The Ancient Mediterranean Religions Index Database

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13 results for "rabbinic"

1. Hebrew Bible, Leviticus, 20.26, 20.25, 20.24b-26, 20.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 68, 77

20.26. וִהְיִיתֶם לִי קְדֹשִׁים כִּי קָדוֹשׁ אֲנִי יְהוָה וָאַבְדִּל אֶתְכֶם מִן־הָעַמִּים לִהְיוֹת לִי׃

20.26. And ye shall be holy unto Me; for I the LORD am holy, and have set you apart from the peoples, that ye should be Mine.

2. Plato, Republic, 2.382e-383c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •rabbinic, halakhic discourse Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 239

3. Artemidorus, Oneirocritica, 1.2.14-1.2.16, 1.2.19, 1.2.22-1.2.38, 2.69.1-2.69.10, 4.1.3-4.1.4, 4.22.1, 4.22.36-4.22.45, 4.71-4.72, 4.71.1-4.71.3, 4.71.5-4.71.13, 4.72.3, 4.72.5-4.72.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbinic, halakhic discourse Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 239

4. Josephus Flavius, Jewish Antiquities, 13.257-13.258, 13.318, 15.254 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rabbinic, halakhic discourse Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 77

13.257. ̔Υρκανὸς δὲ καὶ τῆς ̓Ιδουμαίας αἱρεῖ πόλεις ̓́Αδωρα καὶ Μάρισαν, καὶ ἅπαντας τοὺς ̓Ιδουμαίους ὑπὸ χεῖρα ποιησάμενος ἐπέτρεψεν αὐτοῖς μένειν ἐν τῇ χώρᾳ, εἰ περιτέμνοιντο τὰ αἰδοῖα καὶ τοῖς ̓Ιουδαίων νόμοις χρήσασθαι θέλοιεν. 13.258. οἱ δὲ πόθῳ τῆς πατρίου γῆς καὶ τὴν περιτομὴν καὶ τὴν ἄλλην τοῦ βίου δίαιταν ὑπέμειναν τὴν αὐτὴν ̓Ιουδαίοις ποιήσασθαι. κἀκείνοις αὐτοῖς χρόνος ὑπῆρχεν ὥστε εἶναι τὸ λοιπὸν ̓Ιουδαίους. 13.318. ταῦτ' εἰπὼν ἐπαποθνήσκει τοῖς λόγοις βασιλεύσας ἐνιαυτόν, χρηματίσας μὲν Φιλέλλην, πολλὰ δ' εὐεργετήσας τὴν πατρίδα, πολεμήσας ̓Ιτουραίους καὶ πολλὴν αὐτῶν τῆς χώρας τῇ ̓Ιουδαίᾳ προσκτησάμενος ἀναγκάσας τε τοὺς ἐνοικοῦντας, εἰ βούλονται μένειν ἐν τῇ χώρᾳ, περιτέμνεσθαι καὶ κατὰ τοὺς ̓Ιουδαίων νόμους ζῆν. 15.254. ̔Υρκανοῦ δὲ τὴν πολιτείαν αὐτῶν εἰς τὰ ̓Ιουδαίων ἔθη καὶ νόμιμα μεταστήσαντος ̔Ηρώδης παραλαβὼν τὴν βασιλείαν ἄρχοντα τῆς ̓Ιδουμαίας καὶ Γάζης ἀποδείκνυσιν τὸν Κοστόβαρον καὶ δίδωσιν αὐτῷ τὴν ἀδελφὴν Σαλώμην ̓Ιώσηπον ἀνελὼν τὸν εἰληφότα πρότερον αὐτήν, ὡς ἐδηλώσαμεν.

13.257. Hyrcanus took also Dora and Marissa, cities of Idumea, and subdued all the Idumeans; and permitted them to stay in that country, if they would circumcise their genitals, and make use of the laws of the Jews; 13.258. and they were so desirous of living in the country of their forefathers, that they submitted to the use of circumcision, and of the rest of the Jewish ways of living; at which time therefore this befell them, that they were hereafter no other than Jews. 13.318. He was called a lover of the Grecians; and had conferred many benefits on his own country, and made war against Iturea, and added a great part of it to Judea, and compelled the inhabitants, if they would continue in that country, to be circumcised, and to live according to the Jewish laws. 15.254. but after Hyrcanus had made a change in their political government, and made them receive the Jewish customs and law, Herod made Costobarus governor of Idumea and Gaza, and gave him his sister Salome to wife; and this was upon the slaughter of [his uncle] Joseph, who had that government before, as we have related already.

5. Josephus Flavius, Life, 113 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rabbinic, halakhic discourse Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 77

113. τούτους περιτέμνεσθαι τῶν ̓Ιουδαίων ἀναγκαζόντων, εἰ θέλουσιν εἶναι παρ' αὐτοῖς, οὐκ εἴασα βιασθῆναι, φάσκων δεῖν ἕκαστον κατὰ τὴν ἑαυτοῦ προαίρεσιν τὸν θεὸν εὐσεβεῖν, ἀλλὰ μὴ μετὰ βίας, χρῆναι δὲ τούτους δι' ἀσφάλειαν πρὸς ἡμᾶς καταφυγόντας μὴ μετανοεῖν. πεισθέντος δὲ τοῦ πλήθους τοῖς ἥκουσιν ἀνδράσιν τὰ πρὸς τὴν συνήθη δίαιταν ἅπαντα παρεῖχον δαψιλῶς.

