1. Septuagint, Tobit, 1.4, 1.6-1.8, 13.9 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Stuckenbruck (2007) 115 | 1.4. Now when I was in my own country, in the land of Israel, while I was still a young man, the whole tribe of Naphtali my forefather deserted the house of Jerusalem. This was the place which had been chosen from among all the tribes of Israel, where all the tribes should sacrifice and where the temple of the dwelling of the Most High was consecrated and established for all generations for ever. 1.6. But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar. 1.7. of all my produce I would give a tenth to the sons of Levi who ministered at Jerusalem; a second tenth I would sell, and I would go and spend the proceeds each year at Jerusalem; 1.8. the third tenth I would give to those to whom it was my duty, as Deborah my fathers mother had commanded me, for I was left an orphan by my father. 13.9. O Jerusalem, the holy city,he will afflict you for the deeds of your sons,but again he will show mercy to the sons of the righteous. |
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2. Hebrew Bible, Proverbs, 15.8, 23.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •second temple, destruction of •destruction of the second temple •destruction of the second templereactions to Found in books: Ganzel and Holtz (2020) 159; Schremer (2010) 36, 37| 15.8. "זֶבַח רְשָׁעִים תּוֹעֲבַת יְהוָה וּתְפִלַּת יְשָׁרִים רְצוֹנוֹ׃", 23.22. "שְׁמַע לְאָבִיךָ זֶה יְלָדֶךָ וְאַל־תָּבוּז כִּי־זָקְנָה אִמֶּךָ׃", | 15.8. "The sacrifice of the wicked is an abomination to the LORD; But the prayer of the upright is His delight.", 23.22. "Hearken unto thy father that begot thee, And despise not thy mother when she is old.", |
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3. Hebrew Bible, Deuteronomy, 13.7, 23.8, 32.37-32.39 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •destruction of the second temple •destruction of the second templereactions to Found in books: Schremer (2010) 28, 131| 13.7. "כִּי יְסִיתְךָ אָחִיךָ בֶן־אִמֶּךָ אוֹ־בִנְךָ אוֹ־בִתְּךָ אוֹ אֵשֶׁת חֵיקֶךָ אוֹ רֵעֲךָ אֲשֶׁר כְּנַפְשְׁךָ בַּסֵּתֶר לֵאמֹר נֵלְכָה וְנַעַבְדָה אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ׃", 23.8. "לֹא־תְתַעֵב אֲדֹמִי כִּי אָחִיךָ הוּא לֹא־תְתַעֵב מִצְרִי כִּי־גֵר הָיִיתָ בְאַרְצוֹ׃", 32.37. "וְאָמַר אֵי אֱלֹהֵימוֹ צוּר חָסָיוּ בוֹ׃", 32.38. "אֲשֶׁר חֵלֶב זְבָחֵימוֹ יֹאכֵלוּ יִשְׁתּוּ יֵין נְסִיכָם יָקוּמוּ וְיַעְזְרֻכֶם יְהִי עֲלֵיכֶם סִתְרָה׃", 32.39. "רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי אֲנִי אָמִית וַאֲחַיֶּה מָחַצְתִּי וַאֲנִי אֶרְפָּא וְאֵין מִיָּדִי מַצִּיל׃", | 13.7. "If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, that is as thine own soul, entice thee secretly, saying: 'Let us go and serve other gods,' which thou hast not known, thou, nor thy fathers;", 23.8. "Thou shalt not abhor an Edomite, for he is thy brother; thou shalt not abhor an Egyptian, because thou wast a stranger in his land.", 32.37. "And it is said: Where are their gods, The rock in whom they trusted;", 32.38. "Who did eat the fat of their sacrifices, and drank the wine of their drink-offering? Let him rise up and help you, Let him be your protection.", 32.39. "See now that I, even I, am He, And there is no god with Me; I kill, and I make alive; I have wounded, and I heal; And there is none that can deliver out of My hand.", |
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4. Hebrew Bible, Exodus, 3.2, 15.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •destruction of the second temple Found in books: Goodman (2006) 208; Schremer (2010) 42| 3.2. "וַיֵּרָא מַלְאַךְ יְהֹוָה אֵלָיו בְּלַבַּת־אֵשׁ מִתּוֹךְ הַסְּנֶה וַיַּרְא וְהִנֵּה הַסְּנֶה בֹּעֵר בָּאֵשׁ וְהַסְּנֶה אֵינֶנּוּ אֻכָּל׃", 3.2. "וְשָׁלַחְתִּי אֶת־יָדִי וְהִכֵּיתִי אֶת־מִצְרַיִם בְּכֹל נִפְלְאֹתַי אֲשֶׁר אֶעֱשֶׂה בְּקִרְבּוֹ וְאַחֲרֵי־כֵן יְשַׁלַּח אֶתְכֶם׃", 15.3. "יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃", | 3.2. "And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush; and he looked, and, behold, the bush burned with fire, and the bush was not consumed.", 15.3. "The LORD is a man of war, The LORD is His name.", |
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5. Hebrew Bible, Leviticus, 5.21, 19.17, 21.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •destruction of the second temple •second commonwealth period, second temple, destruction of Found in books: Schiffman (1983) 204; Schremer (2010) 44, 131| 5.21. "נֶפֶשׁ כִּי תֶחֱטָא וּמָעֲלָה מַעַל בַּיהוָה וְכִחֵשׁ בַּעֲמִיתוֹ בְּפִקָּדוֹן אוֹ־בִתְשׂוּמֶת יָד אוֹ בְגָזֵל אוֹ עָשַׁק אֶת־עֲמִיתוֹ׃", 19.17. "לֹא־תִשְׂנָא אֶת־אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת־עֲמִיתֶךָ וְלֹא־תִשָּׂא עָלָיו חֵטְא׃", 21.8. "וְקִדַּשְׁתּוֹ כִּי־אֶת־לֶחֶם אֱלֹהֶיךָ הוּא מַקְרִיב קָדֹשׁ יִהְיֶה־לָּךְ כִּי קָדוֹשׁ אֲנִי יְהוָה מְקַדִּשְׁכֶם׃", | 5.21. "If any one sin, and commit a trespass against the LORD, and deal falsely with his neighbour in a matter of deposit, or of pledge, or of robbery, or have oppressed his neighbour;", 19.17. "Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him.", 21.8. "Thou shalt sanctify him therefore; for he offereth the bread of thy God; he shall be holy unto thee; for I the LORD, who sanctify you, am holy.", |
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6. Hebrew Bible, Micah, 2.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple, second, destruction of Found in books: Kalmin (2014) 18, 19| 2.2. "וְחָמְדוּ שָׂדוֹת וְגָזָלוּ וּבָתִּים וְנָשָׂאוּ וְעָשְׁקוּ גֶּבֶר וּבֵיתוֹ וְאִישׁ וְנַחֲלָתוֹ׃", | 2.2. "And they covet fields, and seize them; And houses, and take them away; Thus they oppress a man and his house, Even a man and his heritage.", |
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7. Hebrew Bible, Psalms, 14.2, 119.126 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •destruction of the second temple •destruction of the second templereactions to Found in books: Schremer (2010) 36, 37, 51| 14.2. "יְהוָה מִשָּׁמַיִם הִשְׁקִיף עַל־בְּנֵי־אָדָם לִרְאוֹת הֲיֵשׁ מַשְׂכִּיל דֹּרֵשׁ אֶת־אֱלֹהִים׃", 119.126. "עֵת לַעֲשׂוֹת לַיהוָה הֵפֵרוּ תּוֹרָתֶךָ׃", | 14.2. "The LORD looked forth from heaven upon the children of men, to see if there were any man of understanding, that did seek after God.", 119.126. "It is time for the LORD to work; They have made void Thy law.", |
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8. Hebrew Bible, Ruth, 2.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •destruction of the second temple Found in books: Schremer (2010) 36| 2.4. "וְהִנֵּה־בֹעַז בָּא מִבֵּית לֶחֶם וַיֹּאמֶר לַקּוֹצְרִים יְהוָה עִמָּכֶם וַיֹּאמְרוּ לוֹ יְבָרֶכְךָ יְהוָה׃", | 2.4. "And, behold, Boaz came from Beth-lehem, and said unto the reapers: ‘The LORD be with you.’ And they answered him: ‘The LORD bless thee.’", |
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9. Hebrew Bible, Numbers, 15.39 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •destruction of the second temple Found in books: Schremer (2010) 51| 15.39. "וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כָּל־מִצְוֺת יְהוָה וַעֲשִׂיתֶם אֹתָם וְלֹא־תָתֻרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר־אַתֶּם זֹנִים אַחֲרֵיהֶם׃", | 15.39. "And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye go not about after your own heart and your own eyes, after which ye use to go astray;", |
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10. Hebrew Bible, Judges, 6.12 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •destruction of the second temple Found in books: Schremer (2010) 36| 6.12. "וַיֵּרָא אֵלָיו מַלְּאַךְ יְהוָה וַיֹּאמֶר אֵלָיו יְהוָה עִמְּךָ גִּבּוֹר הֶחָיִל׃", | 6.12. "And the angel of the Lord appeared to him, and said to him, The Lord is with thee, thou mighty man of valour.", |
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11. Hebrew Bible, Jeremiah, 17.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •roman empire, destruction of the second temple •temple, second, destruction of Found in books: Kalmin (2014) 113| 17.1. "אֲנִי יְהוָה חֹקֵר לֵב בֹּחֵן כְּלָיוֹת וְלָתֵת לְאִישׁ כדרכו [כִּדְרָכָיו] כִּפְרִי מַעֲלָלָיו׃", 17.1. "חַטַּאת יְהוּדָה כְּתוּבָה בְּעֵט בַּרְזֶל בְּצִפֹּרֶן שָׁמִיר חֲרוּשָׁה עַל־לוּחַ לִבָּם וּלְקַרְנוֹת מִזְבְּחוֹתֵיכֶם׃", | 17.1. "The sin of Judah is written With a pen of iron, and with the point of a diamond; It is graven upon the tablet of their heart, And upon the horns of your altars.", |
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12. Hebrew Bible, Isaiah, 2.2-2.4, 6.1-6.6 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple, destruction of second Found in books: Stuckenbruck (2007) 115, 139| 2.2. "וְהָיָה בְּאַחֲרִית הַיָּמִים נָכוֹן יִהְיֶה הַר בֵּית־יְהוָה בְּרֹאשׁ הֶהָרִים וְנִשָּׂא מִגְּבָעוֹת וְנָהֲרוּ אֵלָיו כָּל־הַגּוֹיִם׃", 2.2. "בַּיּוֹם הַהוּא יַשְׁלִיךְ הָאָדָם אֵת אֱלִילֵי כַסְפּוֹ וְאֵת אֱלִילֵי זְהָבוֹ אֲשֶׁר עָשׂוּ־לוֹ לְהִשְׁתַּחֲוֺת לַחְפֹּר פֵּרוֹת וְלָעֲטַלֵּפִים׃", 2.3. "וְהָלְכוּ עַמִּים רַבִּים וְאָמְרוּ לְכוּ וְנַעֲלֶה אֶל־הַר־יְהוָה אֶל־בֵּית אֱלֹהֵי יַעֲקֹב וְיֹרֵנוּ מִדְּרָכָיו וְנֵלְכָה בְּאֹרְחֹתָיו כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וּדְבַר־יְהוָה מִירוּשָׁלִָם׃", 2.4. "וְשָׁפַט בֵּין הַגּוֹיִם וְהוֹכִיחַ לְעַמִּים רַבִּים וְכִתְּתוּ חַרְבוֹתָם לְאִתִּים וַחֲנִיתוֹתֵיהֶם לְמַזְמֵרוֹת לֹא־יִשָּׂא גוֹי אֶל־גּוֹי חֶרֶב וְלֹא־יִלְמְדוּ עוֹד מִלְחָמָה׃", 6.1. "בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃", 6.1. "הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃", 6.2. "שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃", 6.3. "וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃", 6.4. "וַיָּנֻעוּ אַמּוֹת הַסִּפִּים מִקּוֹל הַקּוֹרֵא וְהַבַּיִת יִמָּלֵא עָשָׁן׃", 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׃", 6.6. "וַיָּעָף אֵלַי אֶחָד מִן־הַשְּׂרָפִים וּבְיָדוֹ רִצְפָּה בְּמֶלְקַחַיִם לָקַח מֵעַל הַמִּזְבֵּחַ׃", | 2.2. "And it shall come to pass in the end of days, That the mountain of the LORD’S house Shall be established as the top of the mountains, And shall be exalted above the hills; And all nations shall flow unto it.", 2.3. "And many peoples shall go and say: ‘Come ye, and let us go up to the mountain of the LORD, To the house of the God of Jacob; And He will teach us of His ways, And we will walk in His paths.’ For out of Zion shall go forth the law, And the word of the LORD from Jerusalem.", 2.4. "And He shall judge between the nations, And shall decide for many peoples; And they shall beat their swords into plowshares, And their spears into pruninghooks; Nation shall not lift up sword against nation, Neither shall they learn war any more.", 6.1. "In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple.", 6.2. "Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly.", 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.", 6.4. "And the posts of the door were moved at the voice of them that called, and the house was filled with smoke.", 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.", 6.6. "Then flew unto me one of the seraphim, with a glowing stone in his hand, which he had taken with the tongs from off the altar;", |
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| 13. Hebrew Bible, 1 Kings, 23.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •destruction of the second temple Found in books: Goodman (2006) 208 |
14. Hebrew Bible, Ezekiel, 3.9, 8.16, 10.18, 11.22-11.23, 43.7, 44.18 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •roman empire, destruction of the second temple •temple, second, destruction of •destruction of the second temple •second temple, destruction of Found in books: Ganzel and Holtz (2020) 172; Goodman (2006) 52, 208; Kalmin (2014) 113| 3.9. "כְּשָׁמִיר חָזָק מִצֹּר נָתַתִּי מִצְחֶךָ לֹא־תִירָא אוֹתָם וְלֹא־תֵחַת מִפְּנֵיהֶם כִּי בֵּית־מְרִי הֵמָּה׃", 8.16. "וַיָּבֵא אֹתִי אֶל־חֲצַר בֵּית־יְהוָה הַפְּנִימִית וְהִנֵּה־פֶתַח הֵיכַל יְהוָה בֵּין הָאוּלָם וּבֵין הַמִּזְבֵּחַ כְּעֶשְׂרִים וַחֲמִשָּׁה אִישׁ אֲחֹרֵיהֶם אֶל־הֵיכַל יְהוָה וּפְנֵיהֶם קֵדְמָה וְהֵמָּה מִשְׁתַּחֲוִיתֶם קֵדְמָה לַשָּׁמֶשׁ׃", 10.18. "וַיֵּצֵא כְּבוֹד יְהוָה מֵעַל מִפְתַּן הַבָּיִת וַיַּעֲמֹד עַל־הַכְּרוּבִים׃", 11.22. "וַיִּשְׂאוּ הַכְּרוּבִים אֶת־כַּנְפֵיהֶם וְהָאוֹפַנִּים לְעֻמָּתָם וּכְבוֹד אֱלֹהֵי־יִשְׂרָאֵל עֲלֵיהֶם מִלְמָעְלָה׃", 11.23. "וַיַּעַל כְּבוֹד יְהוָה מֵעַל תּוֹךְ הָעִיר וַיַּעֲמֹד עַל־הָהָר אֲשֶׁר מִקֶּדֶם לָעִיר׃", 43.7. "וַיֹּאמֶר אֵלַי בֶּן־אָדָם אֶת־מְקוֹם כִּסְאִי וְאֶת־מְקוֹם כַּפּוֹת רַגְלַי אֲשֶׁר אֶשְׁכָּן־שָׁם בְּתוֹךְ בְּנֵי־יִשְׂרָאֵל לְעוֹלָם וְלֹא יְטַמְּאוּ עוֹד בֵּית־יִשְׂרָאֵל שֵׁם קָדְשִׁי הֵמָּה וּמַלְכֵיהֶם בִּזְנוּתָם וּבְפִגְרֵי מַלְכֵיהֶם בָּמוֹתָם׃", 44.18. "פַּאֲרֵי פִשְׁתִּים יִהְיוּ עַל־רֹאשָׁם וּמִכְנְסֵי פִשְׁתִּים יִהְיוּ עַל־מָתְנֵיהֶם לֹא יַחְגְּרוּ בַּיָּזַע׃", | 3.9. "As an adamant harder than flint have I made thy forehead; fear them not, neither be dismayed at their looks, for they are a rebellious house.’", 8.16. "And He brought me into the inner court of the LORD’S house, and, behold, at the door of the temple of the LORD, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east.", 10.18. "And the glory of the LORD went forth from off the threshold of the house, and stood over the cherubim.", 11.22. "Then did the cherubim lift up their wings, and the wheels were beside them; and the glory of the God of Israel was over them above.", 11.23. "And the glory of the LORD went up from the midst of the city, and stood upon the mountain which is on the east side of the city.", 43.7. "And He said unto me: ‘Son of man, this is the place of My throne, and the place of the soles of My feet, where I will dwell in the midst of the children of Israel for ever; and the house of Israel shall no more defile My holy name, neither they, nor their kings, by their harlotry, and by the carcasses of their kings in their high places;", 44.18. "They shall have linen tires upon their heads, and shall have linen breeches upon their loins; they shall not gird themselves with any thing that causeth sweat.", |
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15. Hebrew Bible, Zechariah, 7.11-7.12 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •roman empire, destruction of the second temple •temple, second, destruction of Found in books: Kalmin (2014) 113| 7.11. "וַיְמָאֲנוּ לְהַקְשִׁיב וַיִּתְּנוּ כָתֵף סֹרָרֶת וְאָזְנֵיהֶם הִכְבִּידוּ מִשְּׁמוֹעַ׃", 7.12. "וְלִבָּם שָׂמוּ שָׁמִיר מִשְּׁמוֹעַ אֶת־הַתּוֹרָה וְאֶת־הַדְּבָרִים אֲשֶׁר שָׁלַח יְהוָה צְבָאוֹת בְּרוּחוֹ בְּיַד הַנְּבִיאִים הָרִאשֹׁנִים וַיְהִי קֶצֶף גָּדוֹל מֵאֵת יְהוָה צְבָאוֹת׃", | 7.11. "But they refused to attend, and turned a stubborn shoulder, and stopped their ears, that they might not hear.", 7.12. "Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the LORD of hosts had sent by His spirit by the hand of the former prophets; therefore came there great wrath from the LORD of hosts.", |
