1. Hebrew Bible, Micah, 6.6-6.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sanctity and holiness, its transformation from the temple to humanity Found in books: Lorberbaum (2015) 273| 6.6. "בַּמָּה אֲקַדֵּם יְהוָה אִכַּף לֵאלֹהֵי מָרוֹם הַאֲקַדְּמֶנּוּ בְעוֹלוֹת בַּעֲגָלִים בְּנֵי שָׁנָה׃", 6.7. "הֲיִרְצֶה יְהוָה בְּאַלְפֵי אֵילִים בְּרִבְבוֹת נַחֲלֵי־שָׁמֶן הַאֶתֵּן בְּכוֹרִי פִּשְׁעִי פְּרִי בִטְנִי חַטַּאת נַפְשִׁי׃", 6.8. "הִגִּיד לְךָ אָדָם מַה־טּוֹב וּמָה־יְהוָה דּוֹרֵשׁ מִמְּךָ כִּי אִם־עֲשׂוֹת מִשְׁפָּט וְאַהֲבַת חֶסֶד וְהַצְנֵעַ לֶכֶת עִם־אֱלֹהֶיךָ׃", | 6.6. "’Wherewith shall I come before the LORD, And bow myself before God on high? Shall I come before Him with burnt-offerings, With calves of a year old?", 6.7. "Will the LORD be pleased with thousands of rams, With ten thousands of rivers of oil? Shall I give my first-born for my transgression, The fruit of my body for the sin of my soul?’", 6.8. "It hath been told thee, O man, what is good, And what the LORD doth require of thee: Only to do justly, and to love mercy, and to walk humbly with thy God.", |
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2. Hebrew Bible, Exodus, 19.12-19.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Lorberbaum (2015) 260| 19.12. "וְהִגְבַּלְתָּ אֶת־הָעָם סָבִיב לֵאמֹר הִשָּׁמְרוּ לָכֶם עֲלוֹת בָּהָר וּנְגֹעַ בְּקָצֵהוּ כָּל־הַנֹּגֵעַ בָּהָר מוֹת יוּמָת׃", 19.13. "לֹא־תִגַּע בּוֹ יָד כִּי־סָקוֹל יִסָּקֵל אוֹ־יָרֹה יִיָּרֶה אִם־בְּהֵמָה אִם־אִישׁ לֹא יִחְיֶה בִּמְשֹׁךְ הַיֹּבֵל הֵמָּה יַעֲלוּ בָהָר׃", | 19.12. "And thou shalt set bounds unto the people round about, saying: Take heed to yourselves, that ye go not up into the mount, or touch the border of it; whosoever toucheth the mount shall be surely put to death;", 19.13. "no hand shall touch him, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live; when the ram’s horn soundeth long, they shall come up to the mount.’", |
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3. Hebrew Bible, Hosea, 6.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sanctity and holiness, its transformation from the temple to humanity Found in books: Lorberbaum (2015) 259| 6.6. "כִּי חֶסֶד חָפַצְתִּי וְלֹא־זָבַח וְדַעַת אֱלֹהִים מֵעֹלוֹת׃", | 6.6. "For I desire mercy, and not sacrifice, And the knowledge of God rather than burnt-offerings.", |
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4. Hebrew Bible, Leviticus, 19.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sanctity and holiness, its transformation from the temple to humanity Found in books: Lorberbaum (2015) 276| 19.2. "דַּבֵּר אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 19.2. "וְאִישׁ כִּי־יִשְׁכַּב אֶת־אִשָּׁה שִׁכְבַת־זֶרַע וְהִוא שִׁפְחָה נֶחֱרֶפֶת לְאִישׁ וְהָפְדֵּה לֹא נִפְדָּתָה אוֹ חֻפְשָׁה לֹא נִתַּן־לָהּ בִּקֹּרֶת תִּהְיֶה לֹא יוּמְתוּ כִּי־לֹא חֻפָּשָׁה׃", | 19.2. "Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I the LORD your God am holy.", |
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5. Hebrew Bible, Psalms, 17.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sanctity and holiness, its transformation from the temple to humanity Found in books: Lorberbaum (2015) 259| 17.12. "דִּמְיֹנוֹ כְּאַרְיֵה יִכְסוֹף לִטְרוֹף וְכִכְפִיר יֹשֵׁב בְּמִסְתָּרִים׃", | 17.12. "He is like a lion that is eager to tear in pieces, And like a young lion lurking in secret places.", |
