrous intentions. Rather, it is assumed that the statue is there exclusively for purposes of ornamentation.,The Gemara asks: b But isn’t Rabban Gamliel an individual? /b According to this reasoning, his images of the moon should have been prohibited, as they would have aroused suspicion. The Gemara answers: b Since he is the i Nasi /i , /b the head of the Great Sanhedrin, b many /b people b were /b always b found with him, /b and therefore there was no room for suspicion. The Gemara suggests an alternative answer: b If you wish, say /b that these images were not whole; rather, they b were /b formed b from pieces /b of images that had to be put together. Only complete images are prohibited.,The Gemara suggests yet another answer: b If you wish, say: /b Rabban Gamliel b did /b this b to teach himself, /b which is not prohibited, as b it is written: “You shall not learn to do /b after the abominations of those nations” (Deuteronomy 18:9), which indicates: b However, you may learn to understand and to teach. /b In other words, it is permitted to do certain things for the sake of Torah study which would otherwise be prohibited., strong MISHNA: /strong There was b an incident /b in b which two /b witnesses b came /b to testify about the new moon, b and they said: We saw /b the waning moon b in the morning in the east, /b |
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51. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, egypt Found in books: Levine (2005) 91| 51b. באבוקות של אור שבידיהן ואומרים לפניהם דברי שירות ותושבחות והלוים בכנורות ובנבלים ובמצלתים ובחצוצרות ובכלי שיר בלא מספר על חמש עשרה מעלות היורדות מעזרת ישראל לעזרת נשים כנגד חמש עשרה (מעלות) שבתהלים שעליהן לוים עומדין בכלי שיר ואומרים שירה,ועמדו שני כהנים בשער העליון שיורד מעזרת ישראל לעזרת נשים ושני חצוצרות בידיהן קרא הגבר תקעו והריעו ותקעו הגיעו למעלה עשירית תקעו והריעו ותקעו הגיעו לעזרה תקעו והריעו ותקעו,(הגיעו לקרקע תקעו והריעו ותקעו) היו תוקעין והולכין עד שמגיעין לשער היוצא ממזרח הגיעו לשער היוצא ממזרח הפכו פניהן ממזרח למערב ואמרו אבותינו שהיו במקום הזה אחוריהם אל ההיכל ופניהם קדמה ומשתחוים קדמה לשמש ואנו ליה עינינו ר' יהודה אומר היו שונין ואומרין אנו ליה וליה עינינו:, big strongגמ׳ /strong /big ת"ר מי שלא ראה שמחת בית השואבה לא ראה שמחה מימיו מי שלא ראה ירושלים בתפארתה לא ראה כרך נחמד מעולם מי שלא ראה בהמ"ק בבנינו לא ראה בנין מפואר מעולם מאי היא אמר אביי ואיתימא רב חסדא זה בנין הורדוס,במאי בניה אמר (רבא) באבני שישא ומרמרא איכא דאמרי באבני שישא כוחלא ומרמרא אפיק שפה ועייל שפה כי היכי דלקבל סידא סבר למשעיין בדהבא אמרו ליה רבנן שבקיה דהכי שפיר טפי דמיתחזי כאדותא דימא,תניא רבי יהודה אומר מי שלא ראה דיופלוסטון של אלכסנדריא של מצרים לא ראה בכבודן של ישראל אמרו כמין בסילקי גדולה היתה סטיו לפנים מסטיו פעמים שהיו בה (ששים רבוא על ששים רבוא) כפלים כיוצאי מצרים והיו בה ע"א קתדראות של זהב כנגד ע"א של סנהדרי גדולה כל אחת ואחת אינה פחותה מעשרים ואחד רבוא ככרי זהב ובימה של עץ באמצעיתה וחזן הכנסת עומד עליה והסודרין בידו וכיון שהגיע לענות אמן הלה מניף בסודר וכל העם עונין אמן,ולא היו יושבין מעורבין אלא זהבין בפני עצמן וכספין בפני עצמן ונפחין בפני עצמן וטרסיים בפני עצמן וגרדיים בפני עצמן וכשעני נכנס שם היה מכיר בעלי אומנתו ונפנה לשם ומשם פרנסתו ופרנסת אנשי ביתו,אמר אביי וכולהו קטלינהו אלכסנדרוס מוקדן מ"ט איענשו משום דעברי אהאי קרא (דברים יז, טז) לא תוסיפון לשוב בדרך הזה עוד ואינהו הדור אתו,כי אתא אשכחינהו דהוו קרו בסיפרא (דברים כח, מט) ישא ה' עליך גוי מרחוק אמר מכדי ההוא גברא בעי למיתי ספינתא בעשרה יומי דליה זיקא ואתי ספינתא בחמשא יומי נפל עלייהו וקטלינהו:,במוצאי יום טוב כו': מאי תיקון גדול אמר רבי אלעזר כאותה ששנינו חלקה היתה בראשונה והקיפוה גזוזטרא והתקינו שיהו נשים יושבות מלמעלה ואנשים מלמטה,תנו רבנן בראשונה היו נשים מבפנים ואנשים מבחוץ והיו באים לידי קלות ראש התקינו שיהו נשים יושבות מבחוץ ואנשים מבפנים ועדיין היו באין לידי קלות ראש התקינו שיהו נשים יושבות מלמעלה ואנשים מלמטה,היכי עביד הכי והכתיב (דברי הימים א כח, יט) הכל בכתב מיד ה' עלי השכיל,אמר רב קרא אשכחו ודרוש | 51b. b with flaming torches /b that they would juggle b in their hands, and they would say before them passages of song and praise /b to God. b And the Levites /b would play b on lyres, harps, cymbals, and trumpets, and countless /b other b musical instruments. /b The musicians would stand b on the fifteen stairs that descend from the Israelites’ courtyard to the Women’s Courtyard, corresponding to the fifteen /b Songs of the b Ascents in Psalms, /b i.e., chapters 120–134, and b upon which /b the b Levites stand with musical instruments and recite /b their b song. /b , b And /b this was the ceremony of the Water Libation: b Two priests stood at the Upper Gate that descends from the Israelites’ courtyard to the Women’s Courtyard, with two trumpets in their hands. /b When b the rooster crowed /b at dawn, b they sounded a i tekia /i , and sounded a i terua /i , and sounded a i tekia /i . /b When b they /b who would draw the water b reached the tenth stair /b the trumpeters b sounded a i tekia /i , and sounded a i terua /i , and sounded a i tekia /i , /b to indicate that the time to draw water from the Siloam pool had arrived. When b they reached the /b Women’s b Courtyard /b with the basins of water in their hands, the trumpeters b sounded a i tekia /i , and sounded a i terua /i , and sounded a i tekia /i . /b ,When b they reached the ground /b of the Women’s Courtyard, the trumpeters b sounded a i tekia /i , and sounded a i terua /i , and sounded a i tekia /i . They continued sounding /b the trumpets b until they reached the gate /b through b which /b one b exits to the east, /b from the Women’s Courtyard to the eastern slope of the Temple Mount. When b they reached the gate /b through b which /b one b exits to the east, they turned from /b facing b east to /b facing b west, /b toward the Holy of Holies, b and said: Our ancestors who were in this place /b during the First Temple period who did not conduct themselves appropriately, stood b “with their backs toward the Sanctuary of the Lord, and their faces toward the east; and they worshipped the sun toward the east” /b (Ezekiel 8:16), b and we, our eyes are to God. Rabbi Yehuda says /b that b they would repeat and say: We are to God, and our eyes are to God. /b , strong GEMARA: /strong b The Sages taught: One who did not see the Celebration of the Place of the Drawing /b of the Water, b never saw celebration in his life. One who did not see Jerusalem in its glory, never saw a beautiful city. One who did not see the Temple in its constructed /b state, b never saw a magnificent structure. /b The Gemara asks: b What is /b the Temple building to which the Sages refer? b Abaye said, and some say /b that it was b Rav Ḥisda /b who said: b This /b is referring to the magnificent b building of Herod, /b who renovated the Second Temple.,The Gemara asks: b With what /b materials b did he construct it? Rava said: /b It was b with stones of /b green-gray b marble and white marble [ i marmara /i ]. Some say: /b It was b with stones of blue marble and white marble. /b The rows of stones were set with b one row /b slightly b protruded and one row /b slightly b indented, so that the plaster would take /b better. b He thought to plate /b the Temple b with gold, /b but b the Sages said to him: Leave it /b as is, and do not plate it, b as it is better this way, as /b with the different colors and the staggered arrangement of the rows of stones, b it has the appearance of waves of the sea. /b , b It is taught /b in a i baraita /i that b Rabbi Yehuda says: One who did not see the great synagogue [ i deyofloston /i ] of Alexandria of Egypt never saw the glory of Israel. They said /b that its structure b was like a large basilica [ i basileki /i ], /b with b a colonnade within a colonnade. At times there were six hundred thousand /b men b and /b another b six hundred thousand /b men b in it, twice the number of those who left Egypt. In it there were seventy-one golden chairs [ i katedraot /i ], corresponding to the seventy-one /b members b of the Great Sanhedrin, each of which /b consisted of b no less than twenty-one thousand talents of gold. And /b there was b a wooden platform at the center. The sexton of the synagogue /b would b stand on it, with the scarves in his hand. And /b because the synagogue was so large and the people could not hear the communal prayer, b when /b the prayer leader b reached /b the conclusion of a blessing requiring the people b to answer amen, /b the sexton b waved the scarf and all the people /b would b answer amen. /b , b And /b the members of the various crafts b would not sit mingled. Rather, the goldsmiths /b would sit b among themselves, and the silversmiths among themselves, and the blacksmiths among themselves, and the coppersmiths among themselves, and the weavers among themselves. And when a poor /b stranger b entered there, he would recognize people /b who plied b his craft, and he would turn to /b join them b there. And from there /b he would secure b his livelihood /b as well as b the livelihood /b of the b members of his household, /b as his colleagues would find him work in that craft.,After depicting the glory of the synagogue, the Gemara relates that b Abaye said: All of /b the people who congregated in that synagogue b were killed by Alexander /b the Great b of Macedonia. /b The Gemara asks: b What is the reason /b that b they were punished /b and killed? It is b due to /b the fact b that they violated /b the prohibition with regard to Egypt in b this verse: “You shall henceforth return no more that way” /b (Deuteronomy 17:16), b and they returned. /b Since they established their permanent place of residence in Egypt, they were punished., b When /b Alexander b arrived, he found them, /b and saw b that they were reading /b the verse b in the /b Torah b scroll: “The Lord will bring a nation against you from far, /b from the end of the earth, as the vulture swoops down; a nation whose tongue you shall not understand” (Deuteronomy 28:49). b He said, /b referring to himself: b Now, since that man sought to come by ship in ten days, /b and b a wind carried it and the ship arrived in /b only b five days, /b apparently the verse referring a vulture swooping down is referring to me and heavenly forces are assisting me. Immediately, b he set upon them and slaughtered them. /b ,§ The mishna continues: b At the conclusion of /b the first b Festival /b day, etc., the priests and the Levites descended from the Israelites’ courtyard to the Women’s Courtyard, where they would introduce a significant repair. The Gemara asks: b What /b is this b significant repair? Rabbi Elazar said /b that b it is like that which we learned: /b The walls of the Women’s Courtyard b were smooth, /b without protrusions, b initially. /b Subsequently, they affixed protrusions to the wall surrounding the Women’s Courtyard. Each year thereafter, for the Celebration of the Place of the Drawing of the Water, they placed wooden planks on these projections and b surrounded /b the courtyard b with a balcony [ i gezuztra /i ]. And they instituted that /b the b women should sit above and /b the b men below. /b , b The Sages taught /b in the i Tosefta /i : b Initially, women would /b stand b on the inside /b of the Women’s Courtyard, closer to the Sanctuary to the west, b and the men /b were b on the outside /b in the courtyard and on the rampart. b And they would come to /b conduct themselves with inappropriate b levity /b in each other’s company, as the men needed to enter closer to the altar when the offerings were being sacrificed and as a result they would mingle with the women. Therefore, the Sages b instituted that the women should sit on the outside and the men on the inside, and still they would come to /b conduct themselves with inappropriate b levity. /b Therefore, b they instituted /b in the interest of complete separation b that the women would sit above and the men below. /b ,The Gemara asks: b How could one do so, /b i.e., alter the structure of the Temple? b But isn’t it written /b with regard to the Temple: b “All this /b I give you b in writing, /b as b the Lord has made me wise by His hand upon me, /b even all the works of this pattern” (I Chronicles 28:19), meaning that all the structural plans of the Temple were divinely inspired; how could the Sages institute changes?, b Rav said: They found a verse, and interpreted it homiletically /b and acted accordingly: |
