1. Septuagint, Tobit, 5.8 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 321 | 5.8. And he said to him, "Go, and do not delay." So he went in and said to his father, "I have found some one to go with me." He said, "Call him to me, so that I may learn to what tribe he belongs, and whether he is a reliable man to go with you." |
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2. Hebrew Bible, Exodus, 23.19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 315| 23.19. "רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא בֵּית יְהוָה אֱלֹהֶיךָ לֹא־תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ׃", | 23.19. "The choicest first-fruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in its mother’s milk.", |
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3. Hebrew Bible, Joel, 1.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 316| 1.13. "חִגְרוּ וְסִפְדוּ הַכֹּהֲנִים הֵילִילוּ מְשָׁרְתֵי מִזְבֵּחַ בֹּאוּ לִינוּ בַשַּׂקִּים מְשָׁרְתֵי אֱלֹהָי כִּי נִמְנַע מִבֵּית אֱלֹהֵיכֶם מִנְחָה וָנָסֶךְ׃", | 1.13. "Gird yourselves, and lament, ye priests, Wail, ye ministers of the altar; Come, lie all night in sackcloth, Ye ministers of my God; For the meal-offering and the drink-offering is withholden From the house of your God.", |
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4. Hebrew Bible, Numbers, 13.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 321 | 13.20. "and what the land is, whether it is fat or lean, whether there is wood therein, or not. And be ye of good courage, and bring of the fruit of the land.’—Now the time was the time of the first-ripe grapes.—", |
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| 5. Hebrew Bible, Genesis, a b c d\n0 32.10(11) 32.10(11) 32 10(11) (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple, in heaven, in songs of the sabbath sacrifice Found in books: Klawans (2009) 136 |
6. Hebrew Bible, Isaiah, 6.3, 6.5 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple, in heaven, in songs of the sabbath sacrifice Found in books: Klawans (2009) 136, 137| 6.3. "וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃", 6.5. "וָאֹמַר אוֹי־לִי כִי־נִדְמֵיתִי כִּי אִישׁ טְמֵא־שְׂפָתַיִם אָנֹכִי וּבְתוֹךְ עַם־טְמֵא שְׂפָתַיִם אָנֹכִי יוֹשֵׁב כִּי אֶת־הַמֶּלֶךְ יְהוָה צְבָאוֹת רָאוּ עֵינָי׃", | 6.3. "And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory.", 6.5. "Then said I: Woe is me! for I am undone; Because I am a man of unclean lips, And I dwell in the midst of a people of unclean lips; For mine eyes have seen the King, The LORD of hosts.", |
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7. Hebrew Bible, Haggai, 1.14 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 316| 1.14. "וַיָּעַר יְהוָה אֶת־רוּחַ זְרֻבָּבֶל בֶּן־שַׁלְתִּיאֵל פַּחַת יְהוּדָה וְאֶת־רוּחַ יְהוֹשֻׁעַ בֶּן־יְהוֹצָדָק הַכֹּהֵן הַגָּדוֹל וְאֶת־רוּחַ כֹּל שְׁאֵרִית הָעָם וַיָּבֹאוּ וַיַּעֲשׂוּ מְלָאכָה בְּבֵית־יְהוָה צְבָאוֹת אֱלֹהֵיהֶם׃", | 1.14. "And the LORD stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Jehozadak, the high priest, and the spirit of all the remt of the people; and they came and did work in the house of the LORD of hosts, their God,", |
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8. Hebrew Bible, Ezekiel, 1.27-1.28, 3.12 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •heaven, visions of altars and sacrifices in •temple, in heaven, in songs of the sabbath sacrifice Found in books: Klawans (2009) 137; Scopello (2008) 315| 1.27. "וָאֵרֶא כְּעֵין חַשְׁמַל כְּמַרְאֵה־אֵשׁ בֵּית־לָהּ סָבִיב מִמַּרְאֵה מָתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה־אֵשׁ וְנֹגַהּ לוֹ סָבִיב׃", 1.28. "כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶעָנָן בְּיוֹם הַגֶּשֶׁם כֵּן מַרְאֵה הַנֹּגַהּ סָבִיב הוּא מַרְאֵה דְּמוּת כְּבוֹד־יְהוָה וָאֶרְאֶה וָאֶפֹּל עַל־פָּנַי וָאֶשְׁמַע קוֹל מְדַבֵּר׃", 3.12. "וַתִּשָּׂאֵנִי רוּחַ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד־יְהוָה מִמְּקוֹמוֹ׃", | 1.27. "And I saw as the colour of electrum, as the appearance of fire round about enclosing it, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and there was brightness round about him.", 1.28. "As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spoke.", 3.12. "Then a spirit lifted me up, and I heard behind me the voice of a great rushing: ‘Blessed be the glory of the LORD from His place’;", |
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9. Hebrew Bible, 1 Chronicles, 1.9, 1.11, 1.13 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 316| 1.9. "וּבְנֵי כוּשׁ סְבָא וַחֲוִילָה וְסַבְתָּא וְרַעְמָא וְסַבְתְּכָא וּבְנֵי רַעְמָא שְׁבָא וּדְדָן׃", 1.11. "וּמִצְרַיִם יָלַד אֶת־לודיים [לוּדִים] וְאֶת־עֲנָמִים וְאֶת־לְהָבִים וְאֶת־נַפְתֻּחִים׃", 1.13. "וּכְנַעַן יָלַד אֶת־צִידוֹן בְּכֹרוֹ וְאֶת־חֵת׃", | 1.9. "And the sons of Cush: Seba, and Havilah, and Sabta, and Raama, and Sabteca. And the sons of Raama: Sheba, and Dedan.", 1.11. "And Mizraim begot Ludim, and Anamim, and Lehabim, and Naphtuhim,", 1.13. "And Canaan begot Zidon his first-born, and Heth;", |
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10. Herodotus, Histories, 8.143 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 315 | 8.143. But to Alexander the Athenians replied as follows: “We know of ourselves that the power of the Mede is many times greater than ours. There is no need to taunt us with that. Nevertheless in our zeal for freedom we will defend ourselves to the best of our ability. But as regards agreements with the barbarian, do not attempt to persuade us to enter into them, nor will we consent. ,Now carry this answer back to Mardonius from the Athenians, that as long as the sun holds the course by which he now goes, we will make no agreement with Xerxes. We will fight against him without ceasing, trusting in the aid of the gods and the heroes whom he has disregarded and burnt their houses and their adornments. ,Come no more to Athenians with such a plea, nor under the semblance of rendering us a service, counsel us to act wickedly. For we do not want those who are our friends and protectors to suffer any harm at Athenian hands.” |
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11. Septuagint, Tobit, 5.8 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 321 | 5.8. And he said to him, "Go, and do not delay." So he went in and said to his father, "I have found some one to go with me." He said, "Call him to me, so that I may learn to what tribe he belongs, and whether he is a reliable man to go with you." |
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| 12. Dead Sea Scrolls, 4Q403, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan |
| 13. Dead Sea Scrolls, Shira, 10 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple, in heaven, in songs of the sabbath sacrifice Found in books: Klawans (2009) 138 |
| 14. Cicero, Republic, 3.9.15 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 322 |
15. Anon., Testament of Levi, 2.6, 3.2-3.8, 8.1-8.19, 14.3 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •sacrifice,in heaven Found in books: Klawans (2009) 132 | 2.6. And behold the heavens were opened and an angel of God said to me, Levi enter 3.2. And it has fire, snow, and ice made ready for the day of judgement, in the righteous judgement of God; for in it are all the spirits of the retributions for vengeance on men. 3.3. And in the second are the hosts of the armies which are ordained for the day of judgement, to work vengeance on the spirits of deceit and of Beliar. And above them are the holy ones. 3.4. And in the highest of all dwelleth the Great Glory, far above all holiness. 3.5. In [the heaven next to] it are the archangels, who minister and make propitiation to the Lord for all the sins of ignorance of the righteous; 3.6. offering to the Lord a sweet- smelling savour, a reasonable and a bloodless offering. 3.7. And [in the heaven below this] are the angels who bear answers to the angels of the presence of the Lord. 3.8. And in the heaven next to this are thrones and dominions, in which always they offer praise to God. 8.1. And there again I saw a vision as the former, after we had spent there seventy days. 8.2. And I saw seven men in white raiment saying unto me: Arise, put on the robe of the priesthood, and the crown of righteousness, and the breastplate of understanding, and the garment of truth, and the plate of faith, and the turban of the head, and the ephod of prophecy. 8.3. And they severally carried (these things) and put (them,) on me, and said unto me: From henceforth become a priest of the Lord, thou and thy seed for ever. 8.4. And the first anointed me with holy oil, and gave to me the staff of judgment. 8.5. The second washed me with pure water, and fed me with bread and wine (even) the most holy things, and clad me with a holy and glorious robe. 8.6. The third clothed me with a linen vestment like an ephod. 8.7. The, fourth put round me a girdle like unto purple. 8.8. The fifth gave me a branch of rich olive. 8.9. The sixth placed a crown on my head. 14.3. For as the heaven is purer in the Lord's sight than the earth, so also be ye, the lights of Israel, (purer) than all the Gentiles. |
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| 16. Dead Sea Scrolls, 4Q400, 1, 1, 1.1, 1.3, 1.4, 1.13, 1.15-16, 2, 2.1-5, 5-6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan nan nan nan |