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6. Hebrew Bible, 2 Samuel, 7.7-7.14 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •sanctity and holiness, its transformation from the temple to humanity Found in books: Lorberbaum (2015) 274| 7.7. "בְּכֹל אֲשֶׁר־הִתְהַלַּכְתִּי בְּכָל־בְּנֵי יִשְׂרָאֵל הֲדָבָר דִּבַּרְתִּי אֶת־אַחַד שִׁבְטֵי יִשְׂרָאֵל אֲשֶׁר צִוִּיתִי לִרְעוֹת אֶת־עַמִּי אֶת־יִשְׂרָאֵל לֵאמֹר לָמָּה לֹא־בְנִיתֶם לִי בֵּית אֲרָזִים׃", 7.8. "וְעַתָּה כֹּה־תֹאמַר לְעַבְדִּי לְדָוִד כֹּה אָמַר יְהוָה צְבָאוֹת אֲנִי לְקַחְתִּיךָ מִן־הַנָּוֶה מֵאַחַר הַצֹּאן לִהְיוֹת נָגִיד עַל־עַמִּי עַל־יִשְׂרָאֵל׃", 7.9. "וָאֶהְיֶה עִמְּךָ בְּכֹל אֲשֶׁר הָלַכְתָּ וָאַכְרִתָה אֶת־כָּל־אֹיְבֶיךָ מִפָּנֶיךָ וְעָשִׂתִי לְךָ שֵׁם גָּדוֹל כְּשֵׁם הַגְּדֹלִים אֲשֶׁר בָּאָרֶץ׃", 7.11. "וּלְמִן־הַיּוֹם אֲשֶׁר צִוִּיתִי שֹׁפְטִים עַל־עַמִּי יִשְׂרָאֵל וַהֲנִיחֹתִי לְךָ מִכָּל־אֹיְבֶיךָ וְהִגִּיד לְךָ יְהוָה כִּי־בַיִת יַעֲשֶׂה־לְּךָ יְהוָה׃", 7.12. "כִּי יִמְלְאוּ יָמֶיךָ וְשָׁכַבְתָּ אֶת־אֲבֹתֶיךָ וַהֲקִימֹתִי אֶת־זַרְעֲךָ אַחֲרֶיךָ אֲשֶׁר יֵצֵא מִמֵּעֶיךָ וַהֲכִינֹתִי אֶת־מַמְלַכְתּוֹ׃", 7.13. "הוּא יִבְנֶה־בַּיִת לִשְׁמִי וְכֹנַנְתִּי אֶת־כִּסֵּא מַמְלַכְתּוֹ עַד־עוֹלָם׃", 7.14. "אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃", | 7.7. "In all the places where I have walked with all the children of Yisra᾽el, did I speak a word with any of the rulers of Yisra᾽el, whom I commanded as shepherds of my people Yisra᾽el, saying, Why do you not build me a house of cedar?", 7.8. "Now therefore so shalt thou say to my servant David, Thus says the Lord of hosts, I took thee from the sheepfold, from following the sheep, to be ruler over my people, over Yisra᾽el:", 7.9. "and I was with thee wherever thou didst go, and have cut off all thy enemies out of thy sight, and have made thee a great name, like the name of the great men that are on the earth.", 7.10. "Moreover I have appointed a place for my people Yisra᾽el, and planted them, that they may dwell in a place of their own, and be troubled no more; neither shall the children of wickedness torment them any more, as at the beginning,", 7.11. "and as since the time that I commanded judges to be over my people Yisra᾽el; but I will give thee rest from all thy enemies, and the Lord tells thee that he will make thee a house.", 7.12. "And when the days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, who shall issue from thy bowels, and I will establish his kingdom.", 7.13. "He shall build a house for my name, and I will make firm the throne of his kingdom for ever.", 7.14. "I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:", |
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7. Hebrew Bible, Isaiah, 1.11-1.17 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •sanctity and holiness, its transformation from the temple to humanity Found in books: Lorberbaum (2015) 273| 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׃", | 1.11. "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.", |
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| 8. Anon., Jubilees, 26 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •sanctity and holiness •sanctity and holiness, its transformation from the temple to humanity Found in books: Lorberbaum (2015) 261 |