6. New Testament, Acts, 8.30-8.34, 11.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 94, 239

8.30. προσδραμὼν δὲ ὁ Φίλιππος ἤκουσεν αὐτοῦ ἀναγινώσκοντος Ἠσαίαν τὸν προφήτην, καὶ εἶπεν Ἆρά γε γινώσκεις ἃ ἀναγινώσκεις; 8.31. ὁ δὲ εἶπεν Πῶς γὰρ ἂν δυναίμην ἐὰν μή τις ὁδηγήσει με; παρεκάλεσέν τε τὸνΦίλιππον ἀναβάντα καθίσαι σὺν αὐτῷ. 8.32. ἡ δὲ περιοχὴ τῆς γραφῆς ἣν ἀνεγίνωσκεν ἦν αὕτη 8.33. 8.34. ἀποκριθεὶς δὲ ὁ εὐνοῦχος τῷ Φιλίππῳ εἶπεν Δέομαί σου, περὶ τίνος ὁ προφήτης λέγει τοῦτο; περὶ ἑαυτοῦ ἢ περὶ ἑτέρου τινός; 11.3. λέγοντες ὅτι εἰσῆλθεν πρὸς ἄνδρας ἀκροβυστίαν ἔχοντας καὶ συνέφαγεν αὐτοῖς.

8.30. Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading?" 8.31. He said, "How can I, unless someone explains it to me?" He begged Philip to come up and sit with him. 8.32. Now the passage of the Scripture which he was reading was this, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn't open his mouth. 8.33. In his humiliation, his judgment was taken away. Who will declare His generations? For his life is taken from the earth." 8.34. The eunuch answered Philip, "Please tell who the prophet is talking about: about himself, or about some other?" 11.3. saying, "You went in to uncircumcised men, and ate with them!"

7. New Testament, Galatians, 3.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rabbinic, halakhic discourse Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 77

3.17. τοῦτο δὲ λέγω· διαθήκην προκεκυρωμένην ὑπὸ τοῦ θεοῦ ὁ μετὰ τετρακόσια καὶ τριάκοντα ἔτη γεγονὼς νόμος οὐκ ἀκυροῖ, εἰς τὸ καταργῆσαι τὴν ἐπαγγελίαν.

3.17. Now I say this. A covetconfirmed beforehand by God in Christ, the law, which came four hundredand thirty years after, does not annul, so as to make the promise of noeffect.

8. New Testament, John, 13.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rabbinic, halakhic discourse Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 91

13.8. λέγει αὐτῷ Πέτρος Οὐ μὴ νίψῃς μου τοὺς πόδας εἰς τὸν αἰῶνα. ἀπεκρίθη Ἰησοῦς αὐτῷ Ἐὰν μὴ νίψω σε, οὐκ ἔχεις μέρος μετʼ ἐμοῦ.

13.8. Peter said to him, "You will never wash my feet!"Jesus answered him, "If I don't wash you, you have no part with me."

9. New Testament, Luke, 13.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rabbinic, halakhic discourse Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 91

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.

13.14. 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!"

10. New Testament, Mark, 3.3, 3.4, 7.2, 3.6, 2.23, 2.24, 2.25, 2.26, 2.27, 2.28, 3.1, 7.12, 3.5, 7.11, 7.9, 7.8, 7.7, 7.6, 7.5, 7.4, 7.3, 7.1, 7.10, 3.2, 10.7, 12.19, 12.20, 12.21, 12.22, 12.23, 12.24, 12.25, 12.26, 12.27, 10.9, 12.18, 12.10, 10.8, 4, 8.32, 10.1, 10.2, 10.3, 7.19b, 10.6, 10.4, 10.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 90

3.3. καὶ λέγει τῷ ἀνθρώπῳ τῷ τὴν χεῖρα ἔχοντι ξηράν Ἔγειρε εἰς τὸ μέσον.

3.3. He said to the man who had his hand withered, "Stand up."

11. New Testament, Matthew, 12.10, 15.1-15.20, 23.16-23.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rabbinic, halakhic discourse Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 90, 91

