1. Hebrew Bible, Isaiah, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 1.27, 1.28, 1.29, 1.30, 1.31, 40.26, 49.14-51.3, 54.2, 54.11, 54.11-55.12, 54.12, 54.13, 54.14, 54.15, 54.16, 54.17, 54.18, 55.6, 55.7, 55.8, 55.9, 55.10, 55.11, 55.12, 55.13, 60.10, 60.11, 60.12, 60.13, 60.21, 61.11, 62.4, 62.9, 62.10 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 42, 43 1.6. "מִכַּף־רֶגֶל וְעַד־רֹאשׁ אֵין־בּוֹ מְתֹם פֶּצַע וְחַבּוּרָה וּמַכָּה טְרִיָּה לֹא־זֹרוּ וְלֹא חֻבָּשׁוּ וְלֹא רֻכְּכָה בַּשָּׁמֶן׃", | 1.6. "From the sole of the foot even unto the head There is no soundness in it; But wounds, and bruises, and festering sores: They have not been pressed, neither bound up, Neither mollified with oil.", |
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2. Hebrew Bible, Jeremiah, 1, 1.1-2.28, 1.1, 1.10, 2.4, 2.20, 2.21, 2.22, 2.23, 2.24, 2.25, 2.26 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 43 | 1.10. "See, I have this day set thee over the nations and over the kingdoms, To root out and to pull down, And to destroy and to overthrow; To build, and to plant.", |
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3. Hebrew Bible, Lamentations, 1.1, 1.5, 1.8-1.9, 1.14, 1.18, 2.14, 3.42, 4.13, 5.7, 5.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 42, 43 1.1. "יָדוֹ פָּרַשׂ צָר עַל כָּל־מַחֲמַדֶּיהָ כִּי־רָאֲתָה גוֹיִם בָּאוּ מִקְדָּשָׁהּ אֲשֶׁר צִוִּיתָה לֹא־יָבֹאוּ בַקָּהָל לָךְ׃", 1.1. "אֵיכָה יָשְׁבָה בָדָד הָעִיר רַבָּתִי עָם הָיְתָה כְּאַלְמָנָה רַּבָּתִי בַגּוֹיִם שָׂרָתִי בַּמְּדִינוֹת הָיְתָה לָמַס׃" 1.5. "הָיוּ צָרֶיהָ לְרֹאשׁ אֹיְבֶיהָ שָׁלוּ כִּי־יְהוָה הוֹגָהּ עַל רֹב־פְּשָׁעֶיהָ עוֹלָלֶיהָ הָלְכוּ שְׁבִי לִפְנֵי־צָר׃", 1.8. "חֵטְא חָטְאָה יְרוּשָׁלִַם עַל־כֵּן לְנִידָה הָיָתָה כָּל־מְכַבְּדֶיהָ הִזִּילוּהָ כִּי־רָאוּ עֶרְוָתָהּ גַּם־הִיא נֶאֶנְחָה וַתָּשָׁב אָחוֹר׃", 1.9. "טֻמְאָתָהּ בְּשׁוּלֶיהָ לֹא זָכְרָה אַחֲרִיתָהּ וַתֵּרֶד פְּלָאִים אֵין מְנַחֵם לָהּ רְאֵה יְהוָה אֶת־עָנְיִי כִּי הִגְדִּיל אוֹיֵב׃", 1.14. "נִשְׂקַד עֹל פְּשָׁעַי בְּיָדוֹ יִשְׂתָּרְגוּ עָלוּ עַל־צַוָּארִי הִכְשִׁיל כֹּחִי נְתָנַנִי אֲדֹנָי בִּידֵי לֹא־אוּכַל קוּם׃", 1.18. "צַדִּיק הוּא יְהוָה כִּי פִיהוּ מָרִיתִי שִׁמְעוּ־נָא כָל־עמים [הָעַמִּים] וּרְאוּ מַכְאֹבִי בְּתוּלֹתַי וּבַחוּרַי הָלְכוּ בַשֶּׁבִי׃", 2.14. "נְבִיאַיִךְ חָזוּ לָךְ שָׁוְא וְתָפֵל וְלֹא־גִלּוּ עַל־עֲוֺנֵךְ לְהָשִׁיב שביתך [שְׁבוּתֵךְ] וַיֶּחֱזוּ לָךְ מַשְׂאוֹת שָׁוְא וּמַדּוּחִים׃", 3.42. "נַחְנוּ פָשַׁעְנוּ וּמָרִינוּ אַתָּה לֹא סָלָחְתָּ׃", 4.13. "מֵחַטֹּאת נְבִיאֶיהָ עֲוֺנוֹת כֹּהֲנֶיהָ הַשֹּׁפְכִים בְּקִרְבָּהּ דַּם צַדִּיקִים׃", 5.7. "אֲבֹתֵינוּ חָטְאוּ אינם [וְאֵינָם] אנחנו [וַאֲנַחְנוּ] עֲוֺנֹתֵיהֶם סָבָלְנוּ׃", 5.16. "נָפְלָה עֲטֶרֶת רֹאשֵׁנוּ אוֹי־נָא לָנוּ כִּי חָטָאנוּ׃", | 1.1. "O how has the city that was once so populous remained lonely! She has become like a widow! She that was great among the nations, a princess among the provinces, has become tributary." 1.5. "Her adversaries have become the head, her enemies are at ease; for the Lord has afflicted her because of the multitude of her sins; her young children went into captivity before the enemy. (PAUSE FOR REFLECTIONS)", 1.8. "Jerusalem sinned grievously, therefore she became a wanderer; all who honored her despised her, for they have seen her shame; moreover, she herself sighed and turned away.", 1.9. "Her uncleanliness is in her skirts, she was not mindful of her end, and she fell astonishingly with none to comfort her. 