9. New Testament, John, 2.19-2.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sanctity and holiness, its transformation from the temple to humanity Found in books: Lorberbaum (2015) 275| 2.19. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτοῖς Λύσατε τὸν ναὸν τοῦτον καὶ [ἐν] τρισὶν ἡμέραις ἐγερῶ αὐτόν. 2.20. εἶπαν οὖν οἱ Ἰουδαῖοι Τεσσεράκοντα καὶ ἓξ ἔτεσιν οἰκοδομήθη ὁ ναὸς οὗτος, καὶ σὺ ἐν τρισὶν ἡμέραις ἐγερεῖς αὐτόν; 2.21. ἐκεῖνος δὲ ἔλεγεν περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ. 2.22. Ὅτε οὖν ἠγέρθη ἐκ νεκρῶν, ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι τοῦτο ἔλεγεν, καὶ ἐπίστευσαν τῇ γραφῇ καὶ τῷ λόγῳ ὃν εἶπεν ὁ Ἰησοῦς. | 2.19. Jesus answered them, "Destroy this temple, and in three days I will raise it up." 2.20. The Jews therefore said, "Forty-six years was this temple in building, and will you raise it up in three days?" 2.21. But he spoke of the temple of his body. 2.22. When therefore he was raised from the dead, his disciples remembered that he said this, and they believed the Scripture, and the word which Jesus had said. |
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10. Mishnah, Yoma, 7.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sanctity and holiness, its transformation from the temple to humanity Found in books: Lorberbaum (2015) 258| 7.5. "כֹּהֵן גָּדוֹל מְשַׁמֵּשׁ בִּשְׁמֹנָה כֵלִים. וְהַהֶדְיוֹט בְּאַרְבָּעָה, בְּכֻתֹּנֶת וּמִכְנָסַיִם וּמִצְנֶפֶת וְאַבְנֵט. מוֹסִיף עָלָיו כֹּהֵן גָּדוֹל, חשֶׁן וְאֵפוֹד וּמְעִיל וָצִיץ. בְּאֵלּוּ נִשְׁאָלִין בְּאוּרִים וְתֻמִּים. וְאֵין נִשְׁאָלִין אֶלָּא לַמֶּלֶךְ וּלְבֵית דִּין וּלְמִי שֶׁהַצִּבּוּר צָרִיךְ בּוֹ: \n", | 7.5. "The high priest performs the service in eight pieces of clothing, and the common priest in four: in tunic, breeches, a headdress, and a sash. The high priest adds the breastpiece, the ephod, the robe and the frontlet. In these were the Urim and Tummim inquired of. But they were not inquired of except by the king, by the head of the court or by one whom the community needs.", |
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11. Mishnah, Sukkah, 4.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sanctity and holiness, its transformation from the temple to humanity Found in books: Lorberbaum (2015) 258| 4.5. "מִצְוַת עֲרָבָה כֵּיצַד, מָקוֹם הָיָה לְמַטָּה מִירוּשָׁלַיִם, וְנִקְרָא מוֹצָא. יוֹרְדִין לְשָׁם וּמְלַקְּטִין מִשָּׁם מֻרְבִּיּוֹת שֶׁל עֲרָבָה, וּבָאִין וְזוֹקְפִין אוֹתָן בְּצִדֵּי הַמִּזְבֵּחַ, וְרָאשֵׁיהֶן כְּפוּפִין עַל גַּבֵּי הַמִּזְבֵּחַ. תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. בְּכָל יוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ פַּעַם אַחַת, וְאוֹמְרִים, אָנָּא ה' הוֹשִׁיעָה נָּא, אָנָּא ה' הַצְלִיחָה נָּא. רַבִּי יְהוּדָה אוֹמֵר, אֲנִי וָהוֹ הוֹשִׁיעָה נָּא. וְאוֹתוֹ הַיּוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ שֶׁבַע פְּעָמִים. בִּשְׁעַת פְּטִירָתָן, מָה הֵן אוֹמְרִים, יֹפִי לְךָ מִזְבֵּחַ, יֹפִי לְךָ מִזְבֵּחַ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, לְיָהּ וּלְךָ, מִזְבֵּחַ. לְיָהּ וּלְךָ, מִזְבֵּחַ: \n", | 4.5. "The mitzvah of the aravah how was it [performed]?There was a place below Jerusalem called Moza. They went down there and gathered tall branches of aravot and then they came and stood them up at the sides of the altar, and their tops were bent over the altar. They then sounded a teki’ah [long blast], a teru’ah [staccato blast] and again a teki’ah. Every day they went round the altar once, saying, “O Lord, save us, O Lord, make us prosper” (Psalms 118:. Rabbi Judah says: “Ani vaho, save us.” On that day they went round the altar seven times. When they departed, what did they say? “O altar, beauty is to you! O altar, beauty is to you!” Rabbi Eliezer said: [they would say,] “To the Lord and to you, O altar, to the Lord and to you, O altar.”", |
