1. Hebrew Bible, Genesis, 12.1, 26.1, 28.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rabbinic judaism, jeremiah in Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 89| 12.1. "וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃", 12.1. "וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃", 26.1. "וַיְהִי רָעָב בָּאָרֶץ מִלְּבַד הָרָעָב הָרִאשׁוֹן אֲשֶׁר הָיָה בִּימֵי אַבְרָהָם וַיֵּלֶךְ יִצְחָק אֶל־אֲבִימֶּלֶךְ מֶלֶךְ־פְּלִשְׁתִּים גְּרָרָה׃", 26.1. "וַיֹּאמֶר אֲבִימֶלֶךְ מַה־זֹּאת עָשִׂיתָ לָּנוּ כִּמְעַט שָׁכַב אַחַד הָעָם אֶת־אִשְׁתֶּךָ וְהֵבֵאתָ עָלֵינוּ אָשָׁם׃", 28.7. "וַיִּשְׁמַע יַעֲקֹב אֶל־אָבִיו וְאֶל־אִמּוֹ וַיֵּלֶךְ פַּדֶּנָה אֲרָם׃", | 12.1. "Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee.", 26.1. "And there was a famine in the land, beside the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines unto Gerar.", 28.7. "and that Jacob hearkened to his father and his mother, and was gone to Paddan-aram;", |
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2. Hebrew Bible, Isaiah, 1.1-1.31, 10.30, 40.9, 52.7-52.9, 54.1, 54.11, 62.11-62.12 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •rabbinic judaism, jeremiah in Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 20, 42, 89, 90| 1.1. "שִׁמְעוּ דְבַר־יְהוָה קְצִינֵי סְדֹם הַאֲזִינוּ תּוֹרַת אֱלֹהֵינוּ עַם עֲמֹרָה׃", 1.1. "חֲזוֹן יְשַׁעְיָהוּ בֶן־אָמוֹץ אֲשֶׁר חָזָה עַל־יְהוּדָה וִירוּשָׁלִָם בִּימֵי עֻזִּיָּהוּ יוֹתָם אָחָז יְחִזְקִיָּהוּ מַלְכֵי יְהוּדָה׃", 1.2. "וְאִם־תְּמָאֲנוּ וּמְרִיתֶם חֶרֶב תְּאֻכְּלוּ כִּי פִּי יְהוָה דִּבֵּר׃", 1.2. "שִׁמְעוּ שָׁמַיִם וְהַאֲזִינִי אֶרֶץ כִּי יְהוָה דִּבֵּר בָּנִים גִּדַּלְתִּי וְרוֹמַמְתִּי וְהֵם פָּשְׁעוּ בִי׃", 1.3. "יָדַע שׁוֹר קֹנֵהוּ וַחֲמוֹר אֵבוּס בְּעָלָיו יִשְׂרָאֵל לֹא יָדַע עַמִּי לֹא הִתְבּוֹנָן׃", 1.3. "כִּי תִהְיוּ כְּאֵלָה נֹבֶלֶת עָלֶהָ וּכְגַנָּה אֲשֶׁר־מַיִם אֵין לָהּ׃", 1.4. "הוֹי גּוֹי חֹטֵא עַם כֶּבֶד עָוֺן זֶרַע מְרֵעִים בָּנִים מַשְׁחִיתִים עָזְבוּ אֶת־יְהוָה נִאֲצוּ אֶת־קְדוֹשׁ יִשְׂרָאֵל נָזֹרוּ אָחוֹר׃", 1.5. "עַל מֶה תֻכּוּ עוֹד תּוֹסִיפוּ סָרָה כָּל־רֹאשׁ לָחֳלִי וְכָל־לֵבָב דַּוָּי׃", 1.6. "מִכַּף־רֶגֶל וְעַד־רֹאשׁ אֵין־בּוֹ מְתֹם פֶּצַע וְחַבּוּרָה וּמַכָּה טְרִיָּה לֹא־זֹרוּ וְלֹא חֻבָּשׁוּ וְלֹא רֻכְּכָה בַּשָּׁמֶן׃", 1.7. "אַרְצְכֶם שְׁמָמָה עָרֵיכֶם שְׂרֻפוֹת אֵשׁ אַדְמַתְכֶם לְנֶגְדְּכֶם זָרִים אֹכְלִים אֹתָהּ וּשְׁמָמָה כְּמַהְפֵּכַת זָרִים׃", 1.8. "וְנוֹתְרָה בַת־צִיּוֹן כְּסֻכָּה בְכָרֶם כִּמְלוּנָה בְמִקְשָׁה כְּעִיר נְצוּרָה׃", 1.9. "לוּלֵי יְהוָה צְבָאוֹת הוֹתִיר לָנוּ שָׂרִיד כִּמְעָט כִּסְדֹם הָיִינוּ לַעֲמֹרָה דָּמִינוּ׃", 1.11. "לָמָּה־לִּי רֹב־זִבְחֵיכֶם יֹאמַר יְהוָה שָׂבַעְתִּי עֹלוֹת אֵילִים וְחֵלֶב מְרִיאִים וְדַם פָּרִים וּכְבָשִׂים וְעַתּוּדִים לֹא חָפָצְתִּי׃", 1.12. "כִּי תָבֹאוּ לֵרָאוֹת פָּנָי מִי־בִקֵּשׁ זֹאת מִיֶּדְכֶם רְמֹס חֲצֵרָי׃", 1.13. "לֹא תוֹסִיפוּ הָבִיא מִנְחַת־שָׁוְא קְטֹרֶת תּוֹעֵבָה הִיא לִי חֹדֶשׁ וְשַׁבָּת קְרֹא מִקְרָא לֹא־אוּכַל אָוֶן וַעֲצָרָה׃", 1.14. "חָדְשֵׁיכֶם וּמוֹעֲדֵיכֶם שָׂנְאָה נַפְשִׁי הָיוּ עָלַי לָטֹרַח נִלְאֵיתִי נְשֹׂא׃", 1.15. "וּבְפָרִשְׂכֶם כַּפֵּיכֶם אַעְלִים עֵינַי מִכֶּם גַּם כִּי־תַרְבּוּ תְפִלָּה אֵינֶנִּי שֹׁמֵעַ יְדֵיכֶם דָּמִים מָלֵאוּ׃", 1.16. "רַחֲצוּ הִזַּכּוּ הָסִירוּ רֹעַ מַעַלְלֵיכֶם מִנֶּגֶד עֵינָי חִדְלוּ הָרֵעַ׃", 1.17. "לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט אַשְּׁרוּ חָמוֹץ שִׁפְטוּ יָתוֹם רִיבוּ אַלְמָנָה׃", 1.18. "לְכוּ־נָא וְנִוָּכְחָה יֹאמַר יְהוָה אִם־יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ אִם־יַאְדִּימוּ כַתּוֹלָע כַּצֶּמֶר יִהְיוּ׃", 1.19. "אִם־תֹּאבוּ וּשְׁמַעְתֶּם טוּב הָאָרֶץ תֹּאכֵלוּ׃", 1.21. "אֵיכָה הָיְתָה לְזוֹנָה קִרְיָה נֶאֱמָנָה מְלֵאֲתִי מִשְׁפָּט צֶדֶק יָלִין בָּהּ וְעַתָּה מְרַצְּחִים׃", 1.22. "כַּסְפֵּךְ הָיָה לְסִיגִים סָבְאֵךְ מָהוּל בַּמָּיִם׃", 1.23. "שָׂרַיִךְ סוֹרְרִים וְחַבְרֵי גַּנָּבִים כֻּלּוֹ אֹהֵב שֹׁחַד וְרֹדֵף שַׁלְמֹנִים יָתוֹם לֹא יִשְׁפֹּטוּ וְרִיב אַלְמָנָה לֹא־יָבוֹא אֲלֵיהֶם׃", 1.24. "לָכֵן נְאֻם הָאָדוֹן יְהוָה צְבָאוֹת אֲבִיר יִשְׂרָאֵל הוֹי אֶנָּחֵם מִצָּרַי וְאִנָּקְמָה מֵאוֹיְבָי׃", 1.25. "וְאָשִׁיבָה יָדִי עָלַיִךְ וְאֶצְרֹף כַּבֹּר סִיגָיִךְ וְאָסִירָה כָּל־בְּדִילָיִךְ׃", 1.26. "וְאָשִׁיבָה שֹׁפְטַיִךְ כְּבָרִאשֹׁנָה וְיֹעֲצַיִךְ כְּבַתְּחִלָּה אַחֲרֵי־כֵן יִקָּרֵא לָךְ עִיר הַצֶּדֶק קִרְיָה נֶאֱמָנָה׃", 1.27. "צִיּוֹן בְּמִשְׁפָּט תִּפָּדֶה וְשָׁבֶיהָ בִּצְדָקָה׃", 1.28. "וְשֶׁבֶר פֹּשְׁעִים וְחַטָּאִים יַחְדָּו וְעֹזְבֵי יְהוָה יִכְלוּ׃", 1.29. "כִּי יֵבֹשׁוּ מֵאֵילִים אֲשֶׁר חֲמַדְתֶּם וְתַחְפְּרוּ מֵהַגַּנּוֹת אֲשֶׁר בְּחַרְתֶּם׃", 1.31. "וְהָיָה הֶחָסֹן לִנְעֹרֶת וּפֹעֲלוֹ לְנִיצוֹץ וּבָעֲרוּ שְׁנֵיהֶם יַחְדָּו וְאֵין מְכַבֶּה׃", 40.9. "עַל הַר־גָּבֹהַ עֲלִי־לָךְ מְבַשֶּׂרֶת צִיּוֹן הָרִימִי בַכֹּחַ קוֹלֵךְ מְבַשֶּׂרֶת יְרוּשָׁלִָם הָרִימִי אַל־תִּירָאִי אִמְרִי לְעָרֵי יְהוּדָה הִנֵּה אֱלֹהֵיכֶם׃", 52.7. "מַה־נָּאווּ עַל־הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם מְבַשֵּׂר טוֹב מַשְׁמִיעַ יְשׁוּעָה אֹמֵר לְצִיּוֹן מָלַךְ אֱלֹהָיִךְ׃", 52.8. "קוֹל צֹפַיִךְ נָשְׂאוּ קוֹל יַחְדָּו יְרַנֵּנוּ כִּי עַיִן בְּעַיִן יִרְאוּ בְּשׁוּב יְהוָה צִיּוֹן׃", 52.9. "פִּצְחוּ רַנְּנוּ יַחְדָּו חָרְבוֹת יְרוּשָׁלִָם כִּי־נִחַם יְהוָה עַמּוֹ גָּאַל יְרוּשָׁלִָם׃", 54.1. "רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃", 54.1. "כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃", 54.11. "עֲנִיָּה סֹעֲרָה לֹא נֻחָמָה הִנֵּה אָנֹכִי מַרְבִּיץ בַּפּוּךְ אֲבָנַיִךְ וִיסַדְתִּיךְ בַּסַּפִּירִים׃", 62.11. "הִנֵּה יְהוָה הִשְׁמִיעַ אֶל־קְצֵה הָאָרֶץ אִמְרוּ לְבַת־צִיּוֹן הִנֵּה יִשְׁעֵךְ בָּא הִנֵּה שְׂכָרוֹ אִתּוֹ וּפְעֻלָּתוֹ לְפָנָיו׃", 62.12. "וְקָרְאוּ לָהֶם עַם־הַקֹּדֶשׁ גְּאוּלֵי יְהוָה וְלָךְ יִקָּרֵא דְרוּשָׁה עִיר לֹא נֶעֱזָבָה׃", | 1.1. "The Vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.", 1.2. "Hear, O heavens, and give ear, O earth, For the LORD hath spoken: Children I have reared, and brought up, And they have rebelled against Me.", 1.3. "The ox knoweth his owner, And the ass his master’s crib; But Israel doth not know, My people doth not consider.", 1.4. "Ah sinful nation, A people laden with iniquity, A seed of evil-doers, Children that deal corruptly; They have forsaken the LORD, They have contemned the Holy One of Israel, They are turned away backward.", 1.5. "On what part will ye yet be stricken, Seeing ye stray away more and more? The whole head is sick, And the whole heart faint;", 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.", 1.7. "Your country is desolate; Your cities are burned with fire; Your land, strangers devour it in your presence, And it is desolate, as overthrown by floods.", 1.8. "And the daughter of Zion is left As a booth in a vineyard, As a lodge in a garden of