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16. Septuagint, Tobit, 1.4, 1.6-1.8, 13.9-13.18, 14.6 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Stuckenbruck (2007) 115, 179 | 1.4. Now when I was in my own country, in the land of Israel, while I was still a young man, the whole tribe of Naphtali my forefather deserted the house of Jerusalem. This was the place which had been chosen from among all the tribes of Israel, where all the tribes should sacrifice and where the temple of the dwelling of the Most High was consecrated and established for all generations for ever. 1.6. But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar. 1.7. of all my produce I would give a tenth to the sons of Levi who ministered at Jerusalem; a second tenth I would sell, and I would go and spend the proceeds each year at Jerusalem; 1.8. the third tenth I would give to those to whom it was my duty, as Deborah my fathers mother had commanded me, for I was left an orphan by my father. 13.9. O Jerusalem, the holy city,he will afflict you for the deeds of your sons,but again he will show mercy to the sons of the righteous. 13.10. Give thanks worthily to the Lord,and praise the King of the ages,that his tent may be raised for you again with joy. May he cheer those within you who are captives,and love those within you who are distressed,to all generations for ever. 13.11. Many nations will come from afar to the name of the Lord God,bearing gifts in their hands, gifts for the King of heaven. Generations of generations will give you joyful praise. 13.12. Cursed are all who hate you;blessed for ever will be all who love you. 13.13. Rejoice and be glad for the sons of the righteous;for they will be gathered together,and will praise the Lord of the righteous. 13.14. How blessed are those who love you!They will rejoice in your peace. Blessed are those who grieved over all your afflictions;for they will rejoice for you upon seeing all your glory,and they will be made glad for ever. 13.15. Let my soul praise God the great King. 13.16. For Jerusalem will be built with sapphires and emeralds,her walls with precious stones,and her towers and battlements with pure gold. 13.17. The streets of Jerusalem will be paved with beryl and ruby and stones of Ophir; 13.18. all her lanes will cry `Hallelujah! and will give praise,saying, `Blessed is God, who has exalted you for ever." 14.6. Then all the Gentiles will turn to fear the Lord God in truth, and will bury their idols. |
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17. Anon., 1 Enoch, 14.8-14.25, 87.3, 89.50, 89.54, 89.56, 89.66-89.67, 89.73, 90.29, 91.9, 91.13, 98.9, 99.7-99.9 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple, destruction of second Found in books: Stuckenbruck (2007) 115, 139, 179 | 14.8. written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in 14.9. the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright 14.11. of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were 14.12. fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and it 14.13. portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there 14.14. were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked 14.15. and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater 14.16. than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to 14.17. you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path 14.18. of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of 14.19. cherubim. And from underneath the throne came streams of flaming fire so that I could not look" 14.21. was whiter than any snow. None of the angels could enter and could behold His face by reason" 14.22. of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand time 14.23. ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were 14.24. nigh to Him did not leave by night nor depart from Him. And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: ' Come hither, 14.25. Enoch, and hear my word.' And one of the holy ones came to me and waked me, and He made me rise up and approach the door: and I bowed my face downwards. 87.3. and three with them. And those three that had last come forth grasped me by my hand and took me up, away from the generations of the earth, and raised me up to a lofty place, and showed me 89.56. beasts, and those wild beasts began to tear in pieces those sheep. And I saw that He forsook that their house and their tower and gave them all into the hand of the lions, to tear and devour them, 89.66. those sheep into the hand of the lions. And the lions and tigers eat and devoured the greater part of those sheep, and the wild boars eat along with them; and they burnt that tower and demolished 89.67. that house. And I became exceedingly sorrowful over that tower because that house of the sheep was demolished, and afterwards I was unable to see if those sheep entered that house. 89.73. house; but the wild boars tried to hinder them, but they were not able. And they began again to build as before, and they reared up that tower, and it was named the high tower; and they began again to place a table before the tower, but all the bread on it was polluted and not pure. 90.29. it off and laid it in a place in the south of the land. And I saw till the Lord of the sheep brought a new house greater and loftier than that first, and set it up in the place of the first which had beer folded up: all its pillars were new, and its ornaments were new and larger than those of the first, the old one which He had taken away, and all the sheep were within it. 91.9. And all the idols of the heathen shall be abandoned, And the temples burned with fire, And they shall remove them from the whole earth,And they (i.e. the heathen) shall be cast into the judgement of fire, And shall perish in wrath and in grievous judgement for ever. 91.13. And at its close they shall acquire houses through their righteousness, And a house shall be built for the Great King in glory for evermore, 98.9. Woe to you, ye fools, for through your folly shall ye perish: and ye transgress against the wise, 99.7. And again I swear to you, ye sinners, that sin is prepared for a day of unceasing bloodshed. And they who worship stones, and grave images of gold and silver and wood (and stone) and clay, and those who worship impure spirits and demons, and all kinds of idols not according to knowledge, shall get no manner of help from them. 99.8. And they shall become godless by reason of the folly of their hearts, And their eyes shall be blinded through the fear of their hearts And through visions in their dreams. 99.9. Through these they shall become godless and fearful; For they shall have wrought all their work in a lie, And shall have worshiped a stone: Therefore in an instant shall they perish. |
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18. Anon., Jubilees, 1.29 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple, destruction of second Found in books: Stuckenbruck (2007) 139 | 1.29. and let not the spirit of Beliar rule over them to accuse them before Thee, and to ensnare them from all the paths of righteousness, so that they may perish from before Thy face. |
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19. Hebrew Bible, Daniel, 7.9 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •destruction of the second temple Found in books: Goodman (2006) 208| 7.9. "חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃", | 7.9. "I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire.", |
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| 20. Septuagint, 2 Maccabees, 1.13, 1.18-2.16, 4.25, 5.6, 8.25, 9.1, 9.2, 9.7, 10.24, 10.35, 12.7, 12.15, 13.26, 15.28 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Stuckenbruck (2007) 115 |
21. Septuagint, Ecclesiasticus (Siracides), 34.20-34.21, 35.1-35.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •second temple, destruction of Found in books: Ganzel and Holtz (2020) 159 | 34.21. The bread of the needy is the life of the poor;whoever deprives them of it is a man of blood. 35.1. He who keeps the law makes many offerings;he who heeds the commandments sacrifices a peace offering. 35.1. Give to the Most High as he has given,and as generously as your hand has found. 35.2. He who returns a kindness offers fine flour,and he who gives alms sacrifices a thank offering. 35.2. Mercy is as welcome when he afflicts them as clouds of rain in the time of drought. 35.3. To keep from wickedness is pleasing to the Lord,and to forsake unrighteousness is atonement. |
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22. Septuagint, Wisdom of Solomon, 14.11 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •temple, destruction of second Found in books: Stuckenbruck (2007) 179 | 14.11. Therefore there will be a visitation also upon the heathen idols,because, though part of what God created, they became an abomination,and became traps for the souls of men and a snare to the feet of the foolish. |
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23. Polybius, Histories, 10.4.6, 23.10.6, 24.13.4 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple (second), destruction of Found in books: Schwartz (2008) 258| 10.4.6. δοκεῖν γὰρ ἅμα τἀδελφῷ καθεσταμένος ἀγορανόμος ἀναβαίνειν ἀπὸ τῆς ἀγορᾶς ὡς ἐπὶ τὴν οἰκίαν, ἐκείνην δὲ συναντᾶν αὐτοῖς εἰς τὰς θύρας καὶ περιπτύξασαν ἀσπάσασθαι. 23.10.6. καὶ τῶν ἀνθρώπων ἀνασπάστων γινομένων, τηλικοῦτο συνέβη γενέσθαι πένθος καὶ τηλικοῦτον θόρυβον ὥστε δοριάλωτον δοκεῖν ἅπασαν γίνεσθαι. 24.13.4. ἐὰν δʼ αὐτοὶ καταγνόντες τῶν ἰδίων δικαίων αὐτόθεν εὐθέως καθάπερ οἱ δοριάλωτοι πρὸς πᾶν τὸ κελευόμενον ἑτοίμους ἡμᾶς αὐτοὺς παρασκευ άζωμεν, τί διοίσει τὸ τῶν Ἀχαιῶν ἔθνος Σικελιωτῶν καὶ Καπυανῶν τῶν ὁμολογουμένως καὶ πάλαι δουλευόντων; | 10.4.6. He had dreamt that both he and his brother had been elected to the aedileship and were going up from the forum to their house, when she met him at the door and fell on their necks and kissed them. 23.10.6. and the men were being deported, there arose such mourning and such commotion that one would have said the whole country was being led into captivity. 24.13.4. But if we ourselves, ignoring our own rights, instantly without protest make ourselves subservient, like prisoners of war, to any and every order, what difference will there be between the Achaean League and the people of Sicily and Capua, who have long been the acknowledged slaves of Rome?" |
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| 24. Anon., Testament of Moses, 10.7 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •temple, destruction of second Found in books: Stuckenbruck (2007) 179 |
| 25. Anon., Testament of Solomon, 5.1-5.5, 15.7-15.12 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •temple, second, destruction of Found in books: Kalmin (2014) 111 |
| 26. Cicero, Pro Flacco, 28.66-28.69 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •destruction of the second temple Found in books: Goodman (2006) 52 |
| 27. Philo of Alexandria, Allegorical Interpretation, 133 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •destruction of the second temple Found in books: Goodman (2006) 221 |
| 28. Josephus Flavius, Jewish Antiquities, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Schremer (2010) 206 |
29. Josephus Flavius, Jewish War, 2.228-2.231, 4.5.4, 6.127, 6.300-6.309, 7.420-7.432 (1st cent. CE - 1st cent. CE) Tagged with subjects: •destruction of the second temple •temple, second, destruction of Found in books: Goodman (2006) 52, 147, 221; Kalmin (2014) 153, 154 | 2.228. 2. Now there followed after this another calamity, which arose from a tumult made by robbers; for at the public road of Bethhoron, one Stephen, a servant of Caesar, carried some furniture, which the robbers fell upon and seized. 2.229. Upon this Cumanus sent men to go round about to the neighboring villages, and to bring their inhabitants to him bound, as laying it to their charge that they had not pursued after the thieves, and caught them. Now here it was that a certain soldier, finding the sacred book of the law, tore it to pieces, and threw it into the fire. 2.230. Hereupon the Jews were in great disorder, as if their whole country were in a flame, and assembled themselves so many of them by their zeal for their religion, as by an engine, and ran together with united clamor to Caesarea, to Cumanus, and made supplication to him that he would not overlook this man, who had offered such an affront to God, and to his law; but punish him for what he had done. 2.231. Accordingly, he, perceiving that the multitude would not be quiet unless they had a comfortable answer from him, gave order that the soldier should be brought, and drawn through those that required to have him punished, to execution, which being done, the Jews went their ways. 6.127. I appeal to the gods of my own country, and to every god that ever had any regard to this place (for I do not suppose it to be now regarded by any of them); I also appeal to my own army, and to those Jews that are now with me, and even to you yourselves, that I do not force you to defile this your sanctuary; 6.300. and after that they heard a sound as of a great multitude, saying, “Let us remove hence.” But, what is still more terrible, there was one Jesus, the son of Aus, a plebeian and a husbandman, who, four years before the war began, and at a time when the city was in very great peace and prosperity, came to that feast whereon it is our custom for everyone to make tabernacles to God in the temple, 6.301. began on a sudden to cry aloud, “A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the holy house, a voice against the bridegrooms and the brides, and a voice against this whole people!” This was his cry, as he went about by day and by night, in all the lanes of the city. 6.302. However, certain of the most eminent among the populace had great indignation at this dire cry of his, and took up the man, and gave him a great number of severe stripes; yet did not he either say anything for himself, or anything peculiar to those that chastised him, but still he went on with the same words which he cried before. 6.303. Hereupon our rulers, supposing, as the case proved to be, that this was a sort of divine fury in the man, brought him to the Roman procurator, 6.304. where he was whipped till his bones were laid bare; yet he did not make any supplication for himself, nor shed any tears, but turning his voice to the most lamentable tone possible, at every stroke of the whip his answer was, “Woe, woe to Jerusalem!” 6.305. And when Albinus (for he was then our procurator) asked him, Who he was? and whence he came? and why he uttered such words? he made no manner of reply to what he said, but still did not leave off his melancholy ditty, till Albinus took him to be a madman, and dismissed him. 6.306. Now, during all the time that passed before the war began, this man did not go near any of the citizens, nor was seen by them while he said so; but he every day uttered these lamentable words, as if it were his premeditated vow, “Woe, woe to Jerusalem!” 6.307. Nor did he give ill words to any of those that beat him every day, nor good words to those that gave him food; but this was his reply to all men, and indeed no other than a melancholy presage of what was to come. 6.308. This cry of his was the loudest at the festivals; and he continued this ditty for seven years and five months, without growing hoarse, or being tired therewith, until the very time that he saw his presage in earnest fulfilled in our siege, when it ceased; 6.309. for as he was going round upon the wall, he cried out with his utmost force, “Woe, woe to the city again, and to the people, and to the holy house!” And just as he added at the last, “Woe, woe to myself also!” there came a stone out of one of the engines, and smote him, and killed him immediately; and as he was uttering the very same presages he gave up the ghost. 