'Behold, O Lord, my affliction, for the enemy has magnified himself.' \t", 1.14. "The yoke of my transgressions was marked in His hand, they have become interwoven; they have come upon my neck and caused my strength to fail; the Lord delivered me into the hands of those I could not withstand.", 1.18. "The Lord is righteous, for I have rebelled against His word; hear, I pray, all you peoples, and behold my pain; my maidens and my youths have gone into captivity.", 2.14. "Thy prophets have seen visions for thee of vanity and delusion; And they have not uncovered thine iniquity, To bring back thy captivity; But have prophesied for thee burdens of vanity and seduction.", 3.42. "We have transgressed and have rebelled; Thou hast not pardoned.", 4.13. "It is because of the sins of her prophets, And the iniquities of her priests, That have shed the blood of the just In the midst of her.", 5.7. "Our fathers have sinned, and are not; And we have borne their iniquities.", 5.16. "The crown is fallen from our head; Woe unto us! for we have sinned.", |
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4. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •rabbinic judaism, isaiah in Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 20 31b. ראש חדש אב שחל להיות בשבת מפטירין (ישעיהו א, יד) חדשיכם ומועדיכם שנאה נפשי היו עלי לטורח מאי היו עלי לטורח אמר הקב"ה לא דיין להם לישראל שחוטאין לפני אלא שמטריחין אותי לידע איזו גזירה קשה אביא עליהם,בתשעה באב גופיה מאי מפטרינן אמר רב (ישעיהו א, כא) איכה היתה לזונה מקרא מאי תניא אחרים אומרים (ויקרא כו, יד) ואם לא תשמעו לי ר' נתן בר יוסף אומר (במדבר יד, יא) עד אנה ינאצוני העם הזה ויש אומרים (במדבר יד, כז) עד מתי לעדה הרעה הזאת אמר אביי האידנא נהוג עלמא למיקרי (דברים ד, כה) כי תוליד בנים ומפטירין (ירמיהו ח, יג) אסוף אסיפם:,[במעמדות] במעשה בראשית וכו': מנהני מילי א"ר אמי אלמלא מעמדות לא נתקיימו שמים וארץ שנאמר (ירמיהו לג, כה) אם לא בריתי יומם ולילה חוקות שמים וארץ לא שמתי,וכתיב (בראשית טו, ב) ויאמר ה' אלהים במה אדע כי אירשנה אמר אברהם לפני הקב"ה רבש"ע שמא ח"ו ישראל חוטאים לפניך ואתה עושה להם כדור המבול וכדור הפלגה אמר לו לאו,אמר לפניו רבש"ע במה אדע אמר לו קחה לי עגלה משולשת וגו' אמר לפניו רבש"ע תינח בזמן שבית המקדש קיים בזמן שאין בית המקדש קיים מה תהא עליהם אמר לו כבר תקנתי להם סדר קרבנות כל זמן שקוראין בהן מעלה אני עליהן כאילו מקריבין לפני קרבן ומוחל אני על כל עונותיהם:,בתעניות ברכות וקללות ואין מפסיקין בקללות: מה"מ אמר ר' חייא בר גמדא אמר רבי אסי דאמר קרא (משלי ג, יא) מוסר ה' בני אל תמאס,ריש לקיש אמר לפי שאין אומרים ברכה על הפורענות אלא היכי עביד תנא כשהוא מתחיל מתחיל בפסוק שלפניהם וכשהוא מסיים מסיים בפסוק שלאחריהן,אמר אביי לא שנו אלא בקללות שבתורת כהנים אבל קללות שבמשנה תורה פוסק מאי טעמא הללו בלשון רבים אמורות ומשה מפי הגבורה אמרן והללו בלשון יחיד אמורות ומשה מפי עצמו אמרן,לוי בר בוטי הוה קרי וקא מגמגם קמיה דרב הונא בארורי אמר לו אכנפשך לא שנו אלא קללות שבתורת כהנים אבל שבמשנה תורה פוסק,תניא ר' שמעון בן אלעזר אומר עזרא תיקן להן לישראל שיהו קורין קללות שבתורת כהנים קודם עצרת ושבמשנה תורה קודם ר"ה מאי טעמא אמר אביי ואיתימא ריש לקיש כדי שתכלה השנה וקללותיה,בשלמא שבמשנה תורה איכא כדי שתכלה שנה וקללותיה אלא שבתורת כהנים אטו עצרת ראש השנה היא אין עצרת נמי ראש השנה היא דתנן ובעצרת על פירות האילן,תניא רבי שמעון בן אלעזר אומר אם יאמרו לך זקנים סתור וילדים בנה סתור ואל תבנה