cucumbers, As a besieged city.", 1.9. "Except the LORD of hosts Had left unto us a very small remt, We should have been as Sodom, We should have been like unto Gomorrah.", 1.10. "Hear the word of the LORD, Ye rulers of Sodom; Give ear unto the law of our God, Ye people of Gomorrah.", 1.11. "To what purpose is the multitude of your sacrifices unto Me? Saith the LORD; I am full of the burnt-offerings of rams, And the fat of fed beasts; And I delight not in the blood of bullocks, or of lambs, or of he-goats.", 1.12. "When ye come to appear before Me, Who hath required this at your hand, To trample My courts?", 1.13. "Bring no more vain oblations; It is an offering of abomination unto Me; New moon and sabbath, the holding of convocations— I cannot endure iniquity along with the solemn assembly.", 1.14. "Your new moons and your appointed seasons My soul hateth; They are a burden unto Me; I am weary to bear them.", 1.15. "And when ye spread forth your hands, I will hide Mine eyes from you; Yea, when ye make many prayers, I will not hear; Your hands are full of blood.", 1.16. "Wash you, make you clean, Put away the evil of your doings From before Mine eyes, Cease to do evil;", 1.17. "Learn to do well; Seek justice, relieve the oppressed, Judge the fatherless, plead for the widow.", 1.18. "Come now, and let us reason together, Saith the LORD; Though your sins be as scarlet, They shall be as white as snow; Though they be red like crimson, They shall be as wool.", 1.19. "If ye be willing and obedient, Ye shall eat the good of the land;", 1.20. "But if ye refuse and rebel, Ye shall be devoured with the sword; For the mouth of the LORD hath spoken.", 1.21. "How is the faithful city Become a harlot! She that was full of justice, Righteousness lodged in her, But now murderers.", 1.22. "Thy silver is become dross, Thy wine mixed with water.", 1.23. "Thy princes are rebellious, And companions of thieves; Every one loveth bribes, And followeth after rewards; They judge not the fatherless, Neither doth the cause of the widow come unto them.", 1.24. "Therefore saith the Lord, the LORD of hosts, The Mighty One of Israel: Ah, I will ease Me of Mine adversaries, And avenge Me of Mine enemies;", 1.25. "And I will turn My hand upon thee, And purge away thy dross as with lye, And will take away all thine alloy;", 1.26. "And I will restore thy judges as at the first, And thy counsellors as at the beginning; Afterward thou shalt be called The city of righteousness, The faithful city.", 1.27. "Zion shall be redeemed with justice, And they that return of her with righteousness.", 1.28. "But the destruction of the transgressors and the sinners shall be together, And they that forsake the LORD shall be consumed.", 1.29. "For they shall be ashamed of the terebinths which ye have desired, And ye shall be confounded for the gardens that ye have chosen.", 1.30. "For ye shall be as a terebinth whose leaf fadeth, And as a garden that hath no water.", 1.31. "And the strong shall be as tow, And his work as a spark; And they shall both burn together, And none shall quench them.", 10.30. "Cry thou with a shrill voice, O daughter of Gallim! Hearken, O Laish! O thou poor Anathoth!", 40.9. "O thou that tellest good tidings to Zion, Get thee up into the high mountain; O thou