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12. Mishnah, Sotah, 9.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sanctity and holiness, its transformation from the temple to humanity Found in books: Lorberbaum (2015) 263| 9.5. "נִפְטְרוּ זִקְנֵי יְרוּשָׁלַיִם וְהָלְכוּ לָהֶן. זִקְנֵי אוֹתָהּ הָעִיר מְבִיאִין עֶגְלַת בָּקָר אֲשֶׁר לֹא עֻבַּד בָּהּ אֲשֶׁר לֹא מָשְׁכָה בְּעֹל (שם), וְאֵין הַמּוּם פּוֹסֵל בָּהּ, וּמוֹרִידִין אוֹתָהּ לְנַחַל אֵיתָן. וְאֵיתָן כְּמַשְׁמָעוֹ, קָשֶׁה. אַף עַל פִּי שֶׁאֵינוֹ אֵיתָן, כָּשֵׁר. וְעוֹרְפִין אוֹתָהּ בְּקוֹפִיץ מֵאֲחוֹרֶיהָ. וּמְקוֹמָהּ אָסוּר מִלִּזְרֹעַ וּמִלַּעֲבֹד, וּמֻתָּר לִסְרֹק שָׁם פִּשְׁתָּן וּלְנַקֵּר שָׁם אֲבָנִים: \n", | 9.5. "The elders of Jerusalem departed and went away. The elders of that city bring “a heifer which has never been worked” (Deuteronomy 21:3). And a blemish does not disqualify it. They bring it down to a hard (etan) wadi “etan” is understood in its literal sense of “hard”. Even if it is not “hard”, it is valid [for the ceremony]. They break its neck with a hatchet from behind. The site may never be sown or tilled, but it is permitted to comb flax and chisel rocks.", |
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13. Tosefta, Berachot, 1.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sanctity and holiness, its transformation from the temple to humanity Found in books: Lorberbaum (2015) 262| 1.12. "מזכירין יציאת מצרים בלילות אמר ר' אלעזר בן עזריה הריני כבן שבעים שנה ולא זכיתי שתאמר יציאת מצרים בלילות עד שדרשה בן זומא שנאמר (דברים טז) למען תזכור את יום צאתך מארץ מצרים כל ימי חייך ימי חייך הימים כל ימי חייך הלילות אלו דברי בן זומא וחכ\"א ימי חייך העולם הזה כל ימי חייך להביא לימות המשיח אמר להם בן זומא לחכמים וכי מזכירים יציאת מצרים לימות המשיח הרי הוא אומר (ירמיהו כג) לכן הנה ימים באים נאם ה' וגו' אמרו לו לא שתעקר יציאת מצרים ממקומה אלא שתאמר יציאת מצרים מוסף על המלכיות ומלכיות עיקר ויציאת מצרים טפילה כיוצא בו (בראשית לה) ולא יקרא שמך עוד יעקב וגו' לא שתעקר שם יעקב ממנו אלא שתהא שם יעקב מוסף על ישראל ישראל עיקר ויעקב טפילה.", | |
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14. Tosefta, Eduyot, 1.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sanctity and holiness Found in books: Lorberbaum (2015) 193| 1.1. "חמשה דברים היה ר\"ע דורש כמין אגדה בחמשה דברים אדם זוכה לבן וחכמים אומרים עד הפרק זכה לו מיכן ואילך הוא זוכה לעצמו אמר ר\"ע היכן מצינו שהיו חיגרין עד הפרק וכשהגיע הפרק נתפשטו ושהיו חרשין עד הפרק וכשהגיע הפרק נתפקחו ושהיו סומין עד הפרק כשהגיע הפרק נתפתחו והיאך זוכה לו עד אותה השעה אמרו לו כי מצינו שהיו פשוטים עד הפרק וכשהגיע הפרק נתחגרו ושהיו פקחין עד הפרק וכשהגיע הפרק נתחרשו ושהיו פתוחים עד הפרק וכשהגיע הפרק נסתמו הא אין זוכה לו אלא עד אותה השעה בלבד.", 1.1. "כשנכנסו חכמים לכרם ביבנה אמרו עתידה שעה שיהא אדם מבקש דבר מדברי תורה ואינו מוצא מדברי סופרים ואינו מוצא שנאמר (עמוס ח׳:י״ב) <לכן> הנה ימים באים נאם ה' וגו' ישוטטו לבקש את דבר ה' ולא ימצאו דבר ה' זו נבואה דבר ה' זה הקץ דבר ה' שלא יהא דבר מד\"ת דומה לחברו אמרו נתחיל מהלל ומשמאי שמאי אומר מקב חלה הלל אומר מקבים וחכ\"א לא כדברי זה ולא כדברי זה אלא קב ומחצה חייב בחלה שנאמר (במדבר ט״ו:כ׳) ראשית עריסותיכם כדי עיסתכם וכמה עיסתכם כדי עיסת מדבר וכמה עיסת מדבר עומר שנאמר (שמות ט״ז:ל״ו) והעומר עשירית האיפה הוא שיערו חכמים שבעה רבעים ועוד מדברית שהן חמשה רבעי צפורית שהן קב ומחצה ירושלמית.", | 1.1. "When the Sages entered the Vineyard in Yavneh, they said, \"In the future, there will come an hour when a person seeks a teaching from the teachings of the Torah and he will not find it, or in the teachings of the Scribes, and he will not find it.\" As it says, \"Behold, days are coming, says the Lord, etc. they will seek out the word of God and they will not find it (Amos 8).\" 'The word of God' refers to prophecy. 'The word of God' refers to the End (of Days). 'The word of God', so that there shall not be one word of Torah similar to its fellow. They said, \"Let us begin from Hillel and Shammai!\"...", |