7.420. 2. Now Lupus did then govern Alexandria, who presently sent Caesar word of this commotion; 7.421. who having in suspicion the restless temper of the Jews for innovation, and being afraid lest they should get together again, and persuade some others to join with them, gave orders to Lupus to demolish that Jewish temple which was in the region called Onion, 7.422. and was in Egypt, which was built and had its denomination from the occasion following: 7.423. Onias, the son of Simon, one of the Jewish high priests, fled from Antiochus the king of Syria, when he made war with the Jews, and came to Alexandria; and as Ptolemy received him very kindly, on account of his hatred to Antiochus, he assured him, that if he would comply with his proposal, he would bring all the Jews to his assistance; 7.424. and when the king agreed to do it so far as he was able, he desired him to give him leave to build a temple somewhere in Egypt, and to worship God according to the customs of his own country; 7.425. for that the Jews would then be so much readier to fight against Antiochus who had laid waste the temple at Jerusalem, and that they would then come to him with greater goodwill; and that, by granting them liberty of conscience, very many of them would come over to him. 7.426. 3. So Ptolemy complied with his proposals, and gave him a place one hundred and eighty furlongs distant from Memphis. That Nomos was called the Nomos of Heliopoli 7.427. where Onias built a fortress and a temple, not like to that at Jerusalem, but such as resembled a tower. He built it of large stones to the height of sixty cubits; 7.428. he made the structure of the altar in imitation of that in our own country, and in like manner adorned with gifts, excepting the make of the candlestick, 7.429. for he did not make a candlestick, but had a [single] lamp hammered out of a piece of gold, which illuminated the place with its rays, and which he hung by a chain of gold; 7.430. but the entire temple was encompassed with a wall of burnt brick, though it had gates of stone. The king also gave him a large country for a revenue in money, that both the priests might have a plentiful provision made for them, and that God might have great abundance of what things were necessary for his worship. 7.431. Yet did not Onias do this out of a sober disposition, but he had a mind to contend with the Jews at Jerusalem, and could not forget the indignation he had for being banished thence. Accordingly, he thought that by building this temple he should draw away a great number from them to himself. 7.432. There had been also a certain ancient prediction made by [a prophet] whose name was Isaiah, about six hundred years before, that this temple should be built by a man that was a Jew in Egypt. And this is the history of the building of that temple. |
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30. Josephus Flavius, Against Apion, 2.179-2.181, 2.190-2.192 (1st cent. CE - 1st cent. CE) Tagged with subjects: •destruction of the second temple Found in books: Goodman (2006) 163, 208, 240 | 2.179. 20. And this very thing it is that principally creates such a wonderful agreement of minds amongst us all; for this entire agreement of ours in all our notions concerning God, and our having no difference in our course of life and manners, procures among us the most excellent concord of these our manners that is any where among mankind; 2.180. for no other people but we Jews have avoided all discourses about God that any way contradict one another, which yet are frequent among other nations; and this is true not only among ordinary persons, according as every one is affected, but some of the philosophers have been insolent enough to indulge such contradictions, while some of them have undertaken to use such words as entirely take away the nature of God, as others of them have taken away his providence over mankind. 2.181. Nor can any one perceive amongst us any difference in the conduct of our lives; but all our works are common to us all. We have one sort of discourse concerning God, which is conformable to our law, and affirms that he sees all things; as also, we have but one way of speaking concerning the conduct of our lives, that all other things ought to have piety for their end; and this any body may hear from our women, and servants themselves. 2.190. What are the things then that we are commanded or forbidden?—They are simply and easily known. The first command is concerning God, and affirms that God contains all things, and is a being every way perfect and happy, self-sufficient, and supplying all other beings; the beginning, the middle, and the end of all things. He is manifest in his works and benefits, and more conspicuous than any other being whatsoever, but as to his form and magnitude, he is most obscure. 2.191. All materials, let them be ever so costly, are unworthy to compose an image for him; and all arts are unartful to express the notion we ought to have of him. We can neither see nor think of any thing like him, nor is it agreeable to piety to form a resemblance of him. 2.192. We see his works, the light, the heaven, the earth, the sun and the moon, the waters, the generations of animals, the productions of fruits. These things hath God made, not with hands, nor with labor, nor as wanting the assistance of any to cooperate with him; but as his will resolved they should be made and be good also, they were made, and became good immediately. All men ought to follow this Being, and to worship him in the exercise of virtue; for this way of worship of God is the most holy of all others. /p |
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31. Mishnah, Avot, 3.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •second temple, destruction of Found in books: Ganzel and Holtz (2020) 190| 3.6. "רַבִּי חֲלַפְתָּא בֶן דּוֹסָא אִישׁ כְּפַר חֲנַנְיָה אוֹמֵר, עֲשָׂרָה שֶׁיּוֹשְׁבִין וְעוֹסְקִין בַּתּוֹרָה, שְׁכִינָה שְׁרוּיָה בֵינֵיהֶם, שֶׁנֶּאֱמַר (תהלים פב) אֱלֹהִים נִצָּב בַּעֲדַת אֵל. וּמִנַּיִן אֲפִלּוּ חֲמִשָּׁה, שֶׁנֶּאֱמַר (עמוס ט) וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ. וּמִנַּיִן אֲפִלּוּ שְׁלשָׁה, שֶׁנֶּאֱמַר (תהלים פב) בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט. וּמִנַּיִן אֲפִלּוּ שְׁנַיִם, שֶׁנֶּאֱמַר (מלאכי ג) אָז נִדְבְּרוּ יִרְאֵי ה' אִישׁ אֶל רֵעֵהוּ וַיַּקְשֵׁב ה' וַיִּשְׁמָע וְגוֹ'. וּמִנַּיִן אֲפִלּוּ אֶחָד, שֶׁנֶּאֱמַר (שמות כ) בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי אָבֹא אֵלֶיךָ וּבֵרַכְתִּיךָ:", | 3.6. "Rabbi Halafta of Kefar Haia said: when ten sit together and occupy themselves with Torah, the Shechinah abides among them, as it is said: “God stands in the congregation of God” (Psalm 82:. How do we know that the same is true even of five? As it is said: “This band of His He has established on earth” (Amos 9:6). How do we know that the same is true even of three? As it is said: “In the midst of the judges He judges” (Psalm 82:1) How do we know that the same is true even of two? As it is said: “Then they that fear the Lord spoke one with another, and the Lord hearkened, and heard” (Malachi 3:16). How do we know that the same is true even of one? As it is said: “In every place where I cause my name to be mentioned I will come unto you and bless you” (Exodus 20:21).", |
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32. Mishnah, Bava Qamma, 9.1, 9.12 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •second temple, destruction of Found in books: Ganzel and Holtz (2020) 159| 9.1. "הַגּוֹזֵל עֵצִים, וַעֲשָׂאָן כֵּלִים, צֶמֶר, וַעֲשָׂאָן בְּגָדִים, מְשַׁלֵּם כִּשְׁעַת הַגְּזֵלָה. גָּזַל פָּרָה מְעֻבֶּרֶת, וְיָלְדָה, רָחֵל טְעוּנָה, וּגְזָזָהּ, מְשַׁלֵּם דְּמֵי פָרָה הָעוֹמֶדֶת לֵילֵד, דְּמֵי רָחֵל הָעוֹמֶדֶת לִגָּזֵז. גָּזַל פָּרָה, וְנִתְעַבְּרָה אֶצְלוֹ וְיָלְדָה, רָחֵל, וְנִטְעֲנָה אֶצְלוֹ וּגְזָזָהּ, מְשַׁלֵּם כִּשְׁעַת הַגְּזֵלָה. זֶה הַכְּלָל, כָּל הַגַּזְלָנִים מְשַׁלְּמִין כִּשְׁעַת הַגְּזֵלָה: \n", 9.12. "נָתַן הַכֶּסֶף לְאַנְשֵׁי מִשְׁמָר, וּמֵת, אֵין הַיּוֹרְשִׁים יְכוֹלִין לְהוֹצִיא מִיָּדָם, שֶׁנֶּאֱמַר (שם) אִישׁ אֲשֶׁר יִתֵּן לַכֹּהֵן לוֹ יִהְיֶה. נָתַן הַכֶּסֶף לִיהוֹיָרִיב וְאָשָׁם לִידַעְיָה, יָצָא. אָשָׁם לִיהוֹיָרִיב וְכֶסֶף לִידַעְיָה, אִם קַיָּם הָאָשָׁם, יַקְרִיבוּהוּ בְנֵי יְדַעְיָה, וְאִם לֹא, יַחֲזִיר וְיָבִיא אָשָׁם אַחֵר, שֶׁהַמֵּבִיא גְזֵלוֹ עַד שֶׁלֹּא הֵבִיא אֲשָׁמוֹ, יָצָא. הֵבִיא אֲשָׁמוֹ עַד שֶׁלֹּא הֵבִיא גְזֵלוֹ, לֹא יָצָא. נָתַן אֶת הַקֶּרֶן וְלֹא נָתַן אֶת הַחֹמֶשׁ, אֵין הַחֹמֶשׁ מְעַכֵּב: \n", | 9.1. "If a man stole wood and made it into utensils, or wood and made it into garments, he makes restitution according to [the value of the stolen object] at the moment of theft. If he stole a pregt cow and it gave birth, or a sheep ready to be sheared, and he then sheared it, he repays the value of a cow about to bear young, or a sheep ready to be sheared. If he stole a cow, and while it was with him it was impregnated and bore young, or [if he stole a sheep] and while it was with him it grew wool and he sheared it, he makes restitution according to [the value of the stolen object] at the moment of theft. This is the general rule: all robbers make restitution according to [the value of the stolen object] at the moment of theft.", 9.12. "If he [who had stolen from the convert] gave the money to the men of the priestly watch and then died, his inheritors cannot recover it from their [the priests] hands, as it says, “Whatsoever a man gives to a priest shall be his” (Numbers 5:10). If he gave the money to Yehoyariv, and the Guilt-offering to Yedayah, he has fulfilled his obligation. If he gave the Guilt-offering to Yehoyariv and the money to Yedayah: if the Guilt-offering still remains, the sons of Yedayah shall offer it; otherwise, he must bring another Guilt-offering. For if a man brought what he had stolen before he offered his Guilt-offering, he has fulfilled his obligation. But if he brought his Guilt-offering before he brought what he had stolen, he has not yet fulfilled his obligation. If he gave the value but not the [added] fifth, the [added] fifth does not prevent [him from offering the Guilt-offering].", |
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33. Mishnah, Berachot, 9.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •destruction of the second temple •destruction of the second templereactions to Found in books: Schremer (2010) 35, 36, 37| 9.5. "חַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁהוּא מְבָרֵךְ עַל הַטּוֹבָה, שֶׁנֶּאֱמַר (דברים ו) וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. בְּכָל לְבָבְךָ, בִּשְׁנֵי יְצָרֶיךָ, בְּיֵצֶר טוֹב וּבְיֵצֶר רָע. וּבְכָל נַפְשְׁךָ, אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ. וּבְכָל מְאֹדֶךָ, בְּכָל מָמוֹנֶךָ. דָּבָר אַחֵר בְּכָל מְאֹדֶךָ, בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ הֱוֵי מוֹדֶה לוֹ בִּמְאֹד מְאֹד. לֹא יָקֵל אָדָם אֶת רֹאשׁוֹ כְּנֶגֶד שַׁעַר הַמִּזְרָח, שֶׁהוּא מְכֻוָּן כְּנֶגֶד בֵּית קָדְשֵׁי הַקָּדָשִׁים. לֹא יִכָּנֵס לְהַר הַבַּיִת בְּמַקְלוֹ, וּבְמִנְעָלוֹ, וּבְפֻנְדָּתוֹ, וּבְאָבָק שֶׁעַל רַגְלָיו, וְלֹא יַעֲשֶׂנּוּ קַפַּנְדַּרְיָא, וּרְקִיקָה מִקַּל וָחֹמֶר. כָּל חוֹתְמֵי בְרָכוֹת שֶׁהָיוּ בַמִּקְדָּשׁ, הָיוּ אוֹמְרִים מִן הָעוֹלָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, וְאָמְרוּ, אֵין עוֹלָם אֶלָּא אֶחָד, הִתְקִינוּ שֶׁיְּהוּ אוֹמְרִים, מִן הָעוֹלָם וְעַד הָעוֹלָם. וְהִתְקִינוּ, שֶׁיְּהֵא אָדָם שׁוֹאֵל אֶת שְׁלוֹם חֲבֵרוֹ בַּשֵּׁם, שֶׁנֶּאֱמַר (רות ב) וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם, וַיֹּאמֶר לַקּוֹצְרִים יְיָ עִמָּכֶם, וַיֹּאמְרוּ לוֹ, יְבָרֶכְךָ יְיָ. וְאוֹמֵר (שופטים ו) יְיָ עִמְּךָ גִּבּוֹר הֶחָיִל. וְאוֹמֵר (משלי כג) אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ. וְאוֹמֵר (תהלים קיט) עֵת לַעֲשׂוֹת לַייָ הֵפֵרוּ תוֹרָתֶךָ. רַבִּי נָתָן אוֹמֵר, הֵפֵרוּ תוֹרָתֶךָ עֵת לַעֲשׂוֹת לַייָ: \n", | 9.5. "One must bless [God] for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul [life] away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting [is forbidden]. All the conclusions of blessings that were in the Temple they would say, “forever [lit. as long as the world is].” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever [lit. from the end of the world to the end of the world]. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: [this means] “They have violated your teaching It is time to act on behalf of the Lord.”", |
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34. New Testament, Mark, 1.22, 1.44 (1st cent. CE - 1st cent. CE) Tagged with subjects: •destruction of the second temple •second temple, destruction of Found in books: Ganzel and Holtz (2020) 159; Goodman (2006) 84| 1.22. καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ, ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς. 1.44. καὶ λέγει αὐτῷ Ὅρα μηδενὶ μηδὲν εἴπῃς, ἀλλὰ ὕπαγε σεαυτὸν δεῖξον τῷ ἱερεῖ καὶ προσένεγκε περὶ τοῦ καθαρισμοῦ σου ἃ προσέταξεν Μωυσῆς εἰς μαρτύριον αὐτοῖς. | 1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 1.44. and said to him, "See you say nothing to anybody, but go show yourself to the priest, and offer for your cleansing the things which Moses commanded, for a testimony to them." |