that tellest good tidings to Jerusalem, Lift up thy voice with strength; Lift it up, be not afraid; Say unto the cities of Judah: ‘Behold your God! ’", 52.7. "How beautiful upon the mountains Are the feet of the messenger of good tidings, That announceth peace, the harbinger of good tidings, That announceth salvation; That saith unto Zion: ‘Thy God reigneth! ’", 52.8. "Hark, thy watchmen! they lift up the voice, Together do they sing; For they shall see, eye to eye, The LORD returning to Zion.", 52.9. "Break forth into joy, sing together, Ye waste places of Jerusalem; For the LORD hath comforted His people, He hath redeemed Jerusalem.", 54.1. "Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD.", 54.11. "O thou afflicted, tossed with tempest, and not comforted, behold, I will set thy stones in fair colours, And lay thy foundations with sapphires.", 62.11. "Behold, the LORD hath proclaimed Unto the end of the earth: Say ye to the daughter of Zion: ‘Behold, thy salvation cometh; Behold, His reward is with Him, And His recompense before Him.’", 62.12. "And they shall call them The holy people, The redeemed of the LORD; And thou shalt be called Sought out, A city not forsaken.", |
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3. Hebrew Bible, Jeremiah, 1, 1.1, 1.1-2.4, 1.10, 1.15, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 2.24, 2.25, 2.26, 2.27, 2.28, 4.1, 4.2, 4.7 (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, 20, 90| 1.1. "רְאֵה הִפְקַדְתִּיךָ הַיּוֹם הַזֶּה עַל־הַגּוֹיִם וְעַל־הַמַּמְלָכוֹת לִנְתוֹשׁ וְלִנְתוֹץ וּלְהַאֲבִיד וְלַהֲרוֹס לִבְנוֹת וְלִנְטוֹעַ׃", 1.1. "דִּבְרֵי יִרְמְיָהוּ בֶּן־חִלְקִיָּהוּ מִן־הַכֹּהֲנִים אֲשֶׁר בַּעֲנָתוֹת בְּאֶרֶץ בִּנְיָמִן׃", | 1.1. "THE WORDS of Jeremiah the son of Hilkiah, of the priests that were in Anathoth in the land of Benjamin,", |
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4. 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: •rabbinic judaism, jeremiah in Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 20, 42| 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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| 5. Palestinian Talmud, Megillah, 3.7 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •rabbinic judaism, jeremiah in Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 41 |
6. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •rabbinic judaism, jeremiah in Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 41| 15a. ועל ידי שלשה בני קרח,ירמיה כתב ספרו וספר מלכים וקינות חזקיה וסיעתו כתבו (ימש"ק סימן) ישעיה משלי שיר השירים וקהלת אנשי כנסת הגדולה כתבו (קנד"ג סימן) יחזקאל ושנים עשר דניאל ומגילת אסתר עזרא כתב ספרו ויחס של דברי הימים עד לו,מסייעא ליה לרב דאמר רב יהודה אמר רב לא עלה עזרא מבבל עד שיחס עצמו ועלה ומאן אסקיה נחמיה בן חכליה,אמר מר יהושע כתב ספרו ושמונה פסוקים שבתורה תניא כמאן דאמר שמונה פסוקים שבתורה יהושע כתבן דתניא (דברים לד, ה) וימת שם משה עבד ה' אפשר משה (מת) וכתב וימת שם משה אלא עד כאן כתב משה מכאן ואילך כתב יהושע דברי ר"י ואמרי לה ר' נחמיה,אמר לו ר"ש אפשר ס"ת חסר אות אחת וכתיב (דברים לא, כו) לקוח את ספר התורה הזה אלא עד כאן הקב"ה אומר ומשה אומר וכותב מכאן ואילך הקב"ה אומר ומשה כותב בדמע כמו שנאמר להלן (ירמיהו לו, יח) ויאמר להם ברוך מפיו יקרא אלי את כל הדברים האלה ואני כותב על הספר בדיו,כמאן אזלא הא דא"ר יהושע