17. Dionysius of Halycarnassus, Roman Antiquities, 1.38 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 322 | 1.38. 1. It is no wonder, therefore, that the ancients looked upon this country as sacred to Saturn, since they esteemed this god to be the giver and accomplisher of all happiness to mankind, â whether he ought to be called Cronus, as the Greeks deem fitting, or Saturn, as do the Romans, â and regarded him as embracing the whole universe, by whichever name he is called, and since they saw this country abounding in universal plenty and every charm mankind craves, and judged those places to be most agreeable both to divine and to human beings that are suited to them â for example, the mountains and woods to Pan, the meadows and verdant places to the nymphs, the shores and islands to the sea-gods, and all there places to the god or genius to whom each is appropriate.,2. It is said also that the ancients sacrificed human victims to Saturn, as was done at Carthage while that city stood and as is there is done to this day among the Gauls and certain other western nations, and that Hercules, desiring to abolish the custom of this sacrifice, erected the altar upon the Saturnian hill and performed the initial rites of sacrifice with unblemished victims burning on a pure fire. And lest the people should feel any scruple at having neglected their traditional sacrifices, he taught them to appease the anger of the god by making effigies resembling the men they had been wont to bind hand and foot and throw into the stream of the Tiber, and dressing these in the same manner, to throw them into the river instead of the men, his purpose being that any superstitious dread remaining in the minds of all might be removed, since the semblance of the ancient rite would still be preserved.,3. This the Romans continued to do every year even down to my day a little after the vernal equinox, in the month of May, on what they call the Ides (the day they mean to be the middle of the month); on this day, after offering the preliminary sacrifices according to the laws, the pontifices, as the most important of the priests are called, and with them the virgins who guard the perpetual fire, the praetors, and such of the other citizens as may lawfully be present at the rites, throw from the sacred bridge into the stream of the Tiber thirty effigies made in the likeness of men, which they call Argei.,4. But concerning the sacrifices and the other rites which the Roman people perform according to the manner both of the Greeks and of their own country I shall speak in another book. At present, it seems requisite to give a more particular account of the arrival of Hercules in Italy and to omit nothing worthy of notice that he did there. |
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| 18. Sallust, Catiline, 22.1-22.2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 323 |
19. New Testament, Acts, 1.14, 2.42, 6.4, 8.13, 10.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 321| 1.14. οὗτοι πάντες ἦσαν προσκαρτεροῦντες ὁμοθυμαδὸν τῇ προσευχῇ σὺν γυναιξὶν καὶ Μαριὰμ τῇ μητρὶ [τοῦ] Ἰησοῦ καὶ σὺν τοῖς ἀδελφοῖς αὐτοῦ. 2.42. ἦσαν δὲ προσκαρτεροῦντες τῇ διδαχῇ τῶν ἀποστόλων καὶ τῇ κοινωνίᾳ, τῇ κλάσει τοῦ ἄρτου καὶ ταῖς προσευχαῖς. 6.4. ἡμεῖς δὲ τῇ προσευχῇ καὶ τῇ διακονίᾳ τοῦ λόγου προσκαρτερήσομεν. 8.13. ὁ δὲ Σίμων καὶ αὐτὸς ἐπίστευσεν, καὶ βαπτισθεὶς ἦν προσκαρτερῶν τῷ Φιλίππῳ, θεωρῶν τε σημεῖα καὶ δυνάμεις μεγάλας γινομένας ἐξίστατο. 10.7. ὡς δὲ ἀπῆλθεν ὁ ἄγγελος ὁ λαλῶν αὐτῷ, φωνήσας δύο τῶν οἰκετῶν καὶ στρατιώτην εὐσεβῆ τῶν προσκαρτερούντων αὐτῷ | 1.14. All these with one accord continued steadfastly in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brothers. 2.42. They continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and prayer. 6.4. But we will continue steadfastly in prayer and in the ministry of the word." 8.13. Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles done, he was amazed. 10.7. When the angel who spoke to him had departed, Cornelius called two of his household servants and a devout soldier of those who waited on him continually. |
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20. New Testament, Apocalypse, 6.9-6.10, 21.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in •sacrifice,in heaven Found in books: Klawans (2009) 132; Scopello (2008) 326| 6.9. Καὶ ὅτε ἤνοιξεν τὴν πέμπτην σφραγῖδα, εἶδον ὑποκάτω τοῦ θυσιαστηρίου τὰς ψυχὰς τῶν ἐσφαγμένων διὰ τὸν λόγον τοῦ θεοῦ καὶ διὰ τὴν μαρτυρίαν ἣν εἶχον. 6.10. καὶ ἔκραξαν φωνῇ μεγάλῃ λέγοντεςἝως πότε, ὁ δεσπότηςὁ ἅγιος καὶ ἀληθινός, οὐκρίνειςκαὶἐκδικεῖς τὸ αἷμαἡμῶν ἐκτῶν κατοικούντων ἐπὶ τῆς γῆς; 21.22. Καὶ ναὸν οὐκ εἶδον ἐν αὐτῇ,ὁγὰρκύριος, ὁ θεός, ὁ παντοκράτωρ,ναὸς αὐτῆς ἐστίν, καὶ τὸ ἀρνίον. | 6.9. When he opened the fifth seal, I saw underneath the altar the souls of those who had been killed for the Word of God, and for the testimony of the Lamb which they had. 6.10. They cried with a loud voice, saying, "How long, Master, the holy and true, do you not judge and avenge our blood on those who dwell on the earth?" 21.22. I saw no temple in it, for the Lord God, the Almighty, and the Lamb, are its temple. |
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21. New Testament, 1 Corinthians, 16.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 316| 16.19. Ἀσπάζονται ὑμᾶς αἱ ἐκκλησίαι τῆς Ἀσίας. ἀσπάζεται ὑμᾶς ἐν κυρίῳ πολλὰ Ἀκύλας καὶ Πρίσκα σὺν τῇ κατʼ οἶκον αὐτῶν ἐκκλησίᾳ. | 16.19. The assemblies of Asia greet you. Aquila and Priscilla greetyou much in the Lord, together with the assembly that is in theirhouse. |
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22. New Testament, Philemon, 1.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 316| 1.2. καὶ Ἀπφίᾳ τῇ ἀδελφῇ καὶ Ἀρχίππῳ τῷ συνστρατιώτῃ ἡμῶν καὶ τῇ κατʼ οἶκόν σου ἐκκλησίᾳ· | 1.2. to the beloved Apphia, to Archippus, our fellow soldier, and to the assembly in your house: |
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23. Ignatius, To The Romans, 4.1-4.2, 7.2-7.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 326 | 4.1. I write to all the churches, and I bid all men know, that of my own free will I die for God, unless ye should hinder me. I exhort you, be ye not an unseasonable kindness to me. Let me be given to the wild beasts, for through them I can attain unto God. I am God's wheat, and I am ground by the teeth of wild beasts that I may be found pure bread [of Christ]. 4.2. Rather entice the wild beasts, that they may become my sepulchre and may leave no part of my body behind, so that I may not, when I am fallen asleep, be burdensome to any one. Then shall I be truly a disciple of Jesus Christ, when the world shall not so much as see my body. Supplicate the Lord for me, that through these instruments I may be found a sacrifice to God. 7.2. Let not envy have a home in you. Even though I myself, when I am with you, should beseech you, obey me not; but rather give credence to these things which I write to you. [For] I write to you in the midst of life, yet lusting after death. My lust hath been crucified, and there is no fire of material longing in me, but only water living +and speaking+ in me, saying within me, Come to the Father. 7.3. I have no delight in the food of corruption or in the delights of this life. I desire the bread of God, which is the flesh of Christ who was of the seed of David; and for a draught I desire His blood, which is love incorruptible. |
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24. New Testament, Colossians, 4.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 321| 4.2. Τῇ προσευχῇ προσκαρτερεῖτε, γρηγοροῦντες ἐν αὐτῇ ἐν εὐχαριστίᾳ, | 4.2. Continue steadfastly in prayer, watching therein with thanksgiving; |
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25. New Testament, Ephesians, 6.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 321| 6.18. ὅ ἐστιν ῥῆμα θεοῦ, διὰ πάσης προσευχῆς καὶ δεήσεως, προσευχόμενοι ἐν παντὶ καιρῷ ἐν πνεύματι, καὶ εἰς αὐτὸ ἀγρυπνοῦντες ἐν πάσῃ προσκαρτερήσει καὶ δεήσει περὶ πάντων τῶν ἁγίων, | 6.18. with all prayer and requests, praying at all times in the Spirit, and being watchful to this end in all perseverance and requests for all the saints: |
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26. New Testament, Romans, 12.1, 12.12, 16.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sacrifice,in heaven •heaven, visions of altars and sacrifices in Found in books: Klawans (2009) 132; Scopello (2008) 316, 321| 12.1. Παρακαλῶ οὖν ὑμᾶς, ἀδελφοί, διὰ τῶν οἰκτιρμῶν τοῦ θεοῦ παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν ἁγίαν τῷ θεῷ εὐάρεστον, τὴν λογικὴν λατρείαν ὑμῶν· 12.12. τῇ ἐλπίδι χαίροντες, τῇ θλίψει ὑπομένοντες, τῇ προσευχῇ προσκαρτεροῦντες, 16.5. καὶ τὴν κατʼ οἶκον αὐτῶν ἐκκλησίαν. ἀσπάσασθε Ἐπαίνετον τὸν ἀγαπητόν μου, ὅς ἐστιν ἀπαρχὴ τῆς Ἀσίας εἰς Χριστόν. | 12.1. Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. 12.12. rejoicing in hope; enduring in troubles; continuing steadfastly in prayer; 16.5. Greet the assembly that is in their house. Greet Epaenetus, my beloved, who is the first fruits of Achaia to Christ. |
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27. New Testament, Mark, 12.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 324| 12.25. ὅταν γὰρ ἐκ νεκρῶν ἀναστῶσιν, οὔτε γαμοῦσιν οὔτε γαμίζονται, ἀλλʼ εἰσὶν ὡς ἄγγελοι ἐν τοῖς οὐρανοῖς· | 12.25. For when they will rise from the dead, they neither marry, nor are given in marriage, but are like angels in heaven. |
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| 28. Pliny The Elder, Natural History, 7.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 322 |
29. Plutarch, Cicero, 10.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 322| 10.4. ἐπισφαλέστατα δʼ ἡ Ῥώμη πρὸς μεταβολὴν εἶχε διὰ τὴν ἐν ταῖς οὐσίαις ἀνωμαλίαν, τῶν μὲν ἐν δόξῃ μάλιστα καὶ φρονήματι κατεπτωχευμένων εἰς θέατρα καὶ δεῖπνα καὶ φιλαρχίας καὶ οἰκοδομίας, τῶν δὲ πλούτων εἰς ἀγεννεῖς καὶ ταπεινοὺς συνερρυηκότων ἀνθρώπους, ὥστε μικρᾶς ῥοπῆς δεῖσθαι τὰ πράγματα καὶ παντὸς εἶναι τοῦ τολμήσαντος ἐκστῆσαι τὴν πολιτείαν αὐτὴν ὑφʼ αὑτῆς νοσοῦσαν. | 10.4. |
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| 30. Ignatius, To The Philadelphians, 4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 317 |
31. Cassius Dio, Roman History, 37.30.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 322, 323 | 37.30.3. Upon the foremost and most powerful of them, including Antonius the consul, he imposed the obligation of taking a monstrous oath. For he sacrificed a boy, and after administering the oath over his vitals, ate these in company with the others. |
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32. Tertullian, Apology, 7.1-7.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 323, 324| 7.1. credere, qui non eruistis. 7.2. dissimulatione praescribitur non esse quod nec ipsi audetis eruere. Longe aliud munus carni fici in Christianos imperatis, non ut dicant quae faciunt, sed ut negent quod sunt. Census istius disciplinae, ut iam edidimus, a Tiberio est. Cum odio sui coepit veritas. Simul atque apparuit, inimica est. | |
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| 33. Pliny The Younger, Letters, 10.96.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 323 |