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52. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, philippi Found in books: Levine (2005) 501| 22a. שקרא ושנה ולא שימש תלמידי חכמים,אתמר קרא ושנה ולא שימש ת"ח ר' אלעזר אומר הרי זה עם הארץ ר' שמואל בר נחמני אמר הרי זה בור ר' ינאי אומר ה"ז כותי,רב אחא בר יעקב אומר הרי זה מגוש אמר רב נחמן בר יצחק מסתברא כרב אחא בר יעקב דאמרי אינשי רטין מגושא ולא ידע מאי אמר תני תנא ולא ידע מאי אמר,ת"ר איזהו ע"ה כל שאינו קורא ק"ש שחרית וערבית בברכותיה דברי ר' מאיר וחכ"א כל שאינו מניח תפילין בן עזאי אומר כל שאין לו ציצית בבגדו ר' יונתן בן יוסף אמר כל שיש לו בנים ואינו מגדלן ללמוד תורה אחרים אומרים אפילו קורא ושונה ולא שימש ת"ח זהו ע"ה,קרא ולא שנה הרי זה בור לא קרא ולא שנה עליו הכתוב אומר (ירמיהו לא, כז) וזרעתי את בית ישראל ואת בית יהודה זרע אדם וזרע בהמה,(משלי כד, כא) ירא את ה' בני ומלך ועם שונים אל תתערב אמר רבי יצחק אלו ששונים הלכות פשיטא מהו דתימא שונין בחטא וכדרב הונא דאמר רב הונא כיון שעבר אדם עבירה ושנה בה הותרה לו קמ"ל,תנא התנאים מבלי עולם מבלי עולם ס"ד אמר רבינא שמורין הלכה מתוך משנתן תניא נמי הכי א"ר יהושע וכי מבלי עולם הן והלא מיישבי עולם הן שנאמר (חבקוק ג, ו) הליכות עולם לו אלא שמורין הלכה מתוך משנתן,אשה פרושה וכו' ת"ר בתולה צליינית ואלמנה שובבית וקטן שלא כלו לו חדשיו הרי אלו מבלי עולם,איני והאמר רבי יוחנן למדנו יראת חטא מבתולה וקיבול שכר מאלמנה יראת חטא מבתולה דר' יוחנן שמעה לההיא בתולה דנפלה אאפה וקאמרה רבש"ע בראת גן עדן ובראת גיהנם בראת צדיקים ובראת רשעים יהי רצון מלפניך שלא יכשלו בי בני אדם,קיבול שכר מאלמנה דההיא אלמנה דהואי בי כנישתא בשיבבותה כל יומא הות אתיא ומצלה בי מדרשיה דר' יוחנן אמר לה בתי לא בית הכנסת בשיבבותך אמרה ליה רבי ולא שכר פסיעות יש לי,כי קאמר כגון יוחני בת רטיבי,מאי קטן שלא כלו לו חדשיו הכא תרגימו זה ת"ח המבעט ברבותיו,רבי אבא אמר זה תלמיד שלא הגיע להוראה ומורה דא"ר אבהו אמר רב הונא אמר רב מאי דכתיב (משלי ז, כו) כי רבים חללים הפילה ועצומים כל הרוגיה כי רבים חללים הפילה זה ת"ח שלא הגיע להוראה ומורה ועצומים כל הרוגיה זה ת"ח שהגיע להוראה ואינו מורה | 22a. is one b who read /b the Written Torah b and learned /b the Mishna b but did not serve Torah scholars /b in order to learn the reasoning behind the i halakhot /i . Since he believes himself knowledgeable, he issues halakhic rulings, but due to his lack of understanding he rules erroneously and is therefore considered wicked. His cunning is in his public display of knowledge, which misleads others into considering him a true Torah scholar., b It was stated: /b With regard to one who b read /b the Written Torah b and learned /b the Mishna b but did not serve Torah scholars, Rabbi Elazar says: This /b person b is an ignoramus. Rabbi Shmuel bar Naḥmani said: This /b person b is a boor. Rabbi Yannai says: This /b person b is /b comparable to b a Samaritan, /b who follows the Written Torah but not the traditions of the Sages., b Rav Aḥa bar Ya’akov says: This /b person b is /b comparable to b a sorcerer [ i magosh /i ], /b who uses his knowledge to mislead people. b Rav Naḥman bar Yitzḥak said: It is reasonable to /b accept the opinion of b Rav Aḥa bar Ya’akov, as people say /b proverbially: b The sorcerer chants and does not know what he is saying; /b so too, b the i tanna /i teaches /b the Mishna b and does not know what he is saying. /b ,§ b The Sages taught: Who is an ignoramus [ i am ha’aretz /i ]? /b It is b anyone who does not recite i Shema /i /b in the b morning and evening with its blessings; /b this is b the statement of Rabbi Meir. And the Rabbis say: /b It is b anyone who does not don phylacteries. Ben Azzai says: /b It is b anyone who does not have ritual fringes on his garment. Rabbi Yonatan ben Yosef said: /b It is b anyone who has sons and does not raise them to study Torah. i Aḥerim /i say: Even if one reads /b the Written Torah b and learns /b the Mishna b but does not serve Torah scholars, he is an ignoramus. /b ,If one b read /b the Written Torah b but did not learn /b the Mishna, b he is a boor. With regard to /b one who b did not read and did not learn /b at all, b the verse states: /b “Behold, the days come, says the Lord, b and I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast” /b (Jeremiah 31:26). One who has not studied at all is comparable to a beast.,The verse states: b “My son, fear the Lord and the king; and meddle not with those who are repeating” /b (Proverbs 24:21). b Rabbi Yitzḥak says: These are /b individuals b who repeatedly learn /b the b i halakhot /i /b but do not know the reasons behind them. The Gemara asks: b Isn’t /b that b obvious? /b How else could the verse be understood? The Gemara answers: He states this b lest you say /b that the verse is referring to individuals who b repeatedly /b commit b sins, and /b this is b in accordance with /b the words of b Rav Huna, as Rav Huna says: Once a person committed a transgression and repeated it, /b in his eyes b it became permitted for him. /b Since the verse could be interpreted in this manner, Rabbi Yitzḥak b teaches us /b that the verse is referring to those who learn without understanding., b It was taught /b in a i baraita /i : b The i tanna’im /i , /b who recite the tannaitic sources by rote, b are /b individuals b who erode the world. /b The Gemara is puzzled by this statement: b Could /b it b enter your mind /b that they