12.10. καὶ ἰδοὺ ἄνθρωπος χεῖρα ἔχων ξηράν. καὶ ἐπηρώτησαν αὐτὸν λέγοντες Εἰ ἔξεστι τοῖς σάββασιν θεραπεύειν; ἵνα κατηγορήσωσιν αὐτοῦ. 15.1. Τότε προσέρχονται τῷ Ἰησοῦ ἀπὸ Ἰεροσολύμων Φαρισαῖοι καὶ γραμματεῖς λέγοντες 15.2. Διὰ τί οἱ μαθηταί σου παραβαίνουσιν τὴν παράδοσιν τῶν πρεσβυτέρων; οὐ γὰρ νίπτονται τὰς χεῖρας ὅταν ἄρτον ἐσθίωσιν. 15.3. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Διὰ τί καὶ ὑμεῖς παραβαίνετε τὴν ἐντολὴν τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν; 15.4. ὁ γὰρ θεὸς εἶπεν Τίμα τὸν πατέρα καὶ τὴν μητέρα, καί Ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω· 15.5. ὑμεῖς δὲ λέγετε Ὃς ἂν εἴπῃ τῷ πατρὶ ἢ τῇ μητρί Δῶρον ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, 15.6. οὐ μὴ τιμήσει τὸν πατέρα αὐτοῦ· καὶ ἠκυρώσατε τὸν λόγον τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν. 15.7. ὑποκριταί, καλῶς ἐπροφήτευσεν περὶ ὑμῶν Ἠσαίας λέγων 15.8. Ὁ λαὸς οὗτος τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπʼ ἐμοῦ· 15.9. μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων. 15.10. Καὶ προσκαλεσάμενος τὸν ὄχλον εἶπεν αὐτοῖς Ἀκούετε καὶ συνίετε· 15.11. οὐ τὸ εἰσερχόμενον εἰς τὸ στόμα κοινοῖ τὸν ἄνθρωπον, ἀλλὰ τὸ ἐκπορευόμενον ἐκ τοῦ στόματος τοῦτο κοινοῖ τὸν ἄνθρωπον. 15.12. Τότε προσελθόντες οἱ μαθηταὶ λέγουσιν αὐτῷ Οἶδας ὅτι οἱ Φαρισαῖοι ἀκούσαντες τὸν λόγον ἐσκανδαλίσθησαν; 15.13. ὁ δὲ ἀποκριθεὶς εἶπεν Πᾶσα φυτεία ἣν οὐκ ἐφύτευσεν ὁ πατήρ μου ὁ οὐράνιος ἐκριζωθήσεται. 15.14. ἄφετε αὐτούς· τυφλοί εἰσιν ὁδηγοί· τυφλὸς δὲ τυφλὸν ἐὰν ὁδηγῇ, ἀμφότεροι εἰς βόθυνον πεσοῦνται. 15.15. Ἀποκριθεὶς δὲ ὁ Πέτρος εἶπεν αὐτῷ Φράσον ἡμῖν τὴν παραβολήν. 15.16. ὁ δὲ εἶπεν Ἀκμὴν καὶ ὑμεῖς ἀσύνετοί ἐστε; 15.17. οὐ νοεῖτε ὅτι πᾶν τὸ εἰσπορευόμενον εἰς τὸ στόμα εἰς τὴν κοιλίαν χωρεῖ καὶ εἰς ἀφεδρῶνα ἐκβάλλεται; 15.18. τὰ δὲ ἐκπορευόμενα ἐκ τοῦ στόματος ἐκ τῆς καρδίας ἐξέρχεται, κἀκεῖνα κοινοῖ τὸν ἄνθρωπον. 15.19. ἐκ γὰρ τῆς καρδίας ἐξέρχονται διαλογισμοὶ πονηροί, φόνοι, μοιχεῖαι, πορνεῖαι, κλοπαί, ψευδομαρτυρίαι, βλασφημίαι. 15.20. ταῦτά ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον, τὸ δὲ ἀνίπτοις χερσὶν φαγεῖν οὐ κοινοῖ τὸν ἄνθρωπον. 23.16. Οὐαὶ ὑμῖν, ὁδηγοὶ τυφλοὶ οἱ λέγοντες Ὃς ἂν ὀμόσῃ ἐν τῷ ναῷ, οὐδέν ἐστιν, ὃς δʼ ἂν ὀμόσῃ ἐν τῷ χρυσῷ τοῦ ναοῦ ὀφείλει· 23.17. μωροὶ καὶ τυφλοί, τίς γὰρ μείζων ἐστίν, ὁ χρυσὸς ἢ ὁ ναὸς ὁ ἁγιάσας τὸν χρυσόν; 23.18. καί Ὃς ἂν ὀμόσῃ ἐν τῷ θυσιαστηρίῳ, οὐδέν ἐστιν, ὃς δʼ ἂν ὀμόσῃ ἐν τῷ δώρῳ τῷ ἐπάνω αὐτοῦ ὀφείλει· 23.19. τυφλοί, τί γὰρ μεῖζον, τὸ δῶρον ἢ τὸ θυσιαστήριον τὸ ἁγιάζον τὸ δῶρον; 23.20. ὁ οὖν ὀμόσας ἐν τῷ θυσιαστηρίῳ ὀμνύει ἐν αὐτῷ καὶ ἐν πᾶσι τοῖς ἐπάνω αὐτοῦ· 23.21. καὶ ὁ ὀμόσας ἐν τῷ ναῷ ὀμνύει ἐν αὐτῷ καὶ ἐν τῷ κατοικοῦντι αὐτόν· 23.22. καὶ ὁ ὀμόσας ἐν τῷ οὐρανῷ ὀμνύει ἐν τῷ θρόνῳ τοῦ θεοῦ καὶ ἐν τῷ καθημένῳ ἐπάνω αὐτοῦ.

12.10. And behold there was a man with a withered hand. They asked him, "Is it lawful to heal on the Sabbath day?" that they might accuse him. 15.1. Then Pharisees and scribes came to Jesus from Jerusalem, saying, 15.2. "Why do your disciples disobey the tradition of the elders? For they don't wash their hands when they eat bread." 15.3. He answered them, "Why do you also disobey the commandment of God because of your tradition? 15.4. For God commanded, 'Honor your father and your mother,' and, 'He who speaks evil of father or mother, let him be put to death.' 15.5. But you say, 'Whoever may tell his father or his mother, "Whatever help you might otherwise have gotten from me is a gift devoted to God," 15.6. he shall not honor his father or mother.' You have made the commandment of God void because of your tradition. 15.7. You hypocrites! Well did Isaiah prophesy of you, saying, 15.8. 'These people draw near to me with their mouth, And honor me with their lips; But their heart is far from me. 15.9. And in vain do they worship me, Teaching as doctrine rules made by men.'" 15.10. He summoned the multitude, and said to them, "Hear, and understand. 15.11. That which enters into the mouth doesn't defile the man; but that which proceeds out of the mouth, this defiles the man." 15.12. Then the disciples came, and said to him, "Do you know that the Pharisees were offended, when they heard this saying?" 15.13. But he answered, "Every plant which my heavenly Father didn't plant will be uprooted. 15.14. Leave them alone. They are blind guides of the blind. If the blind guide the blind, both will fall into a pit." 15.15. Peter answered him, "Explain the parable to us." 15.16. So Jesus said, "Do you also still not understand? 15.17. Don't you understand that whatever goes into the mouth passes into the belly, and then out of the body? 15.18. But the things which proceed out of the mouth come out of the heart, and they defile the man. 15.19. For out of the heart come forth evil thoughts, murders, adulteries, sexual sins, thefts, false testimony, and blasphemies. 15.20. These are the things which defile the man; but to eat with unwashed hands doesn't defile the man." 23.16. "Woe to you, you blind guides, who say, 'Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obligated.' 23.17. You blind fools! For which is greater, the gold, or the temple that sanctifies the gold? 23.18. 'Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is a obligated.' 23.19. You blind fools! For which is greater, the gift, or the altar that sanctifies the gift? 23.20. He therefore who swears by the altar, swears by it, and by everything on it. 23.21. He who swears by the temple, swears by it, and by him who is living in it. 23.22. He who swears by heaven, swears by the throne of God, and by him who sits on it.