34. Anon., Genesis Rabba, 55.8, 69.7 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •temple, in heaven, in songs of the sabbath sacrifice Found in books: Klawans (2009) 138| 55.8. וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבשׁ אֶת חֲמֹרוֹ (בראשית כב, ג), אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אַהֲבָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה וְשִׂנְאָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה. אַהֲבָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה דִּכְתִיב: וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וגו', וְלֹא הָיָה לוֹ כַּמָּה עֲבָדִים, אֶלָּא אַהֲבָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה. וְשִׂנְאָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה, שֶׁנֶּאֱמַר (במדבר כב, כא): וַיָּקָם בִּלְעָם בַּבֹּקֶר וַיַּחֲבשׁ אֶת אֲתֹנוֹ, וְלֹא הָיוּ לוֹ כַּמָּה עֲבָדִים, אֶלָּא שִׂנְאָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה. אַהֲבָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה שֶׁנֶּאֱמַר (בראשית מו, כט): וַיֶּאֱסֹר יוֹסֵף מֶרְכַּבְתּוֹ וַיַּעַל לִקְרַאת יִשְׂרָאֵל אָבִיו, וְכִי לֹא הָיָה לְיוֹסֵף כַּמָּה עֲבָדִים, אֶלָּא אַהֲבָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה. שִׂנְאָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה, דִּכְתִיב (שמות יד, ו): וַיֶּאֱסֹר אֶת רִכְבּוֹ, וְלֹא הָיָה לוֹ כַּמָּה עֲבָדִים, אֶלָּא שִׂנְאָה מְקַלְקֶלֶת הַשּׁוּרָה. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי תָּבוֹא חֲבָשָׁה וְתַעֲמֹד עַל חֲבָשָׁה, תָּבוֹא חֲבָשָׁה שֶׁחָבַשׁ אַבְרָהָם אָבִינוּ לֵילֵךְ וְלַעֲשׂוֹת רְצוֹנוֹ שֶׁל מָקוֹם שֶׁל מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, שֶׁנֶּאֱמַר (בראשית כב, י): וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ וגו', וְתַעֲמֹד עַל חֲבָשָׁה שֶׁחָבַשׁ בִּלְעָם לֵילֵךְ וּלְקַלֵּל אֶת יִשְׂרָאֵל. תָּבוֹא אֲסָרָה שֶׁאָסַר יוֹסֵף לִקְרַאת אָבִיו, וְתַעֲמֹד עַל אֲסָרָה שֶׁל פַּרְעֹה שֶׁהָיָה הוֹלֵךְ לִרְדֹף אֶת יִשְׂרָאֵל, תָּנֵי רַבִּי יִשְׁמָעֵאל תָּבוֹא חֶרֶב יַד שֶׁעָשָׂה אַבְרָהָם אָבִינוּ, שֶׁנֶּאֱמַר: וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ וַיִּקַח אֶת הַמַּאֲכֶלֶת לִשְׁחֹט אֶת בְּנוֹ, וְתַעֲמֹד עַל חֶרֶב יַד שֶׁאָמַר פַּרְעֹה (שמות טו, ט): אָרִיק חַרְבִּי. (בראשית כב, ג): וַיִּקַּח אֶת שְׁנֵי נְעָרָיו אִתּוֹ, אָמַר רַבִּי אַבָּהוּ שְׁנֵי בְּנֵי אָדָם נָהֲגוּ בְּדֶרֶךְ אֶרֶץ, אַבְרָהָם וְשָׁאוּל, אַבְרָהָם, שֶׁנֶּאֱמַר: וַיִּקַּח אֶת שְׁנֵי נְעָרָיו. שָׁאוּל, (שמואל א כח, ח): וַיֵּלֶךְ הוּא וּשְׁנֵי אֲנָשִׁים עִמּוֹ. (בראשית כב, ג): וַיְבַקַּע עֲצֵי עֹלָה, רַבִּי חִיָּא בַּר יוֹסֵי בְּשֵׁם רַבִּי מְיָאַשָׁא וְתָנֵי לָהּ בְּשֵׁם רַבִּי בְּנָיָה, בִּשְׂכַר שְׁתֵּי בְּקִיעוֹת שֶׁבָּקַע אַבְרָהָם אָבִינוּ עֲצֵי עוֹלָה זָכָה לְהִבָּקַע הַיָּם לִפְנֵי בְּנֵי יִשְׂרָאֵל, שֶׁנֶּאֱמַר: וַיְבַקַּע עֲצֵי עֹלָה, וְנֶאֱמַר לְהַלָּן (שמות יד, כא): וַיִבָּקְעוּ הַמָּיִם. אָמַר רַבִּי לֵוִי דַּיֶּיךָּ עַד כֹּה, אֶלָּא אַבְרָהָם לְפִי כֹחוֹ וְהַקָּדוֹשׁ בָּרוּךְ הוּא לְפִי כֹחוֹ, (בראשית כב, ג): וַיָּקָם וַיֵּלֶךְ אֶת הַמָּקוֹם, נִתַּן לוֹ שְׂכַר קִימָה וּשְׂכַר הֲלִיכָה. 69.7. וַיִּיקַּץ יַעֲקֹב מִשְּׁנָתוֹ (בראשית כח, טז), רַבִּי יוֹחָנָן אָמַר מִמִּשְׁנָתוֹ. (בראשית כח, טז): וַיֹּאמֶר אָכֵן יֵשׁ ה' בַּמָּקוֹם הַזֶּה, אָכֵן הַשְּׁכִינָה שְׁרוּיָה בַּמָּקוֹם הַזֶּה, וְלֹא הָיִיתִי יוֹדֵעַ. (בראשית כח, יז): וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה, רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי בֶּן זִמְרָא אָמַר הַסֻּלָּם הַזֶּה עוֹמֵד בִּבְאֵר שֶׁבַע וְשִׁפּוּעוֹ מַגִּיעַ עַד בֵּית הַמִּקְדָּשׁ, מַה טַּעַם וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע, וַיַּחֲלֹם וְהִנֵּה סֻלָּם, וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה, אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן הַסֻּלָּם הַזֶּה עוֹמֵד בְּבֵית הַמִּקְדָּשׁ וְשִׁפּוּעוֹ מַגִּיעַ עַד בֵּית אֵל, מַה טַּעַם, וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה, וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא בֵּית אֵל. אֵין זֶה כִּי אִם בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם, אָמַר רַב אַחָא עָתִיד הַשַּׁעַר הַזֶּה לְהִפָּתַח לְהַרְבֵּה צַדִּיקִים כַּיּוֹצֵא בָּךְ. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אֵין בֵּית הַמִּקְדָּשׁ שֶׁל מַעְלָן גָּבוֹהַּ מִבֵּית הַמִּקְדָּשׁ שֶׁל מַטָּן, אֶלָּא שְׁמוֹנָה עֶשְׂרֵה מִיל, מַה טַּעַם, וְזֶה שַׁעַר הַשָּׁמָיִם, מִנְיַן וְזֶ"ה. דָּבָר אַחֵר, מְלַמֵּד שֶׁהֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיַעֲקֹב בֵּית הַמִּקְדָּשׁ בָּנוּי וְחָרֵב וּבָנוּי, וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה, זֶה בָּנוּי, הֵיךְ מָה דְאַתְּ אָמַר (תהלים סח, לו): נוֹרָא אֱלֹהִים מִמִּקְדָּשֶׁיךָ, וְאֵין זֶה, הֲרֵי חָרֵב, כְּמָה דְאַתְּ אָמַר (איכה ה, יז): עַל זֶה הָיָה דָּוֶה לִבֵּנוּ עַל אֵלֶּה חָשְׁכוּ עֵינֵינוּ. כִּי אִם בֵּית אֱלֹהִים, בָּנוּי וּמְשֻׁכְלָל לֶעָתִיד לָבוֹא, כְּמָה דְאַתְּ אָמַר (תהלים קמז, יג): כִּי חִזַּק בְּרִיחֵי שְׁעָרָיִךְ. | 55.8. "...And Avraham rose early in the morning, and saddled his donkey (Genesis 22:3). Rabbi Simeon b. Yohai said: Love upsets the natural order, and hate upsets the natural order. Love upsets the natural order: \"And Avraham rose early in the morning, etc\".: surely he had plenty of slaves? But the reason was that love upset the natural order. Hate upsets the natural order: \"And Bilam rose up in the morning, and saddled his donkey\" (Num. 22:21): surely he had plenty of slaves? Hate, however, upsets the natural order. Love upsets the natural order: \"And Yosef made ready his chariot, etc.\" (Gen. 46:29): yet surely Yosef had plenty of slaves? But love upsets the natural order. Hate upsets the natural order: \"And he made ready his chariot\" (Ex. 14:6); yet surely he had plenty of slaves? Thus hate upsets the natural order. Rabbi Simeon b. Yohai said: Let saddling counteract saddling. Let the saddling done by our father Avraham in order to go and fulfill the will of the One at whose word the world came into existence counteract the saddling done by Bilam in order to go and curse Israel. Let preparing counteract preparing. Let Yosef’s preparing [of his chariot] to meet his father counteract Pharaoh’s preparing to go and pursue Israel. Rabbi Ishmael taught: Let the sword of the hand counteract the sword of the hand. Let the sword taken in the hand of our father Avraham, as it says, \"And Avraham stretched forth his hand, and took the knife to slay his son\" (Gen. 22:10), come and counteract the sword grasped by Pharaoh’s hand when he said, \"I will draw my sword, my hand shall destroy them\" (Ex. 15:9). \"And took two of his young men with him, and Itzchak his son.\" (Gen. 22:3) Rabbi Abbahu said: Two people behaved with derech eretz (decency), Avraham and Saul: Avraham, as it says, \"And took two of his young men with him\"; Saul, as it says, \"And Saul … went, he and two men with him\" (I Sam. 28:8). \"And he cleaved the wood for the burnt-offering,\" (Gen. 22:3) Rabbi Hiyya b. Rabbi Yosei said in the name of Rabbi Meyasha, and it was also repeated in the name of Rabbi Benaiah: As a reward for the two cleavings with which our father Avraham cleaved the wood of the burnt-offering, he earned that God should cleave [divide] the Sea before his descendants, as it says, And the waters were divided (Ex. 14:21). Said Rabbi Levi: Enough of this! In truth Avraham acted according to his powers an the Holy One of Blessing according to His powers. \"And he rose up, and went to the place.\" (Gen. 22:3) Avraham was rewarded for rising up and for going.", |
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| 35. Clement of Alexandria, Christ The Educator, 3.12, 95.4.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 321 |
| 36. Clement of Alexandria, Miscellanies, 4.10.76-4.10.77 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 321, 327 |
| 37. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 38. Justin, Second Apology, 12.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 323 |
| 39. Pliny The Younger, Letters, 10.96.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 323 |
40. Tertullian, On Baptism, 17 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 316 | 17. For concluding our brief subject, it remains to put you in mind also of the due observance of giving and receiving baptism. of giving it, the chief priest (who is the bishop) has the right: in the next place, the presbyters and deacons, yet not without the bishop's authority, on account of the honour of the Church, which being preserved, peace is preserved. Beside these, even laymen have the right; for what is equally received can be equally given. Unless bishops, or priests, or deacons, be on the spot, other disciples are called i.e. to the work. The word of the Lord ought not to be hidden by any: in like manner, too, baptism, which is equally God's property, can be administered by all. But how much more is the rule of reverence and modesty incumbent on laymen- seeing that these powers belong to their superiors - lest they assume to themselves the specific function of the bishop! Emulation of the episcopal office is the mother of schisms. The most holy apostle has said, that all things are lawful, but not all expedient. Let it suffice assuredly, in cases of necessity, to avail yourself (of that rule , if at any time circumstance either of place, or of time, or of person compels you (so to do); for then the steadfast courage of the succourer, when the situation of the endangered one is urgent, is exceptionally admissible; inasmuch as he will be guilty of a human creature's loss if he shall refrain from bestowing what he had free liberty to bestow. But the woman of pertness, who has usurped the power to teach, will of course not give birth for herself likewise to a right of baptizing, unless some new beast shall arise like the former; so that, just as the one abolished baptism, so some other should in her own right confer it! But if the writings which wrongly go under Paul's name, claim Thecla's example as a licence for women's teaching and baptizing, let them know that, in Asia, the presbyter who composed that writing, as if he were augmenting Paul's fame from his own store, after being convicted, and confessing that he had done it from love of Paul, was removed from his office. For how credible would it seem, that he who has not permitted a woman even to learn with over-boldness, should give a female the power of teaching and of baptizing! Let them be silent, he says, and at home consult their own husbands. 1 Corinthians 14:34-35 |
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| 41. Anon., Marytrdom of Polycarp, 14.1-14.2 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 326 |
| 42. Irenaeus, Refutation of All Heresies, 5.28.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 326 |
| 43. Tertullian, Against Marcion, 1.14.5, 1.24.4, 1.27.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 327 |
| 44. Justin, First Apology, 26.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 324 |
| 45. Origen, Exhortation To Martyrdom, 30 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 326 |