are individuals b who erode the world? Ravina says: /b This statement is referring to those b who issue halakhic rulings based /b on b their /b knowledge of b i mishnayot /i . This is also taught /b in a i baraita /i : b Rabbi Yehoshua said: Are they /b individuals b who erode the world? Aren’t they settling the world, as it is stated: “His ways [ i halikhot /i ] are eternal” /b (Habakkuk 3:6)? The Sages read the term i halikhot /i as i halakhot /i , inferring that one who learns i halakhot /i attains eternal life. b Rather, /b this is referring to those b who issue halakhic rulings based /b on b their /b knowledge of b i mishnayot /i . /b ,§ The mishna states that b an abstinent woman /b is among those who erode the world. b The Sages taught: A maiden who prays /b constantly, b and a neighborly [ i shovavit /i ] widow /b who constantly visits her neighbors, b and a child whose months /b of gestation b were not completed, /b all b these are /b people b who erode the world. /b ,The Gemara asks: b Is that so? But didn’t Rabbi Yoḥa say: We learned /b the meaning of b fear of sin from a maiden, and /b the significance of b receiving /b divine b reward from a widow. /b The meaning of b fear of sin /b can be learned b from a maiden, as Rabbi Yoḥa heard a certain maiden who fell on her face /b in prayer, b and she was saying: Master of the Universe, You created the Garden of Eden and You created Gehenna, You created /b the b righteous and You created /b the b wicked. May it be Your will that men shall not stumble because of me /b and consequently go to Gehenna.,The significance of b receiving /b divine b reward /b can be learned b from a widow, as /b there was b a certain widow in whose neighborhood there was a synagogue, /b and despite this b every day she went and prayed in the study hall of Rabbi Yoḥa. /b Rabbi Yoḥa b said to her: My daughter, /b is there b not a synagogue in your neighborhood? She said to him: My teacher, don’t I attain a reward /b for all b the steps /b I take while walking to pray in the distant study hall?,The Gemara answers: b When it is stated /b in the i baraita /i that a maiden who prays constantly is one who erodes the world, it is referring, b for example, /b to b Yoḥani bat Retivi, /b who constantly prayed and pretended to be saintly but actually engaged in sorcery.,The Gemara asks: b What /b is the meaning of b a child whose months /b of gestation b were not completed? Here, /b in Babylonia, b they interpreted this /b as alluding to an imperfect, incomplete b Torah scholar who scorns his teachers. /b , b Rabbi Abba says: This is a student who has not /b yet b attained /b the ability b to issue /b halakhic b rulings, and /b yet b he issues rulings /b and is therefore compared to a prematurely born child. This is b as Rabbi Abbahu says /b that b Rav Huna says /b that b Rav says: What /b is the meaning of that b which is written: “For she has cast down many wounded; and a mighty host are all her slain” /b (Proverbs 7:26)? b “For she has cast down [ i hippila /i ] many wounded”; this /b is referring to b a Torah scholar who has not /b yet b attained /b the ability b to issue rulings, and /b yet b he issues rulings. “And a mighty host [ i ve’atzumim /i ] are all her slain”; this /b is referring to b a Torah scholar who has attained /b the ability b to issue rulings, but does not issue rulings /b and prevents the masses from learning Torah properly. |
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53. Babylonian Talmud, Betzah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, egypt Found in books: Levine (2005) 90| 15b. מתני׳ big strongיום /strong /big טוב שחל להיות ערב שבת לא יבשל בתחלה מיום טוב לשבת אבל מבשל הוא ליום טוב ואם הותיר הותיר לשבת ועושה תבשיל מערב יום טוב וסומך עליו לשבת,בית שמאי אומרים שני תבשילין ובית הלל אומרים תבשיל אחד ושוין בדג וביצה שעליו שהן שני תבשילין,אכלו או שאבד לא יבשל עליו בתחלה ואם שייר ממנו כל שהוא סומך עליו לשבת:, big strongגמ׳ /strong /big מנא הני מילי אמר שמואל דאמר קרא (שמות כ, ז) זכור את יום השבת לקדשו זכרהו מאחר שבא להשכיחו,מאי טעמא אמר רבא כדי שיברור מנה יפה לשבת ומנה יפה ליום טוב,רב אשי אמר כדי שיאמרו אין אופין מיום טוב לשבת קל וחומר מיום טוב לחול,תנן עושה תבשיל מערב יום טוב וסומך עליו לשבת בשלמא לרב אשי דאמר כדי שיאמרו אין אופין מיום טוב לשבת היינו דמערב יום טוב אין ביום טוב לא אלא לרבא מאי איריא מערב יום טוב אפילו ביום טוב נמי,אין הכי נמי אלא גזרה שמא יפשע,ותנא מייתי לה מהכא (שמות טז, כג) את אשר תאפו אפו ואת אשר תבשלו בשלו מכאן אמר רבי אלעזר אין אופין אלא על האפוי ואין מבשלין אלא על המבושל מכאן סמכו חכמים לערובי תבשילין מן התורה,תנו רבנן מעשה ברבי אליעזר שהיה יושב ודורש כל היום כולו בהלכות יום טוב יצתה כת ראשונה אמר הללו בעלי פטסין כת שניה אמר הללו בעלי חביות כת שלישית אמר הללו בעלי כדין,כת רביעית אמר הללו בעלי לגינין כת חמישית אמר הללו בעלי כוסות התחילו כת ששית לצאת אמר הללו בעלי מארה,נתן עיניו בתלמידים התחילו פניהם משתנין אמר להם בני לא לכם אני אומר אלא להללו שיצאו שמניחים חיי עולם ועוסקים בחיי שעה,בשעת פטירתן אמר להם (נחמיה ח, י) לכו אכלו משמנים ושתו ממתקים ושלחו מנות לאין נכון לו כי קדוש היום לאדונינו ואל תעצבו כי חדות ה' היא מעוזכם,אמר מר שמניחין חיי עולם ועוסקין בחיי שעה והא שמחת יום טוב מצוה היא רבי אליעזר לטעמיה דאמר שמחת יום טוב רשות,דתניא רבי אליעזר אומר אין לו לאדם ביום טוב אלא או אוכל ושותה או יושב ושונה רבי יהושע אומר חלקהו חציו לה' וחציו לכם,אמר רבי יוחנן ושניהם מקרא אחד דרשו כתוב אחד אומר (דברים טז, ח) עצרת לה' אלהיך וכתוב אחד אומר (במדבר כט, לה) עצרת תהיה לכם הא כיצד רבי אליעזר סבר או כולו לה' או כולו לכם ורבי יהושע סבר חלקהו חציו לה' וחציו לכם,מאי לאין נכון לו אמר רב חסדא למי שלא הניח עירובי תבשילין איכא דאמרי מי שלא היה לו להניח עירובי תבשילין אבל מי שהיה לו להניח עירובי תבשילין ולא הניח פושע הוא,מאי כי חדות ה' היא מעוזכם אמר רבי יוחנן משום רבי אליעזר בר' שמעון אמר להם הקדוש ברוך הוא לישראל בני לוו עלי וקדשו קדושת היום והאמינו בי ואני פורע,ואמר רבי יוחנן משום רבי אליעזר בר' שמעון הרוצה שיתקיימו נכסיו יטע בהן אדר שנאמר (תהלים צג, ד) אדיר במרום ה',אי נמי אדרא כשמיה כדאמרי אינשי מאי אדרא דקיימא לדרי דרי תניא נמי הכי שדה שיש בה אדר אינה נגזלת ואינה נחמסת ופירותיה משתמרין,תני רב תחליפא אחוה דרבנאי חוזאה | |