12. Babylonian Talmud, Sanhedrin, 59b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •rabbinic, halakhic discourse Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 91

59b. והרי מילה שנאמרה לבני נח דכתיב (בראשית יז, ט) ואתה את בריתי תשמור ונשנית בסיני (ויקרא יב, ג) וביום השמיני ימול לישראל נאמרה ולא לבני נח,ההוא למישרי שבת הוא דאתא ביום ואפילו בשבת,והרי פריה ורביה שנאמרה לבני נח דכתיב (בראשית ט, ז) ואתם פרו ורבו ונשנית בסיני (דברים ה, כו) לך אמור להם שובו לכם לאהליכם לישראל נאמרה ולא לבני נח,ההוא לכל דבר שבמנין צריך מנין אחר להתירו הוא דאתא,אי הכי כל חדא וחדא נמי נימא משום מילתא איתני,הכי קאמר אזהרה מיהדר ומיתנא בה למה לי,ואין לנו אלא גיד הנשה בלבד ואליבא דר' יהודה הני נמי לא איתני,הני איתני לשום מילתא בעלמא הא לא איתני כלל,אי בעית אימא מילה מעיקר' לאברהם הוא דקא מזהר ליה רחמנא ואתה את בריתי תשמור אתה וזרעך אחריך לדורותם אתה וזרעך אין איניש אחרינא לא,אלא מעתה בני ישמעאל לחייבו (בראשית כא, יב) כי ביצחק יקרא לך זרע,בני עשו לחייבו ביצחק ולא כל יצחק,מתקיף לה רב אושעיא אלא מעתה בני קטורה לא לחייבו האמר ר' יוסי בר אבין ואיתימא ר' יוסי בר חנינא (בראשית יז, יד) את בריתי הפר לרבות בני קטורה,אמר רב יהודה אמר רב אדם הראשון לא הותר לו בשר לאכילה דכתיב (בראשית א, כט) לכם יהיה לאכלה ולכל חית הארץ ולא חית הארץ לכם,וכשבאו בני נח התיר להם שנאמר (בראשית ט, ג) כירק עשב נתתי לכם את כל יכול לא יהא אבר מן החי נוהג בו ת"ל (בראשית ט, ד) אך בשר בנפשו דמו לא תאכלו יכול אף לשרצים ת"ל אך,ומאי תלמודא א"ר הונא דמו מי שדמו חלוק מבשרו יצאו שרצים שאין דמם חלוק מבשרם,מיתיבי (בראשית א, כו) ורדו בדגת הים מאי לאו לאכילה לא למלאכה,ודגים בני מלאכה נינהו אין כדרחבה דבעי רחבה הנהיג בעיזא ושיבוטא מאי,ת"ש (בראשית א, כו) ובעוף השמים מאי לאו לאכילה לא למלאכה,ועופות בני מלאכה נינהו אין כדבעי רבה בר רב הונא דש באווזין ותרנגולין לר' יוסי ברבי יהודה מאי,תא שמע (בראשית א, כח) ובכל חיה הרומשת על הארץ ההוא לאתויי נחש הוא דאתא,דתניא ר"ש בן מנסיא אומר חבל על שמש גדול שאבד מן העולם שאלמלא (לא) נתקלל נחש כל אחד ואחד מישראל היו מזדמנין לו שני נחשים טובים אחד משגרו לצפון ואחד משגרו לדרום להביא לו סנדלבונים טובים ואבנים טובות ומרגליות ולא עוד אלא שמפשילין רצועה תחת זנבו ומוציא בה עפר לגנתו ולחורבתו,מיתיבי היה ר' יהודה בן תימא אומר אדם הראשון מיסב בגן עדן היה והיו מלאכי השרת צולין לו בשר ומסננין לו יין הציץ בו נחש וראה בכבודו ונתקנא בו התם בבשר היורד מן השמים,מי איכא בשר היורד מן השמים אין כי הא דר"ש בן חלפתא הוה קאזיל באורחא פגעו בו הנך אריותא דהוו קא נהמי לאפיה אמר (תהלים קד, כא) הכפירים שואגים לטרף נחיתו ליה תרתי אטמתא חדא אכלוה וחדא שבקוה אייתיה ואתא לבי מדרשא בעי עלה דבר טמא הוא זה או דבר טהור א"ל אין דבר טמא יורד מן השמים,בעי מיניה ר' זירא מר' אבהו ירדה לו דמות חמור מהו א"ל יארוד נאלא הא אמרי ליה אין דבר טמא יורד מן השמים:,ר"ש אומר אף על הכישוף: מ"ט דר"ש דכתיב