46. Origen, Against Celsus, 6.27, 8.21 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 321, 323 | 6.27. After the matter of the diagram, he brings forward certain monstrous statements, in the form of question and answer, regarding what is called by ecclesiastical writers the seal, statements which did not arise from imperfect information; such as that he who impresses the seal is called father, and he who is sealed is called young man and son; and who answers, I have been anointed with white ointment from the tree of life,- things which we never heard to have occurred even among the heretics. In the next place, he determines even the number mentioned by those who deliver over the seal, as that of seven angels, who attach themselves to both sides of the soul of the dying body; the one party being named angels of light, the others 'archontics;' and he asserts that the ruler of those named 'archontics' is termed the 'accursed' god. Then, laying hold of the expression, he assails, not without reason, those who venture to use such language; and on that account we entertain a similar feeling of indignation with those who censure such individuals, if indeed there exist any who call the God of the Jews- who sends rain and thunder, and who is the Creator of this world, and the God of Moses, and of the cosmogony which he records - an accursed divinity. Celsus, however, appears to have had in view in employing these expressions, not a rational object, but one of a most irrational kind, arising out of his hatred towards us, which is so unlike a philosopher. For his aim was, that those who are unacquainted with our customs should, on perusing his treatise, at once assail us as if we called the noble Creator of this world an accursed divinity. He appears to me, indeed, to have acted like those Jews who, when Christianity began to be first preached, scattered abroad false reports of the Gospel, such as that Christians offered up an infant in sacrifice, and partook of its flesh; and again, that the professors of Christianity, wishing to do the 'works of darkness,' used to extinguish the lights (in their meetings), and each one to have sexual intercourse with any woman whom he chanced to meet. These calumnies have long exercised, although unreasonably, an influence over the minds of very many, leading those who are aliens to the Gospel to believe that Christians are men of such a character; and even at the present day they mislead some, and prevent them from entering even into the simple intercourse of conversation with those who are Christians. 8.21. Let us see what Celsus further says of God, and how he urges us to the use of those things which are properly called idol offerings, or, still better, offerings to demons, although, in his ignorance of what true sanctity is, and what sacrifices are well-pleasing to God, he call them holy sacrifices. His words are, God is the God of all alike; He is good, He stands in need of nothing, and He is without jealousy. What, then, is there to hinder those who are most devoted to His service from taking part in public feasts. I cannot see the connection which he fancies between God's being good, and independent, and free from jealousy, and His devoted servants taking part in public feasts. I confess, indeed, that from the fact that God is good, and without want of anything, and free from jealousy, it would follow as a consequence that we might take part in public feasts, if it were proved that the public feasts had nothing wrong in them, and were grounded upon true views of the character of God, so that they resulted naturally from a devout service of God. If, however, the so-called public festivals can in no way be shown to accord with the service of God, but may on the contrary be proved to have been devised by men when occasion offered to commemorate some human events, or to set forth certain qualities of water or earth, or the fruits of the earth - in that case, it is clear that those who wish to offer an enlightened worship to the Divine Being will act according to sound reason, and not take part in the public feasts. For to keep a feast, as one of the wise men of Greece has well said, is nothing else than to do one's duty; and that man truly celebrates a feast who does his duty and prays always, offering up continually bloodless sacrifices in prayer to God. That therefore seems to me a most noble saying of Paul, You observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labour in vain. |
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| 47. Pseudo Clementine Literature, Recognitiones (E Pseudocaesario), 6.5.5-6.5.6, 10.71 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 316, 326 |
48. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sacrifice,in heaven •temple, in heaven, in songs of the sabbath sacrifice Found in books: Klawans (2009) 138, 140| 12b. את הארץ למה לי להקדים שמים לארץ והארץ היתה תהו ובהו מכדי בשמים אתחיל ברישא מאי שנא דקא חשיב מעשה ארץ תנא דבי ר' ישמעאל משל למלך בשר ודם שאמר לעבדיו השכימו לפתחי השכים ומצא נשים ואנשים למי משבח למי שאין דרכו להשכים והשכים,תניא ר' יוסי אומר אוי להם לבריות שרואות ואינן יודעות מה רואות עומדות ואין יודעות על מה הן עומדות הארץ על מה עומדת על העמודים שנאמר (איוב ט, ו) המרגיז ארץ ממקומה ועמודיה יתפלצון עמודים על המים שנאמר (תהלים קלו, ו) לרוקע הארץ על המים מים על ההרים שנאמר על הרים יעמדו מים הרים ברוח שנאמר (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח רוח בסערה שנאמר (תהלים קמח, ח) רוח סערה עושה דברו סערה תלויה בזרועו של הקב"ה שנאמר (דברים לג, כז) ומתחת זרועות עולם,וחכ"א על י"ב עמודים עומדת שנאמר (דברים לב, ח) יצב גבולות עמים למספר בני ישראל וי"א ז' עמודים שנאמר (משלי ט, א) חצבה עמודיה שבעה ר"א בן שמוע אומר על עמוד אחד וצדיק שמו שנאמר (משלי י, כה) וצדיק יסוד עולם,א"ר יהודה שני רקיעים הן שנאמר (דברים י, יד) הן לה' אלהיך השמים ושמי השמים,ר"ל אמר שבעה ואלו הן וילון רקיע שחקים זבול מעון מכון ערבות וילון אינו משמש כלום אלא נכנס שחרית ויוצא ערבית ומחדש בכל יום מעשה בראשית שנאמר (ישעיהו מ, כב) הנוטה כדוק שמים וימתחם כאהל לשבת רקיע שבו חמה ולבנה כוכבים ומזלות קבועין שנאמר (בראשית א, יז) ויתן אותם אלהים ברקיע השמים שחקים שבו רחיים עומדות וטוחנות מן לצדיקים שנאמר (תהלים עח, כג) ויצו שחקים ממעל ודלתי שמים פתח וימטר עליהם מן לאכול וגו',זבול שבו ירושלים ובית המקדש ומזבח בנוי ומיכאל השר הגדול עומד ומקריב עליו קרבן שנאמר (מלכים א ח, יג) בנה בניתי בית זבול לך מכון לשבתך עולמים ומנלן דאיקרי שמים דכתיב (ישעיהו סג, טו) הבט משמים וראה מזבול קדשך ותפארתך,מעון שבו כיתות של מלאכי השרת שאומרות שירה בלילה וחשות ביום מפני כבודן של ישראל שנאמר (תהלים מב, ט) יומם יצוה ה' חסדו ובלילה שירה עמי,אמר ר"ל כל העוסק בתורה בלילה הקב"ה מושך עליו חוט של חסד ביום שנאמר יומם יצוה ה' חסדו ומה טעם יומם יצוה ה' חסדו משום ובלילה שירה עמי ואיכא דאמרי אמר ר"ל כל העוסק בתורה בעוה"ז שהוא דומה ללילה הקב"ה מושך עליו חוט של חסד לעוה"ב שהוא דומה ליום שנאמר יומם יצוה ה' חסדו ובלילה שירה עמי,א"ר לוי כל הפוסק מדברי תורה ועוסק בדברי שיחה מאכילין אותו גחלי רתמים שנאמר (איוב ל, ד) הקוטפים מלוח עלי שיח ושרש רתמים לחמם ומנלן דאיקרי שמים שנאמר (דברים כו, טו) השקיפה ממעון קדשך מן השמים,מכון שבו אוצרות שלג ואוצרות ברד ועליית טללים רעים ועליית אגלים וחדרה של סופה [וסערה] ומערה של קיטור ודלתותיהן אש שנאמר (דברים כח, יב) יפתח ה' לך את אוצרו הטוב,הני ברקיעא איתנהו הני בארעא איתנהו דכתיב (תהלים קמח, ז) הללו את ה' מן הארץ תנינים וכל תהומות אש וברד שלג וקיטור רוח סערה עושה דברו אמר רב יהודה אמר רב דוד ביקש עליהם רחמים והורידן לארץ אמר לפניו רבש"ע (תהלים ה, ה) לא אל חפץ רשע אתה לא יגורך (במגורך) רע צדיק אתה ה' לא יגור במגורך רע ומנלן דאיקרי שמים דכתיב (מלכים א ח, לט) ואתה תשמע השמים מכון שבתך,ערבות שבו צדק משפט וצדקה גנזי חיים וגנזי שלום וגנזי ברכה ונשמתן של צדיקים ורוחות ונשמות שעתיד להיבראות וטל שעתיד הקב"ה להחיות בו מתים צדק ומשפט דכתיב (תהלים פט, טו) צדק ומשפט מכון כסאך צדקה דכתיב (ישעיהו נט, יז) וילבש צדקה כשרין גנזי חיים דכתיב (תהלים לו, י) כי עמך מקור חיים וגנזי שלום דכתיב (שופטים ו, כד) ויקרא לו ה' שלום וגנזי ברכה דכתיב (תהלים כד, ה) ישא ברכה מאת ה',נשמתן של צדיקים דכתיב (שמואל א כה, כט) והיתה נפש אדוני צרורה בצרור החיים את ה' אלהיך רוחות ונשמות שעתיד להיבראות דכתיב (ישעיהו נז, טז) כי רוח מלפני יעטוף ונשמות אני עשיתי וטל שעתיד הקב"ה להחיות בו מתים דכתיב (תהלים סח, י) גשם נדבות תניף אלהים נחלתך ונלאה אתה כוננתה,שם אופנים ושרפים וחיות הקדש ומלאכי השרת וכסא הכבוד מלך אל חי רם ונשא שוכן עליהם בערבות שנאמר (תהלים סח, ה) סולו לרוכב בערבות ביה שמו ומנלן דאיקרי שמים אתיא רכיבה רכיבה כתיב הכא סולו לרוכב בערבות וכתיב התם (דברים לג, כו) רוכב שמים בעזרך,וחשך וענן וערפל מקיפין אותו שנאמר (תהלים יח, יב) ישת חשך סתרו סביבותיו סוכתו חשכת מים עבי שחקים ומי איכא חשוכא קמי שמיא והכתיב [דניאל ב, כב] הוא (גלי) עמיקתא ומסתרתא ידע מה בחשוכא ונהורא עמיה שרי לא קשיא הא | 12b. b Why do I /b need b “and the earth” [ i et ha’aretz /i ]? To /b teach that b heaven preceded earth /b in the order of Creation. The next verse states: b “And the earth was unformed and void” /b (Genesis 1:2). The Gemara asks: b After all, /b the Bible b began with heaven first; what is different /b about the second verse? Why does the Bible b recount the creation of earth /b first in the second verse? b The Sage of the school of Rabbi Yishmael taught: /b This can be explained by b a parable of a flesh-and-blood king who said to his servants: Rise early /b and come b to my entrance. He arose and found women and men /b waiting for him. b Whom does he praise? Those who are unaccustomed to rising early but /b yet b rose early, /b the women. The same applies to the earth: Since it is a lowly, physical sphere, we would not have expected it to be created together with heaven. Therefore, it is fitting to discuss it at greater length.,§ b It is taught /b in a i baraita /i : b Rabbi Yosei says: Woe to them, the creations, who see and know not what they see; /b who b stand and know not upon what they stand. /b He clarifies: b Upon what does the earth stand? Upon pillars, as it is stated: “Who shakes the earth out of its place, and its pillars tremble” /b (Job 9:6). These b pillars /b are positioned b upon water, as it is stated: “To Him Who spread forth the earth over the waters” /b (Psalms 136:6). These b waters /b stand b upon mountains, as it is stated: “The waters stood above the mountains” /b (Psalms 104:6). The b mountains /b are upon the b wind, as it is stated: “For behold He forms the mountains and creates the wind” /b (Amos 4:13). The b wind /b is b upon a storm, as it is stated: “Stormy wind, fulfilling His word” /b (Psalms 148:8). The b storm hangs upon the arm of the Holy One, Blessed be He, as it is stated: “And underneath are the everlasting arms” /b (Deuteronomy 33:27), which demonstrates that the entire world rests upon the arms of the Holy One, Blessed be He.,And the Rabbis say: The earth b stands on twelve pillars, as it is stated: “He set the borders of the nations according to the number of the children of Israel” /b (Deuteronomy 32:8). Just as the children of Israel, i.e., the sons of Jacob, are twelve in number, so does the world rest on twelve pillars. b And some