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54. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 140| 150a. מדוד והבא ואיכא דאמרי שאמרה מאד מאד הביא בלא מדה,(דניאל ד, לג) ורבו יתירה הוספת לי אמר רב יהודה אמר רב ירמיה בר אבא מלמד שרכב על ארי זכר וקשר תנין בראשו לקיים מה שנא' (ירמיהו כז, ו) וגם את חית השדה נתתי לו לעבדו:, big strongמתני׳ /strong /big לא ישכור אדם פועלים בשבת ולא יאמר אדם לחבירו לשכור לו פועלים אין מחשיכין על התחום לשכור לו פועלים ולהביא פירות אבל מחשיך הוא לשמור ומביא פירות בידו כלל אמר אבא שאול כל שאני זכאי באמירתו רשאי אני להחשיך עליו:, big strongגמ׳ /strong /big (פשיטא) מ"ש הוא ומ"ש חבירו אמר רב פפא חבר נכרי מתקיף לה רב אשי אמירה לנכרי שבות,אלא אמר רב אשי אפילו תימא חבירו ישראל הא קמ"ל לא יאמר אדם לחבירו שכור לי פועלים אבל אומר אדם לחבירו הנראה שתעמוד עמי לערב ומתני' מני כרבי יהושע בן קרחה דתניא לא יאמר אדם לחבירו הנראה שתעמוד עמי לערב רבי יהושע בן קרחה אומר אומר אדם לחבירו הנראה שתעמוד עמי לערב,אמר רבה בר בר חנה אמר רבי יוחנן הלכה כרבי יהושע בן קרחה ואמר רבה בר בר חנה אמר רבי יוחנן מ"ט דרבי יהושע בן קרחה דכתיב (ישעיהו נח, יג) ממצוא חפצך ודבר דבר דיבור אסור הרהור מותר,רמי ליה רב אחא בר רב הונא לרבא מי אמר ר' יוחנן דיבור אסור הרהור מותר אלמא הרהור לאו כדיבור דמי והאמר רבה בר בר חנה אמר רבי יוחנן בכל מקום מותר להרהר חוץ מבית המרחץ ומבית הכסא שאני התם דבעינן (דברים כג, טו) והיה מחניך קדוש וליכא,הכא נמי כתיב (דברים כג, טו) ולא יראה בך ערות דבר ההוא מיבעי ליה לכדרב יהודה דאמר רב יהודה עכו"ם ערום אסור לקרות קרית שמע כנגדו,מאי איריא עכו"ם אפי' ישראל נמי לא מיבעיא קאמר לא מיבעיא ישראל דאסור אבל עכו"ם כיון דכתיב ביה (יחזקאל כג, כ) אשר בשר חמורים בשרם אימא שפיר דמי קמ"ל,אימא הכי נמי אמר קרא (בראשית ט, כג) וערות אביהם לא ראו,ודיבור מי אסיר והא רב חסדא ורב המנונא דאמרי תרוייהו חשבונות של מצוה מותר לחשבן בשבת וא"ר אלעזר פוסקים צדקה לעניים בשבת וא"ר יעקב בר אידי אמר רבי יוחנן מפקחין פיקוח נפש ופיקוח רבים בשבת והולכין לבתי כנסיות לפקח על עסקי רבים בשבת,וא"ר שמואל בר נחמני א"ר יוחנן הולכין לטרטיאות ולקרקסאות ולבסילקאות לפקח על עסקי רבים בשבת ותנא דבי מנשה משדכין על התינוקות ליארס בשבת ועל התינוק ללמדו ספר וללמדו אומנות אמר קרא ממצוא חפצך ודבר דבר חפציך אסורים חפצי שמים מותרין,א"ר יהודה אמר שמואל חשבונות של [מלך] ושל מה בכך מותר לחשבן בשבת תנ"ה חשבונות שעברו ושעתידין להיו' אסור לחשבן של) מלך | 150a. b Measure and bring /b a lot of money, b has ceased. And some say /b that the meaning of the statement is that this nation b said: Bring very, very much, without measure. /b ,The Gemara cites another verse pertaining to Nebuchadnezzar: b “And surpassing greatness was added unto me” /b (Daniel 4:33), about which b Rav Yehuda said /b that b Rav Yirmeya bar Abba said: This teaches that /b Nebuchadnezzar b rode atop a male lion and tied a serpent to its head, fulfilling what was said /b of him: b “And the beasts of the field I have also given him to serve him” /b (Jeremiah 27:6)., strong MISHNA: /strong b A person may not hire workers on Shabbat /b to work for him after Shabbat because even speaking about weekday matters is prohibited on Shabbat. Similarly, b a person may not tell another /b on Shabbat b to hire workers for him. One may not /b even b wait for nightfall at /b the edge of b the Shabbat boundary /b in order to leave the boundary immediately after Shabbat b to hire workers for himself or to bring produce /b from his field. b But he may wait for nightfall /b at the edge of the Shabbat boundary in order b to guard /b his produce that is outside the Shabbat boundary, b and /b he may then b bring produce /b back b in his hand, /b since he did not initially intend to wait at the edge of the boundary for this purpose. b Abba Shaul stated a /b general b principle: /b With regard to b anything that I am permitted to discuss /b on Shabbat, b I am permitted to wait for nightfall /b at the edge of the Shabbat boundary b for its sake. /b , strong GEMARA: /strong The beginning of the mishna taught that one may not hire workers on Shabbat, and one may not tell another to hire workers for him. The Gemara finds this puzzling and states: This is b obvious. What is the difference between him and another? /b Just as he is prohibited from hiring workers on Shabbat, others are also prohibited from doing so. b Rav Pappa said: Another /b is referring to b a gentile. Rav Ashi strongly objects to this: /b This is itself a prohibition, for b telling a gentile /b to do something that is prohibited for a Jew on Shabbat violates a b rabbinic prohibition. /b , b Rather, Rav Ashi said: Even if you say /b that it is referring to b another Jew, /b it can be said that the novel element of this ruling is not the statement itself but what can be derived from it. b This is what it is teaching us: One may not say to another /b explicitly on Shabbat: b Hire workers for me, but one may say to another: Does it seem that you will join me this evening? /b This is permitted even though both of them understand that the questioner intends to hire the other person to work for him. b And /b in accordance with b whose /b opinion is b the mishna? /b It is b in accordance with /b the opinion of b Rabbi Yehoshua ben Korḥa; as it was taught /b in a i baraita /i : b A person may not say to another /b on Shabbat: b Does it seem that you will join me this evening? Rabbi Yehoshua ben Korḥa says: A person may say to another /b on Shabbat: b Does it seem that you will join me this evening? /b , b Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: /b The b i halakha /i is in accordance with /b the opinion of b Rabbi Yehoshua ben Korḥa. And Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: What is the reason for Rabbi Yehoshua ben Korḥa’s /b ruling? b As it