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35. New Testament, Matthew, 5.23-5.24, 7.29, 8.4, 10.17-10.18, 13.57, 17.10, 17.12-17.14, 17.24-17.27, 18.6, 18.19-18.20, 23.35, 23.38, 26.28 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Ganzel and Holtz (2020) 159, 164, 170, 190; Goodman (2006) 84; Kalmin (2014) 153, 154| 5.23. ἐὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, 5.24. ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου. 7.29. ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς αὐτῶν. 8.4. καὶ λέγει αὐτῷ ὁ Ἰησοῦς Ὅρα μηδενὶ εἴπῃς, ἀλλὰ ὕπαγε σεαυτὸν δεῖξον τῷ ἱερεῖ, καὶ προσένεγκον τὸ δῶρον ὃ προσέταξεν Μωυσῆς εἰς μαρτύριον αὐτοῖς. 10.17. προσέχετε δὲ ἀπὸ τῶν ἀνθρώπων· παραδώσουσιν γὰρ ὑμᾶς εἰς συνέδρια, καὶ ἐν ταῖς συναγωγαῖς αὐτῶν μαστιγώσουσιν ὑμᾶς· 10.18. καὶ ἐπὶ ἡγεμόνας δὲ καὶ βασιλεῖς ἀχθήσεσθε ἕνεκεν ἐμοῦ εἰς μαρτύριον αὐτοῖς καὶ τοῖς ἔθνεσιν. 13.57. καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι καὶ ἐν τῇ οἰκίᾳ αὐτοῦ. 17.10. Καὶ ἐπηρώτησαν αὐτὸν οἱ μαθηταὶ λέγοντες Τί οὖν οἱ γραμματεῖς λέγουσιν ὅτι Ἠλείαν δεῖ ἐλθεῖν πρῶτον; 17.12. λέγω δὲ ὑμῖν ὅτι Ἠλείας ἤδη ἦλθεν, καὶ οὐκ ἐπέγνωσαν αὐτὸν ἀλλὰ ἐποίησαν ἐν αὐτῷ ὅσα ἠθέλησαν· οὕτως καὶ ὁ υἱὸς τοῦ ἀνθρώπου μέλλει πάσχειν ὑπʼ αὐτῶν. 17.13. τότε συνῆκαν οἱ μαθηταὶ ὅτι περὶ Ἰωάνου τοῦ βαπτιστοῦ εἶπεν αὐτοῖς. 17.14. Καὶ ἐλθόντων πρὸς τὸν ὄχλον προσῆλθεν αὐτῷ ἄνθρωπος γονυπετῶν αὐτὸν καὶ λέγων 17.24. Ἐλθόντων δὲ αὐτῶν εἰς Καφαρναοὺμ προσῆλθον οἱ τὰ δίδραχμα λαμβάνοντες τῷ Πέτρῳ καὶ εἶπαν Ὁ διδάσκαλος ὑμῶν οὐ τελεῖ τὰ δίδραχμα; 17.25. λέγει Ναί. καὶ ἐλθόντα εἰς τὴν οἰκίαν προέφθασεν αὐτὸν ὁ Ἰησοῦς λέγων Τί σοι δοκεῖ, Σίμων; οἱ βασιλεῖς τῆς γῆς ἀπὸ τίνων λαμβάνουσιν τέλη ἢ κῆνσον; ἀπὸ τῶν υἱῶν αὐτῶν ἢ ἀπὸ τῶν ἀλλοτρίων; 17.26. εἰπόντος δέ Ἀπὸ τῶν ἀλλοτρίων, ἔφη αὐτῷ ὁ Ἰησοῦς Ἄραγε ἐλεύθεροί εἰσιν οἱ υἱοί· 17.27. ἵνα δὲ μὴ σκανδαλίσωμεν αὐτούς, πορευθεὶς εἰς θάλασσαν βάλε ἄγκιστρον καὶ τὸν ἀναβάντα πρῶτον ἰχθὺν ἆρον, καὶ ἀνοίξας τὸ στόμα αὐτοῦ εὑρήσεις στατῆρα· ἐκεῖνον λαβὼν δὸς αὐτοῖς ἀντὶ ἐμοῦ καὶ σοῦ. 18.6. ὃς δʼ ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ, συμφέρει αὐτῷ ἵνα κρεμασθῇ μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ καὶ καταποντισθῇ ἐν τῷ πελάγει τῆς θαλάσσης. 18.19. Πάλιν [ἀμὴν] λέγω ὑμῖν ὅτι ἐὰν δύο συμφωνήσωσιν ἐξ ὑμῶν ἐπὶ τῆς γῆς περὶ παντὸς πράγματος οὗ ἐὰν αἰτήσωνται, γενήσεται αὐτοῖς παρὰ τοῦ πατρός μου τοῦ ἐν οὐρανοῖς. 18.20. οὗ γάρ εἰσιν δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμὶ ἐν μέσῳ αὐτῶν. 23.35. ὅπως ἔλθῃ ἐφʼ ὑμᾶς πᾶν αἱμα δίκαιον ἐκχυννόμενον ἐπὶ τῆς γῆς ἀπὸ τοῦ αἵματος Ἅβελ τοῦ δικαίου ἕως τοῦ αἵματος Ζαχαρίου υἱοῦ Βαραχίου, ὅν ἐφονεύσατε μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου. 23.38. ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν . λέγω γὰρ ὑμῖν, οὐ μή με ἴδητε ἀπʼ ἄρτι ἕως ἂν εἴπητε Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. 26.28. Πίετε ἐξ αὐτοῦ πάντες, τοῦτο γάρ ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν ἁμαρτιῶν· | 5.23. "If therefore you are offering your gift at the altar, and there remember that your brother has anything against you, 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 7.29. for he taught them with authority, and not like the scribes. 8.4. Jesus said to him, "See that you tell nobody, but go, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them." 10.17. But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you. 10.18. Yes, and you will be brought before governors and kings for my sake, for a testimony to them and to the Gentiles. 13.57. They were offended by him. But Jesus said to them, "A prophet is not without honor, except in his own country, and in his own house." 17.10. His disciples asked him, saying, "Then why do the scribes say that Elijah must come first? 17.12. but I tell you that Elijah has come already, and they didn't recognize him, but did to him whatever they wanted to. Even so the Son of Man will also suffer by them." 17.13. Then the disciples understood that he spoke to them of John the Baptizer. 17.14. When they came to the multitude, a man came to him, kneeling down to him, saying, 17.24. When they had come to Capernaum, those who collected the didrachmas came to Peter, and said, "Doesn't your teacher pay the didrachma?" 17.25. He said, "Yes."When he came into the house, Jesus anticipated him, saying, "What do you think, Simon? From whom do the kings of the earth receive toll or tribute? From their sons, or from strangers?" 17.26. Peter said to him, "From strangers."Jesus said to him, "Therefore the sons are exempt. 17.27. But, lest we cause them to stumble, go to the sea, and cast a hook, and take up the first fish that comes up. When you have opened its mouth, you will find a stater. Take that, and give it to them for me and you." 18.6. but whoever causes one of these little ones who believe in me to stumble, it would be better for him that a huge millstone should be hung around his neck, and that he should be sunk in the depths of the sea. 18.19. Again, assuredly I tell you, that if two of you will agree on earth concerning anything that they will ask, it will be done for them by my Father who is in heaven. 18.20. For where two or three are gathered together in my name, there I am in the midst of them." 23.35. that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zachariah son of Barachiah, whom you killed between the sanctuary and the altar. 23.38. Behold, your house is left to you desolate. 26.28. for this is my blood of the new covet, which is poured out for many for the remission of sins. |
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36. Mishnah, Middot, 2.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •second temple, destruction of Found in books: Ganzel and Holtz (2020) 148| 2.4. "כָּל הַכְּתָלִים שֶׁהָיוּ שָׁם, הָיוּ גְבוֹהִים, חוּץ מִכֹּתֶל הַמִּזְרָחִי, שֶׁהַכֹּהֵן הַשּׂוֹרֵף אֶת הַפָּרָה עוֹמֵד בְּרֹאשׁ הַר הַמִּשְׁחָה, וּמִתְכַּוֵּן וְרוֹאֶה בְפִתְחוֹ שֶׁל הֵיכָל בִּשְׁעַת הַזָּיַת הַדָּם: \n" | 2.4. "All the walls that were there [in the Temple] were high except the eastern wall, for the priest who burned the red heifer would stand on the top of the Mount of Olives and direct his gaze carefully see the opening of the Sanctuary at the time of the sprinkling of the blood." |
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37. Mishnah, Yoma, 3.10, 8.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •destruction of the second temple •second temple, destruction of Found in books: Ganzel and Holtz (2020) 159; Goodman (2006) 158| 3.10. "בֶּן קָטִין עָשָׂה שְׁנֵים עָשָׂר דַּד לַכִּיּוֹר, שֶׁלֹּא הָיוּ לוֹ אֶלָּא שְׁנַיִם. וְאַף הוּא עָשָׂה מוּכְנִי לַכִּיּוֹר, שֶׁלֹּא יִהְיו מֵימָיו נִפְסָלִין בְּלִינָה. מֻנְבַּז הַמֶּלֶךְ הָיָה עוֹשֶׂה כָל יְדוֹת הַכֵּלִים שֶׁל יוֹם הַכִּפּוּרִים שֶׁל זָהָב. הִילְנִי אִמּוֹ עָשְׂתָה נִבְרֶשֶׁת שֶׁל זָהָב עַל פִּתְחוֹ שֶׁל הֵיכָל. וְאַף הִיא עָשְׂתָה טַבְלָא שֶׁל זָהָב שֶׁפָּרָשַׁת סוֹטָה כְתוּבָה עָלֶיהָ. נִיקָנוֹר נַעֲשׂוּ נִסִּים לְדַלְתוֹתָיו, וְהָיוּ מַזְכִּירִין אוֹתוֹ לְשָׁבַח: \n", 8.9. "הָאוֹמֵר, אֶחֱטָא וְאָשׁוּב, אֶחֱטָא וְאָשׁוּב, אֵין מַסְפִּיקִין בְּיָדוֹ לַעֲשׂוֹת תְּשׁוּבָה. אֶחֱטָא וְיוֹם הַכִּפּוּרִים מְכַפֵּר, אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם, יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ, אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר, עַד שֶׁיְּרַצֶּה אֶת חֲבֵרוֹ. אֶת זוֹ דָּרַשׁ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ (ויקרא טז), עֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם, יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ, אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר, עַד שֶׁיְּרַצֶּה אֶת חֲבֵרוֹ. אָמַר רַבִּי עֲקִיבָא, אַשְׁרֵיכֶם יִשְׂרָאֵל, לִפְנֵי מִי אַתֶּם מִטַּהֲרִין, וּמִי מְטַהֵר אֶתְכֶם, אֲבִיכֶם שֶׁבַּשָּׁמַיִם, שֶׁנֶּאֱמַר (יחזקאל לו), וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם. וְאוֹמֵר (ירמיה יז), מִקְוֵה יִשְׂרָאֵל יְיָ, מַה מִּקְוֶה מְטַהֵר אֶת הַטְּמֵאִים, אַף הַקָּדוֹשׁ בָּרוּךְ הוּא מְטַהֵר אֶת יִשְׂרָאֵל: \n", | 3.10. "Ben Katin made twelve spigots for the laver, for there had been before only two. He also made a mechanism for the laver, in order that its water should not become unfit by remaining overnight. King Monbaz had all the handles of all the vessels used on Yom HaKippurim made of gold. His mother Helena made a golden candelabrum over the opening of the Hekhal. She also made a golden tablet, on which the portion concerning the suspected adulteress was inscribed. For Nicanor miracles happened to his doors. And they were all mentioned for praise.", 8.9. "One who says: I shall sin and repent, sin and repent, they do not afford him the opportunity to repent. [If one says]: I shall sin and Yom HaKippurim will atone for me, Yom HaKippurim does not effect atonement. For transgressions between man and God Yom HaKippurim effects atonement, but for transgressions between man and his fellow Yom HaKippurim does not effect atonement, until he has pacified his fellow. This was expounded by Rabbi Elazar b. Azariah: “From all your sins before the Lord you shall be clean” (Leviticus 16:30) for transgressions between man and God Yom HaKippurim effects atonement, but for transgressions between man and his fellow Yom HaKippurim does not effect atonement, until he has pacified his fellow.. Rabbi Akiva said: Happy are you, Israel! Who is it before whom you become pure? And who is it that purifies you? Your Father who is in heaven, as it is said: “And I will sprinkle clean water upon you and you shall be clean” (Ezekiel 36:25). And it further says: “O hope (mikveh) of Israel, O Lord” (Jeremiah 17:1--just as a mikveh purifies the unclean, so too does he Holy One, blessed be He, purify Israel.", |
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38. New Testament, Acts, 2.46-2.47, 6.9-6.14, 26.10-26.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •destruction of the second temple Found in books: Goodman (2006) 147| 2.46. καθʼ ἡμέραν τε προσκαρτεροῦντες ὁμοθυμαδὸν ἐν τῷ ἱερῷ, κλῶντές τε κατʼ οἶκον ἄρτον, μετελάμβανον τροφῆς ἐν ἀγαλλιάσει καὶ ἀφελότητι καρδίας, 2.47. αἰνοῦντες τὸν θεὸν καὶ ἔχοντες χάριν πρὸς ὅλον τὸν λαόν. ὁ δὲ κύριος προσετίθει τοὺς σωζομένους καθʼ ἡμέραν ἐπὶ τὸ αὐτό. 6.9. Ἀνέστησαν δέ τινες τῶν ἐκ τῆς συναγωγῆς τῆς λεγομένης Λιβερτίνων καὶ Κυρηναίων καὶ Ἀλεξανδρέων καὶ τῶν ἀπὸ Κιλικίας καὶ Ἀσίας συνζητοῦντες τῷ Στεφάνῳ, 6.10. καὶ οὐκ ἴσχυον ἀντιστῆναι τῇ σοφίᾳ καὶ τῷ πνεύματι ᾧ ἐλάλει. 6.11. τότε ὑπέβαλον ἄνδρας λέγοντας ὅτι Ἀκηκόαμεν αὐτοῦ λαλοῦντος ῥήματα βλάσφημα εἰς Μωυσῆν καὶ τὸν θεόν· 6.12. συνεκίνησάν τε τὸν λαὸν καὶ τοὺς πρεσβυτέρους καὶ τοὺς γραμματεῖς, καὶ ἐπιστάντες συνήρπασαν αὐτὸν καὶ ἤγαγον εἰς τὸ συνέδριον, 6.13. ἔστησάν τε μάρτυρας ψευδεῖς λέγοντας Ὁ ἄνθρωπος οὗτος οὐ παύεται λαλῶν ῥήματα κατὰ τοῦ τόπου τοῦ ἁγίου [τούτου] καὶ τοῦ νόμου, 6.14. ἀκηκόαμεν γὰρ αὐτοῦ λέγοντος ὅτι Ἰησοῦς ὁ Ναζωραῖος οὗτος καταλύσει τὸν τόπον τοῦτον καὶ ἀλλάξει τὰ ἔθη ἃ παρέδωκεν ἡμῖν Μωυσῆς. 26.10. ὃ καὶ ἐποίησα ἐν Ἰεροσολύμοις, καὶ πολλούς τε τῶν ἁγίων ἐγὼ ἐν φυλακαῖς κατέκλεισα τὴν παρὰ τῶν ἀρχιερέων ἐξουσίαν λαβών, ἀναιρουμένων τε αὐτῶν κατήνεγκα ψῆφον, 26.11. καὶ κατὰ πάσας τὰς συναγωγὰς πολλάκις τιμωρῶν αὐτοὺς ἠνάγκαζον βλασφημεῖν, περισσῶς τε ἐμμαινόμενος αὐτοῖς ἐδίωκον ἕως καὶ εἰς τὰς ἔξω πόλεις. | 2.46. Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart, 2.47. praising God, and having favor with all the people. The Lord added to the assembly day by day those who were being saved. 6.9. But some of those who were of the synagogue called "The Libertines," and of the Cyrenians, of the Alexandrians, and of those of Cilicia and Asia arose, disputing with Stephen. 6.10. They weren't able to withstand the wisdom and the Spirit by which he spoke. 6.11. Then they secretly induced men who said, "We have heard him speak blasphemous words against Moses and God." 6.12. They stirred up the people, the elders, and the scribes, and came on him and seized him, and brought him in to the council, 6.13. and set up false witnesses who said, "This man never stops speaking blasphemous words against this holy place and the law. 6.14. For we have heard him say that this Jesus of Nazareth will destroy this place, and will change the customs which Moses delivered to us." 26.10. This I also did in Jerusalem. I both shut up many of the saints in prisons, having received authority from the chief priests, and when they were put to death I gave my vote against them. 26.11. Punishing them often in all the synagogues, I tried to make them blaspheme. Being exceedingly enraged against them, I persecuted them even to foreign cities. |
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39. New Testament, Apocalypse, 7.15, 7.37-7.39, 14.15-14.17, 21.3-21.4, 21.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •second temple, destruction of Found in books: Ganzel and Holtz (2020) 188, 189| 7.15. διὰ τοῦτό εἰσιν ἐνώπιον τοῦ θρόνου τοῦ θεοῦ, καὶ λατρεύουσιν αὐτῷ ἡμέρας καὶ νυκτὸς ἐν τῷ ναῷ αὐτοῦ, καὶ ὁκαθήμενος ἐπὶ τοῦ θρόνουσκηνώσει ἐπʼ αὐτούς. 14.15. Καὶ ἄλλος ἄγγελος ἐξῆλθεν ἐκ τοῦ ναοῦ, κράζων ἐν φωνῇ μεγάλῃ τῷ καθημένῳ ἐπὶ τῆς νεφέληςΠέμψον τὸ δρέπανόνσου καὶ θέρισον,ὅτι ἦλθεν ἡ ὥρα θερίσαι,ὅτι ἐξηράνθη ὁ θερισμὸς τῆς γῆς. 14.16. καὶ ἔβαλεν ὁ καθήμενος ἐπὶ τῆς νεφέλης τὸ δρέπανον αὐτοῦ ἐπὶ τὴν γῆν, καὶ ἐθερίσθη ἡ γῆ. 14.17. Καὶ ἄλλος ἄγγελος ἐξῆλθεν ἐκ τοῦ ναοῦ τοῦ ἐν τῷ οὐρανῷ, ἔχων καὶ αὐτὸς δρέπανον ὀξύ. 21.3. καὶ ἤκουσα φωνῆς μεγάλης ἐκ τοῦ θρόνου λεγούσηςἸδοὺ ἡ σκηνὴτοῦ θεοῦ μετὰ τῶν ἀνθρώπων,καὶ σκηνώσει μετʼ αὐτῶν, καὶ αὐτοὶ λαοὶ αὐτοῦ ἔσονται, καὶαὐτὸς ὁ θεὸςμετʼ αὐτῶν ἔσται, 21.4. καὶ ἐξαλείψει πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶναὐτῶν, καὶ ὁ θάνατος οὐκ ἔσται ἔτι· οὔτεπένθοςοὔτεκραυγὴοὔτε πόνος οὐκ ἔσται ἔτι.τὰ πρῶταἀπῆλθαν. 21.22. Καὶ ναὸν οὐκ εἶδον ἐν αὐτῇ,ὁγὰρκύριος, ὁ θεός, ὁ παντοκράτωρ,ναὸς αὐτῆς ἐστίν, καὶ τὸ ἀρνίον. | 7.15. Therefore they are before the throne of God, they serve him day and night in his temple. He who sits on the throne will spread his tent over them. 14.15. Another angel came out from the temple, crying with a loud voice to him who sat on the cloud, "Send forth your sickle, and reap; for the hour to reap has come; for the harvest of the earth is ripe!" 14.16. He who sat on the cloud thrust his sickle on the earth, and the earth was reaped. 14.17. Another angel came out from the temple which is in heaven. He also had a sharp sickle. 21.3. I heard a loud voice out of heaven saying, "Behold, God's dwelling is with men, and he will dwell with them, and they will be his people, and God himself will be with them as their God. 21.4. He will wipe away from them every tear from their eyes. Death will be no more; neither will there be mourning, nor crying, nor pain, any more. The first things have passed away. 21.22. I saw no temple in it, for the Lord God, the Almighty, and the Lamb, are its temple. |
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| 40. Anon., 2 Baruch, 4.2-4.6, 32.1-32.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Stuckenbruck (2007) 139 |
41. New Testament, John, 19.26-19.27 (1st cent. CE - 1st cent. CE) Tagged with subjects: •second temple, destruction of Found in books: Ganzel and Holtz (2020) 189| 19.26. Ἰησοῦς οὖν ἰδὼν τὴν μητέρα καὶ τὸν μαθητὴν παρεστῶτα ὃν ἠγάπα λέγει τῇ μητρί Γύναι, ἴδε ὁ υἱός σου· 19.27. εἶτα λέγει τῷ μαθητῇ Ἴδε ἡ μήτηρ σου. καὶ ἀπʼ ἐκείνης τῆς ὥρας ἔλαβεν ὁ μαθητὴς αὐτὴν εἰς τὰ ἴδια. | 19.26. Therefore when Jesus saw his mother, and the disciple whom he loved standing there, he said to his mother, "Woman, behold your son!" 19.27. Then he said to the disciple, "Behold, your mother!" From that hour, the disciple took her to his own home. |
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42. New Testament, Luke, 11.50-11.51 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple, second, destruction of Found in books: Kalmin (2014) 153, 154| 11.50. ἵνα ἐκζητηθῇ τὸ αἷμα πάντων τῶν προφητῶν τὸ ἐκκεχυμένον ἀπὸ καταβολῆς κόσμου ἀπὸ τῆς γενεᾶς ταύτης, 11.51. ἀπὸ αἵματος Ἅβελ ἕως αἵματος Ζαχαρίου τοῦ ἀπολομένου μεταξὺ τοῦ θυσιαστηρίου καὶ τοῦ οἴκου· ναί, λέγω ὑμῖν, ἐκζητηθήσεται ἀπὸ τῆς γενεᾶς ταύτης. | 11.50. that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; 11.51. from the blood of Abel to the blood of Zachariah, who perished between the altar and the sanctuary.' Yes, I tell you, it will be required of this generation. |
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43. Tosefta, Sukkah, 4.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •destruction of the second temple Found in books: Goodman (2006) 221| 4.6. "[כיצד] ג' להבטיל את העם מן המלאכה חזן הכנסת נוטל חצוצרת ועולה לראש הגג גבוה שבעיר [נטל לקרות] הסמוכין לעיר בטלין הסמוכין לתחום מתכנסין ובאין לתוך התחום ולא היו נכנסין מיד אלא ממתינין עד שיבואו כולן ויתכנסו כולן בבת אחת [מאימתי הוא נכנס משימלא לו חבית ויצלה לו דגה וידליק לו את הנר].", | 4.6. "Why did they blow three blasts? To make the people cease from work. The sexton took the trumpets, and went to the top of the highest roof in the city to summon those near the city to cease from work. Those near the limits of the city assembled themselves together and came to the schoolhouse. They did not come immediately the trumpets blew, but waited till all were gathered together, and then all came at once. When did they assemble? After one could fill a bottle of water, or fry a fish, or light his lamp. ", |