say: /b There are b seven pillars, as it is stated: “She has hewn out her seven pillars” /b (Proverbs 9:1). b Rabbi Elazar ben Shammua says: /b The earth rests b on one pillar and a righteous person is its name, as it is stated: “But a righteous person is the foundation of the world” /b (Proverbs 10:25).,§ b Rabbi Yehuda said: There are two firmaments, as it is stated: “Behold, to the Lord your God belongs the heaven and the heaven of heavens” /b (Deuteronomy 10:14), indicating that there is a heaven above our heaven., b Reish Lakish said: /b There are b seven /b firmaments, b and they are as follows: i Vilon /i , i Rakia /i , i Sheḥakim /i , i Zevul /i , i Ma’on /i , i Makhon /i , /b and b i Aravot /i . /b The Gemara proceeds to explain the role of each firmament: b i Vilon /i , /b curtain, is the firmament that b does not contain anything, but enters at morning and departs /b in the b evening, and renews the act of Creation daily, as it is stated: “Who stretches out the heavens as a curtain [ i Vilon /i ], and spreads them out as a tent to dwell in” /b (Isaiah 40:22). b i Rakia /i , /b firmament, is the one b in which /b the b sun, moon, stars, and zodiac signs are fixed, as it is stated: “And God set them in the firmament [ i Rakia /i ] of the heaven” /b (Genesis 1:17). b i Sheḥakim /i , /b heights, is the one b in which mills stand and grind manna for the righteous, as it is stated: “And He commanded the heights [ i Shehakim /i ] above, and opened the doors of heaven; and He caused manna to rain upon them for food, /b and gave them of the corn of heaven” (Psalms 78:23–24)., b i Zevul /i , /b abode, b is /b the location b of /b the heavenly b Jerusalem and /b the heavenly b Temple, and /b there the heavenly b altar is built, and /b the angel b Michael, the great minister, stands and sacrifices an offering upon it, as it is stated: “I have surely built a house of i Zevul /i for You, a place for You to dwell forever” /b (I Kings 8:13). b And from where do we /b derive b that /b i Zevul /i b is called heaven? As it is written: “Look down from heaven and see, from Your holy and glorious abode [ i Zevul /i ]” /b (Isaiah 63:15)., b i Ma’on /i , /b habitation, b is where /b there are b groups of ministering angels who recite song at night and are silent during the day out of respect for Israel, /b in order not to compete with their songs, b as it is stated: “By day the Lord will command His kindness, and in the night His song is with me” /b (Psalms 42:9), indicating that the song of the angels is with God only at night.,With regard to the aforementioned verse, b Reish Lakish said: Whoever occupies /b himself b with Torah at night, the Holy One, Blessed be He, extends a thread of kindness over him by day, as it is stated: “By day, the Lord will command His kindness,” and what is the reason /b that b “by day, the Lord will command His kindness”? Because “and in the night His song,” /b i.e., the song of Torah, b “is with me.” And some say /b that b Reish Lakish said: Whoever occupies himself with Torah in this world, which is comparable to night, the Holy One, Blessed be He, extends a thread of kindness over him in the World-to-Come, which is comparable to day, as it is stated: “By day, the Lord will command His kindness, and in the night His song is with me.” /b ,With regard to the same matter, b Rabbi Levi said: Anyone who pauses from words of Torah to occupy himself with mundane conversation will be fed with the coals of the broom tree, as it is stated: “They pluck saltwort [ i maluaḥ /i ] with wormwood [ i alei siaḥ /i ], and the roots of the broom tree [ i retamim /i ] are their food” /b (Job 30:4). The exposition is as follows: Those who pluck, i.e., pause, from learning Torah, which was given upon two tablets, i luḥot /i , which sounds similar to i maluaḥ /i , for the purpose of i siaḥ /i , idle chatter, are punished by having to eat coals made from “the roots of the broom tree.” b And from where do we /b derive b that /b i Ma’on /i b is called heaven? As it is stated: “Look forth from Your holy i Ma’on /i , from heaven” /b (Deuteronomy 26:15)., b i Makhon /i , /b dwelling place, b is where there are storehouses of snow and storehouses of hail, and the upper chamber of harmful dews, and the upper chamber of drops, and the room of tempests and storms, and the cave of mist. And the doors /b of all these are made of b fire. /b How do we know that there are storehouses for evil things? b For it is stated: “The Lord will open for you His good storehouse, /b the heavens” (Deuteronomy 28:12), which indicates the existence of a storehouse that contains the opposite of good.,The Gemara asks a question: With regard to b these /b things listed above, are they b located in heaven? /b It is obvious that b they /b are b located on the earth. As it is written: “Praise the Lord from the earth, sea monsters and all depths, fire and hail, snow and mist, stormy wind, fulfilling His word” /b (Psalms 148:7–8). The verse seems to indicate that all these things are found on the earth. b Rav Yehuda said /b that b Rav said: David requested mercy with regard to them, /b that they should not remain in heaven, b and He brought them down to earth. He said before Him: Master of the Universe, “You are not a God that has pleasure in wickedness, evil shall not sojourn with You” /b (Psalms 5:5). In other words, b You are righteous, O Lord. /b Nothing b evil should sojourn in Your vicinity. /b Rather, it is better that they remain close to us. b And from where do we /b derive b that /b this place b is called “heaven”? As it is written: “And You shall hear /b in b heaven, the i Makhon /i of Your dwelling” /b (I Kings 8:39)., b i Aravot /i , /b skies, is the firmament b that contains righteousness; justice; righteousness, /b i.e., charity; b the treasuries of life; the treasuries of peace; the treasuries of blessing; the souls of the righteous; the spirits and souls that are to be created; and the dew that the Holy One, Blessed be He, will use to revive the dead. /b The Gemara proves this statement: b Righteousness and justice /b are found in heaven, b as it is written: “Righteousness and justice are the foundation of Your throne” /b (Psalms 89:15); b righteousness, as it is written: “And He donned righteousness as armor” /b (Isaiah 59:17); b the treasuries of life, as it is written: “For with You is the source of life” /b (Psalms 36:10). b And the treasuries of peace /b are found in heaven, b as it is written: “And he called Him the Lord of peace” /b (Judges 6:24), implying that peace is God’s name and is therefore found close to Him. b And the treasuries of blessing, as it is written: “He shall receive a blessing from the Lord” /b (Psalms 24:5)., b The souls of the righteous /b are found in heaven, b as it is written: “And the soul of my master shall be bound in the bundle of life with the Lord, your God” /b (I Samuel 25:29). b Spirits and souls that are to be created /b are found there, b as it is written: “For the spirit that enwraps itself is from Me, and the souls that I have made” /b (Isaiah 57:16), which indicates that the spirit to be released into the world, wrapped around a body, is located close to God. b The dew that the Holy One, Blessed be He, will use to revive the dead /b is found in heaven, b as it is written: “A bountiful rain You will pour down, God; when Your inheritance was weary, You confirmed it” /b (Psalms 68:10)., b There, /b in the firmaments, are the b i ofanim /i , /b the b seraphim, /b the b holy divine creatures, and the ministering angels, and the Throne of Glory. The King, God, /b the b living, lofty, exalted One dwells above them in i Aravot /i , as it is stated: “Extol Him Who rides upon the skies [ i Aravot /i ], Whose name is God” /b (Psalms 68:5). b And from where do we /b derive b that /b i Aravot /i b is called “heaven”? /b This is b learned /b by using a verbal analogy between two instances of b “rides” /b and b “rides”: Here, it is written: “Extol Him Who rides upon the skies [ i Aravot /i ],” and there, it is written: “Who rides upon the heaven as your help” /b (Deuteronomy 33:26)., b And darkness and clouds and fog surround Him, as it is stated: “He made darkness His hiding place, His pavilion round about Him; darkness of waters, thick clouds of the skies” /b (Psalms 18:12). The Gemara asks: b And is there darkness before Heaven, /b i.e., before God? b But isn’t it written: “He reveals deep and secret things, He knows what is in the darkness, and the light dwells with Him” /b (Daniel 2:22), demonstrating that only light, not darkness, is found with God? The Gemara answers: This is b not difficult. This /b verse, which states that only light dwells with Him, is referring |
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49. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sacrifice,in heaven •temple, in heaven, in songs of the sabbath sacrifice Found in books: Klawans (2009) 138, 140 | 110a. b and swear to the Lord of hosts; /b one shall be called the city of destruction” (Isaiah 19:18). b They went to Alexandria in Egypt and built an altar and sacrificed /b offerings b upon it for the sake of Heaven, as it is stated /b in the following verse: b “In that day shall there be an altar to the Lord in the midst of the land of Egypt, /b and a pillar at its border, to the Lord” (Isaiah 19:19).,The verse states: b “One shall be called the city of destruction” /b (Isaiah 19:18). The Gemara asks: b What /b is the meaning of the verse: b “One shall be called the city of destruction”? /b The Gemara answers: b As Rav Yosef translates /b into Aramaic: Concerning b the City of the Sun, which will be destroyed in the future, it will be said that it is one of them. And from where /b is it derived b that /b in the phrase: b “The city of destruction [ i heres /i ],” the term /b i heres /i b is /b referring b to the sun? As it is written: “Who commands the sun [ i ḥeres /i ], and it does not rise; /b and seals up the stars” (Job 9:7).,§ After mentioning the Jewish community in Egypt, the Gemara discusses Jewish communities in other locations. The verse states: “Fear not, for I am with you; I will bring your seed from the east and gather you from the west; I will say to the north: Give up, and to the south: Keep not back, b bring My sons from far, and My daughters from the end of the earth” /b (Isaiah 43:5–6). What is the meaning of b “bring My sons from far”? Rav Huna says: These are the exiles of Babylonia, whose minds are calm, like sons, /b and who can therefore focus properly on Torah study and mitzvot. What is the meaning of b “and My daughters from the end of the