בר אבא אמר רב גידל אמר רב שמונה פסוקים שבתורה יחיד קורא אותן לימא (ר"י היא) ודלא כר"ש אפילו תימא ר"ש הואיל ואשתנו אשתנו:,יהושע כתב ספרו והכתיב (יהושע כד, כט) וימת יהושע בן נון עבד ה' דאסקיה אלעזר והכתיב (יהושע כד, לג) ואלעזר בן אהרן מת דאסקיה פנחס,שמואל כתב ספרו והכתיב (שמואל א כח, ג) ושמואל מת דאסקיה גד החוזה ונתן הנביא,דוד כתב ספר תהלים על ידי עשרה זקנים וליחשוב נמי איתן האזרחי אמר רב איתן האזרחי זה הוא אברהם כתיב הכא (תהלים פט, א) איתן האזרחי וכתיב התם (ישעיהו מא, ב) מי העיר ממזרח צדק [וגו'],קא חשיב משה וקא חשיב הימן והאמר רב הימן זה משה כתיב הכא הימן וכתיב התם (במדבר יב, ז) בכל ביתי נאמן הוא תרי הימן הוו,משה כתב ספרו ופרשת בלעם ואיוב מסייעא ליה לר' לוי בר לחמא דא"ר לוי בר לחמא איוב בימי משה היה כתיב הכא (איוב יט, כג) מי יתן אפוא ויכתבון מלי וכתיב התם (שמות לג, טז) ובמה יודע אפוא,ואימא בימי יצחק דכתיב (בראשית כז, לג) מי אפוא הוא הצד ציד ואימא בימי יעקב דכתיב (בראשית מג, יא) אם כן אפוא זאת עשו ואימא בימי יוסף דכתיב (בראשית לז, טז) איפה הם רועים,לא ס"ד דכתיב (איוב יט, כג) מי יתן בספר ויוחקו ומשה הוא דאיקרי מחוקק דכתיב (דברים לג, כא) וירא ראשית לו כי שם חלקת מחוקק ספון,רבא אמר איוב בימי מרגלים היה כתיב הכא (איוב א, א) איש היה בארץ עוץ איוב שמו וכתיב התם (במדבר יג, כ) היש בה עץ מי דמי הכא עוץ התם עץ הכי קאמר להו משה לישראל ישנו לאותו אדם ששנותיו ארוכות כעץ ומגין על דורו כעץ,יתיב ההוא מרבנן קמיה דר' שמואל בר נחמני ויתיב וקאמר איוב לא היה ולא נברא אלא משל היה אמר ליה עליך אמר קרא איש היה בארץ עוץ איוב שמו,אלא מעתה (שמואל ב יב, ג) ולרש אין כל כי אם כבשה אחת קטנה אשר קנה ויחיה וגו' מי הוה אלא משל בעלמא הכא נמי משל בעלמא א"כ שמו ושם עירו למה,רבי יוחנן ורבי אלעזר דאמרי תרוייהו איוב מעולי גולה היה ובית מדרשו בטבריא היה מיתיבי ימי שנותיו של איוב משעה שנכנסו ישראל למצרים ועד שיצאו | 15a. b and by the three sons of Korah. /b , b Jeremiah wrote his own book, and the book of Kings, and Lamentations. Hezekiah and his colleagues wrote /b the following, and b a mnemonic /b to remember which books they wrote is b i yod /i , i mem /i , i shin /i , i kuf /i : Isaiah [ i Yeshaya /i ], Proverbs [ i Mishlei /i ], Song of Songs [ i Shir HaShirim /i ], and Ecclesiastes [ i Kohelet /i ]. The members of the Great Assembly wrote /b the following, and b a mnemonic /b to remember these books is b i kuf /i , i nun /i , i dalet /i , i gimmel /i : Ezekiel [ i Yeḥezkel /i ], and the Twelve Prophets [ i Sheneim Asar /i ], Daniel /b [ b i Daniel /i /b ], b and the Scroll of Esther [ i Megillat Ester /i ]. Ezra wrote his own book and the genealogy of /b the book of b Chronicles until his /b period.,The Gemara comments: This b supports Rav, as Rav Yehuda says /b that b Rav says: Ezra did not ascend from Babylonia /b to Eretz Yisrael b until he established his own genealogy, and /b after that he b ascended. /b This genealogy is what is written in the book of Chronicles. b And who completed /b the book of Chronicles for the generations following Ezra? b Nehemiah, son of Hacaliah. /b ,The Gemara elaborates on the particulars of this i baraita /i : b The Master said /b above that b Joshua wrote his own book and eight verses of the Torah. /b The Gemara comments: This i baraita /i b is taught in accordance with the one who says that /b it was b Joshua /b who b wrote the /b last b eight verses in the Torah. /b This point is subject to a tannaitic dispute, b as it is taught /b in another i baraita /i : b “And Moses the servant of the Lord died there” /b (Deuteronomy 34:5); b is it possible that /b after b Moses died, he /b himself b wrote “And Moses died there”? Rather, Moses wrote /b the entire Torah b until this point, /b and b Joshua wrote from this /b point b forward; /b this is b the statement of Rabbi Yehuda. And some say /b that b Rabbi Neḥemya /b stated this opinion., b Rabbi Shimon said to him: Is it possible /b that the b Torah scroll was missing a single letter? But it is written: “Take this Torah scroll” /b (Deuteronomy 31:26), indicating that the Torah was complete as is and that nothing further would be added to it. b Rather, until this point the Holy One, Blessed be He, dictated and Moses repeated /b after Him b and wrote /b the text. b From this /b point b forward, /b with respect to Moses’ death, b the Holy One, Blessed be He, dictated and Moses wrote with tears. /b The fact that the Torah was written by way of dictation can be seen b later, as it is stated /b concerning the writing of the Prophets: b “And Baruch said to them: He dictated all these words to me, and I wrote them with ink in the scroll” /b (Jeremiah 36:18).,The Gemara asks: b In accordance with whose /b opinion b is that which Rabbi Yehoshua bar Abba says /b that b Rav Giddel says /b that b Rav says: /b When the Torah is read publicly in the synagogue, b one /b person b reads the /b last b eight verses in the Torah, /b and that section may not be divided between two readers? b Shall we say /b that b this is /b in accordance with the opinion of b Rabbi Yehuda and not in accordance with /b the opinion of b Rabbi Shimon, /b as according to Rabbi Shimon these verses are an integral part of the Torah, written by Moses just like the rest? The Gemara answers: b Even /b if b you say /b that this was said in accordance with the opinion of b Rabbi Shimon, since they differ /b from the rest of the Torah in one way, as Moses wrote them with tears, b they differ /b from the rest of the Torah in this way as well, i.e., they may not be divided between two readers.,It is stated in the i baraita /i that b Joshua wrote his own book. /b The Gemara asks: b But isn’t it written /b toward the end of the book: b “And Joshua, son of Nun, the servant of the Lord, died” /b (Joshua 24:29)? Is it possible that Joshua wrote this? The Gemara answers: Aaron’s son b Eleazar completed it. /b The Gemara asks: b But isn’t it /b also b written: “And Eleazar, son of Aaron, died” /b (Joshua 24:33)? The Gemara answers: b Pinehas completed it. /b ,It is also stated in the i baraita /i that b Samuel wrote his own book. /b The Gemara asks: b But isn’t it written: “And Samuel died” /b (I Samuel 28:3)? The Gemara answers: b Gad the seer and Nathan the prophet finished it. /b ,It is further stated that b David wrote the book of Psalms by means of ten elders, /b whom the i baraita /i proceeds to list. The Gemara asks: b But /b then b let it also count Ethan the Ezrahite /b among the contributors to the book of Psalms, as it is he who is credited with Psalms, chapter 89. b Rav says: Ethan the Ezrahite is /b the same person as b Abraham. /b Proof for this is the fact that b it is written here: /b “A Maskil of b Ethan the Ezrahite” /b (Psalms 89:1), b and it is