מפני שסתירת זקנים בנין ובנין נערים סתירה וסימן לדבר (מלכים א יב, כא) רחבעם בן שלמה,ת"ר מקום שמפסיקין בשבת שחרית שם קורין במנחה במנחה שם קורין בשני בשני שם קורין בחמישי בחמישי שם קורין לשבת הבאה דברי ר' מאיר ר' יהודה אומר מקום שמפסיקין בשבת שחרית שם קורין במנחה ובשני ובחמישי ולשבת הבאה,אמר רבי זירא הלכה מקום שמפסיקין בשבת שחרית שם קורין במנחה ובשני ובחמישי ולשבת הבאה ולימא הלכה כרבי יהודה | 31b. When the b New Moon of Av occurs on Shabbat, they read as the i haftara /i /b the portion that includes the verse b “Your New Moons and your Festivals, My soul hated; they were a burden to Me” /b (Isaiah 1:14). The Gemara asks: b What is /b the meaning of: b “They were a burden to Me”? /b The Gemara explains: b The Holy One, Blessed be He, said: It is not enough for the Jewish people that they sin before Me, but /b in addition, b they burden Me to reconsider what harsh decree I shall bring upon them, /b for they are petitioning Me to annul those decrees.,The Gemara asks: b On /b the b Ninth of Av itself, what do we read as the i haftara /i ? Rav said: /b The portion containing the verse b “How /b did the faithful city b become a harlot?” /b (Isaiah 1:21). The Gemara asks: b What Torah portion /b do they read? b It is taught /b in a i baraita /i that b others say: /b They read the portion containing the verse b “But if you will not hearken to me” /b (Leviticus 26:14). b Rabbi Natan bar Yosef said: /b They read the portion containing the verse: b “How long will this people provoke me?” /b (Numbers 14:11). b And some say: /b They read the portion containing the verse: b “How long shall I bear with this evil congregation?” /b (Numbers 14:27). The Gemara comments that b Abaye said: Nowadays, everyone is accustomed to read /b the portion of b “When you shall beget children” /b (Deuteronomy 4:25–40), b and they read as the i haftara /i /b the portion of b “I will utterly consume them” /b (Jeremiah 8:13–9:23).,§ The mishna states: b In the /b non-priestly b watches /b they read b the act of Creation. /b The Gemara asks: b From where are these matters /b derived, i.e., why do they read the account of Creation? b Rabbi Ami said: /b To allude to the fact that b were it not for /b the non-priestly b watches, heaven and earth would not endure, as it is stated: “Were it not for My covet day and night, I would not have set the statutes of heaven and earth” /b (Jeremiah 33:25). God’s covet is referring to the offerings sacrificed in the Temple, which sustain the world., b And /b with regard to Abraham b it is written: “And he said, O Lord God, by what shall I know that I shall inherit it?” /b (Genesis 15:8). b Abraham said before the Holy One, Blessed be He: Master of the Universe, perhaps, Heaven forbid, the Jewish people will sin before You, and You will do to them as /b You did to the b generation of the Flood and as /b You did to the b generation of the Dispersion, /b i.e., You will completely destroy them? God b said to him: No, /b I will not do that.,Abraham then b said before Him: Master of the Universe: “By what shall I know this?” /b God b said to him: “Take Me a heifer of three years old” /b (Genesis 15:9). With this, God intimated to Abraham that even if his descendants will sin, they will be able to achieve atonement through sacrificing offerings. Abraham b said before Him: Master of the