earth”? These are the exiles of other countries, whose minds are unsettled, like daughters. /b ,§ b Rabbi Abba bar Rav Yitzḥak says /b that b Rav Ḥisda says, and some say /b that b Rav Yehuda says /b that b Rav says: /b The gentiles living b from Tyre to Carthage recognize the Jewish people, /b their religion, b and their Father in Heaven. But /b those living b to the west of Tyre and to the east of Carthage recognize neither the Jewish people nor their Father in Heaven. /b , b Rav Shimi bar Ḥiyya raised an objection to /b the statement of b Rav /b from the verse: b “From the rising of the sun until it sets, My name is great among the nations; and in every place offerings are presented to My name, and a pure meal offering; /b for My name is great among the nations, says the Lord of hosts” (Malachi 1:11). This indicates that God’s name is known across the entire world, even to the west of Tyre and the east of Carthage. Rav b said to him: Shimi, /b is it b you /b who is raising such an objection? The verse does not mean that they recognize God and worship him. Rather, it means b that /b although they worship idols, b they call Him the God of gods. /b ,§ The verse states: “And b in every place offerings are presented to My name, /b and a pure meal offering; for My name is great among the nations, says the Lord of hosts.” Does it b enter your mind /b to say that it is permitted to sacrifice offerings b in every place? /b Rather, b Rabbi Shmuel bar Naḥmani says /b that b Rabbi Yonatan says: These are Torah scholars, who engage in Torah /b study b in every place. /b God says: b I ascribe them /b credit b as though they burn and present /b offerings b to My name. /b ,Furthermore, when the verse states: b “And a pure meal offering,” this /b is referring to b one who studies Torah in purity, /b i.e., one who first b marries a woman and afterward studies Torah. /b Since he is married, he is not disturbed by sinful thoughts.,The Gemara cites another verse that praises Torah scholars. b “A Song of Ascents, Behold, bless the Lord, all you servants of the Lord, who stand in the House of the Lord at night” /b (Psalms 134:1). b What /b is the meaning of b “at night,” /b given that the Temple service is not performed at night and all the offerings must be sacrificed during the daytime? b Rabbi Yoḥa says: These are Torah scholars, who engage in Torah /b study b at night. The verse ascribes them /b credit b as though they engage in the /b Temple b service. /b ,§ The Gemara cites another verse that is interpreted in a similar vein. King Solomon said to Hiram of Tyre: “Behold, I am about to build a house for the name of the Lord my God, to dedicate it to Him, and to burn before Him incense of sweet spices, and for the continual shewbread, and for the burnt offerings morning and evening, on the i Shabbatot /i , and on the New Moons, and on the Festivals of the Lord our God. b This is an ordice forever for Israel” /b (II Chronicles 2:3). Since the Temple was eventually destroyed, what did Solomon mean when he said that it is “an ordice forever”? b Rav Giddel says /b that b Rav says: This /b is referring to the b altar /b that remains b built /b in Heaven even after the earthly Temple was destroyed, b and /b the angel b Michael, the great minister, stands and sacrifices an offering upon it. /b , b And Rabbi Yoḥa says /b that there is an alternative explanation of the verse: b These are Torah scholars, who engage in /b studying b the i halakhot /i of /b the Temple b service. The verse ascribes them /b credit b as though the Temple was built in their days /b and they are serving in it.,§ The Gemara cites similar interpretations of verses: b Reish Lakish said: What /b is the meaning of that b which is written: “This is the law [ i torah /i ] of the burnt offering, of the meal offering, and of the sin offering, and of the guilt offering, /b and of the consecration offering, and of the sacrifice of peace offerings” (Leviticus 7:37)? This teaches that b anyone who engages in Torah /b study is considered b as though he sacrificed a burnt offering, a meal offering, a sin offering, and a guilt offering. /b , b Rava said /b an objection to this interpretation: b This /b verse states: b “of the burnt offering, of the meal offering.” /b If the interpretation of Reish Lakish is correct, the verse b should have /b written: b “Burnt offering and meal offering.” Rather, Rava says /b that the correct interpretation of this verse is: b Anyone who engages in Torah /b study b need not /b bring b a burnt offering, nor a sin offering, nor a meal offering, nor a guilt offering. /b , b Rabbi Yitzḥak said: What /b is the meaning of that b which is written: “This is the law of the sin offering” /b (Leviticus 6:18), b and: “This is the law of the guilt offering” /b (Leviticus 7:1)? These verses teach that b anyone who engages in /b studying b the law of the sin offering /b is ascribed credit b as though he sacrificed a sin offering, and anyone who engages in /b studying b the law of a guilt offering /b is ascribed credit b as though he sacrificed a guilt offering. /b , strong MISHNA: /strong b It is stated with regard to an animal burnt offering: “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 1:9), b and with regard to a bird burnt offering: “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 1:17), b and with regard to a meal offering: “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 2:2). The repetitive language employed concerning all of these different offerings is b to say to you /b that b one who brings a substantial /b offering b and one who brings a meager /b offering have equal merit, b provided that he directs his heart toward Heaven. /b , strong GEMARA: /strong b Rabbi Zeira said: What is the verse /b from which this principle is derived? b “Sweet is the sleep of a laboring man, whether he consumes little or much” /b (Ecclesiastes 5:11).The verse is interpreted as referring to one who brings an offering, and teaches that one who brings a substantial offering and one who brings a meager offering can be equally assured that their offering will be accepted., b Rav Adda bar Ahava said /b that the source is b from here: “When goods increase, those who consume them increase; and what advantage is there to the owner, /b except seeing them with his eyes?” (Ecclesiastes 5:10). One who brings a substantial offering, who thereby increases the number of priests who partake of it, does not have more merit than one who brings a meager offering. Rather, the offering that God desires is one where He recognizes, i.e., “seeing them with His eyes,” that its owner has the proper intent.,The Gemara addresses the expression “an aroma pleasing to the Lord” stated in the verses mentioned in the mishna. b It is taught /b in a i baraita /i that b Rabbi Shimon ben Azzai says: Come and see what is written in the portion of offerings: As /b in these verses, the divine names b i El /i and i Elohim /i are not stated, but /b only b “the Lord.” /b This is b so /b as b not to give a claim to a litigant to argue. /b Only one name of God is used in conjunction with all the various offerings, to prevent heretics from claiming that different offerings are brought to different gods., b And it is stated with regard to a large bull /b offering: b “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 1:9), b and with regard to a small bird /b offering: b “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 1:17), b and with regard to a meal offering: “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 1:9). The repetitive language employed concerning all of these different offerings is b to say to you /b that b one who brings a substantial /b offering b and one who brings a meager /b offering have equal merit, b provided that he directs his heart toward Heaven. /b , b And lest you say /b that God b needs /b these offerings b for consumption, /b in which case a larger offering would be preferable to a smaller one, b the verse states: “If I were hungry, I would not tell you; for the world is Mine, and everything within it” /b (Psalms 50:12). b And it is stated: “For every beast of the forest is Mine, and the cattle upon a thousand hills. I know all the fowls of the mountains; and the wild beasts of the field are Mine” /b (Psalms 50:10–11). Similarly, it is stated in the following verse: b “Do I eat the flesh of bulls, or drink the blood of goats?” /b (Psalms 50:13)., b I did not say to you: Sacrifice /b offerings to me, b so that you will say: I will do His will, /b i.e., fulfill His needs, b and He will do my will. You are not sacrificing to /b fulfill b My will, /b i.e., My needs, b but you are sacrificing to /b fulfill b your will, /b i.e., your needs, in order to achieve atonement for your sins by observing My mitzvot, b as it is stated: /b “And when you sacrifice an offering of peace offerings to the Lord, b you shall sacrifice it so that you may be accepted” /b (Leviticus 19:5)., b Alternatively, /b the verse: “And when you sacrifice an offering of peace offerings to the Lord, b you shall sacrifice it so that you may be accepted [ i lirtzonkhem /i ]” /b (Leviticus 19:5), can be interpreted differently: b Sacrifice willingly [ i lirtzonkhem /i ]; sacrifice intentionally. /b ,This is b as Shmuel asked Rav Huna: From where /b is it derived with regard b to one who acts unawares /b in the case b of consecrated /b items, i.e., if one slaughtered an offering without intending to perform the act of slaughter at all, but rather appeared like one occupied with other matters, b that /b the offering b is disqualified? /b Rav Huna said to Shmuel: It is derived from a verse, b as it is stated: “And he shall slaughter the young bull /b before the Lord” (Leviticus 1:5), teaching that the mitzva is not performed properly b unless the slaughter is for the sake of a young bull, /b i.e., with the knowledge that he is performing an act of slaughter.,Shmuel b said to /b Rav Huna: b We have this /b as an established i halakha /i already, that it is a mitzva to slaughter the offering for the sake of a bull, but b from where /b is it derived that this requirement is b indispensable? /b Rav Huna b said to him /b that the verse states: b “With your will you shall slaughter it” /b (Leviticus 19:5), i.e., b sacrifice intentionally, /b in the form of a purposeful action.,...Y |
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| 50. Eusebius of Caesarea, Demonstration of The Gospel, 7.2, 32.6 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 321 |
| 51. Cyprian, Letters, 6.3.1, 76.3, 76.6 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 322, 326 |