59b. The Gemara asks: But isn’t there the mitzva of circumcision, which was stated with regard to descendants of Noah, i.e., Abraham and his descendants, who had the status of descendants of Noah at that time? As it is written that God said to Abraham with regard to the mitzva of circumcision: “And as for you, you shall keep My covet, you and your offspring after you, throughout their generations” (Genesis 17:9). And it was repeated at Sinai for the Jewish people: “And on the eighth day the flesh of his foreskin shall be circumcised” (Leviticus 12:3), and nevertheless it was stated for the Jewish people alone and not for the descendants of Noah.,The Gemara answers: That verse stated at Sinai is not necessary for the mitzva itself, but rather it comes to permit circumcision on Shabbat. It is derived from the phrase “on the eighth day” that circumcision must always be performed on the eight day, and this is the halakha even if it falls on Shabbat. Therefore the mitzva is not considered to have been repeated at Mount Sinai.,The Gemara asks: But isn’t there the mitzva of procreation, which was stated with regard to the descendants of Noah? As it is written: “And you, be fruitful and multiply, swarm in the land and multiply in it” (Genesis 9:7). And it was repeated at Sinai, in the verse: “Go say to them: Return to your tents” (Deuteronomy 5:26), when the Jewish men were commanded to resume conjugal relations with their wives after having been commanded to separate from them in preparation for the giving of the Torah. Nevertheless, the mitzva of procreation was stated for the Jewish people and not for the descendants of Noah.,The Gemara answers: That verse stated at Sinai is not necessary for the mitzva itself, but rather it comes to teach another halakha: That any matter that was prohibited by an official vote of the Sanhedrin requires another vote to permit it. Even if a rabbinic prohibition is no longer relevant, it is not automatically canceled, but rather a special ruling is required to cancel it. This is derived from the fact that it was necessary for God to issue a declaration (Deuteronomy 5:26) specifically canceling the prohibition that had been issued before the giving of the Torah.,The Gemara asks: If so, let us say with regard to each and every one of the seven Noahide mitzvot that it was repeated because of an additional matter the Torah teaches, and the descendants of Noah are exempt from them all.,The Gemara answers that this is what Rabbi Yosei, son of Rabbi Ḥanina, is saying: After stating a prohibition with regard to the descendants of Noah, why do I need the Torah to then repeat the prohibition itself for the Jewish people? If the only purpose is to teach an additional halakha, it is unnecessary to repeat it in the form of a prohibition, e.g., “You shall not murder…you shall not commit adultery” (Exodus 20:13). Therefore, it is derived from the fact that the entire prohibition is repeated, and not just the new details, that it applies both to Jews and to descendants of Noah.,It is stated in the baraita: And we have only the prohibition against eating the sciatic nerve to which this classification applies, and this is according to the opinion of Rabbi Yehuda. The Gemara asks: But these aforementioned mitzvot also, procreation and circumcision, were not repeated at Sinai in order to teach that they apply to the descendants of Noah as well as to the Jewish people, but rather were mentioned for other purposes, and therefore, they apply only to the Jewish people, similar to the prohibition against eating the sciatic nerve.,The Gemara answers: These mitzvot were repeated for the sake of teaching some other matter. By contrast, this prohibition of eating the sciatic nerve was not repeated at all; it is mentioned only in Genesis. Therefore, circumcision and procreation are not included in the category of mitzvot that were given to the descendants of Noah and were not repeated at Sinai.,If you wish, say that there is another explanation for the fact that the mitzva of circumcision does not apply to the descendants of Noah despite the fact that it was repeated for the Jewish people: From the outset, it was Abraham, and not all the descendants of Noah, that the Merciful One commanded to perform this mitzva; as He said to him: “And as for you, you shall keep My covet, you and your offspring after you, throughout their generations” (Genesis 17:9). The Gemara infers: “You and your offspring,” yes; another person, no.,The Gemara challenges: If that is so, the descendants of Ishmael should also be obligated to observe circumcision, as they are also the offspring of Abraham. The Gemara explains: The verse states: “For through Isaac, offspring shall be called yours” (Genesis 21:12), which means that Ishmael’s descendants are not called the offspring of Abraham.,The Gemara challenges: Granted, Ishmael’s descendants are not considered the offspring of Abraham, but at least the descendants of Esau, Isaac’s son, should be obligated to observe circumcision. The Gemara explains: Since the term: “Through Isaac [beYitzḥak],” also means: of Isaac, it is derived that the mitzva applies to only some of Isaac’s offspring, but not all the descendants of Isaac. This serves to exclude the descendants of Esau.,Rav Oshaya objects to this: If that is so, the descendants of Keturah, Abraham’s second wife, should not be obligated to observe circumcision. The Gemara answers: Rabbi Yosei bar Avin says, and some say that it is Rabbi Yosei bar Ḥanina who says that the verse: “And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he has broken My covet” (Genesis 17:14) is stated to include the descendants of Keturah in the obligation to observe circumcision.,§ Rav Yehuda says that Rav says: Meat was not permitted to Adam, the first man, for consumption, as it is written: “And God said: Behold, I have given you every herb that brings forth seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree that gives forth seed; for you it shall be for food, and for every animal of the earth, and for every fowl of the air, and for everything that creeps upon the earth, in which there is a living soul, every green herb for food. And it was so” (Genesis 1:29–30). It is derived God told Adam: Eating vegetation is permitted