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44. Mishnah, Megillah, 3.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •destruction of the second temple Found in books: Goodman (2006) 221| 3.1. "בְּנֵי הָעִיר שֶׁמָּכְרוּ רְחוֹבָהּ שֶׁל עִיר, לוֹקְחִין בְּדָמָיו בֵּית הַכְּנֶסֶת. בֵּית הַכְּנֶסֶת, לוֹקְחִין תֵּבָה. תֵּבָה, לוֹקְחִין מִטְפָּחוֹת. מִטְפָּחוֹת, לוֹקְחִין סְפָרִים. סְפָרִים, לוֹקְחִין תּוֹרָה. אֲבָל אִם מָכְרוּ תוֹרָה, לֹא יִקְחוּ סְפָרִים. סְפָרִים, לֹא יִקְחוּ מִטְפָּחוֹת. מִטְפָּחוֹת, לֹא יִקְחוּ תֵבָה. תֵּבָה, לֹא יִקְחוּ בֵית הַכְּנֶסֶת. בֵּית הַכְּנֶסֶת, לֹא יִקְחוּ אֶת הָרְחוֹב. וְכֵן בְּמוֹתְרֵיהֶן. אֵין מוֹכְרִין אֶת שֶׁל רַבִּים לְיָחִיד, מִפְּנֵי שֶׁמּוֹרִידִין אוֹתוֹ מִקְּדֻשָּׁתוֹ, דִּבְרֵי רַבִּי יְהוּדָה. אָמְרוּ לוֹ, אִם כֵּן, אַף לֹא מֵעִיר גְּדוֹלָה לְעִיר קְטַנָּה: \n", | 3.1. "Townspeople who sold the town square, they may buy with the proceeds a synagogue. [If they sold] a synagogue, they may buy with the proceeds an ark. [If they sold] an ark they may buy covers [for scrolls]. [If they sold] covers, they may buy scrolls [of the Tanakh]. [If they sold] scrolls they may buy a Torah. But if they sold a Torah they may not buy with the proceeds scrolls [of the Tanakh]. If [they sold] scrolls they may not buy covers. If [they sold] covers they may not buy an ark. If [they sold] an ark they may not buy a synagogue. If [they sold] a synagogue they may not buy a town square. The same applies to any money left over. They may not sell [something] belonging to a community because this lowers its sanctity, the words of Rabbi Meir. They said to him: if so, it should not be allowed to sell from a larger town to a smaller one.", |
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| 45. Anon., Sifre Deuteronomy, 252, 328, 343, 320 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schremer (2010) 51 |
| 46. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •destruction of the second temple Found in books: Schremer (2010) 44 |
| 47. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schremer (2010) 42 |
48. Anon., Genesis Rabba, 65.22 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •roman empire, destruction of the second temple Found in books: Kalmin (2014) 49| 65.22. וְלֹא הִכִּירוֹ (בראשית כז, כג), בְּשָׁעָה שֶׁהָיוּ רְשָׁעִים עוֹמְדִים מִמֶּנּוּ לֹא הִכִּירוֹ. (בראשית כז, כו): וַיֹּאמֶר גְּשָׁה נָּא וּשְׁקָה לִּי, אָמַר לוֹ אַתְּ נוֹשְׁקֵנִי בַּקְּבוּרָה וְאֵין אַחֵר נוֹשְׁקֵנִי בַּקְּבוּרָה. (בראשית כז, כז): וַיִּגַּשׁ וַיִּשַּׁק לוֹ וַיָּרַח אֶת רֵיחַ בְּגָדָיו, אָמַר רַבִּי יוֹחָנָן אֵין לְךָ דָּבָר שֶׁרֵיחוֹ קָשֶׁה מִן הַשֶּׁטֶף הַזֶּה שֶׁל עִזִּים וְאַתְּ אֲמַרְתְּ וַיָּרַח אֶת רֵיחַ בְּגָדָיו וַיְבָרֲכֵהוּ, אֶלָּא בְּשָׁעָה שֶׁנִּכְנַס אָבִינוּ יַעֲקֹב אֵצֶל אָבִיו נִכְנְסָה עִמּוֹ גַּן עֵדֶן, הֲדָא הוּא דַּאֲמַר לֵיהּ (בראשית כז, כז): רְאֵה רֵיחַ בְּנִי כְּרֵיחַ שָׂדֶה, וּבְשָׁעָה שֶׁנִּכְנַס עֵשָׂו אֵצֶל אָבִיו נִכְנְסָה עִמּוֹ גֵּיהִנֹּם, הֵיאךְ מָה דְאַתְּ אָמַר (משלי יא, ב): בָּא זָדוֹן וַיָּבֹא קָלוֹן. דָּבָר אַחֵר, וַיָּרַח אֶת רֵיחַ בְּגָדָיו וַיְבָרֲכֵהוּ, כְּגוֹן יוֹסֵף מְשִׁיתָא וְיָקוּם אִישׁ צְרוֹרוֹת. יוֹסֵף מְשִׁיתָא, בְּשָׁעָה שֶׁבִּקְּשׁוּ שׂוֹנְאִים לְהִכָּנֵס לְהַר הַבַּיִת אָמְרוּ יִכָּנֵס מֵהֶם וּבָהֶם תְּחִלָּה, אֲמָרִין לֵיהּ עוּל וּמַה דְּאַתְּ מַפִּיק דִּידָךְ, נִכְנַס וְהוֹצִיא מְנוֹרָה שֶׁל זָהָב, אָמְרוּ לוֹ אֵין דַּרְכּוֹ שֶׁל הֶדְיוֹט לְהִשְׁתַּמֵּשׁ בָּזוֹ, אֶלָּא עוּל זְמַן תִּנְיָנוּת וּמַה דְּאַתְּ מַפִּיק דִּידָךְ, וְלֹא קִבֵּל עָלָיו. אָמַר רַבִּי פִּינְחָס נָתְנוּ לוֹ מֶכֶס שָׁלשׁ שָׁנִים, וְלֹא קִבֵּל עָלָיו, אָמַר לֹא דַּיִּי שֶׁהִכְעַסְתִּי לֵאלֹהַי פַּעַם אַחַת אֶלָּא שֶׁאַכְעִיסֶנּוּ פַּעַם שְׁנִיָּה. מֶה עָשׂוּ לוֹ נָתְנוּ אוֹתוֹ בַּחֲמוֹר שֶׁל חָרָשִׁים וְהָיוּ מְנַסְּרִים בּוֹ, הָיָה מְצַוֵּחַ וְאוֹמֵר וַוי אוֹי אוֹי שֶׁהִכְעַסְתִּי לְבוֹרְאִי. וְיָקוּם אִישׁ צְרוֹרוֹת הָיָה בֶּן אֲחוֹתוֹ שֶׁל רַבִּי יוֹסֵי בֶּן יוֹעֶזֶר אִישׁ צְרֵידָה, וַהֲוָה רָכֵיב סוּסְיָא בְּשַׁבְּתָא אֲזַל קוֹמֵי שָׁרִיתָא לְמִצְטַבָּלָא, אֲמַר לֵיהּ חֲמֵי סוּסִי דְּאַרְכְּבִי מָרִי וַחֲמֵי סוּסָךָ דְּאַרְכְּבֵךְ מָרָךְ. אָמַר לוֹ אִם כָּךְ לְמַכְעִיסָיו קַל וָחֹמֶר לְעוֹשֵׂי רְצוֹנוֹ, אָמַר לוֹ עָשָׂה אָדָם רְצוֹנוֹ יוֹתֵר מִמְּךָ, אָמַר לוֹ וְאִם כָּךְ לְעוֹשֵׂי רְצוֹנוֹ קַל וָחֹמֶר לְמַכְעִיסָיו. נִכְנַס בּוֹ הַדָּבָר כְּאֶרֶס שֶׁל עַכְנָא, הָלַךְ וְקִיֵּם בְּעַצְמוֹ אַרְבַּע מִיתוֹת בֵּית דִּין, סְקִילָה, שְׂרֵפָה, הֶרֶג וְחֶנֶק, מֶה עָשָׂה, הֵבִיא קוֹרָה נְעָצָהּ בָּאָרֶץ וְקָשַׁר בָּהּ נִימָא וְעָרַךְ הָעֵצִים וְהִקִּיפָן גָּדֵר שֶׁל אֲבָנִים, וְעָשָׂה מְדוּרָה לְפָנֶיהָ וְנָעַץ אֶת הַחֶרֶב בָּאֶמְצַע וְהִצִּית הָאוּר תַּחַת הָעֵצִים מִתַּחַת הָאֲבָנִים, וְנִתְלָה בַּקּוֹרָה וְנֶחְנַק, קִדְּמַתּוֹ הָאֵשׁ, נִפְסְקָה הַנִּימָה, נָפַל לָאֵשׁ, קִדְּמַתּוֹ חֶרֶב וְנָפַל עָלָיו גָּדֵר וְנִשְׂרַף. נִתְנַמְנֵם יוֹסֵי בֶּן יוֹעֶזֶר אִישׁ צְרֵידָה וְרָאָה מִטָּתוֹ פָּרְחָה בָּאֲוִיר, אָמַר בְּשָׁעָה קַלָּה קְדָמַנִּי זֶה לְגַן עֵדֶן. | |
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| 49. Palestinian Talmud, Horayot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 50. Palestinian Talmud, Yoma, 2.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •second temple, destruction of Found in books: Ganzel and Holtz (2020) 148 |
51. Anon., Leviticus Rabba, 9.9, 28.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •destruction of the second temple Found in books: Schremer (2010) 51, 180| 9.9. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי גָּדוֹל הַשָּׁלוֹם, שֶׁכָּל הַבְּרָכוֹת כְּלוּלוֹת בּוֹ, (תהלים כט, יא): ה' עֹז לְעַמּוֹ יִתֵּן ה' יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם. חִזְקִיָּה אָמַר תַּרְתֵּי, חִזְקִיָּה אָמַר גָּדוֹל שָׁלוֹם שֶׁכָּל הַמִּצְווֹת כְּתִיב בְּהוּ (שמות כג, ד ה): כִּי תִרְאֶה, כִּי תִפְגַע, (דברים כב, ו): כִּי יִקָּרֵא, אִם בָּאת מִצְוָה לְיָדְךָ אַתָּה זָקוּק לַעֲשׂוֹתָהּ וְאִם לָאו אִי אַתָּה זָקוּק לַעֲשׂוֹתָהּ, בְּרַם הָכָא (תהלים לד, טו): בַּקֵּשׁ שָׁלוֹם וְרָדְפֵהוּ, בַּקְשֵׁהוּ לִמְקוֹמְךָ וְרָדְפֵהוּ לְמָקוֹם אַחֵר. חִזְקִיָּה אָמַר חוֹרֵי, גָּדוֹל הַשָּׁלוֹם שֶׁבְּכָל הַמַּסָּעוֹת כְּתִיב (במדבר לג, ה): וַיִּסְעוּ וַיַּחֲנוּ, נוֹסְעִים בְּמַחְלֹקֶת וְחוֹנִים בְּמַחְלֹקֶת, כֵּיוָן שֶׁבָּאוּ כֻלָּם לִפְנֵי הַר סִינַי נַעֲשׂוּ כֻּלָּם חֲנָיָה אַחַת, הֲדָא דִּכְתִיב (שמות יט, ב): וַיִּחַן שָׁם יִשְׂרָאֵל, וַיַּחֲנוּ שָׁם בְּנֵי יִשְׂרָאֵל אֵין כְּתִיב כָּאן אֶלָּא וַיִּחַן שָׁם יִשְׂרָאֵל, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי שָׁעָה שֶׁאֲנִי נוֹתֵן תּוֹרָה לְבָנָי. בַּר קַפָּרָא אָמַר תְּלַת, בַּר קַפָּרָא אָמַר גָּדוֹל שָׁלוֹם שֶׁדִּבְּרוּ הַכְּתוּבִים דִּבְרֵי בַּדָּאוּת בַּתּוֹרָה בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אַבְרָהָם לְשָׂרָה, הֲדָא הוּא דִכְתִיב (בראשית יח, יב): אַחֲרֵי בְלֹתִי הָיְתָה לִי עֶדְנָה וַאדֹנִי זָקֵן, אֲבָל לְאַבְרָהָם לֹא אָמַר כֵּן אֶלָּא (בראשית יח, יג): וַאֲנִי זָקַנְתִּי. בַּר קַפָּרָא אָמַר חוֹרֵי, גָּדוֹל שָׁלוֹם שֶׁדִּבְּרוּ הַכְּתוּבִים לָשׁוֹן בָּדוּי בַּנְּבִיאִים בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ, שֶׁנֶּאֱמַר (שופטים יג, ג): הִנֵּה נָא אַתְּ עֲקָרָה וְלֹא יָלַדְתְּ וְהָרִית וְיָלַדְתְּ בֵּן, אֲבָל לְמָנוֹחַ לֹא אָמַר כֵּן אֶלָּא (שופטים יג, יג): מִכֹּל אֲשֶׁר אָמַרְתִּי אֶל הָאִשָּׁה תִּשָּׁמֵר, מִכָּל מָקוֹם סַמָּנִים הִיא צְרִיכָה. בַּר קַפָּרָא אָמַר חוֹרֵי גָּדוֹל שָׁלוֹם, מַה אִם הָעֶלְיוֹנִים שֶׁאֵין לָהֶם לֹא קִנְאָה וְלֹא שִׂנְאָה וְלֹא תַּחְרוּת וְלֹא מַצּוֹת וְרִיבוֹת וְלֹא מַחְלֹקֶת וְלֹא עַיִן רָעָה צְרִיכִין שָׁלוֹם, הֲדָא הוּא דִכְתִיב (איוב כה, ב): עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו, הַתַּחְתּוֹנִים שֶׁיֵּשׁ בָּהֶם כָּל הַמִּדּוֹת הַלָּלוּ עַל אַחַת כַּמָּה וְכַמָּה. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל גָּדוֹל שָׁלוֹם שֶׁדִּבְּרוּ הַכְּתוּבִים לְשׁוֹן בַּדָּיוּת בַּתּוֹרָה לְהַטִּיל שָׁלוֹם בֵּין יוֹסֵף לְאֶחָיו, הֲדָא הוּא דִכְתִיב (בראשית נ, יז): כֹּה תֹאמְרוּן לְיוֹסֵף אָנָא שָׂא נָא, וְלֹא אַשְׁכְּחָן בְּיַעֲקֹב דְּפַקַד כְּלוּם, אָמַר רַבִּי יוֹסֵי הַגְּלִילִי גָּדוֹל שָׁלוֹם שֶׁאֲפִלּוּ בִּשְׁעַת מִלְחָמָה אֵין פּוֹתְחִין אֶלָּא בְּשָׁלוֹם, הֲדָא הוּא דִכְתִיב (דברים כ, י): כִּי תִקְרַב אֶל עִיר וגו', אָמַר רַבִּי יוּדָן בֶּן רַבִּי יוֹסֵי גָּדוֹל שָׁלוֹם שֶׁשְּׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא נִקְרָא שָׁלוֹם, הֲדָא הוּא דִכְתִיב (שופטים ו, כד): וַיִּקְרָא לוֹ ה' שָׁלוֹם. אָמַר רַבִּי תַּנְחוּם בַּר יוּדָן, מִכָּאן שֶׁאָסוּר לוֹ לְאָדָם לִשְׁאֹל בִּשְׁלוֹם חֲבֵרוֹ בְּמָקוֹם מְטֻנָּף. תָּנֵי רַבִּי יִשְׁמָעֵאל גָּדוֹל שָׁלוֹם שֶׁשֵּׁם הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדֻשָּׁה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִמָּחֶה בַּמַּיִם כְּדֵי לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ. רַבִּי מֵאִיר הֲוָה יָתִיב וְדָרִישׁ בְּלֵילֵי שַׁבַּתָּא הֲוָה תַּמָּן חָדָא אִתְּתָא יַצִּיבָא וְשָׁמְעָה לֵיהּ תָּנְתָא מִדְרָשָׁא, אַמְתִּינַת עַד דִּיחֲסַל מִמִּדְרָשׁ, אָזְלָה לְבֵיתָהּ אַשְׁכְּחָא בּוּצִינָא טָפֵי, אֲמַר לָהּ בַּעְלָהּ אָן הֲוֵית, אָמְרָה לֵיהּ אֲנָא יָתִיבָא וְשָׁמְעָה קָלֵיהּ דָּרוֹשָׁה, אֲמַר לָהּ כֵּן וְכֵן לָא אִעַיַּלְתְּ לְהָכָא עַד דַּאֲזַלְתְּ וְרוֹקַת בְּאַנְפֵּי דָרוֹשָׁה, יְתִיבָא שַׁבַּתָּא קַמַּיְיתָא תִּנְיָנָא וּתְלִיתָא, אֲמָרִין לָהּ מְגֵירָתָא כַּדּוּ אַתּוּן צְהִיבִין, אֲתֵינָן עִמָּךְ לְגַבֵּי דָּרוֹשָׁה, כֵּיוָן דְּחָמֵי יַתְהוֹן רַבִּי מֵאִיר צָפָה בְּרוּחַ הַקֹּדֶשׁ, אֲמַר לְהוֹ אִית מִנְּכוֹן אִתְּתָא דְּחַכִּימָא לְמִלְחַשׁ בְּעֵינָא, אֲמָרִין לָהּ מְגֵירָתָא כַּדּוּ אַתְּ אָזְלַת וְרוֹקַת בְּאַנְפֵּיהּ וְתִשְׁרֵי לְבַעֲלִךְ, כֵּיוָן דְּיָתְבָא קַמֵּי אִידְחִילַת מִינֵיהּ, אֲמָרָה לֵיהּ רַבִּי לֵית אֲנָא חַכִּימָא לְמִילְחַשׁ עֵינָא, אֲמַר לָהּ אֲפִלּוּ הָכֵי רוֹקִי בְּאַנְפִּי שְׁבַע זִמְנִין וַאֲנָא מִינְשִׁים, עָבְדָה הָכִין. אֲמַר לָהּ אִיזִילִי אִמְרִי לְבַעֲלִיךָ אַתְּ אֲמַרְתְּ חָדָא זִימְנָא וַאֲנָא רָקֵית שְׁבַע זִימְנִין. אָמְרוּ לוֹ תַּלְמִידָיו רַבִּי כָּךְ מְבַזִּין אֶת הַתּוֹרָה, לָא הֲוָה לָךְ לְמֵימַר לְחַד מִינָן לְמִלְחַשׁ לָךְ, אֲמַר לְהוֹ לָא דַּיּוֹ לְמֵאִיר לִהְיוֹת שָׁוֶה לְקוֹנוֹ, דְּתָנֵי רַבִּי יִשְׁמָעֵאל גָּדוֹל שָׁלוֹם שֶׁשֵּׁם הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדֻשָּׁה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִמָּחֶה עַל הַמַּיִם בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ. אָמַר רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא גָּדוֹל שָׁלוֹם שֶׁכְּשֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ עָשָׂה שָׁלוֹם בֵּין הָעֶלְיוֹנִים לַתַּחְתּוֹנִים, בַּיּוֹם הָרִאשׁוֹן בָּרָא מִן הָעֶלְיוֹנִים וּמִן הַתַּחְתּוֹנִים, הֲדָא הוּא דִכְתִיב (בראשית א, א): בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ, בַּשֵּׁנִי בָּרָא מִן הָעֶלְיוֹנִים, הֲדָא הוּא דִכְתִיב (בראשית א, ו): וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ, בַּשְּׁלִישִׁי בָּרָא מִן הַתַּחְתּוֹנִים, (בראשית א, ט): וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם, בָּרְבִיעִי מִן הָעֶלְיוֹנִים, (בראשית א, יד): יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם, בַּחֲמִישִׁי בָּרָא מִן הַתַּחְתּוֹנִים, (בראשית א, כ): וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם, בַּשִּׁשִּׁי בָּא לִבְראוֹת אָדָם, אָמַר אִם אֲנִי בּוֹרֵא אוֹתוֹ מִן הָעֶלְיוֹנִים הֲרֵי הָעֶלְיוֹנִים רַבִּים מִן הַתַּחְתּוֹנִים בְּרִיאָה אַחַת, אִם אֲנִי בּוֹרֵא אוֹתוֹ מִן הַתַּחְתּוֹנִים הֲרֵי הַתַּחְתּוֹנִים רַבִּים עַל הָעֶלְיוֹנִים בְּרִיאָה אַחַת, מֶה עָשָׂה בְּרָאוֹ מִן הָעֶלְיוֹנִים וּמִן הַתַּחְתּוֹנִים, הֲדָא הוּא דִכְתִיב (בראשית ב, ז): וַיִּיצֶר ה' אֱלֹהִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה מִן הַתַּחְתּוֹנִים, (בראשית ב, ז): וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים מִן הָעֶלְיוֹנִים, רַבִּי מָנֵי דִּשְׁאַב וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי, גָּדוֹל שָׁלוֹם שֶׁכָּל הַבְּרָכוֹת וְטוֹבוֹת וְנֶחָמוֹת שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְבִיאָן עַל יִשְׂרָאֵל, חוֹתְמִין בְּשָׁלוֹם, בִּקְרִיאַת שְׁמַע פּוֹרֵס סֻכַּת שָׁלוֹם, בַּתְּפִלָּה עוֹשֶׂה שָׁלוֹם, בְּבִרְכַּת כֹּהֲנִים (במדבר ו, כו): וְיָשֵׂם לְךָ שָׁלוֹם. וְאֵין לִי אֶלָּא בַּבְּרָכוֹת בַּקָּרְבָּנוֹת מִנַיִן, (ויקרא ז, לז): זֹאת הַתּוֹרָה לָעֹלָה לַמִּנְחָה וְלַחַטָּאת וְלָאָשָׁם וְלַמִּלּוּאִים וּלְזֶבַח הַשְּׁלָמִים. אֵין לִי אֶלָּא בַּכְּלָל, בַּפְּרָט מִנַּיִן, (ויקרא ו, ב): זֹאת תּוֹרַת הָעֹלָה, (ויקרא ו, ז): זֹאת תּוֹרַת הַמִּנְחָה, (ויקרא ו, יח): זֹאת תּוֹרַת הַחַטָּאת, (ויקרא ז, א): זֹאת תּוֹרַת הָאָשָׁם, (ויקרא ז, יא): זֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים, וְאֵין לִי אֶלָּא בְּקָרְבְּנוֹת יָחִיד, בְּקָרְבְּנוֹת צִבּוּר מִנַּיִן, תַּלְמוּד לוֹמַר (במדבר כט, לט): אֵלֶּה תַּעֲשׂוּ לַה' בְּמוֹעֲדֵיכֶם, וּמְסַיֵּם בִּשְׁלָמִים. וְאֵין לִי אֶלָּא בָּעוֹלָם הַזֶּה בָּעוֹלָם הַבָּא מִנַּיִן, (ישעיה סו, יב): הִנְנִי נֹטֶה אֵלֶיהָ כְּנָהָר שָׁלוֹם. רַבָּנָן אָמְרוּ גָּדוֹל שָׁלוֹם שֶׁכְּשֶׁמֶּלֶךְ הַמָּשִׁיחַ בָּא אֵינוֹ פּוֹתֵחַ אֶלָּא בְּשָׁלוֹם, שֶׁנֶּאֱמַר (ישעיה נב, ז): מַה נָּאווּ עַל הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם. 28.1. דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וַהֲבֵאתֶם אֶת עֹמֶר רֵאשִׁית קְצִירְכֶם אֶל הַכֹּהֵן (ויקרא כג, י), הֲדָא הוּא דִכְתִיב (קהלת א, ג): מַה יִּתְרוֹן לָאָדָם בְּכָל עֲמָלוֹ שֶׁיַּעֲמֹל תַּחַת הַשָּׁמֶשׁ, אָמַר רַבִּי בִּנְיָמִין בֶּן לֵוִי בִּקְשׁוּ לִגְנֹז סֵפֶר קֹהֶלֶת שֶׁמָּצְאוּ בּוֹ דְּבָרִים שֶׁהֵם נוֹטִין לְצַד מִינוּת, אָמְרוּ כָּךְ הָיָה רָאוּי שְׁלֹמֹה לוֹמַר (קהלת יא, ט): שְׂמַח בָּחוּר בְּיַלְדוּתֶךָ וִיטִיבְךָ לִבְּךָ בִּימֵי בְחוּרוֹתֶיךָ, משֶׁה אָמַר (במדבר טו, לט): וְלֹא תָתוּרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם, וּשְׁלֹמֹה אָמַר (קהלת יא, ט): וְהַלֵּךְ בְּדַרְכֵי לִבְּךָ וּבְמַרְאֵה עֵינֶיךָ, אֶלָּא הֻתְּרָה רְצוּעָה לֵית דִּין וְלֵית דַּיָּן, כֵּיוָן שֶׁאָמַר (קהלת יא, ט): וְדָע כִּי עַל כָּל אֵלֶּה יְבִיאֲךָ הָאֱלֹהִים בַּמִּשְׁפָּט, אָמְרוּ יָפֶה אָמַר שְׁלֹמֹה. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי בִּקְּשׁוּ לִגְנֹז סֵפֶר קֹהֶלֶת שֶׁמָּצְאוּ בוֹ דְּבָרִים שֶׁהֵם נוֹטִים לְצַד מִינוּת, אָמְרוּ כָּךְ הָיָה שְׁלֹמֹה צָרִיךְ לוֹמַר: מַה יִּתְרוֹן לָאָדָם, יָכוֹל אַף בַּעֲמָלָהּ שֶׁל תּוֹרָה בַּמַּשְׁמָע, חָזְרוּ וְאָמְרוּ אִלּוּ אָמַר בְּכָל עָמָל וְשָׁתַק הָיִינוּ אוֹמְרִים אַף בַּעֲמָלָהּ שֶׁל תּוֹרָה בַּמַּשְׁמָע הוּא, הָא אֵינוֹ אוֹמֵר אֶלָּא בְּכָל עֲמָלוֹ, בַּעֲמָלוֹ הוּא שֶׁאֵינוֹ מוֹעִיל אֲבָל בַּעֲמָלוֹ שֶׁל תּוֹרָה מוֹעִיל. אָמַר רַבִּי יוּדָן תַּחַת הַשֶּׁמֶשׁ אֵין לוֹ, לְמַעְלָה מִן הַשֶּׁמֶשׁ יֵשׁ לוֹ. רַבִּי לֵוִי וְרַבָּנָן, רַבִּי לֵוִי אוֹמֵר כָּל מַה שֶּׁהַבְּרִיּוֹת מְגַדְּלִין בְּמִצְווֹת וּבְמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה דַּיָּן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַזְרִיחַ לָהֶם אֶת הַשֶּׁמֶשׁ, שֶׁנֶּאֱמַר (קהלת א, ה): וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשָּׁמֶשׁ. וְרַבָּנָן אָמְרֵי כָּל מַה שֶּׁהַצַּדִּיקִים מְגַדְּלִין בְּמִצְווֹת וּבְמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה, דַּיָּן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְחַדֵּשׁ פְּנֵיהֶם כְּגַלְגַּל חַמָּה, שֶׁנֶּאֱמַר (שופטים ה, לא): וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ. אָמַר רַבִּי יַנַאי בְּנֹהַג שֶׁבָּעוֹלָם, אָדָם לוֹקֵחַ לִטְרָא אַחַת שֶׁל בָּשָׂר מִן הַשּׁוּק, כַּמָּה יְגִיעוֹת הוּא יָגֵעַ, כַּמָּה צַעַר הוּא מִצְטָעֵר עַד שֶׁבִּשְּׁלָהּ, וְהַבְּרִיּוֹת יְשֵׁנִין עַל מִטּוֹתֵיהֶן וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַשִּׁיב רוּחוֹת וּמַעֲלֶה עֲנָנִים וּמְגַדֵּל צְמָחִים וּמְדַשֵּׁן אֶת הַפֵּרוֹת, וְאֵין נוֹתְנִים לוֹ אֶלָּא שְׂכַר הָעֹמֶר, הֲדָא הוּא דִכְתִיב: וַהֲבֵאתֶם אֶת עֹמֶר רֵאשִׁית קְצִירְכֶם אֶל הַכֹּהֵן. | 9.9. "Said Rabbi Shimon Bar Yochai: Peace is so great that all blessings are included in it (Ps. 29:11) “Hashem will give strength to His people, Hashem will bless His people with peace”. Hizkiah said two things. Hizkiah said: Peace is so great that all mitzvot are written [in the conditional form] (Exodus 23:4-5) “If you see” “If you encounter” (Deut. 22:6) “If you happen by” – if a mitzvah came to your hand, you are bound to do it. However, here (Ps. 34:15) “Seek peace and pursue it.” Seek – [this word applies] in your own place; pursue – [this word applies] in any other place. Hizkiah said gave another explanation: Peace is so great that about every travelling of the children of Israel it is written ‘and they travelled’ ‘and they encamped’ they travelled disputing [with each other] and encamped disputing. But when they arrived at Mount Sinai they did one single encampment, as it is written ‘and Israel encamped [verb in singular] there’ – it is not written ‘they encamped there’, rather, it is written ‘he encamped there.’ At the moment the Holy One of Blessing said ‘this is the moment I will give Torah to the children of Israel’", 28.1. "And he shall wave the sheaf before the Lord. How did he wave it? R. Hama b.Ukba in the name of R.Joshua b. Haia said: He moved it forward and backward, upward and downward; forward and backward to symbolize that the act was in honor of Him to whom the whole world belongs; upward and downward to symbols that the act was in honor of Him to whom belong the regions on high and the regions below. R. Simon son of R. Joshua said: The movements forward and backward were to counteract the effects of injurious winds; and the movements upward and downwards were to counteract the effect of injurious dews.", |