is written /b in the verse from which we derive the prohibition to speak on Shabbat about activities that one may not perform on that day: “And you shall honor it by not doing your ways, b nor pursuing your business, nor speaking of it” /b (Isaiah 58:13). We derive from this verse that b speaking is prohibited, /b but merely b contemplating /b these matters b is permitted. /b , b Rav Aḥa bar Rav Huna raised a contradiction to Rava: Did Rabbi Yoḥa /b really b state /b as a general principle that b speaking is prohibited, /b but b contemplating is permitted? Consequently, /b we can derive from here that b contemplation is not tantamount to speech. But Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: It is permitted to think /b about Torah b in any place except for a bathhouse and a bathroom. /b This statement indicates that contemplation is tantamount to speech, as even thought is prohibited in these locations. The Gemara answers: b It is different there, for /b with regard to Torah b we need /b to fulfill the verse: “For the Lord your God walks in the midst of your camp to deliver you and to give your enemies before you; b therefore, your camp shall be sacred /b so that He see no unseemly thing in you and turn away from you” (Deuteronomy 23:15); b and /b the requirement to be sacred is b not /b fulfilled if one thinks about Torah while in the bathhouse or bathroom.,The Gemara challenges this: But b here, too, /b with regard to a bathhouse and a bathroom, b it is written: “So that He see no unseemly thing [ i davar /i ] in you” /b (Deuteronomy 23:15). We can infer that this prohibits speech [ i dibbur /i ] but not contemplation. The Gemara answers: b That /b verse is not referring to speech. b It is needed for /b the ruling of b Rav Yehuda, for Rav Yehuda said: Opposite a naked gentile, it is prohibited to recite i Shema /i , /b as this is included in the prohibition of unseemly things mentioned above.,The Gemara asks: b Why did /b Rav Yehuda b teach /b this prohibition b particularly /b with regard to b a gentile? Even /b in the presence of a naked b Jew, /b reciting i Shema /i is b also /b prohibited. The Gemara answers: That ruling b is stated /b employing the style of: b There is no need. /b The Gemara explains: b There is no need /b to state this i halakha /i with regard to b a Jew, /b as it is certainly b prohibited /b to recite i Shema /i in the presence of a naked Jew. b However, /b with regard to b a gentile, since it is written about him: “Whose flesh is as the flesh of donkeys” /b (Ezekiel 23:20), perhaps his flesh is not considered nakedness, and one may b say that it seems well /b and permitted. Therefore, Rav Yehuda b teaches us /b that it is also prohibited to recite i Shema /i before a naked gentile.,The Gemara asks: Why not b say /b that b it is indeed so, /b that gentile flesh is not considered nakedness? The Gemara rejects this idea: b The verse /b already b said /b with regard to the sons of Noah: “And they walked backward and covered their father’s nakedness, and their faces were turned backward, b and they did not see their father’s nakedness” /b (Genesis 9:23). The verse uses the term nakedness with regard to Noah, who was a gentile.,The Gemara addresses the basis of the i halakha /i mentioned above: b And is it speaking /b about proscribed activities b prohibited /b on Shabbat? b But Rav Ḥisda and Rav Hamnuna both said: It is permitted to make calculations pertaining to a mitzva on Shabbat, and Rabbi Elazar said /b that this means that b one may apportion charity for the poor on Shabbat. And Rabbi Ya’akov bar Idi said /b that b Rabbi Yoḥa said: One may attend to /b activities necessary for b saving a life or for communal needs on Shabbat, and one may go to a synagogue to attend to communal affairs on Shabbat. /b , b And Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yoḥa said: One may go to theaters [ i tarteiot /i ], and circus performances [ i kirkesaot /i ], and courthouses [ i basilkaot /i ] to attend to communal affairs on Shabbat. And /b one of the Sages in b the school of Menashe taught: One may /b make the necessary arrangements to b pair off children /b so that they will b be betrothed on Shabbat, and /b one may likewise make arrangements b for a child /b by finding someone b to teach him /b how to read b books and to teach him a craft. /b If speaking about monetary matters is prohibited on Shabbat, how is it possible to participate in all these activities? The Gemara answers that although speaking about similar things is generally prohibited on Shabbat, it is permitted in these cases because b the verse said: “Nor pursuing your business, nor speaking of it” /b (Isaiah 58:13), which indicates that b your business /b matters b are prohibited /b to speak of on Shabbat, but b the business of Heaven, /b matters which have religious significance, b is permitted /b to speak of., b Rav Yehuda said /b that b Shmuel said: /b With regard to b calculations of: What is it to you, [ i mallakh /i ], /b calculations that are in no way relevant to the person making them, b and of: What /b significance b does it have [ i ma bekhakh /i ], /b calculations that do not have any practical significance, it is b permitted to make them on Shabbat. /b This b was also taught /b in the i Tosefta /i : b Calculations /b with regard to matters b that have passed /b or b that will be in the future may not be calculated /b on Shabbat. However, with regard to calculations of: b What is it to you, /b |
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| 55. Epiphanius, Panarion, 30.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, black sea region •proseuche (prayer house), diaspora, sardis Found in books: Levine (2005) 143, 395 |
| 56. Scriptores Historiae Augustae, Al. Sev., 28 (4th cent. CE - 5th cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, panticapaeum Found in books: Levine (2005) 297 |