to people and animals, but eating the animals of the earth is not permitted to you.,But when the children of Noah came, God permitted them to eat meat; as it is stated: “Every moving thing that lives shall be for food for you; as the green herb I have given you all” (Genesis 9:3). One might have thought that accordingly, even the prohibition against eating a limb from a living animal does not apply to the descendants of Noah; therefore the verse states: “Only flesh with its life, which is its blood, you shall not eat” (Genesis 9:4). One might have thought that the prohibition against eating a limb from a living animal applies even to creeping animals; therefore the verse states “only,” a term used for exclusion, indicating that creeping animals are not included.,The Gemara asks: And what is the derivation? What is the proof that it is creeping animals that are excluded from this prohibition and not another type of animal? Rav Huna says: The term “its blood” indicates that the prohibition pertains to animals whose blood is halakhically considered separate from their flesh. This excludes creeping animals, whose blood is not considered separate from their flesh.,The Gemara raises an objection to the assertion that eating meat was prohibited to Adam, from the verse: “And have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creeps upon the land” (Genesis 1:28). What, is it not stated with regard to consumption, i.e., doesn’t this verse mean that people may eat the meat of animals? The Gemara answers: No, the verse is referring to using animals for labor.,The Gemara asks: But are fish capable of performing labor? The Gemara answers: Yes, they are capable, in accordance with the statement of Raḥava; as Raḥava asked the following question: If one drove a wagon to which a goat and a shibbuta fish were harnessed together, what is the halakha? Has he violated the prohibition of diverse kinds, in the same way that one does when plowing with an ox and a donkey together? In any event, Raḥava’s question indicates that there is a way, albeit far-fetched, for a fish to perform labor.,Come and hear a proof that it was permitted for Adam to eat meat, from the phrase in the aforementioned verse: “And have dominion…and over the fowl of the air.” What, is it not stated with regard to consumption? The Gemara answers: No, it is referring to labor.,The Gemara asks: But are birds capable of performing labor? The Gemara answers: Yes, they are capable, as Rabba bar Rav Huna raises a dilemma: If one threshed with geese and chickens, what is the halakha according to the opinion of Rabbi Yosei, son of Rabbi Yehuda? Rabbi Yosei, son of Rabbi Yehuda, derives from the verse: “You shall not muzzle an ox when it treads” (Deuteronomy 25:4), that a laborer in a field is entitled to eat from the produce during his work only if his work involves both his hands and his feet, like an ox, which treads with its forelegs as well as its hind legs. Rabba bar Rav Huna raises a dilemma as to whether the prohibition against muzzling an animal while it is being used for labor in the field applies to geese and chickens, which have only two feet. In any event, it is indicated in that dilemma that birds can perform labor.,Come and hear a proof from the phrase: “And have dominion…and over every living thing that creeps upon the land.” Creeping animals certainly cannot be used for labor. Apparently, the verse is referring to eating them. The Gemara answers: That phrase comes to include the snake, which was capable of performing labor when it was created.,As it is taught in a baraita that Rabbi Shimon ben Menasya says: Woe over a great attendant that has been lost to the world; as had the snake not been cursed that it should go on its belly, there would have been two fine snakes at the disposal of each and every one of the Jewish people. One he would send to the north, and the other one he would send to the south, to bring him precious sandalbonim, a type of precious stone, and other precious stones and pearls. Moreover, he would attach a strap under his snake’s tail like a harness to an animal, and use it to take dirt out to his garden and to rebuild his ruin, as he does with other animals. This demonstrates that the snake was capable of performing labor.,The Gemara raises an objection from a baraita to the assertion that eating meat was prohibited to Adam: Rabbi Yehuda ben Teima would say: Adam, the first man, would dine in the Garden of Eden, and the ministering angels would roast meat for him and strain wine for him. The snake glanced at him and saw his glory, and was jealous of him, and for that reason the snake incited him to sin and caused his banishment from the Garden. According to this, evidently Adam would eat meat. The Gemara answers: There the reference is to meat that descended from heaven, which was created by a miracle and was not the meat of animals at all.,The Gemara asks: Is there such a thing as meat that descends from heaven? The Gemara answers: Yes, it is like this incident: As Rabbi Shimon ben Ḥalafta was walking along the way, he encountered those lions that were roaring at him, intending to eat him. He said: “The young lions roar after their prey, and seek their food from God” (Psalms 104:21), and they deserve to receive food. Two thighs of an animal descended from heaven for him. The lions ate one of these thighs, and they left the other one. He took it and entered the study hall, and inquired about it: Is this thigh a kosher item or a non-kosher item? The Sages said to him: Certainly it is kosher, as a non-kosher item does not descend from heaven.,In connection to that story, it is related that Rabbi Zeira asked Rabbi Abbahu: If the likeness of a donkey had descended for him, what would the halakha have been? Would it have been permitted? Rabbi Abbahu said to him: Foolish bird [yarud nala]. The Sages already said to him that a non-kosher item does not descend from heaven; therefore, it must be kosher.,§ In the baraita that lists the Noahide mitzvot (56a), it is stated that Rabbi Shimon says that the descendants of Noah were also commanded concerning the prohibition against engaging in sorcery. The Gemara asks: What is the reasoning behind the opinion of Rabbi Shimon? The Gemara answers: As it is written:

13. Babylonian Talmud, Taanit, 25a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •rabbinic, halakhic discourse Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 91

25a. משום כיסופא הוה לה הך שיבבתא בישתא אמרה מכדי ידענא דלית להו ולא מידי מאי כולי האי אזלא וטרפא אבבא איכספא ועיילא לאינדרונא,איתעביד לה ניסא דחזיא לתנורא מלא לחמא ואגנא מלא לישא אמרה לה פלניתא פלניתא אייתי מסא דקא חריך לחמיך אמרה לה אף אנא להכי עיילי תנא אף היא להביא מרדה נכנסה מפני שמלומדת בנסים,אמרה ליה דביתהו עד אימת ניזיל ונצטער כולי האי אמר לה מאי נעביד בעי רחמי דניתבו לך מידי בעא רחמי יצתה כמין פיסת יד ויהבו ליה חד כרעא דפתורא דדהבא (חזאי) בחלמא עתידי צדיקי דאכלי אפתורא דדהבא דאית ליה תלת כרעי (ואת) אוכלת אפתורא דתרי כרעי,(אמרה ליה) ניחא לך דמיכל אכלי כולי עלמא אפתורא דמשלם ואנן אפתורא דמחסר אמרה ליה ומאי נעביד בעי רחמי דנשקלינהו מינך בעי רחמי ושקלוהו תנא גדול היה נס אחרון יותר מן הראשון דגמירי דמיהב יהבי מישקל לא שקלי,חד בי שמשי חזייה לברתיה דהוות עציבא אמר לה בתי למאי עציבת אמרה ליה כלי של חומץ נתחלף לי בכלי של שמן והדלקתי ממנו אור לשבת אמר לה בתי מאי איכפת לך מי שאמר לשמן וידלוק הוא יאמר לחומץ וידלוק תנא היה דולק והולך כל היום כולו עד שהביאו ממנו אור להבדלה,ר' חנינא בן דוסא הוו ליה הנך עיזי אמרו ליה קא מפסדן אמר אי קא מפסדן ניכלינהו דובי ואי לא כל חדא וחדא תיתי לאורתא דובא בקרנייהו לאורתא אייתי כל חדא וחדא דובא בקרנייהו,הוה ליה ההיא שיבבתא דקא בניא ביתא ולא מטו כשורי אתיא לקמיה אמרה ליה בניתי ביתי ולא קמטו כשוראי אמר לה מה שמך אמרה ליה איכו אמר איכו נימטו כשוריך,תנא הגיעו עד שיצאו אמה לכאן ואמה לכאן ויש אומרין סניפין עשאום תניא פלימו אומר אני ראיתי אותו הבית והיו קורותיו יוצאות אמה לכאן ואמה לכאן ואמרו לי בית זה שקירה ר' חנינא בן דוסא בתפלתו,ור' חנינא בן דוסא מהיכן הוו ליה עזים והא עני הוי ועוד אמרו חכמים אין מגדלין בהמה דקה בא"י אמר רב פנחס מעשה ועבר אדם אחד על פתח ביתו והניח שם תרנגולין ומצאתן אשתו של ר' חנינא בן דוסא,ואמר לה אל תאכלי מביציהן והרבו ביצים ותרנגולין והיו מצערין אותם ומכרן וקנה בדמיהן עזים פעם אחת עבר אותו אדם שאבדו ממנו התרנגולין ואמר לחבירו בכאן הנחתי התרנגולין שלי שמע ר' חנינא אמר לו יש לך בהן סימן אמר לו הן נתן לו סימן ונטל את העזין והן הן עיזי דאייתו דובי בקרנייהו,רבי אלעזר בן פדת דחיקא ליה מילתא טובא עבד מלתא ולא הוה ליה מידי למטעם שקל ברא דתומא ושדייה בפומיה חלש לביה ונים אזול רבנן לשיולי ביה חזיוהו דקא בכי וחייך ונפק צוציתא דנורא מאפותיה,כי אתער אמרו ליה מ"ט קבכית וחייכת אמר להו דהוה יתיב עמי הקב"ה ואמרי ליה עד מתי אצטער בהאי עלמא ואמר לי אלעזר בני ניחא לך דאפכיה לעלמא מרישא אפשר דמתילדת בשעתא דמזוני,אמרי לקמיה כולי האי ואפשר אמרי ליה דחיי טפי או דחיינא א"ל דחיית אמרי לקמיה א"כ לא בעינא,אמר לי בהאי אגרא דאמרת לא בעינא יהיבנא לך לעלמא דאתי תליסרי נהרוותא דמשחא אפרסמון דכיין כפרת ודיגלת דמענגת בהו אמרי לקמיה האי ותו לא אמר לי ולחברך מאי יהיבנא אמרי ליה ואנא מגברא דלית ליה בעינא מחיין באסקוטלא אפותאי ואמר לי אלעזר ברי גירי בך גירי,ר' חמא בר חנינא גזר תעניתא ולא אתא מיטרא אמרו ליה והא רבי יהושע בן לוי גזר תעניתא ואתי מיטרא אמר להו הא אנא הא בר ליואי אמרו ליה דניתי וניכוין דעתין איפשר דתברי ציבורא לבייהו דאתי מיטרא בעון רחמי ולא אתי מיטרא,אמר להו ניחא לכו שיבא מטר בשבילנו אמרו ליה הן אמר רקיע רקיע כסי פניך לא איכסי אמר כמה עזין פני רקיע איכסי ואתא מיטרא,לוי גזר תעניתא ולא אתא מיטרא אמר לפניו רבונו של עולם עלית וישבת במרום ואין אתה מרחם על בניך אתא מיטרא ואיטלע אמר רבי אלעזר לעולם אל יטיח אדם דברים כלפי מעלה שהרי אדם גדול הטיח דברים כלפי מעלה ואיטלע ומנו לוי,והא גרמא ליה והא לוי אחוי קידה קמיה דרבי ואיטלע הא והא גרמא ליה,רבי חייא בר לולייני שמעינהו להנך ענני דקאמרי ניתו וניתבי מיא בעמון ומואב אמר לפניו רבונו של עולם כשנתת תורה לעמך ישראל חזרת על כל אומות העולם ולא קיבלוה ועכשיו אתה נותן להם מטר שדו הכא שדיוה אדוכתיהו,דרש רבי חייא בר לולייני מאי דכתיב (תהלים צב, יג) צדיק כתמר יפרח כארז בלבנון ישגה אם נאמר תמר למה נאמר ארז ואם נאמר ארז למה נאמר תמר אילו נאמר תמר ולא נאמר ארז הייתי אומר מה תמר