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15. Mishnah, Eduyot, 1.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sanctity and holiness Found in books: Lorberbaum (2015) 193| 1.4. "וְלָמָּה מַזְכִּירִין אֶת דִּבְרֵי שַׁמַּאי וְהִלֵּל לְבַטָּלָה, לְלַמֵּד לַדּוֹרוֹת הַבָּאִים שֶׁלֹּא יְהֵא אָדָם עוֹמֵד עַל דְּבָרָיו, שֶׁהֲרֵי אֲבוֹת הָעוֹלָם לֹא עָמְדוּ עַל דִּבְרֵיהֶם: \n", | 1.4. "And why do they record the opinions of Shammai and Hillel for naught? To teach the following generations that a man should not [always] persist in his opinion, for behold, the fathers of the world did not persist in their opinion.", |
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| 16. Palestinian Talmud, Ketuvot, 5.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •sanctity and holiness •sanctity and holiness, its transformation from the temple to humanity Found in books: Lorberbaum (2015) 257, 265 |
| 17. Palestinian Talmud, Sukkah, 5.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •sanctity and holiness, its transformation from the temple to humanity Found in books: Lorberbaum (2015) 264 |
18. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Lorberbaum (2015) 264| 55a. ואמר ר' יוחנן לידע שהוקבע ר"ח בזמנו תרי היכירא עבדינן דחזי האי חזי וחזי בהאי חזי,מיתיבי דתני רבא בר שמואל יכול כשם שתוקעין על שבת בפני עצמו ועל ראש חדש בפני עצמו כך יהיו תוקעין על כל מוסף ומוסף ת"ל (במדבר י, י) ובראשי חדשיכם תיובתא דרבי אחא תיובתא,מאי תלמודא אמר אביי אמר קרא ובראשי חדשיכם הוקשו כל חדשים כולם זה לזה רב אשי אמר כתיב חדשכם וכתיב ובראשי ואיזה חדש שיש לו שני ראשים הוי אומר זה ר"ה ואמר רחמנא חדשכם חד היא,ועוד תניא בחולו של מועד בראשון מה היו אומרים (תהלים כט, א) הבו לה' בני אלים בשני מה היו אומרים (תהלים נ, טז) ולרשע אמר אלהים בשלישי מה היו אומרים (תהלים צד, טז) מי יקום לי עם מרעים,ברביעי מה היו אומרים (תהלים צד, ח) בינו בוערים בעם בחמישי מה היו אומרים (תהלים פא, ז) הסירותי מסבל שכמו בששי מה היו אומרים (תהלים פב, ה) ימוטו כל מוסדי ארץ ואם חל שבת באחד מהם ימוטו ידחה,רב ספרא מנח בהו סימנא הומבה"י רב פפא מנח בהו סמנא הומהב"י וסימנך אמבוהא דספרי,תיובתא דר' אחא בר חנינא תיובתא והא ר' אחא בר חנינא קרא ומתניתא קאמר,אמר רבינא לומר שמאריכין בתקיעות רבנן דקיסרי משמיה דר' אחא אמרי לומר שמרבה בתוקעין,ואנן דאית לן תרי יומי היכי עבדינן אביי אמר שני ידחה,רבא אמר שביעי ידחה תניא כותיה דרבא אם חל שבת להיות באחד מהן ימוטו ידחה,אתקין אמימר בנהרדעא דמדלגי דלוגי: | 55a. b And Rabbi Yoḥa said: /b Why was it placed in this manner? It was as an indicator for the people b to know that the New Moon was established at its /b proper b time, /b after the twenty-ninth day of the previous month. The Gemara answers: This is not difficult, as b they implemented two indicators: /b One b who saw this /b one, i.e., the sequence of the songs, b saw /b it; b and /b one who b saw that /b one, i.e., where the fats were placed, b saw /b it, and there is no contradiction.,The Gemara b raises /b another b objection /b to the opinion of Rabbi Aḥa, b as Rava bar Shmuel taught /b this i baraita /i : I b might /b have thought b that just as /b when Shabbat and the New Moon do not coincide b they sound /b the trumpets b for /b the additional b Shabbat /b offering b in and of itself, and for the /b additional b New Moon /b offering b in and of