| 57. Anon., Numbers Rabba, 9.20 (4th cent. CE - 9th cent. CE) Tagged with subjects: •proseuche (prayer house), diaspora, philippi Found in books: Levine (2005) 501 |
| 58. Anon., Genesis Rabbati, 45.8 Tagged with subjects: •proseuche (prayer house), diaspora, panticapaeum Found in books: Levine (2005) 297 |
59. Anon., Letter of Aristeas, 305-306, 310, 92, 95, 304 Tagged with subjects: •nan Found in books: Levine (2005) 114 | 304. needs. Everything they wanted was furnished for them on a lavish scale. In addition to this Dorotheus made the same preparations for them daily as were made for the king himself - for thus he had been commanded by the king. In the early morning they appeared daily at the Court, and |
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| 60. Anon., Midrash Hagadol, None Tagged with subjects: •nan Found in books: Levine (2005) 501 |
61. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •nan Found in books: Levine (2005) 501| 38a. אלא מדרבנן וקרא אסמכתא בעלמא,אמר רב שמואל בר רב יצחק אמר רב כל הנאכל כמות שהוא חי אין בו משום בישולי עובדי כוכבים בסורא מתנו הכי בפומבדיתא מתנו הכי אמר רב שמואל בר רב יצחק אמר רב כל שאינו נאכל על שולחן מלכים ללפת בו את הפת אין בו משום בישולי עובדי כוכבים,מאי בינייהו איכא בינייהו דגים קטנים וארדי ודייסא,אמר רב אסי אמר רב דגים קטנים מלוחים אין בהן משום בישולי עובדי כוכבים אמר רב יוסף אם צלאן עובד כוכבים סומך ישראל עליהם משום עירובי תבשילין ואי עבדינהו עובד כוכבים כסא דהרסנא אסור,פשיטא מהו דתימא הרסנא עיקר קמ"ל קימחא עיקר,אמר רב ברונא אמר רב עובד כוכבים שהצית את האור באגם כל החגבים שבאגם אסורין ה"ד אילימא דלא ידע הי טהור והי טמא מאי איריא עובד כוכבים אפילו ישראל נמי אלא משום בישולי עובדי כוכבים,כי האי גוונא מי אסיר והאמר רב חנן בר אמי א"ר פדת א"ר יוחנן האי עובד כוכבים דחריך רישא שרי למיכל מיניה אפילו מריש אוניה אלמא לעבורי שער קמיכוין ה"נ לגלויי אגמא קא מיכוין,לעולם דלא ידע הי טהור והי טמא ומעשה שהיה בעובד כוכבים היה,גופא אמר רבה בר בר חנה א"ר יוחנן האי עובד כוכבים דחריך רישא שרי למיכל מיניה אפילו מריש אוניה אמר רבינא הלכך האי עובד כוכבים דשדא סיכתא לאתונא וקבר בה ישראל קרא מעיקרא שפיר דמי פשיטא מהו דתימא לבשולי מנא קא מיכוין קמ"ל לשרורי מנא קא מיכוין,אמר רב יהודה אמר שמואל הניח ישראל בשר על גבי גחלים ובא עובד כוכבים והפך בו מותר היכי דמי אילימא דאי לא הפך ביה הוה בשיל פשיטא אלא לאו דאי לא הפך לא הוה בשיל אמאי מותר בישולי של עובדי כוכבים נינהו,לא צריכא דאי לא הפך הוה בשיל בתרתי שעי והשתא קא בשיל בחדא שעתא מהו דתימא קרובי בישולא מילתא היא קמ"ל,והאמר ר' אסי א"ר יוחנן כל שהוא כמאכל בן דרוסאי אין בו משום בישולי עובדי כוכבים הא אינו כמאכל בן דרוסאי יש בו משום בשולי עובדי כוכבים,התם כגון דאותביה בסילתא ושקליה עובד כוכבים ואותביה בתנורא,תניא נמי הכי מניח ישראל בשר על גבי גחלים ובא עובד כוכבים ומהפך בו עד שיבא ישראל מבית הכנסת או מבית המדרש ואינו חושש שופתת אשה קדירה על גבי כירה ובאת עובדת כוכבים | 38a. b Rather, /b the cooking of gentiles is prohibited b by rabbinic law, and the verse /b is cited as b a mere support. /b ,The Gemara discusses the particulars of the prohibition against eating the cooking of gentiles. b Rav Shmuel bar Rav Yitzḥak says /b that b Rav says: Any /b item b that is eaten as it is, /b i.e., b raw, is not subject to /b the prohibition against eating b the cooking of gentiles. /b The Gemara remarks: b In /b the study hall in b Sura, they taught it this /b way. b In Pumbedita, they taught it like this: Rav Shmuel bar Rav Yitzḥak says /b that b Rav says: Any /b item b that is not eaten together with bread on the table of kings is not subject to /b the prohibition against eating b the cooking of gentiles. /b In other words, foods that are not eaten by distinguished individuals are not subject to this prohibition.,The Gemara asks: b What /b is the practical difference b between /b these two opinions? The practical difference b between them /b is with regard to b small fish, mushrooms, and porridge. /b These foods are not eaten raw, but they are not eaten by distinguished individuals. Consequently, these foods are prohibited according to the version taught in Sura, but permitted according to the version taught in Pumbedita., b Rav Asi says /b that b Rav says: Small, salted fish are not subject to /b the prohibition of b the cooking of gentiles, /b because they can be eaten raw. b Rav Yosef says: If a gentile roasted /b these fish, b a Jew may rely upon them for /b use in the mitzva of b a joining of cooked foods, /b which must be prepared in order to permit cooking for Shabbat on a Festival that occurs on a Friday. b And if a gentile made them /b into b i kasa deharsena /i , /b a dish of fish fried in oil and flour, the dish is b prohibited. /b In this case, since the flour had not been edible, it is considered the cooked food of a gentile.,The Gemara asks: Isn’t that b obvious? /b What reason would there be to think that i kasa deharsena /i prepared by a gentile is permitted? The Gemara answers: This is taught b lest you say /b that the b salted fish, /b which one is permitted to eat even if cooked by gentiles, is the b essential /b component. Therefore, Rav Yosef b teaches us /b that b the flour /b is the b essential /b component, and the dish is therefore considered the cooked food of a gentile., b Rav Beruna says /b that b Rav says: /b In the case of b a gentile who ignited a fire in the meadow, all the locusts that /b were burned b in the meadow are prohibited. /b The Gemara asks: b What are the circumstances /b of this case? b If we say /b that the reason they are prohibited is b that one no /b longer b knows which are kosher and which are non-kosher /b as a result of their burning, b why /b does Rav Beruna b specifically /b discuss a case involving b a gentile? Even /b if b a Jew /b burned the meadow, they would b also /b be prohibited for the same reason. b Rather, /b this is referring to a case where all the locusts were