written there: “Who raised up one from the east [ i mizraḥ /i ], whom righteousness /b met wherever he set his foot” (Isaiah 41:2). The latter verse is understood as referring to Abraham, who came from the east, and for that reason he is called Ethan the Ezrahite in the former verse.,The Gemara asks: The i baraita /i b counts Moses /b among the ten elders whose works are included in the book of Psalms, b and it /b also b counts Heman. But doesn’t Rav say: /b The b Heman /b mentioned in the Bible (I Kings 5:11) b is /b the same person as b Moses? /b This is proven by the fact that b it is written here: “Heman” /b (Psalms 88:1), which is Aramaic for trusted, b and it is written there /b about Moses: b “For he is the trusted one in all My house” /b (Numbers 12:7). The Gemara answers: b There were two Hemans, /b one of whom was Moses, and the other a Temple singer from among the descendants of Samuel.,The i baraita /i further states that b Moses wrote his own book, /b i.e., the Torah, b the portion of Balaam, and /b the book of b Job. This supports Rabbi Levi bar Laḥma, as Rabbi Levi bar Laḥma says: Job /b lived b in the time of Moses. It is written here /b with regard to Job: b “Oh, that my words were written now [ i eifo /i ]” /b (Job 19:23), b and it is written there /b in Moses’ words to God: b “For in what shall it be known here [ i eifo /i ]” /b (Exodus 33:16). The unusual use of the word i eifo /i in these two places indicates that Job and Moses lived in the same generation.,The Gemara comments: b But /b if that is the proof, b say /b that Job lived b in the time of Isaac, as it is written /b in connection with Isaac: b “Who then [ i eifo /i ] is he that has taken venison” /b (Genesis 27:33). b Or say /b that he lived b in the time of Jacob, as it is written /b with respect to Jacob: b “If it must be so now [ i eifo /i ], do this” /b (Genesis 43:11). b Or say /b that he lived b in the time of Joseph, as it is written /b with respect to Joseph: “Tell me, I pray you, b where [ i eifo /i ] are they feeding their flocks?” /b (Genesis 37:16).,The Gemara answers: It could b not enter your mind /b to say this, b as it is written /b in the continuation of the previously mentioned verse: b “Oh, that /b my words b were inscribed [ i veyuḥaku /i ] in a book” /b (Job 19:23), b and it is Moses who is called the inscriber, as it is written /b with regard to him: b “And he provided the first part for himself, for there was the inscriber’s [ i meḥokek /i ] portion reserved” /b (Deuteronomy 33:21)., b Rava says: Job /b lived b at the time of the spies /b whom Moses sent to scout the land of Canaan. This is proven by the fact that b it is written here: “There was a man in the land of Utz, whose name was Job” /b (Job 1:1), b and it is written there /b in the account of the spies: b “Whether there are trees [ i eitz /i ] in it” /b (Numbers 13:20). The Gemara asks: b Is it comparable? Here /b the word that is used is b i Utz /i , /b whereas b there /b the word is b i eitz /i . /b The Gemara answers: b This is what Moses said to Israel, /b i.e., to the spies: b Is that man /b named Job still alive, b he whose years are as long as /b the years b of a tree and who protects his generation like a tree? /b This is why the allusion to him here is through the