| 52. Eusebius of Caesarea, Ecclesiastical History, 15.1.14 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 323 |
| 53. Nag Hammadi, The Testimony of Truth, 33.24-33.27, 38.9-38.10 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 328 |
| 54. Nag Hammadi, The Gospel of Philip, 62.35-63.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 328 |
| 55. Nag Hammadi, The Apocryphon of James, 1.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 327 |
56. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple, in heaven, in songs of the sabbath sacrifice Found in books: Klawans (2009) 138| 94b. ע"י שליח נפרע הקב"ה ממנו ע"י שליח,פרעה דכתיב ביה (שמות ה, ב) מי ה' אשר אשמע בקולו נפרע הקב"ה ממנו בעצמו דכתיב (שמות יד, כז) וינער ה' את מצרים בתוך הים וכתיב (חבקוק ג, טו) דרכת בים סוסיך וגו' סנחריב דכתיב (מלכים ב יט, כג) ביד מלאכיך חרפת ה' נפרע הקב"ה ממנו ע"י שליח דכתיב (מלכים ב יט, לה) ויצא מלאך ה' ויך במחנה אשור מאה ושמונים וחמשה אלף וגו',ר' חנינא בר פפא רמי כתיב (ישעיהו לז, כד) מרום קיצו וכתיב (מלכים ב יט, כג) מלון קיצו אמר אותו רשע בתחלה אחריב דירה של מטה ואחר כך אחריב דירה של מעלה,א"ר יהושע בן לוי מאי דכתיב (מלכים ב יח, כה) עתה המבלעדי ה' עליתי על המקום הזה להשחיתו ה' אמר אלי עלה אל הארץ הזאת והשחיתה מאי היא דשמע לנביא דקאמר (ישעיהו ח, ו) יען כי מאס העם הזה את מי השילוח ההולכים לאט ומשוש את רצין ובן רמליהו,אמר רב יוסף אלמלא תרגומא דהאי קרא לא הוה ידענא מאי קאמר חלף דקץ עמא הדין במלכותא דבית דוד דמדבר להון בנייח כמי שילוחא דנגדין בנייח ואיתרעיאו ברצין ובר רמליה,א"ר יוחנן מאי דכתיב (משלי ג, לג) מארת ה' בבית רשע ונוה צדיקים יבורך מארת ה' בבית רשע זה פקח בן רמליהו שהיה אוכל מ' סאה גוזלות בקינוח סעודה ונוה צדיקים יבורך זה חזקיה מלך יהודה שהיה אוכל ליטרא ירק בסעודה,(ישעיהו ח, ז) ולכן הנה ה' מעלה עליהם את מי הנהר העצומים והרבים את מלך אשור וכתיב (ישעיהו ח, ח) וחלף ביהודה שטף ועבר עד צואר יגיע,אלא מ"ט איעניש נביא אעשרת השבטים איתנבי איהו יהיב דעתיה על כולה ירושלים בא נביא וא"ל (ישעיהו ח, כג) כי לא מועף לאשר מוצק לה א"ר אלעזר בר ברכיה אין נמסר עם עייף בתורה ביד מי המציק לו,מאי (ישעיהו ח, כג) כעת הראשון הקל ארצה זבולון וארצה נפתלי והאחרון הכביד דרך הים עבר הירדן גליל הגוים לא כראשונים שהקלו מעליהם עול תורה אבל אחרונים שהכבידו עליהן עול תורה וראויין הללו לעשות להם נס כעוברי הים וכדורכי הירדן אם חוזר בו מוטב ואם לאו אני אעשה לו גליל בגוים,(דברי הימים ב לב, א) אחרי הדברים והאמת האלה בא סנחריב מלך אשור ויבא ביהודה ויחן על הערים הבצורות ויאמר לבקעם אליו האי רישנא להאי פרדשנא,אחרי הדברים והאמת (אחר מאי) אמר רבינא לאחר שקפץ הקב"ה ונשבע ואמר אי אמינא ליה לחזקיה מייתינא ליה לסנחריב ומסרנא ליה בידך השתא אמר לא הוא בעינא ולא ביעתותיה בעינא,מיד קפץ הקב"ה ונשבע דמייתינא ליה שנאמר (ישעיהו יד, כד) נשבע ה' צבאות לאמר אם לא כאשר דמיתי כן היתה וכאשר יעצתי היא תקום לשבור אשור בארצי ועל הרי אבוסנו וסר מעליהם עולו וסבלו מעל שכמו יסור א"ר יוחנן אמר הקב"ה יבא סנחריב וסיעתו ויעשה אבוס לחזקיהו ולסיעתו,(ישעיהו י, כז) והיה ביום ההוא יסור סבלו מעל שכמך ועולו מעל צוארך וחובל עול מפני שמן א"ר יצחק נפחא חובל עול של סנחריב מפני שמנו של חזקיהו שהיה דולק בבתי כנסיות ובבתי מדרשות,מה עשה נעץ חרב על פתח בית המדרש ואמר כל מי שאינו עוסק בתורה ידקר בחרב זו בדקו מדן ועד באר שבע ולא מצאו עם הארץ מגבת ועד אנטיפרס ולא מצאו תינוק ותינוקת איש ואשה שלא היו בקיאין בהלכות טומאה וטהרה,ועל אותו הדור הוא אומר (ישעיהו ז, כא) והיה ביום ההוא יחיה איש עגלת בקר ושתי צאן וגו' ואומר (ישעיהו ז, כג) והיה ביום ההוא יהיה כל מקום אשר יהיה שם אלף גפן באלף כסף לשמיר ולשית יהיה אע"פ שאלף גפן באלף כסף לשמיר ולשית יהיה,(ישעיהו לג, ד) ואוסף שללכם אוסף החסיל אמר להם נביא לישראל אספו שללכם אמרו לו לבזוז או לחלוק אמר להם כאוסף החסיל מה אוסף החסיל כל אחד ואחד לעצמו אף שללכם כל אחד ואחד לעצמו,אמרו לו והלא ממון עשרת השבטים מעורב בו אמר להם (ישעיהו לג, ד) כמשק גבים שוקק בו מה גבים הללו מעלין את האדם מטומאה לטהרה אף ממונם של ישראל כיון שנפל ביד עובדי כוכבים מיד טיהר (כדרב פפא דאמר רב פפא) עמון ומואב טהרו בסיחון,אמר רב הונא עשר מסעות נסע אותו רשע באותו היום שנאמר (ישעיהו י, כח) בא על עית עבר במגרון למכמש יפקיד כליו עברו מעברה גבע מלון לנו חרדה הרמה גבעת שאול נסה (ישעיהו י, ל) צהלי קולך בת גלים הקשיבה לישה עניה ענתות נדדה מדמנה יושבי הגבים העיזו ((ישעיהו י, לב) עוד היום בנוב לעמוד ינופף ידו הר בת ציון גבעת ירושלם),הני טובא הויין צהלי קולך בת גלים נביא הוא דקאמר לה לכנסת ישראל צהלי קולך בת גלים בתו של אברהם יצחק ויעקב שעשו מצות כגלי הים הקשיבה לישה מהאי לא תסתפי אלא איסתפי מנבוכדנצר הרשע דמתיל כאריה שנא' (ירמיהו ד, ז) עלה אריה מסובכו וגו',מאי | 94b. b by means of an agent, the Holy One, Blessed be He, exacted retribution from him by means of an agent. /b , b Pharaoh /b blasphemed God, b as it is written /b that he said to Moses and Aaron: b “Who is the Lord that I should obey His voice?” /b (Exodus 5:2) b The Holy One, Blessed be He, Himself exacted retribution from him, as it is written: “And the Lord overthrew Egypt in the midst of the sea” /b (Exodus 14:27), b and it is written: “You have trodden through the sea with Your horses” /b (Habakkuk 3:15). b Sennacherib /b blasphemed God by means of an agent, b as it is written: “By your messengers you have taunted the Lord” /b (II Kings 19:23). b The Holy One, Blessed be He, exacted retribution from him by means of an agent, as it is written: “Then the angel of the Lord went forth and smote in the camp of the Assyrians one hundred and eighty-five thousand” /b (II Kings 19:35)., b Rabbi Ḥanina bar Pappa raises a contradiction. It is written /b that Sennacherib said: “And I will enter b into its farthest height” /b (Isaiah 37:24), b and it is written /b in a parallel verse that he said: “And I have entered b into its farthest lodge” /b (II Kings 19:23). The Gemara resolves the contradiction. b That wicked person said: Initially, I will destroy /b the earthly b dwelling place below, /b i.e., the Temple, its farthest lodge, b and thereafter, I will destroy /b the heavenly b dwelling place above, /b its farthest height.,§ b Rabbi Yehoshua ben Levi says: What /b is the meaning of that b which is written /b in the statement of Rab-shakeh, emissary of Sennacherib: b “Have I now come up without the Lord against this place to destroy it? The Lord said to me: Go up against this land and destroy it” /b (II Kings 18:25). b What is /b this command to destroy the land? Rabbi Yehoshua ben Levi explains: It is referring to the fact b that he heard the prophet who said: “Since the people rejected the waters of Shiloah that flow slowly and rejoice with Rezin and the son of Remaliah. /b Now therefore, behold, the Lord brings upon them…the king of Assyria” (Isaiah 8:6–7)., b Rav Yosef says: Were it not for the /b Aramaic b translation of this verse I would not know what it is saying. /b It is translated: b Since this people loathed the reign of the house of David that led them gently, like the waters of the Shiloah, which flow gently, and they preferred Rezin and the son of Remaliah, /b who were kings from the northern kingdom of Israel. And the verse continues: “Now therefore, behold, the Lord brings upon them…the king of Assyria.”, b Rabbi Yoḥa says: What /b is the meaning of that b which is written: “The curse of the Lord is in the house of the wicked, but He blesses the habitation of the just” /b (Proverbs 3:33)? b “The curse of the Lord is in the house of the wicked”; this is /b a reference to b Pekah, son of Remaliah, who would eat forty i se’a /i of fledglings for dessert /b and would still not be satiated, as his property was cursed. b “But He blesses the habitation of the just”; this is /b a reference to b Hezekiah, king of Judea, who would eat a i litra /i of vegetables at /b his b meal /b and was satiated, as his property was blessed.,It is written in the verse: b “Now therefore, behold, the Lord brings up upon them the strong and abundant waters of the river, the king of Assyria” /b (Isaiah 8:7). b And it is written: “And he shall sweep through Judea; he shall inundate and pass through, reaching even the neck” /b (Isaiah 8:8). Rab-shakeh alluded to that prophecy when he said in the verse in Kings that the Lord said to destroy the land.,The Gemara asks: b But what is the reason /b that Sennacherib b was punished /b if he was merely fulfilling God’s command? The Gemara answers: b The prophet prophesied about /b the destruction of the kingdom of Israel and the exile of b the ten tribes, /b but b he directed his attention to /b destroy b all of Jerusalem. The prophet came and said to him: “For there is no weariness [ i mu’af /i ] that is set [ i mutzak /i ] against her” /b (Isaiah 8:23). b Rabbi Elazar bar Berekhya says /b that the verse is interpreted homiletically: b A nation /b that is b weary [ i ayef /i ] /b from its constant engagement b in Torah /b study b is not delivered into the hands of one who oppresses [ i metzik /i ] it. /b , b What /b is the meaning of the continuation of the verse, which states: b “Now the former has lightly afflicted [ i hakel /i ] the land of Zebulun and the land of Naphtali but the latter has dealt a more grievous blow [ i hikhbid /i ] by way of the sea, beyond the Jordan in the district [ i gelil /i ] of the nations”? /b The generation in Judea in the time of Hezekiah is b not like the former /b generation of Ahaz, b who eased [ i hekellu /i ] the yoke of Torah from upon /b the people. b But /b the b latter /b generation of Hezekiah, b who intensified [ i hikhbidu /i ] the yoke of Torah upon /b the people, b is fit /b for God b to perform /b a miracle b for them like /b the miracles performed for b those who crossed the /b Red b Sea and those who trod /b through b the Jordan /b River. God is saying: b If /b Sennacherib b reconsiders /b his planned conquest, b good, but if /b he does b not, I will render him wallowing [ i galil /i ] /b in shame b among the nations. /b ,The verse states: b “After these matters and this truth, Sennacherib, king of Assyria, came and entered Judea and encamped against the fortified cities and sought to breach them for himself” /b (II Chronicles 32:1). The Gemara asks: Is b this gift [ i rishna /i ], /b the invasion of Sennacherib, appropriate compensation b for that gift [ i pardashna /i ], /b Hezekiah’s restoration of the Temple and the worship of God in Judea?,The Gemara explains: When the verse states: b “After /b these b matters and /b this b truth [ i emet /i ],” after what /b matters is the verse referring to? b Ravina says: /b This is referring to b after the Holy One, Blessed be He, preempted and took an oath, /b referenced with the term i emet /i , that He will deliver the spoils of the army of the king of Assyria into the hands of Hezekiah. b And /b this was because b He /b had b said: If I say to Hezekiah: I will bring Sennacherib and I will deliver him into your hands; he will /b then b say: I neither want him /b delivered