kosher, and the prohibition is b due to the cooking of gentiles, /b as the locusts were effectively cooked by a gentile.,The Gemara raises an objection: b Does anyone /b actually b prohibit /b the cooking of gentiles in b a case like this? But doesn’t Rav Ḥa bar Ami say /b that b Rabbi Pedat says /b that b Rabbi Yoḥa says: /b With regard to b this gentile who singed the head /b of an animal, b it is permitted to eat /b part b of it, even from the tip of the ear, /b which is fully cooked? The Gemara remarks: b Evidently, /b this is permitted because the gentile merely b intends to remove the hair /b and not to cook the ears. b Here, too, /b it ought to be permitted because he merely b intends to clear the meadow, /b not to cook the locusts.,The Gemara answers: b Actually, /b this is referring to a case where there is a mixture of different types of locusts, and they are prohibited because one does b not know which are kosher and which are non-kosher. And /b the reason Rav Beruna specified that the case involved a gentile is because b the incident that occurred /b happened to have b occurred with /b the involvement of b a gentile. /b ,§ The Gemara addresses b the /b matter b itself: Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: /b With regard to b this gentile who singed the head /b of an animal, it is b permitted to eat /b part b of it, even from the tip of the ear, /b which is fully cooked. b Ravina said: Therefore, /b with regard to b this gentile who threw /b a moist b peg into the oven /b in order to dry it out and harden it, b and a Jew had /b already b inserted a gourd /b in the oven b from the outset, /b the gourd is b permitted, /b even though it was in effect cooked by a gentile. The reason is that the gentile had no intention to cook the vegetable. The Gemara asks: Isn’t that b obvious? /b The Gemara answers: It was necessary to teach this, b lest you say /b that the gentile b intends to cook the vessel, /b i.e., the peg, by softening it. Therefore Ravina b teaches us /b that b he intends /b only b to harden the vessel. /b ,§ The Gemara continues the discussion with regard to the cooking of gentiles by examining the i halakha /i of meat cooked by both a gentile and a Jew. b Rav Yehuda says /b that b Shmuel says: /b If b a Jew placed meat upon /b flaming b coals and a gentile came and turned /b the meat b over, /b the meat is b permitted. /b The Gemara asks: b What are the circumstances /b of this case? b If we say that /b it is a case where b if /b the gentile b had not turned over /b the meat b it would have cooked /b anyway, it is b obvious /b that the meat is permitted, as the gentile’s actions did not actually alter the food. The Gemara suggests: b Rather, is it not /b a case b where, if /b the gentile b had not turned it over, it would not have cooked? /b But if so, b why is it permitted? /b In such a case, the meat b is /b certainly considered to be b the cooking of gentiles /b and ought to be prohibited.,The Gemara explains: b No, /b it is b necessary /b to teach this i halakha /i with regard to a case b where if /b the gentile b had not turned over /b the meat, b it would have cooked in two hours, and now /b that he did turn it over, b it will cook in /b only b one hour. Lest you say /b that b hastening the cooking /b process b is /b a significant b matter, /b and therefore food whose preparation is expedited by a gentile is prohibited, Ravina b teaches us /b otherwise.,The Gemara asks: b But doesn’t Rabbi Asi say /b that b Rabbi Yoḥa says: Any /b item b that /b has been cooked b like the food of ben Derosai, /b i.e., partially cooked so that it is just about edible, b is not subject to /b the prohibition of b the cooking of gentiles? Consequently, /b if b it is not /b cooked b like the food of ben Derosai, it is subject to /b the prohibition of b the cooking of gentiles. /b Accordingly, meat whose cooking was expedited by a gentile ought to be prohibited, as this ruling includes cases where it had not been cooked like the food of ben Derosai at the time of the gentile’s intervention.,The Gemara answers: b There, /b Rabbi Asi was referring to a case b where /b the Jew b had placed /b the meat that was not yet cooked like the food of ben Derosai b in a basket /b where it would not have cooked at all, b and a gentile took it and placed it in the oven. /b Rabbi Asi was teaching that in such a case, when the current cooking process has yet to begin, the meat is prohibited if it had not already been cooked like the food of ben Derosai. By contrast, in the case addressed by Rabbi Yehuda, the meat was already cooking and the gentile’s actions hastened the process, but did not initiate it. In other words, the issue of cooked food like the food of ben Derosai is relevant only if the gentile takes a dish that is not being cooked at present.,The Gemara adds: b This is also taught /b in a i baraita /i : b A Jew may place meat on /b hot b coals and /b let b a gentile come and turn it over /b as necessary b until the Jew comes /b back b from the synagogue or from the study hall, and /b the Jew need b not be concerned /b for the prohibition of eating cooking of gentiles. Similarly, a Jewish b woman may set a pot upon the stove and /b let b a gentile woman come /b |
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| 62. Anon., Yalqut Shimoni, None Tagged with subjects: •nan Found in books: Levine (2005) 501 |
| 63. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), 9.9 Tagged with subjects: •proseuche (prayer house), diaspora, philippi Found in books: Levine (2005) 501 |
| 64. Hammurabi, Laws of Hammurabi, 1.1 Tagged with subjects: •proseuche (prayer house), diaspora, panticapaeum Found in books: Levine (2005) 297 |
| 65. Anon., Semahot, 12.5 Tagged with subjects: •proseuche (prayer house), diaspora, egypt Found in books: Levine (2005) 140 |