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52. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •destruction of the second temple Found in books: Schremer (2010) 51| 12b. רב ששת כי כרע כרע כחיזרא כי קא זקיף זקיף כחיויא:,ואמר רבה בר חיננא סבא משמיה דרב כל השנה כולה אדם מתפלל האל הקדוש מלך אוהב צדקה ומשפט חוץ מעשרה ימים שבין ראש השנה ויום הכפורים שמתפלל המלך הקדוש והמלך המשפט,ורבי אלעזר אמר אפילו אמר האל הקדוש יצא שנאמר (ישעיהו ה, טז) ויגבה ה' צבאות במשפט והאל הקדוש נקדש בצדקה אימתי ויגבה ה' צבאות במשפט אלו עשרה ימים שמר"ה ועד יוה"כ וקאמר האל הקדוש,מאי הוה עלה,אמר רב יוסף האל הקדוש ומלך אוהב צדקה ומשפט רבה אמר המלך הקדוש והמלך המשפט והלכתא כרבה:,ואמר רבה בר חיננא סבא משמיה דרב כל שאפשר לו לבקש רחמים על חבירו ואינו מבקש נקרא חוטא שנאמר (שמואל א יב, כג) גם אנכי חלילה לי מחטא לה' מחדול להתפלל בעדכם,אמר רבא אם ת"ח הוא צריך שיחלה עצמו עליו,מ"ט אילימא משום דכתיב (שמואל א כב, ח) ואין חולה מכם עלי (ואין) [ו] גולה את אזני דילמא מלך שאני אלא מהכא (תהלים לה, יג) ואני בחלותם לבושי וגו':,ואמר רבה בר חיננא סבא משמיה דרב כל העושה דבר עבירה ומתבייש בו מוחלין לו על כל עונותיו שנאמר (יחזקאל טז, סג) למען תזכרי ובשת ולא יהיה לך עוד פתחון פה מפני כלמתך בכפרי לך לכל אשר עשית נאם ה' אלהים,דילמא צבור שאני אלא מהכא (שמואל א כח, טו) ויאמר שמואל אל שאול למה הרגזתני להעלות אותי ויאמר שאול צר לי מאד ופלשתים נלחמים בי וה' סר מעלי ולא ענני עוד גם ביד הנביאים גם בחלומות ואקראה לך להודיעני מה אעשה ואילו אורים ותומים לא קאמר,משום דקטליה לנוב עיר הכהנים,ומנין דאחילו ליה מן שמיא שנא' (שמואל א כח, יט) (ויאמר שמואל אל שאול) [ו] מחר אתה ובניך עמי וא"ר יוחנן עמי במחיצתי,ורבנן אמרי מהכא (שמואל ב כא, ו) והוקענום לה' בגבעת שאול בחיר ה' יצתה בת קול ואמרה בחיר ה',אמר ר' אבהו בן זוטרתי אמר רב יהודה בר זבידא בקשו לקבוע פרשת בלק בקריאת שמע ומפני מה לא קבעוה משום טורח צבור,מ"ט אילימא משום דכתיב בה (במדבר כג, כב) אל מוציאם ממצרים לימא פרשת רבית ופרשת משקלות דכתיב בהן יציאת מצרים,אלא אמר ר' יוסי בר אבין משום דכתיב בה האי קרא (במדבר כד, ט) כרע שכב כארי וכלביא מי יקימנו,ולימא האי פסוקא ותו לא,גמירי כל פרשה דפסקה משה רבינו פסקינן דלא פסקה משה רבינו לא פסקינן,פרשת ציצית מפני מה קבעוה,א"ר יהודה בר חביבא מפני שיש בה חמשה דברים מצות ציצית יציאת מצרים עול מצות ודעת מינים הרהור עבירה והרהור ע"ז,בשלמא הני תלת מפרשן עול מצות דכתיב (במדבר טו, לט) וראיתם אותו וזכרתם את כל מצות ה' ציצית דכתיב ועשו להם ציצית וגו' יציאת מצרים דכתיב אשר הוצאתי וגו' אלא דעת מינים הרהור עבירה והרהור ע"ז מנלן,דתניא אחרי לבבכם זו מינות וכן הוא אומר (תהלים יד, א) אמר נבל בלבו אין אלהים אחרי עיניכם זה הרהור עבירה שנאמר (שופטים יד, ג) ויאמר שמשון אל אביו אותה קח לי כי היא ישרה בעיני אתם זונים זה הרהור ע"ז וכן הוא אומר (שופטים ח, לג) ויזנו אחרי הבעלים:, big strongמתני׳ /strong /big מזכירין יציאת מצרים בלילות א"ר אלעזר בן עזריה הרי אני כבן שבעים שנה ולא זכיתי שתאמר יציאת מצרים בלילות עד שדרשה בן זומא,שנא' (דברים טז, ג) למען תזכור את יום צאתך מארץ מצרים כל ימי חייך ימי חייך הימים כל ימי חייך הלילות, וחכ"א ימי חייך העוה"ז כל להביא לימות המשיח:, big strongגמ׳ /strong /big תניא אמר להם בן זומא לחכמים וכי מזכירין יציאת מצרים לימות המשיח והלא כבר נאמר (ירמיהו כג, ז) הנה ימים באים נאם ה' ולא יאמרו עוד חי ה' אשר העלה את בני ישראל מארץ מצרים כי אם חי ה' אשר העלה ואשר הביא את זרע בית ישראל מארץ צפונה ומכל הארצות אשר הדחתים שם,אמרו לו לא שתעקר יציאת מצרים ממקומה אלא שתהא שעבוד מלכיות עיקר ויציאת מצרים טפל לו,כיוצא בו אתה אומר (בראשית לה, י) לא יקרא שמך עוד יעקב כי אם ישראל יהיה שמך | 12b. With regard to bowing, the Gemara relates: b When Rav Sheshet bowed he bowed /b all at once, b like a cane, /b without delay. b When he stood upright he stood upright like a snake, /b lifting himself slowly, demonstrating that the awe of God was upon him in the manner that he bowed and stood upright ( i HaBoneh /i )., b And, /b with regard to the formulation of the blessings, b Rabba bar Ḥina Sava said in the name of Rav: Throughout the year a person prays /b and concludes the third blessing of the i Amida /i prayer with: b The holy God, /b and concludes the blessing regarding the restoration of justice to Israel with: b King who loves righteousness and justice, with the exception of the ten days between Rosh HaShana and Yom Kippur, /b the Ten Days of Atonement. These days are comprised of Rosh HaShana, Yom Kippur, and the seven days in between, when one emphasizes God’s sovereignty, and so b when he prays /b he concludes these blessings with: b The holy King and: The King of justice, /b i.e., the King who reveals Himself through justice.,In contrast, b Rabbi Elazar said /b that one need not be exacting, and b even /b if b he said: The holy God /b during those ten days, he fulfilled his obligation, b as it is stated: “And the Lord of Hosts is exalted through justice, and the holy God is sanctified through righteousness” /b (Isaiah 5:16). The Gemara explains: b When /b is it appropriate to describe God with terms like: b And the Lord of Hosts is exalted through justice? /b It is appropriate when God reveals Himself through justice, b during the ten days between Rosh HaShana and Yom Kippur, /b yet the verse b says: The holy God. /b This appellation sufficiently underscores God’s transcendence, and there is no need to change the standard formula.,The Gemara asks: b What is /b the conclusion that was reached b about this /b i halakha /i ?,Here, too, opinions differ: b Rav Yosef said /b in accordance with the opinion of Rabbi Elazar: There is no need to change the standard formula: b The holy God and: King Who loves righteousness and justice. Rabba said /b in accordance with the opinion of Rav: b The holy King and: The King of justice. /b The Gemara concludes: b The i halakha /i is /b in accordance b with /b the opinion of b Rabba. /b , b And Rabba bar Ḥina Sava said in the name of Rav: Anyone who can ask for mercy on behalf of another, and does not ask is called a sinner, as it is stated /b following Samuel’s rebuke of the people: b “As for me, far be it from me that I should transgress against the Lord in ceasing to pray for you, /b but I will teach you the good and the right way” (I Samuel 12:23). Had Samuel refrained from prayer, he would have committed a sin., b Rava said: If /b the one in need of mercy b is a Torah scholar, /b it is insufficient to merely pray on his behalf. Rather, b one must make himself ill /b worrying b about him. /b ,The Gemara seeks to clarify the source of this i halakha /i . b What is the reason /b that one must make oneself ill over a Torah scholar in need of mercy? b If you say /b that it is b because /b of what Saul said to his men, b as it is written: “And there is none of you that is ill over me or tells unto me” /b (I Samuel 22:8), meaning that because Saul was a Torah scholar, it would have been appropriate for people to make themselves ill worrying about him; this is not an absolute proof. b Perhaps a king is different, /b and excessive worry is appropriate in that case. Rather, proof that one must make oneself ill over a Torah scholar in need for mercy is b from here: /b When David speaks of his enemies, Doeg and Ahitophel, who were Torah scholars, he says: b “But for me, when they were sick, my clothing was sackcloth, /b I afflicted my soul with fasting” (Psalms 35:13). One must be concerned to the extent that he dresses in sackcloth and fasts for the recovery of a Torah scholar., b And Rabba bar Ḥina Sava said in the name of Rav: One who commits an act of transgression and is ashamed of it, all of his transgressions are forgiven. /b Shame is a sign that one truly despises his transgressions and that shame has the power to atone for his actions (Rabbi Yoshiyahu Pinto), b as it is stated: “In order that you remember, and be embarrassed, and never open your mouth anymore, because of your shame, when I have forgiven you for all that you have done, said the Lord, God” /b (Ezekiel 16:63).,However this proof is rejected: b Perhaps a community is different, /b as a community is forgiven more easily than an individual. b Rather, /b proof that an individual ashamed of his actions is forgiven for his transgressions is cited b from here, /b when King Saul consulted Samuel by means of a necromancer before his final war with the Philistines: b “And Samuel said to Saul, why have you angered me to bring me up? And Saul said, I am very pained, and the Philistines are waging war against me, and God has removed Himself from me and answers me no more, neither by the hands of the prophets nor by dreams. And I call to you to tell me what to do” /b (I Samuel 28:15). Saul says that he consulted prophets and dreams, but b he did not say /b that he consulted b the i Urim VeTummim /i . /b ,The reason for this is b because he killed /b all the residents of b Nov, the city of priests, /b and because of this transgression Saul was ashamed to consult the i Urim VeTummim /i , which was accomplished by means of a priest.,The Gemara concludes: b And from where /b is it derived b that Saul was pardoned by /b God in b the heavens /b for his transgressions? b As it is stated: “And Samuel said to Saul: Tomorrow you and your sons will be with me” /b (I Samuel 28:19). b And Rabbi Yoḥa said: With me /b does not only mean that they will die, but also means, in a statement that contains an aspect of consolation, that they will be b in my company /b among the righteous in heaven, as Saul was pardoned for his transgressions., b And the Rabbis say /b that proof that Saul was pardoned is derived b from here, /b from what the Gibeonites said to David: “Let seven men of his sons be given to us b and we will hang them up unto the Lord in the Giva of Saul, the chosen of the Lord” /b (II Samuel 21:6). Certainly the Gibeonites, who were furious at Saul, would not refer to him as the chosen of the Lord. Therefore, this phrase must be understood as having been spoken by b a Divine Voice that emerged and said the chosen of the Lord, /b because Saul had been pardoned for his transgressions and included among the completely righteous. br The Gemara returns to the primary focus of the chapter, the recitation of i Shema /i ., b Rabbi Abbahu ben Zutarti said /b that b Rabbi Yehuda bar Zevida said: /b The Sages b sought to establish /b the blessings of Balaam that appear in b the /b Torah b portion of Balak, /b as part of b the /b twice-daily b recitation of /b i Shema /i . b And why did they not establish it /b there? b Because /b extending i Shema /i would place an b encumbrance on the congregation, /b from which the Sages sought to refrain.,The Gemara seeks: b Why /b did the Sages seek to add the blessings of Balaam in the first place? b If you say /b that they did so b because /b the exodus from Egypt is mentioned, b as it is written therein: “God, who brought them forth out of Egypt, /b is like the horns of the wild ram” (Numbers 23:22), certainly mention of the Exodus is not unique to this Torah portion. Many other portions mention the exodus as well. b Let us say the portion of usury /b (Leviticus 25:35–38) or the b portion of weights /b (Leviticus 19:35–37), b as the exodus from Egypt is written therein /b as well. In addition, they are brief and would not constitute an encumbrance on the congregation., b Rather, Rabbi Yosei bar Avin said: /b The reason the Sages sought to establish the portion of Balak as part of the recitation of i Shema /i is b because it is written therein: “He couched, He lay down like a lion and a lioness; who shall rouse Him? /b Those who bless You are blessed and those who curse You are cursed” (Numbers 24:9). This is reminiscent of what is said in i Shema /i : When you lie down, and when you rise.,On this, the Gemara asks: b And /b if it is important to include this as part of i Shema /i because of this single verse, then b let us say this verse and nothing more. /b ,The Gemara rejects this: It is impossible to do this, as b they learned /b through tradition that b any portion that Moses, our teacher, divided, we /b too b divide /b and read separately. However, a portion b that Moses, our teacher, did not divide, we do not divide /b and read separately. And, as stated above, the Sages did not wish to institute the recitation of the entire portion of Balak to avoid placing an encumbrance on the congregation.,The Gemara continues: b Why was the portion of ritual fringes established /b as part of the recitation of i Shema /i when its content is unrelated to that of the preceding portions?, b Rabbi Yehuda bar Ḥaviva said: /b The portion of ritual fringes was added b because it includes five elements /b including the primary reason for its inclusion, the exodus from Egypt ( i Melo HaRo’im /i ): b The mitzva of ritual fringes, /b mention of b the exodus from Egypt, /b the acceptance of b the yoke of mitzvot, /b admonition against b the opinions of the heretics, /b admonition against b thoughts of /b the b transgressions /b of licentiousness, b and /b admonition against b thoughts of idolatry. /b ,The Gemara clarifies: b Granted, these three are mentioned explicitly: The yoke of mitzvot /b is mentioned in the portion of ritual fringes, b as it is written: “And you shall look upon them and remember all the mitzvot of the Lord /b and you shall do them” (Numbers 15:39). b Ritual fringes /b are mentioned explicitly, b as it is written: “And they will make for themselves ritual fringes” /b (Numbers 15:38). b The exodus from Egypt /b is also mentioned explicitly, b as it is written: /b “I am the Lord, your God, b who took you out /b from the Land of Egypt” (Numbers 15:41). b But where do we /b derive the other elements mentioned above: Admonition against b the opinions of the heretics, /b admonition against b thoughts of transgressions /b of licentiousness, b and /b admonition against b thoughts of idolatry? /b ,In response, the Gemara cites a i baraita /i where these elements were derived from allusions in the verse, “You shall stray neither after your hearts nor after your eyes, after which you would lust” (Numbers 15:39). b As it was taught: “After your hearts” refers to /b following opinions b of heresy /b that may arise in one’s heart. The Gemara offers a proof, b as it is stated: “The fool said in his heart: ‘There is no God’; /b they have been corrupt, they have acted abominably; there is none who does good” (Psalms 14:1). The phrase: b “After your eyes,” /b in b this /b verse refers to following b thoughts of transgressions /b of licentiousness, that a person might see and desire, b as it is stated: “And Samson said to his father, ‘That one take for me, for she is upright in my eyes’” /b (Judges 14:3). The passage: b “You shall stray after” /b refers to promiscuity, which in the parlance of the prophets is a metaphor for b idol worship, as it is stated: /b “The children of Israel again b went astray after the Be’alim” /b (Judges 8:33)., strong MISHNA: /strong It is a mitzva by Torah law to mention the exodus from Egypt at night, but some held that this mitzva was, like phylacteries or ritual fringes, fulfilled only during the day and not at night. For this reason it was decided: b The exodus from Egypt is mentioned at night, /b adjacent to the recitation of i Shema /i . b Rabbi Elazar ben Azarya said: I am approximately seventy years old, and /b although I have long held this opinion, b I was never privileged /b to prevail ( i Me’iri /i ) and prove that there is a biblical obligation to fulfill the accepted custom (Ra’avad) and have b the exodus from Egypt mentioned at night, until Ben Zoma interpreted it homiletically /b and proved it obligatory.,Ben Zoma derived it b as it is stated: “That you may remember the day you went out of the land of Egypt all the days of your life” /b (Deuteronomy 16:3). b The days of your life, /b refers to daytime alone; however, the addition of the word all, as it is stated: b All the days of your life, /b comes to add nights as well., b And the Rabbis, /b who posit that there is no biblical obligation to mention the exodus from Egypt at night, explain the word, all, differently and b say: The days of your life, /b refers to the days in b this world, all /b is added b to include the days of the Messiah. /b , strong GEMARA: /strong The fundamental dispute between Ben Zoma and the Sages appears in the mishna, and the i baraita /i cites its continuation. Disputing the position of the Sages that: All the days of your life, refers to both this world and the days of the Messiah, b it was taught /b in a i baraita /i that b Ben Zoma said to the Sages: And is the exodus from Egypt mentioned in the days of the Messiah? Was it not already said /b that Jeremiah prophesied that in the days of the Messiah: b “Behold, days are coming, says the Lord, that they will no longer say: The Lord lives Who brought up the children of Israel out of the Land of Egypt. Rather: As the Lord lives, that brought up and led the seed of the house of Israel up out of the north country and from all the countries where I had driven them” /b (Jeremiah 23:7–8).,The Sages rejected this claim b and they said to him /b that these verses do b not /b mean b that /b in the future b the exodus from Egypt will be uprooted from its place /b and will be mentioned no more. b Rather, /b redemption from b the subjugation of the kingdoms will be primary and the exodus from Egypt will be secondary. /b , b On a similar /b note, b you say: /b The meaning of the expressions: It will not say, and they will no longer mention, are not absolute, as in the verse: b “Your name shall no longer be called Jacob; rather, Israel will be your name” /b (Genesis 35:10). There, too, the meaning i |
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| 53. Eusebius of Caesarea, Preparation For The Gospel, 8.10 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •destruction of the second temple Found in books: Goodman (2006) 208 |
54. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Ganzel and Holtz (2020) 173; Stuckenbruck (2007) 115| 21b. כלי עץ העשוי לנחת הוא וכל כלי העשוי לנחת אינו מקבל טומאה וחוצץ בפני טומאה אלא מלמד שמגביהין אותו לעולי רגלים ואומרים להם ראו חיבתכם לפני המקום שסילוקו כסדורו שנאמר (שמואל א כא, ז) לשום לחם חום ביום הלקחו,ותו ליכא והאמר רב אושעיא בשעה שבנה שלמה בית המקדש נטע בו כל מיני מגדים של זהב והיו מוציאין פירותיהן בזמנן וכשהרוח מנשבת בהן נושרין שנא' (תהלים עב, טז) ירעש כלבנון פריו וכשנכנסו נכרים להיכל יבש שנאמר (נחום א, ד) ופרח לבנון אומלל ועתיד הקב"ה להחזירן שנאמר (ישעיהו לה, ב) פרוח תפרח ותגל אף גילת ורנן כבוד הלבנון נתן לה,ניסי דקביעי לא קא חשיב השתא דאתית להכי ארון וכרובים נמי ניסי דקביעי נינהו,אמר מר ועשן המערכה ומי הוה עשן במערכה והתניא חמשה דברים נאמרו באש של מערכה רבוצה כארי וברה כחמה ויש בה ממש ואוכלת לחין כיבשין ואינה מעלה עשן,כי קא אמרינן בדהדיוט דתניא (ויקרא א, ז) ונתנו בני אהרן הכהן אש על המזבח אע"פ שאש יורדת מן השמים מצוה להביא מן ההדיוט,רבוצה כארי והתניא א"ר חנינא סגן הכהנים אני ראיתיה ורבוצה ככלב לא קשיא כאן במקדש ראשון כאן במקדש שני,ובמקדש שני מי הואי והאמר רב שמואל בר איניא מאי דכתיב (חגי א, ח) וארצה בו ואכבד וקרינן ואכבדה מאי שנא דמחוסר ה"א אלו חמשה דברים שהיו בין מקדש ראשון למקדש שני ואלו הן ארון וכפורת וכרובים אש ושכינה ורוח הקודש ואורים ותומים אמרי אין מיהוה הוה סיועי לא מסייעא,ת"ר שש אשות הן יש אוכלת ואינה שותה ויש שותה ואינה אוכלת ויש אוכלת ושותה ויש אוכלת לחין כיבשין ויש אש דוחה אש ויש אש אוכלת אש,יש אש אוכלת ואינה שותה הא דידן שותה ואינה אוכלת דחולין אוכלת ושותה דאליהו דכתיב (מלכים א יח, לח) ואת המים אשר בתעלה לחכה אוכלת לחין כיבשין דמערכה יש אש דוחה אש דגבריאל ויש אש אוכלת אש דשכינה דאמר מר הושיט אצבעו ביניהם ושרפן,ועשן המערכה אפילו כל הרוחות שבעולם אין מזיזות אותו ממקומו והאמר ר' יצחק בר אבדימי במוצאי יו"ט האחרון של חג הכל צופין לעשן המערכה נוטה כלפי צפון עניים שמחין ובעלי בתים עצבין מפני שגשמי שנה מרובין ופירותיהן מרקיבין נטה כלפי דרום עניים עצבין ובעלי בתים שמחין מפני שגשמי שנה מועטין ופירותיהן משתמרין,נטה כלפי מזרח הכל שמחין כלפי מערב הכל עצבין דאזיל ואתי כדיקלי ואבדורי לא הוה מיבדר,אמר מר כלפי מזרח הכל שמחין כלפי מערב הכל עצבין ורמינהו מזרחית לעולם יפה מערבית לעולם קשה רוח צפונית יפה לחטין בשעה שהביאו שליש וקשה לזיתים בזמן שהן חונטין רוח דרומית קשה לחטין בשעה שהביאו שליש ויפה לזיתים בזמן שהן חונטין,ואמר רב יוסף ואיתימא מר זוטרא וסימניך שלחן בצפון ומנורה בדרום האי מרבה דידיה והאי מרבה דידיה,לא קשיא הא לן והא להו, br br big strongהדרן עלך שבעת ימים /strong /big br br | |
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| 55. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •roman empire, destruction of the second temple Found in books: Kalmin (2014) 49 |
| 56. Nag Hammadi, The Testimony of Truth, 9.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •roman empire, destruction of the second temple •temple, second, destruction of Found in books: Kalmin (2014) 113 |
57. Babylonian Talmud, Temurah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •destruction of the second temple Found in books: Goodman (2006) 84| 14b. ולא תיסמי מנחת נסכים ממתני' ולא קשיא כאן בנסכים הבאין עם הזבח כאן בנסכים הבאין בפני עצמן,ואי הוה ליה איגרתא מי אפשר למישלחא והא אמר רבי אבא בריה דרבי חייא בר אבא א"ר יוחנן כותבי הלכות כשורף התורה והלמד מהן אינו נוטל שכר,דרש ר' יהודה בר נחמני מתורגמניה דר"ל כתוב אחד אומר (שמות לד, כז) כתוב לך את הדברים האלה וכתוב אחד אומר (שמות לד, כז) כי על פי הדברים האלה לומר לך דברים שעל פה אי אתה רשאי לאומרן בכתב ושבכתב אי אתה רשאי לאומרן על פה,ותנא דבי רבי ישמעאל כתוב לך את הדברים האלה אלה אתה כותב אבל אין אתה כותב הלכות,אמרי דלמא מילתא חדתא שאני דהא רבי יוחנן ור"ל מעייני בסיפרא דאגדתא בשבתא ודרשי הכי (תהלים קיט, קכו) עת לעשות לה' הפרו תורתך אמרי מוטב תיעקר תורה ואל תשתכח תורה מישראל,אמר רב פפא השתא דאמרת נסכים הבאין בפני עצמן קריבין אפי' בלילה נזדמנו נסכים בלילה מקדישין בלילה ומקריבין,אמר ליה רב יוסף בריה דרב שמעיה לרב פפא תניא דמסייע לך זה הכלל כל הקרב ביום אינו קדוש אלא ביום וכל הקרב בלילה קדוש (בין ביום בין) בלילה,אמר רב אדא בר אהבה ועלות השחר פוסלת בהן כאברין,כי אתא רב דימי א"ר יוחנן משום ר"ש בן יהוצדק (במדבר כט, לט) אלה תעשו לה' במועדיכם אלו חובות הבאות חובה ברגל,לבד מנדריכם ונדבותיכם לימד על נדרים ונדבות שקרבין בחולו של מועד,ולעולותיכם במה הכתוב מדבר אי בעולת נדר הרי כבר אמור נדריכם ואי בעולת נדבה הרי כבר אמור ונדבותיכם הא אינו מדבר אלא בעולת יולדת ועולת מצורע,ולמנחותיכם במה הכתוב מדבר אי במנחת נדר הרי כבר אמור אי במנחת נדבה הרי כבר אמור הא אינו מדבר אלא במנחת סוטה ובמנחת קנאות,ולנסכיכם ולשלמיכם מקיש נסכים לשלמים מה שלמים ביום אף נסכים ביום ולשלמיכם לרבות שלמי נזיר,א"ל אביי ולימא מר שלמי פסח דאי שלמי נזיר נידר ונידב הוא,דהתניא זה הכלל כל שהוא נידב ונידר קרב בבמת יחיד ושאינו נידב ונידר אינו קרב בבמת יחיד,ותנן המנחות והנזירות קריבין בבמת יחיד דברי ר"מ סמי מכאן נזירות,מי איכא למ"ד דנזיר לאו נידר ונידב הוא והכתיב (שמואל ב טו, ז) מקץ ארבעים שנה ויאמר אבשלום אל המלך אלכה נא ואשלם את נדרי אשר נדרתי לה' בחברון כי נדר נדר עבדך וגו' מאי לאו אקרבן,לא אעיקר נדרו אמר עיקר נדרו בחברון הוה והלא בגשור הוה,אמר רב אחא ואיתימא רבה בר רב חנן לא הלך אבשלום אלא להביא כבשים מחברון ה"נ מסתברא דאי תימא לאקרובי הוא דאזיל שביק ירושלים ואזיל ומקריב בחברון,ואלא מאי להביא כבשים מחברון האי אשר נדרתי לה' בחברון מחברון מיבעי ליה,אלא לעולם לאקרובי ודקא קשיא לך אמאי שבק ירושלים ומקריב בחברון תיקשי לך גבעון דמקום קדוש הוא אלא כיון שהותרו הבמות כל היכא דבעי מקריב,ארבעים שנה למאן תניא רבי נהוראי אומר משום רבי יהושע מקץ ארבעים שנה ששאלו להם מלך דתניא אותה שנה ששאלו להם מלך אותה שנה עשירית של שמואל היתה | 14b. b and /b in light of this ruling b he will not delete /b the phrase: b The meal offering /b that accompanies b the libations, from the i baraita /i . And /b instead, the apparent contradiction between the i baraitot /i can be explained as follows: It is b not difficult; here, /b the i baraita /i that states that meal offerings accompanying libations are sacrificed only in the day is referring b to libations that come with /b an animal b offering, /b whereas b there, /b the i baraita /i that permits sacrificing a meal offering that accompanies the libations at night is referring b to libations that come /b to be sacrificed b by themselves, /b i.e., which do not accompany the sacrifice of an offering.,The Gemara raises a difficulty with regard to Rav Dimi’s suggestion to write this opinion in a letter. b And /b even b if he had /b someone to write b a letter /b for him, b would /b it have been b possible to send it? But didn’t Rabbi Abba, son of Rabbi Ḥiyya bar Abba, say /b that b Rabbi Yoḥa said: /b Those b who write i halakhot /i are /b considered b like /b those who b burn the Torah, and one who learns from /b written i halakhot /i b does not receive /b the b reward /b of studying Torah. Evidently, it is prohibited to send i halakhot /i in letters.,Before resolving the difficulty, the Gemara further discusses the prohibition of writing down the Torah: b Rabbi Yehuda bar Naḥmani, the disseminator for Reish Lakish, expounded /b as follows: b One verse says: “Write you these words,” and one verse says, /b i.e., it states later in that same verse: b “For by the mouth of these words” /b (Exodus 34:27). These phrases serve b to say to you: Words that were /b taught b orally you may not recite in writing, and /b words b that are written you may not recite orally, /b i.e., by heart., b And /b furthermore, b the school of Rabbi Yishmael taught: /b The word “these” in the command b “write you these words” /b serves to emphasize that b these /b words, i.e., those recorded in the Written Law, b you may write, but you may not write i halakhot /i , /b i.e., the i mishnayot /i and the rest of the Oral Law., b They said /b in response to the question of how Rav Dimi could propose writing down the i halakha /i in a letter: b Perhaps /b with regard to b a new matter /b it b is different, /b i.e., it might be permitted to write down new material so that it not be forgotten. One proof for this suggestion is b that Rabbi Yoḥa and Reish Lakish /b would b read from a scroll of i aggada /i , /b containing the words of the Sages, b on Shabbat. And /b they did so because b they taught as follows: /b Since one cannot remember the Oral Law without writing it down, it is permitted to violate the i halakha /i , as derived from the verse: b “It is time to work for the Lord; they have made void your Torah” /b (Psalms 119:126). b They said it is better to uproot /b a single i halakha /i of the b Torah, /b i.e., the prohibition of writing down the Oral Torah, b and /b thereby ensure b that the Torah is not forgotten from the Jewish people /b entirely.,§ With regard to Rav Dimi’s differentiation between libations that come with an animal offering and libations that are sacrificed by themselves, b Rav Pappa said: Now that you have said /b that b libations that come by themselves are sacrificed even at night, /b if one b happened /b to have b libations /b of this kind b at night, /b they may be b consecrated /b by placing them in a service vessel b at night and /b they may be b sacrificed /b at night., b Rav Yosef, son of Rav Shemaya, said to Rav Pappa: /b A i baraita /i b is taught that supports your /b opinion. b This is the principle: Any /b offering b that is sacrificed in the day is consecrated /b by being placed in a service vessel b only in the day; but any /b offering b that is sacrificed at night is consecrated both in the day and at night. /b ,With regard to the topic of libations sacrificed by themselves, b Rav Adda bar Ahava says: And dawn disqualifies them, like /b the i halakha /i of b limbs /b of offerings that have had their blood sprinkled during the day. Such limbs are left to burn on the altar all night long, but at dawn they are disqualified and may no longer be placed on the altar.,§ The Gemara returns to discuss the verse: “These you shall offer to the Lord in your appointed seasons, beside your vows, and your voluntary offerings, and your burnt offerings, and your meal offerings, and your libations, and your peace offerings” (Numbers 29:39). b When Rav Dimi came /b from Eretz Yisrael to Babylonia, b he said /b that b Rabbi Yoḥa said in the name of Rabbi Shimon ben Yehotzadak: “These you shall offer to the Lord in your appointed seasons,” /b i.e., b these /b are the b obligatory /b offerings b that come /b to be sacrificed as b obligatory /b offerings b on the pilgrimage Festival, /b e.g., the burnt offerings of appearance, the Festival offerings, and the additional offerings.,The verse continues: b “Beside your vows and your voluntary offerings.” /b This b teaches with regard to vows and voluntary offerings that they are sacrificed on the intermediate days of a Festival. /b ,The verse further states: b “And your burnt offerings.” /b The Gemara inquires: b With regard to what /b case b is the verse speaking? If /b it is referring b to a vow burnt offering, /b the verse b already said: “Your vows.” And if /b it is referring b to a voluntary burnt offering, /b the verse b already said: “Your voluntary offerings.” Consequently, it is speaking of nothing other than a burnt offering of a woman who gave birth, /b i.e., the lamb that she sacrifices on the forty-first day after giving birth to a son or the eighty-first day after giving birth to a daughter, b and a burnt offering of a leper, /b which is the