into my hands b nor do I want /b the accompanying b fear /b of b him. /b , b Immediately, the Holy One, Blessed be He, preempted /b Hezekiah b and took an oath: /b I take an oath b that I will deliver him, as it is stated: “The Lord of hosts has taken an oath, saying: Is it not as I imagined it, so has it come to pass; and as I have proposed, so shall it arise, that I will break Assyria in My land, and upon My mountains subdue him [ i avusennu /i ]; then shall his yoke depart from them, and his burden depart from its shoulder” /b (Isaiah 14:24–25). b Rabbi Yoḥa says /b that b the Holy One, Blessed be He, said: Sennacherib and his entourage shall come and be transformed into /b a feeding b trough [ i evus /i ], /b in the sense of a source of sustece b for Hezekiah and his entourage. /b ,§ It is stated with regard to the downfall of Assyria: b “And it shall come to pass on that day, his burden shall be taken from on your shoulder, and his yoke from on your neck, and the yoke shall be destroyed due to fatness [ i shamen /i ]” /b (Isaiah 10:27). b Rabbi Yitzḥak Nappaḥa says: The yoke of Sennacherib was destroyed due to the oil [ i shemen /i ] of Hezekiah that would burn in the synagogues and study halls /b when the Jewish people were engaged in Torah study at night., b What did /b Hezekiah b do /b to ensure Torah study? b He inserted a sword at the entrance of the study hall and said: Anyone who does not engage in Torah /b study b shall be stabbed with this sword. /b As a result, b they searched from Dan /b in the north b to Beersheba /b in the south, b and did not find an ignoramus. /b They searched b from Gevat to Antipatris and did not find a male child, or a female child, /b or b a man, or a woman who was not expert /b even b in the /b complex b i halakhot /i of ritual purity and impurity. /b , b And /b it is b about that generation /b that the prophet b says: “And it shall come to pass in that day, that a man shall nourish a young calf and two sheep. /b And it shall come to pass, from the abundance of milk that they produce, he shall eat butter, for butter and honey shall everyone eat, everyone who remains in the midst of the land” (Isaiah 7:21–22). b And /b the prophet continues and b says: “And it shall come to pass in that day that every place where there were one thousand vines for one thousand silver coins, it shall be for briars and thorns” /b (Isaiah 7:23). b Although one thousand vines are worth one thousand silver coins /b and one could earn substantial profits through agricultural labor, the fields b will /b grow b briars and thorns /b due to neglect. The people of that generation were devoted to the study of Torah and engaged in labor only minimally to sustain themselves.,It is written: b “And your spoils shall be gathered like the gathering of the locusts; /b as the advance of the locusts shall he advance” (Isaiah 33:4). b The prophet said to the Jewish people: Gather your spoils /b from the army of Sennacherib. b They said to him: /b Are we b to pillage /b the spoils, each person for himself, b or /b are we b to divide /b the spoils with the monarchy? b He said to them: /b Gather the spoils b like the gathering by the locusts. Just as /b in b the gathering by the locusts, each and every one /b of the locusts takes food b for itself, so too, /b in gathering b your spoils, each and every one /b of you shall take spoils b for himself. /b , b They said to him: /b Since the army of Sennacherib came to Jerusalem after its conquest of the kingdom of Israel, b isn’t the property of the ten tribes intermingled with it, /b and therefore, gathering the spoils would be robbery? b He said to them: “As the advance of the locusts [ i gevim /i ] shall he advance” /b (Isaiah 33:4). b Just as these pools /b of water b elevate a person up from /b a state of b ritual impurity to /b a state of b purity /b through immersion, b so too the property of the Jewish people, once it falls into the hands of gentiles, it immediately purifies /b the property, in the sense that it is no longer considered robbery to take it, as its owners despair of its recovery. This is b in accordance with /b the statement b of Rav Pappa, as Rav Pappa says: /b The property of b Ammon and Moab was purified through /b the conquest of b Sihon. /b Although the Torah rendered it prohibited to conquer the land of Ammon and Moab, once Sihon conquered their land, it was permitted for the Jewish people to conquer it.,§ b Rav Huna says: That wicked /b Sennacherib b traveled ten journeys on that day, as it is stated: “He is come to Aiath, he is passed through Migron; at Michmas he deposited his baggage. They passed [ i averu /i ] Mabara; they have taken up their lodging at Geba; Ramah trembles; Gibeath Shaul has fled. Cry with a shrill voice, daughter of Gallim; hearken, Laish; poor Anathoth. Madmenah is in flight; the inhabitants of Gebim flee to cover. This very day shall he halt at Nov; he shall shake his hand against the mountain of the daughter of Zion, the hill of Jerusalem” /b (Isaiah 10:28–32). He traveled to all these places on the same day.,The Gemara asks: b Aren’t these more /b than ten? The Gemara answers that in the verse: b “Cry with a shrill voice, daughter of Gallim,” /b it is b the prophet who is saying it to the congregation of Israel: “Cry with a shrill voice, daughter of Gallim,” daughter of Abraham, Isaac, and Jacob, who performed mitzvot /b as numerous b as the waves of the sea. “Hearken, Laish”; from this /b king, Sennacherib, b fear not; but fear Nebuchadnezzar, the wicked who is likened to a lion, as it is stated: “The lion [ i arye /i ] is gone up from its thicket” /b (Jeremiah 4:7).,The Gemara asks: b What /b is the meaning of the phrase: |
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57. Anon., Numbers Rabba, 12.12 (4th cent. CE - 9th cent. CE) Tagged with subjects: •sacrifice,in heaven Found in books: Klawans (2009) 140| 12.12. לְהָקִים אֶת הַמִּשְׁכָּן, הֲדָא הוּא דִכְתִיב (שמות טו, יג): נָחִיתָ בְחַסְדְּךָ וגו'. תַּמָּן תְּנֵינַן עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה, וְעַל הָעֲבוֹדָה, וְעַל גְּמִילוּת חֲסָדִים, וּשְׁלָשְׁתָּן זְכָרָן משֶׁה בְּפָסוּק אֶחָד, נָחִיתָ בְחַסְדְּךָ עַם זוּ גָאָלְתָּ זֶה הַחֶסֶד, נֵהַלְתָּ בְעָזְךָ זוֹ תּוֹרָה, כְּמָה דְתֵימָא (תהלים כט, יא): ה' עֹז לְעַמּוֹ יִתֵּן. אֶל נְוֵה קָדְשֶׁךָ זוֹ עֲבוֹדַת הַמִּשְׁכָּן וְהַמִּקְדָשׁ. נָחִיתָ בְחַסְדְּךָ, אֵלּוּ הַדּוֹרוֹת שֶׁעָמְדוּ מִשֶּׁנִּבְרָא הָעוֹלָם עַד שֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם שֶׁקִּבְּלוּ הַתּוֹרָה, שֶׁהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְנַהֵג אוֹתָם בְּחַסְדּוֹ שֶׁלֹא הָיוּ מַעֲשִׂים טוֹבִים שֶׁיִּחְיוּ בָּהֶם וְזָנָם הַקָּדוֹשׁ בָּרוּךְ הוּא בְּחַסְדּוֹ, וּכְנֶגְדָן אָמַר דָּוִד עֶשְׂרִים וְשֵׁשׁ פְּעָמִים כִּי לְעוֹלָם חַסְדּוֹ, וּבְאוֹתוֹ חֶסֶד יָצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם, לְכָךְ אָמַר נָחִיתָ בְחַסְדְּךָ עַם זוּ גָאָלְתָּ, שֶׁבְּחֶסֶד גְּאָלָם. נֵהַלְתָּ בְעָזְךָ, נִהֲלָם בִּזְכוּת הַתּוֹרָה שֶׁקִּבְּלוּ עַד הֲקָמַת הַמִּשְׁכָּן. לְמָה הָיָה הָעוֹלָם דּוֹמֶה בְּאוֹתָהּ שָׁעָה לִטְרַסְקָל עַל שְׁתֵּי רַגְלַיִם שֶׁאֵינוֹ יָכוֹל לַעֲמֹד וְהוּא רוֹתֵת, כֵּיוָן שֶׁעָשׂוּ לוֹ רֶגֶל שְׁלִישִׁי נִתְבַּסֵּס וְעָמַד, כָּךְ כֵּיוָן שֶׁנַּעֲשָׂה הַמִּשְׁכָּן, כְּמָה דְתֵימָא אֶל נְוֵה קָדְשֶׁךָ, מִיָּד נִתְבַּסֵּס וְעָמַד. שֶׁמִּתְּחִלָּה לֹא הָיָה לָעוֹלָם אֶלָּא שְׁתֵּי רַגְלַיִם, חֶסֶד וְתוֹרָה, וְהָיָה רוֹתֵת, נַעֲשָׂה לוֹ רֶגֶל שְׁלִישִׁי, זֶה מִשְׁכָּן, מִיָּד עָמַד. וּלְכָךְ כְּתִיב: לְהָקִים אֶת הַמִּשְׁכָּן, מַהוּ אֶת, הָעוֹלָם שֶׁנִּקְרָא אֹהֶל, הוּקַם עִמּוֹ, הֱוֵי לְהָקִים אֶת הַמִּשְׁכָּן. דָּבָר אַחֵר, לְהָקִים אֶת הַמִּשְׁכָּן, אָמַר רַבִּי סִימוֹן בְּשָׁעָה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל לְהָקִים אֶת הַמִּשְׁכָּן, רָמַז לְמַלְאֲכֵי הַשָּׁרֵת שֶׁיַּעֲשׂוּ אַף הֵם מִשְׁכָּן, וּבְעֵת שֶׁהוּקַם לְמַטָּן הוּקַם לְמַעְלָן, וְהוּא מִשְׁכַּן הַנַּעַר שֶׁשְּׁמוֹ מַטטרו"ן, שֶׁבּוֹ מַקְרִיב נַפְשׁוֹתֵיהֶם שֶׁל צַדִּיקִים לְכַפֵּר עַל יִשְׂרָאֵל בִּימֵי גָּלוּתָם, וּלְכָךְ כְּתִיב: אֶת הַמִּשְׁכָּן, שֶׁמִּשְׁכָּן אַחֵר הוּקַם עִמּוֹ, וְכֵן הוּא אוֹמֵר (שמות טו, יז): מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה' מִקְדָּשׁ ה' כּוֹנְנוּ יָדֶיךָ. | |
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| 58. Anon., Apostolic Constitutions, 7.35.1-7.35.10 (4th cent. CE - 4th cent. CE) Tagged with subjects: •temple, in heaven, in songs of the sabbath sacrifice Found in books: Klawans (2009) 137 |
59. Pseudo Clementine Literature, Recognitions, 6.5.5-6.5.6, 10.71 (4th cent. CE - 5th cent. CE) Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 316, 326 | 10.71. So great grace of His power did the Holy Spirit show on that day, that all, from the least to the greatest, with one voice confessed the Lord; and not to delay you with many words, within seven days, more than ten thousand men, believing in God, were baptized and consecrated by sanctification: so that Theophilus, who was more exalted than all the men of power in that city, with all eagerness of desire consecrated the great palace of his house under the name of a church, and a chair was placed in it for the Apostle Peter by all the people; and the whole multitude assembling daily to hear the word, believed in the healthful doctrine which was avouched by the efficacy of cures. |
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| 61. Ignatius, Ad Phillippenses, 4.3 Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 324, 325 |
| 62. Athenagoras, Deprecatio Pro Christianis, 3.1 Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 323 |
| 63. Anon., Acta Petri, 2 Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 322 |
| 64. Anon., The Acts of Justin And Seven Companions (Review A), 95, 92 Tagged with subjects: •nan Found in books: Klawans (2009) 135 |
| 65. Dead Sea Scrolls, 4Q405, None Tagged with subjects: •nan Found in books: Klawans (2009) 136 |
| 66. Dead Sea Scrolls, 11Q17, 9.4-9.5 Tagged with subjects: •temple, in heaven, in songs of the sabbath sacrifice Found in books: Klawans (2009) 135 |
| 67. Anon., Tchacos 3 Gospel of Judas, 37, 38, 38.1, 38.2, 38.3, 38.4, 38.5, 38.6, 38.7, 38.8, 38.9, 38.10, 38.11, 38.12, 38.13, 38.14, 38.14-39.3, 38.16, 38.17, 38.18, 38.19, 38.20, 38.21, 38.22, 38.23, 38.24, 38.25, 38.26, 39, 39.8, 39.9, 39.10, 39.11, 39.18, 39.19, 39.20, 40, 40.7, 40.8, 40.9, 40.10, 40.11, 40.12, 40.13, 40.14, 40.22, 41, 51.9, 51.10, 51.11, 54.24, 54.25, 54.26, 55.1, 55.2, 56 Tagged with subjects: •nan Found in books: Scopello (2008) 322, 323, 350 |
| 68. Pseudo-Tertullian, To His Wife, 1.7 Tagged with subjects: •heaven, visions of altars and sacrifices in Found in books: Scopello (2008) 325 |