Universe, /b this b works out well when the Temple is standing /b and offerings can be brought to achieve atonement, but b when the Temple will no /b longer b be standing, what will become of them? /b God b said to him: I have already established for them the order of offerings, /b i.e., the verses of the Torah pertaining to the i halakhot /i of the offerings. b Whenever they read those /b portions, b I will deem it as if they sacrificed an offering before Me, and I will pardon them for all of their iniquities. /b ,§ The mishna states: b On fast days /b the congregation reads the portion of b blessings and curses /b (Leviticus, chapter 16), b and one may not interrupt /b the reading of the b curses /b by having two different people read them. Rather, one person reads all of them. The Gemara asks: b From where are these matters /b derived? Why does one not interrupt the reading of the curses? b Rabbi Ḥiyya bar Gamda said /b that b Rabbi Asi said: For the verse states: “My son, do not despise the chastening of the Lord, /b nor be weary of His correction” (Proverbs 3:11). If one makes a break in the middle of the curses, it appears as if he loathes rebuke., b Reish Lakish said /b a different answer: It is b because one does not say a blessing over a calamity. /b If a second person were to begin to read in the middle of the portion of the curses, the blessing upon his reading would be considered a blessing over a calamity. b Rather, /b what b does one do? /b It is b taught /b in a i baraita /i : b When one begins /b the reading, b one begins with the verse before /b the curses, b and when one concludes /b the reading, b one concludes with the verse after them. /b In this way, neither the blessing before the reading nor after it relates directly to verses of calamity., b Abaye said: They taught /b this b only with regard to the curses that are /b recorded b in Leviticus, but with regard to the curses that are /b recorded b in Deuteronomy, one may interrupt /b them by having two different people read them. b What is the reason /b for this distinction? b These /b curses in Leviticus b are stated in the plural, and Moses pronounced them from the mouth of the Almighty. /b As such, they are more severe. However, b these /b curses in Deuteronomy b are stated in the singular, and Moses said them on his own, /b like the rest of the book of Deuteronomy. They are therefore less harsh and may be interrupted.,It was related that b Levi bar Buti was /b once b reading the /b portion of the b curses before Rav Huna, and he was stammering /b in his reading, as it was difficult for him to utter such harsh pronouncements. Rav Huna b said to him: If you wish, /b you may stop where you are and a different reader will continue, for b they taught /b one may not have two people read the curses b only with regard to the curses that are /b recorded b in Leviticus. But with regard to the curses that are /b recorded b in Deuteronomy, one may interrupt /b them by having two different people read them., b It is taught /b in a i baraita /i : b Rabbi Shimon ben Elazar said: Ezra enacted for the Jewish people that they should read /b the portion of b the curses that are /b recorded b in Leviticus before i Shavuot /i and /b the portion of the curses b that are /b recorded b in Deuteronomy before Rosh HaShana. /b The