25a. due to embarrassment, to make it appear that she was baking, despite the fact that there was no bread in her house. She had a certain evil neighbor who said to herself: Now, I know that they have nothing. What, then, is all this smoke? She went and knocked on the door to find out what was in the oven. Rabbi Ḥanina ben Dosa’s wife was embarrassed, and she ascended to an inner room [inderona].,A miracle was performed for Rabbi Ḥanina ben Dosa’s wife, as her neighbor saw the oven filled with bread and the kneading basin filled with dough. She said to Rabbi Ḥanina’s wife, calling her by name: So-and-so, so-and-so, bring a shovel, as your bread is burning. She said to her neighbor: I too went inside for that very purpose. A tanna taught: She too had entered the inner room to bring a shovel, because she was accustomed to miracles and anticipated that one would occur to spare her embarrassment.,The Gemara further relates: Rabbi Ḥanina’s wife said to him: Until when will we continue to suffer this poverty? He said to her: What can we do? She responded: Pray for mercy that something will be given to you from Heaven. He prayed for mercy and something like the palm of a hand emerged and gave him one leg of a golden table. That night, his wife saw in a dream that in the future, i.e., in the World-to-Come, the righteous will eat at a golden table that has three legs, but she will be eating on a table that has two legs.,When she told her husband this story, he said to her: Are you content that everyone will eat at a complete table and we will eat at a defective table? She said to him: But what can we do? Pray for mercy, that the leg of the golden table should be taken from you. He prayed for mercy, and it was taken from him. A tanna taught in a baraita: The last miracle was greater than the first, as it is learned as a tradition that Heaven gives but does not take back.,The Gemara relates that one Shabbat evening, Rabbi Ḥanina ben Dosa saw that his daughter was sad. He said to her: My daughter, why are you sad? She said to him: I confused a vessel of vinegar for a vessel of oil and I lit the Shabbat lamp with vinegar. Soon the lamp will be extinguished and we will be left in the dark. He said to her: My daughter, what are you concerned about? He Who said to the oil that it should burn can say to the vinegar that it should burn. A tanna taught: That lamp burned continuously the entire day, until they brought from it light for havdala.,Rabbi Ḥanina ben Dosa had some goats. His neighbors said to him: Your goats are damaging our property by eating in our fields. He said to them: If they are causing damage, let them be eaten by bears. But if they are not eating your property, let each of them, this evening, bring a bear impaled between its horns. That evening, each one brought in a bear impaled between its horns.,Rabbi Ḥanina ben Dosa had a certain neighbor who was building a house, but the ceiling beams were not long enough to reach from one wall to the other. She came before Rabbi Ḥanina ben Dosa and said to him: I built my house, but my ceiling beams do not reach the walls. He said to her: What is your name? She said to him: My name is Ikku. He said: If so [ikku], may your beams reach your walls.,A tanna taught: The beams were lengthened to such an extent that they not only reached the walls, but they continued until they jutted out a cubit from this side and a cubit from that side. And some say that they extended with segments [senifin], adding new walls at both ends of the beams. It is taught in a baraita that the Sage Palaimo says: I saw that house, and its beams jutted out a cubit on this side and a cubit on that side. And they said to me: This is the house that Rabbi Ḥanina ben Dosa roofed by means of his prayer.,The Gemara asks a question about one of the details of this story. And Rabbi Ḥanina ben Dosa, from where did he have goats? Wasn’t he poor, as stated above? And furthermore, the Sages have said: One may not raise small, domesticated animals in Eretz Yisrael, as they destroy the fields and property of others. How, then, could Rabbi Ḥanina ben Dosa raise goats? Rav Pineḥas said that this is how it came to pass: An incident occurred in which a certain man passed by the entrance of Rabbi Ḥanina’s house and left chickens there. And Rabbi Ḥanina ben Dosa’s wife found them and cared for them.,And Rabbi Ḥanina said her: Do not eat of their eggs, as they are not ours. And the chickens laid many eggs, and chickens hatched from the eggs. And as the noise and mess of the chickens were distressing them, they sold them and bought goats with their proceeds. Once that same man who lost the chickens passed by and said to his companion: Here is where I left my chickens. Rabbi Ḥanina heard this and said to him: Do you have a sign by which to identify them? He said to him: Yes. He gave him the sign and took the goats. The Gemara concludes: And these are the very goats that brought bears impaled between their horns.,§ The Gemara relates more stories of desperately poor righteous individuals. Rabbi Elazar ben Pedat was hard-pressed for money. Once an act of bloodletting was performed on him, but he did not have anything to taste afterward. He took a clove of garlic and put it in his mouth. His heart became weak and he fell asleep. The Sages came to inquire about his welfare. They saw him weeping and laughing, and a ray of light was shining from his forehead.,When he awoke they said to him: What is the reason that you were laughing and crying? He said to them: The reason is that in my dream the Holy One, Blessed be He, was sitting with me, and I said to Him: Until when will I suffer such poverty in this world? And He said to me: Elazar, My son, is it more convenient for you that I return the world to its very beginning? Perhaps you will be born in an hour of sustece and not be poor.,I said before Him: You suggest doing all this, to return the world to its beginning, and even then is it only a possibility that things will be different, not a certainty? I said to Him: Are the years that I have already lived more numerous, or are that I will live more numerous? He said to me: Those years that you have lived are greater. I said before Him: If so, I do not want You to recreate the world for the sake of a brief few years.,He said to me: As a reward for saying: I do not want, I will give you in the World-to-Come thirteen rivers of pure balsam oil as large as the Euphrates and the Tigris for you to enjoy. I said before Him: This and no more? He said to me: But if I give you more, what will I give to your colleagues? I said to Him: And do I request this from a person, who does not have enough? You are omnipotent. He playfully snapped His finger [askutla] on my forehead and said to me: Elazar, my son, My arrows I cast upon you, My arrows. This touch caused the ray of light to shine from his forehead.,The Gemara returns to the topic of fasting for rain. Rabbi Ḥama bar Ḥanina decreed a fast but rain did not come. They said to him: Didn’t Rabbi Yehoshua ben Levi decree a fast and rain came? He said to them: This is I; this is a son of a Levite, i.e., we are two different people of unequal stature. They said to him: Let us come and focus our minds. Perhaps the hearts of the members of the community will break and rain will come. They prayed for mercy, but rain did not come.,Rabbi Ḥama bar Ḥanina said to them: Are you content that rain should come on our account, and through our merit? They said to him: Yes. He said: Skies, skies, cover your face with clouds. The sky was not covered with clouds. He said in rebuke: How impudent is the face of the sky, to ignore me. The sky became covered with clouds and rain came.,The Gemara relates a similar story. Levi decreed a fast but rain did not come. He said before God: Master of the Universe, You have ascended and sat up high, and You do not have mercy upon Your children. Rain came, but as a punishment for his harsh statement toward God, Levi became lame. Consequently, Rav Elazar said: A person should never cast harsh statements toward God on High, as a great person cast statements toward God on High, and he became lame. And who was this individual? Levi.,The Gemara asks: And did this comment of Levi’s cause him to become lame? But it is stated that Levi demonstrated kidda, a particular type of bowing on one’s face, performed by the High Priest, before Rabbi Yehuda HaNasi, and he became lame as a result (see Megilla 22b). The Gemara explains: Both this and that caused his lameness. As a punishment for acting improperly, he suffered an injury while he was attempting a difficult physical feat and was vulnerable.,The Gemara relates: Rabbi Ḥiyya bar Lulyani heard these clouds saying to one another, let us go and bring water for Ammon and Moab in Transjordan. He said before God: Master of the Universe, when You gave Your Torah to Your nation Israel, You approached all the nations of the world to see if they would accept the Torah, and they did not accept it. And yet now You are giving them rain. Throw the water here. The clouds threw the rain in their place in Eretz Yisrael.,Since the Gemara has mentioned Rabbi Ḥiyya bar Lulyani, it cites a statement in his name. Rabbi Ḥiyya bar Lulyani taught: What is the meaning of that which is written: “The righteous shall flourish like the palm tree; he shall grow like a cedar in Lebanon” (Psalms 92:13)? If it is stated “palm tree” why does it state “cedar,” and if it is stated “cedar” why does it state “palm tree”? What is added by this double comparison? He explains: Were it stated “palm tree” and were it not stated “cedar,” I would say that just as in the case of a palm tree,

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