itself, so too would they sound /b the trumpets b for each and every additional offering /b when the days coincide. Therefore, b the verse states: /b “And on the day of your rejoicing, and at your appointed times, b and on your New Moons, /b and you shall sound the trumpets for your burnt-offerings and your peace-offerings, and they will be a memorial for you before your God. I am the Lord your God” (Numbers 10:10), indicating that one blast is sounded for all. The Gemara suggests: This is b a conclusive refutation /b of the opinion b of Rabbi Aḥa. /b The Gemara concludes: Indeed, it is b a conclusive refutation. /b ,Since the i baraita /i was cited, the Gemara asks: b What is the derivation /b cited in this i baraita /i ? How does the phrase: And on your New Moons, prove that the trumpets are sounded once for all the additional offerings? b Abaye said: The verse states: “And on your New Moons,” /b in plural, indicating that b all the months are equated to each other, /b and just as on a typical New Moon the trumpets are sounded once for the additional offering, so too when Shabbat and the New Moon coincide the trumpets are sounded once and no more. b Rav Ashi said /b that in this verse b it is written: Your moon [ i ḥodshekhem /i ], /b without a i yod /i , in the singular, b and /b in the same verse b it is written: “And on /b your b new [ i uverashei /i ],” /b in the plural. b And which /b is the b month that has two new /b beginnings? b You must say it is Rosh HaShana, /b which is the beginning of both the new year and the new month. b And /b yet b the Merciful One says: Your moon, /b in the singular, indicating b it is one /b and the trumpets are sounded once., b And furthermore, /b contrary to the statement of Rabbi Aḥa, b it was taught /b in a i baraita /i : b On the intermediate days of the Festival, on the first /b day, b what would they say /b as the song accompanying the offering on that day? b “Ascribe [ i havu /i ] unto the Lord, O you sons of might” /b (Psalms 29:1). b On the second /b day, b what would they say? /b The psalm that contains the verse: b “But unto the wicked [ i velarasha /i ] God says: /b What have you to do to declare My statutes?” (Psalms 50:16). b On the third /b day, b what would they say? /b The psalm containing the verse: b “Who [ i mi /i ] will rise up for me against the evildoers?” /b (Psalms 94:16)., b On the fourth /b day, b what would they say? “Consider [ i binu /i ], you brutish among the people” /b (Psalms 94:8). b On the fifth /b day, b what would they say? “I removed [ i hasiroti /i ] his shoulder from the burden” /b (Psalms 81:7). b On the sixth /b day, b what would they say? “All the foundations of the earth are moved [ i yimotu /i ]” /b (Psalms 82:5). b And if Shabbat occurred on any /b of the intermediate days of the Festival, since Shabbat has its own song (Psalms 92), the last of the songs of the intermediate days, i.e., “All the foundations of the earth b are moved,” is superseded, /b and all the other songs are recited in their proper sequence., b Rav Safra established a mnemonic for /b the sequence of the psalms recited during the intermediate days of the Festival: b i Heh /i , i vav /i , i mem /i , i beit /i , i heh /i , i yod /i , /b the first letters of the transliterated word in the verses cited. b Rav Pappa established a /b different b mnemonic for /b a different sequence of the Psalms: b i Heh /i , i vav /i , i mem /i , i heh /i , i beit /i , i yod /i , /b as in his opinion, the psalm containing: “I removed” is