Gemara asks: b What is the reason /b for this? b Abaye said, and some say /b that it was b Reish Lakish /b who said: b In order that the year may conclude /b together with b its curses, /b and the new year may begin without the ominous reading of the curses.,The Gemara asks: b Granted, /b with regard to the curses b that are /b recorded b in Deuteronomy, there is /b relevance to the reason: b In order that the year may conclude /b together with b its curses, /b for Rosh HaShana is clearly the beginning of a new year. b However, /b with regard to the curses b that are /b recorded b in Leviticus, /b what relevance does that reason have? b Is that to say i Shavuot /i is a new year? /b The Gemara answers: b Yes, /b indeed, b i Shavuot /i is also a new year, as we learned /b in a mishna ( i Rosh HaShana /i 16a): b And on i Shavuot /i , /b divine judgment is made b concerning the fruit of the trees, /b which indicates that i Shavuot /i also has the status of a new year., b It is taught /b in a i baraita /i : b Rabbi Shimon ben Elazar says: If old men say to you: Demolish, and children /b say to you: b Build, /b then b demolish and do not build, because the demolishing of old men is /b ultimately as constructive as b building, /b despite the fact that it appears destructive, b and the building of children is /b as destructive as b demolishing. An indication of this matter /b is b Rehoboam, son of Solomon. /b He ignored the advice of the Elders and did not lower himself before his people, which ultimately led to the people rebelling against him., b The Sages taught /b in a i baraita /i : With regard to b the place /b in the Torah b where /b the congregation b concludes /b the reading b on Shabbat morning, /b it is from b there /b that b they /b continue to b read in the afternoon /b service on Shabbat. Where they conclude b in the afternoon /b service on Shabbat, from b there they /b continue to b read on Monday /b morning. Where they conclude b on Monday, /b from b there they /b continue to b read on Thursday /b morning. Where they conclude b on Thursday, /b from b there they /b continue to b read on the coming Shabbat. /b This is b the statement of Rabbi Meir. Rabbi Yehuda says: /b With regard to b the place /b in the Torah b where they conclude /b the reading b on Shabbat morning, /b it is from b there /b that b they /b continue to b read in the afternoon /b service on Shabbat. b And /b from that same place b they /b continue to b read on Monday /b morning, b and on Thursday /b morning, b and on the coming Shabbat. /b ,The Gemara notes that b Rabbi Zeira said: The i halakha /i /b is that with regard to b the place where they conclude /b the reading b on Shabbat morning, /b it is from b there /b that b they /b continue to b read in the afternoon /b service on Shabbat. b And /b from that same place b they /b continue to b read on Monday /b morning, b and on Thursday /b morning, b and on the coming Shabbat. /b The Gemara asks: If so, b let him /b simply b say: The i halakha /i is in accordance with /b the opinion of b Rabbi Yehuda. /b Why did he have to explicitly state the whole i halakha /i ? |
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5. Anon., Pesiqta De Rav Kahana, 15 Tagged with subjects: •rabbinic judaism, isaiah in Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 20 |