word i eitz /i , rather than i Utz /i .,The Gemara relates that b one of the Sages sat before Rabbi Shmuel bar Naḥmani and he sat and said: Job never existed and was never created; /b there was never such a person as Job. b Rather, /b his story b was a parable. /b Rabbi Shmuel bar Naḥmani b said to him: /b In rebuttal b to you, the verse states: “There was a man in the Land of Utz whose name was Job” /b (Job 1:1), which indicates that such a man did indeed exist.,The Gemara asks: b But if that is so, /b that the words “there was” prove that Job existed, what shall we say about the parable that Natan the prophet presented to David: “There were two men in one city; the one rich and the other poor. The rich man had very many flocks and herds, b but the poor man had nothing except one little lamb, which he had bought and reared” /b (II Samuel 12:3)? b Was there /b really such a person? b Rather, it was merely a parable; here too it is merely a parable. /b The Gemara answers: b If so, /b that it is a parable, b why /b state b his name and the name of his city? /b Rather, Job was clearly a real person.,The Gemara cites another opinion with regard to the time when Job lived. b Rabbi Yoḥa and Rabbi Elazar both say: Job was among those who ascended from the exile /b to Eretz Yisrael at the start of the Second Temple period, b and his house of study was in Tiberias. /b The Gemara b raises an objection /b from what is taught in a i baraita /i : b The days of Job’s life /b extended b from when Israel entered Egypt until they left, /b indicating that this is the period during which he lived and not, as suggested, in the early days of the Second Temple. |
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7. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •rabbinic judaism, jeremiah 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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| 8. Anon., Soferim, 12.1 Tagged with subjects: •rabbinic judaism, jeremiah in Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 41 |
9. Anon., Pesiqta De Rav Kahana, 13.1-13.2, 13.4-13.15 Tagged with subjects: •rabbinic judaism, jeremiah in Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 20, 88, 89, 90 | 13.15. "“To whom the word of the Lord came… until the end of eleven years of Zedekiah son of Josiah, king of Judah, until the exile of Jerusalem in the fifth month.” (Jeremiah 1:2-3) R’ Avon said: the lion (ari) came up during the constellation of the lion and destroyed Ariel. ‘The lion came up’ refers to Nebuchadnezzar the wicked, as it is written “A lion has come up from his thicket…” (Jeremiah 4:7) ‘In the constellation of the lion’, “…until the exile of Jerusalem in the fifth month.” (Jeremiah 1:3) ‘And destroyed Ariel’, “Woe, Ariel, Ariel, the city wherein David encamped!” (Isaiah 29:1) This happened in order that the lion would come in the constellation of the lion and rebuild Ariel. ‘The lion would come’ refers to the Holy One, as it is written “A lion has roared; who will not fear?” (Amos 3:8) ‘In the constellation of the lion’, “…and I will turn their mourning into joy…” (Jeremiah 31:12) ‘And rebuild Ariel’, “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel.” (Psalms 147:2)\n", |
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