recited before the psalm containing: “Consider.” The Gemara notes: b A mnemonic /b to identify which i amora /i established which mnemonic is the expression: b Convoy [ i ambuha /i ] of scribes [ i desafrei /i ], /b as the spelling of i ambuha /i is like the mnemonic of Rav Safra.,The Gemara concludes: This i baraita /i is b a conclusive refutation /b of the opinion b of Rabbi Aḥa bar Ḥanina, /b as on Shabbat the song for Shabbat was recited alone without the song for the Festival, and similarly, separate trumpet blasts are not sounded for the various additional offerings. Rabbi Aḥa’s opinion was rejected based on several sources. The Gemara asks: b But didn’t Rabbi Aḥa say a verse and a i baraita /i /b in support of his opinion? How can those citations be rejected?, b Ravina said: /b The verse and the i baraita /i that he cited do not teach that trumpet blasts were sounded for each additional offering. Rather, they come b to say that one extends /b the duration b of the blasts /b to honor the added additional offerings, but does not sound even one additional blast. b The Sages of Caesarea, in the name of Rabbi Aḥa, said: /b The verse and the i baraita /i cited by Rabbi Aḥa come b to say that one increases /b the number of b trumpeters /b to honor the added additional offerings, but not the number of blasts sounded.,Apropos the psalms recited during the Festival, the Gemara asks: b And we, /b outside Eretz Yisrael, b who have two days /b of Festival due to the uncertainty, as well as uncertainty with regard to each of the intermediate days, b how do we conduct /b ourselves with regard to the mention of the additional offerings in the additional prayer of the Festival during the intermediate days, and with regard to Torah reading on those days? b Abaye said: /b Mention of b the second /b day b will be superseded. /b Since the first of the intermediate days outside Eretz Yisrael is the third day of the Festival in Eretz Yisrael, the additional offering for the third day alone is mentioned, and the offerings for the fourth day on the fourth day, etc. No mention is made of the second day outside Eretz Yisrael., b Rava said: /b Mention of the b seventh /b day b will be superseded. /b On the first of the intermediate days outside Eretz Yisrael, the third day of the Festival, the passage beginning “And on the second day” (Numbers 29:17) is mentioned in the additional i Amida /i prayer and read in the Torah, and on each succeeding day the succeeding passage is mentioned and read. There is no mention of the seventh day on the eighth day, as that is no longer i Sukkot /i but rather the Eighth Day of Assembly. The Gemara notes: A i baraita /i b was taught in accordance with /b the opinion of b Rava: And if Shabbat occurs on any /b of the intermediate days of the Festival, the song of the seventh day of i Sukkot /i : “All the foundations of the earth b are moved,” is superseded. /b ,The Gemara cites a third opinion: b Ameimar instituted in /b his city of b Neharde’a that /b during the intermediate days, b one repeats /b the second of the additional offerings that he mentioned the day before and adds the additional offerings of the subsequent day. On the first of the intermediate days in the Diaspora, one mentions the additional offerings of both the second and third days of i Sukkot /i . On the second of the intermediate days, one repeats the verses of the third day of i Sukkot /i and adds the verses of the fourth day. |
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