lamb that is sacrificed after a leper is purified. The verse teaches that these obligatory offerings may be sacrificed on the intermediate days of a Festival.,The verse continues: b “And your meal offerings.” /b The Gemara again asks: b With regard to what /b case b is the verse speaking? If /b it is referring b to a meal offering /b brought in fulfillment of b a vow, /b the verse b already said: /b “Your vows.” b If /b it is referring b to a voluntary meal offering, /b the verse b already said: /b “Your voluntary offerings.” b Consequently, it is speaking of nothing other than /b the b meal offering of a i sota /i , and that /b is the b meal offering of jealousy. /b ,The verse further states: b “And your libations and your peace offerings.” /b The Torah here b juxtaposes libations to peace offerings: Just as peace offerings /b are sacrificed only b during the day, /b not at night, b so too, libations /b are sacrificed only b during the day, /b not at night. Finally, the verse states: b “And your peace offerings.” /b This serves b to include the peace offering of a nazirite, /b which he brings at the completion of his term of naziriteship. This offering may also be sacrificed on the intermediate days of a Festival.,With regard to the last i halakha /i , b Abaye said to /b Rav Dimi, when he cited this statement in the name of Rabbi Yoḥa: b But let the Master say /b that the phrase “and your peace offerings” serves to include the b peace offering /b that is brought together with b a Paschal offering. /b This offering is sacrificed on the fourteenth of Nisan by a large group of people when they will not receive enough meat from their Paschal offering to feed them all. The suggested derivation from the verse is that if a peace offering separated for this purpose was not sacrificed on the fourteenth of Nisan, it may be brought during the intermediate days of the Festival. Abaye further adds: It is more reasonable to include this peace offering, b as, if /b the verse is referring to b the peace offering of a nazirite, it is /b already included by the verse in the categories of offerings that are b vowed or contributed /b voluntarily.,Abaye elaborates: b As isn’t it taught /b in a i baraita /i : b This is the principle: Any /b offering b that is vowed or contributed /b voluntarily, e.g., a burnt offering or a peace offering, b is sacrificed on a private altar. And /b any offering b that is not vowed or contributed /b voluntarily b may not be sacrificed on a private altar. /b , b And we learned /b in another i baraita /i : b The meal offerings and the /b offerings of b a nazirite are sacrificed on a private altar; this is the statement of Rabbi Meir. /b It is clear from these i baraitot /i that the peace offering of a nazirite belongs in the category of offerings that are vowed or contributed voluntarily. If so, there is no need for it to be included separately by the verse. Rav Dimi replied to Abaye: b Delete /b the phrase: offering of b a nazirite from here, /b i.e., from the i baraita /i that considers it an offering that is vowed or contributed voluntarily. Only the nazirite vow itself is classified as voluntary; once the vow has been uttered, the ensuing offerings are obligatory.,The Gemara asks: b Is there one who said that /b the offering of b a nazirite is not vowed or contributed /b voluntarily? b But isn’t it written: “And it came to pass at the end of forty years, that Absalom said to the king: Please let me go and pay my vow, which I have vowed to the Lord, in Hebron. For your servant vowed a vow /b while I dwelled at Geshur in Aram, saying: If the Lord shall indeed bring me back to Jerusalem, then I will serve the Lord” (II Samuel 15:7–8). The Gemara explains the difficulty: b What, is it not /b the case that Absalom asked his father for permission for him to go to Hebron b to /b sacrifice b an offering /b on a private altar?,The Gemara answers: b No, /b Absalom did not go to Hebron to sacrifice his nazirite offerings. Rather, Absalom actually b said that /b he undertook b the principal vow /b to be a nazirite when he was in Hebron. The Gemara asks: b Was his principal vow /b to be a nazirite in fact uttered b in Hebron? But wasn’t /b the vow made when Absalom was b in Geshur? /b After all, the verse states explicitly: “For your servant vowed a vow while I dwelled at Geshur.”, b Rav Aḥa said, and some say /b that it was b Rabba bar Rav Ḥa /b who said: The verse means that b Absalom went to Hebron only /b in order b to bring sheep /b specifically from there. The Gemara adds that b this also stands to reason, as, if you say that /b Absalom b went /b to Hebron b to sacrifice /b his offering, would he have b abandoned Jerusalem and gone to sacrifice in Hebron? /b ,The Gemara rejects Rabba bar Rav Ḥa’s answer: b But rather, what /b is our explanation of the verse? That Absalom went b to bring sheep from Hebron? /b If so, b this /b verse that states: “Please let me go and pay my vow, b which I have vowed to the Lord, in Hebron” /b (II Samuel 15:7), b should /b instead b have /b stated: Which I have vowed to the Lord b from Hebron. /b , b Rather, /b the Gemara explains that b actually /b Absalom did go to Hebron b to sacrifice /b his peace offering as a nazirite. b And that /b which is b difficult for you, /b i.e., b why /b Absalom b abandoned Jerusalem and sacrificed /b his offering b in Hebron, /b should not pose a difficulty for you; rather, it is the question of why Absalom did not sacrifice his offering in b Gibeon /b that b should pose a difficulty for you, as /b at that time the Tabernacle and the communal altar were in Gibeon, and b it was a sanctified place. /b Why, then, did Absalom go to Hebron rather than Gibeon? b Rather, since the /b private b altars were permitted, /b he was permitted to b sacrifice wherever he wished, /b and he chose to go to Hebron. There was no reason for him to choose to go to Gibeon rather than any private altar.,The verse states that Absalom submitted his request to his father “at the end of forty years.” The Gemara asks: b Forty years, according to whose /b counting, i.e., forty years from when? It b is taught /b in a i baraita /i that b Rabbi Nehorai says in the name of Rabbi Yehoshua: /b The verse is referring b to the end of forty years /b from b when /b the Jewish people b requested for themselves a king, /b in the days of Samuel (see I Samuel, chapter 8). b As it is taught /b in a i baraita /i : With regard to b that year when they requested for themselves a king, that year was the tenth /b year of the leadership b of Samuel. /b |
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58. Babylonian Talmud, Tamid, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •second temple, destruction of Found in books: Ganzel and Holtz (2020) 148| 26a. במסיבה ההולכת לו תחת הבירה ונרות דולקין מכאן ומכאן עד שהוא מגיע לבית הטבילה ומדורה היתה שם ובית הכסא של כבוד זה היה כבודו מצאו נעול יודע שיש שם אדם פתוח בידוע שאין שם אדם,ירד וטבל עלה ונסתפג ונתחמם כנגד המדורה בא וישב לו אצל אחיו הכהנים עד שהיו שערים נפתחים יוצא והולך לו,מי שהוא רוצה לתרום את המזבח משכים וטובל עד שלא יבא הממונה וכי באיזה שעה בא הממונה לא כל העתים שוות פעמים שהוא בא מקרות הגבר או סמוך לו מלפניו או מאחריו,הממונה בא ודפק עליהן והן פתחו לו אמר להן מי שטבל יבא ויפיס הפיסו מי שזכה זכה בו:, big strongגמ׳ /strong /big מנא ה"מ אמר אביי דאמר קרא (במדבר ג, לח) והחונים לפני המשכן קדמה לפני אהל מועד מזרחה משה ואהרן ובניו שומרים משמרת המקדש למשמרת בני ישראל,אמרי אין שימור בעלמא אשכחן דבעי כהנים ולוים שימור מיהו מתניתין קתני בשלשה מקומות הכהנים שומרים בבית המקדש והלוים בעשרים וא' מקום ואילו קרא כהנים ולוים בהדי הדדי כתיב,אמרי הכי קאמר והחונים לפני המשכן קדמה לפני אהל מועד מזרחה משה והדר אהרן ובניו שומרי משמרת המקדש אהרן בחד מקום ובניו בשני מקומות,ממאי מדכתיב והחונים וכתיב שומרים חונים לחוד ושומרים לחוד,אימא כולהו בחד מקום לחודיה לא ס"ד מה משה בחד מקום לחודיה אף אהרן ובניו בחד מקום לחודיה,רב אשי אמר מסיפיה דקרא (במדבר ג, לח) שומרים משמרת למשמרת: | 26a. b through the circuitous passage that extended beneath the Temple, /b as he could not pass through the Temple courtyard, due to his impurity. b And /b there were b lamps burning on this /b side b and on that /b side of the passage. He would walk through the passage b until he reached the Chamber of Immersion. And there was a fire /b burning b there /b to warm the priests after they had immersed, b and /b also b a bathroom of honor, /b so that the priests could urinate before immersion. b This was /b the manifestation of b its honor: /b If one b found /b the door b closed, /b he would b know that there was a person there, /b and he would wait for him to exit before entering. If one found the door b open, it was known that there was no person there, /b and he could enter. In this manner, the one using it was afforded privacy.,After the priest b descended and immersed /b in the ritual bath, he b ascended and dried himself /b with a towel, b and warmed himself opposite the fire. He /b then b came /b back to the Chamber of the Hearth b and sat with his brethren the priests until /b dawn, when the b gates /b of the Temple courtyard b would be opened. /b He would then b leave /b the Temple b and go on his /b way. Since the purification process of one who immerses is not complete until sunset, by rabbinic law he could not remain in the Temple during the daytime.,The mishna describes the commencement of the daily service in the Temple: Among the members of the priestly family who are to serve in the Temple that day, b whoever wants to remove /b the ashes b from the altar rises early and immerses /b himself in a ritual bath, as required of anyone who enters the Temple courtyard. He must immerse b before the appointed /b priest b arrives, /b as the appointed priest oversees the lottery that determines which priests perform the various rites of the Temple service, and the first of those lotteries determines who will be charged with the removal of the ashes. b And at what time does the appointed /b priest b arrive? The times /b of his arrival b are not all the same. /b There are b times that he comes at the call of the rooster [ i hagever /i ], or /b he might come at b an adjacent /b time, either b before /b the call of the rooster b or after it. /b , b The appointed /b priest b arrived /b at the Chamber of the Hearth, where the priests of the patrilineal family were assembled, b and he knocked /b on the gate b to /b alert b them /b to open the gate for him. b And /b when b they opened /b the gate b for him, he said to them: Whoever immersed /b in the ritual bath b may come and participate in the lottery. They /b then b conducted the lottery, /b and b whoever won /b that lottery b won /b the privilege to perform the rite of the removal of the ashes., strong GEMARA: /strong The mishna teaches that the priests would keep watch in three locations in the Temple. The Gemara asks: b From where are these matters /b derived? b Abaye said /b that they are derived from a verse, as b the verse states: “And those that were to camp before the Tabernacle eastward, before the Tent of Meeting toward the sunrise, were Moses and Aaron and his sons, keeping the watch of the Sanctuary, for the watch of the children of Israel, /b and the non-priest who came near was to be put to death” (Numbers 3:38).,The Sages b say /b in response: b Yes, we have found /b in this verse b that in general /b the Torah b requires a watch /b to be kept. Furthermore, the verse indicates that it is the b priests and Levites /b who are required to perform the b watch, /b as it states the precedent of Moses, who was a Levite, and Aaron, who was a priest. b But the mishna /b ( i Middot /i 1:1) b teaches: The priests /b would b keep watch in three places in the Temple /b courtyard… b and the Levites in twenty-one places. /b According to the mishna, the priests and Levites kept watch in different locations, b whereas /b in the b verse /b the b priests and /b the b Levites are written together, /b indicating that they kept watch in the same places.,The Sages b say /b that b this /b is what the verse b is saying: “And those that were to camp before the Tabernacle eastward, before the Tent of Meeting toward the sunrise, were Moses,” /b indicating that the Levites keep watch. b And then /b the verse states with regard to the separate watch kept by the priests: b “Aaron and his sons, keeping the watch of the Sanctuary.” /b Furthermore, the verse indicates that b Aaron /b keeps watch b in one place, and his sons /b keep watch b in two /b other b places, /b from which it is derived that the priests keep watch in three different places.,The Gemara asks: b From where /b is it derived that the verse should be interpreted in this manner? This is derived b from /b the fact b that it is written: “And those that were to /b camp…were Moses,” b and it is written /b separately: “Aaron and his sons, b keeping the watch.” /b This indicates that those b who /b were to b camp /b and thereby keep watch b are discrete, and /b those b keeping the watch are discrete, /b i.e., they perform different watches in separate places.,The Gemara objects: One can b say /b that b all of /b the priests keep watch b in one place /b that is b discrete /b from the watches of the Levites, but not in three separate places. The Gemara explains: That possibility should b not enter your mind, /b as the verse juxtaposes the watches of Moses and Aaron. This indicates that b just as Moses /b keeps watch b in one place discretely, so too, Aaron and his sons /b each keep watch b in one place discretely, /b and they do not keep watch together., b Rav Ashi said /b that the i halakha /i that the priests keep watch in three places is derived b from the end of the verse, /b which states: “Moses and Aaron and his sons, b keeping [ i shomerim /i ] the watch [ i mishmeret /i ] /b of the Sanctuary, b for the watch [ i lemishmeret /i ] /b of the children of Israel.” The verse uses three terms from the root i shin /i , i mem /i , i reish /i , which means to watch, indicating that there should be three separate watches. |
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59. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •destruction of the second temple Found in books: Schremer (2010) 51| 38b. גופו מבבל וראשו מארץ ישראל ואבריו משאר ארצות עגבותיו א"ר אחא מאקרא דאגמא,א"ר יוחנן בר חנינא שתים עשרה שעות הוי היום שעה ראשונה הוצבר עפרו שניה נעשה גולם שלישית נמתחו אבריו רביעית נזרקה בו נשמה חמישית עמד על רגליו ששית קרא שמות שביעית נזדווגה לו חוה שמינית עלו למטה שנים וירדו ארבעה תשיעית נצטווה שלא לאכול מן האילן עשירית סרח אחת עשרה נידון שתים עשרה נטרד והלך לו שנאמר (תהלים מט, יג) אדם ביקר בל ילין,אמר רמי בר חמא אין חיה רעה שולטת באדם אלא אם כן נדמה לו כבהמה שנאמר (תהלים מט, יג) נמשל כבהמות נדמו:,(שע"ה בסו"ף ארמ"י סימן) אמר רב יהודה א"ר בשעה שבקש הקב"ה לבראות את האדם ברא כת אחת של מלאכי השרת אמר להם רצונכם נעשה אדם בצלמנו אמרו לפניו רבש"ע מה מעשיו אמר להן כך וכך מעשיו,אמרו לפניו רבש"ע (תהלים ח, ה) מה אנוש כי תזכרנו ובן אדם כי תפקדנו הושיט אצבעו קטנה ביניהן ושרפם וכן כת שניה כת שלישית אמרו לפניו רבש"ע ראשונים שאמרו לפניך מה הועילו כל העולם כולו שלך הוא כל מה שאתה רוצה לעשות בעולמך עשה,כיון שהגיע לאנשי דור המבול ואנשי דור הפלגה שמעשיהן מקולקלין אמרו לפניו רבש"ע לא יפה אמרו ראשונים לפניך אמר להן (ישעיהו מו, ד) ועד זקנה אני הוא ועד שיבה אני אסבול וגו',אמר רב יהודה אמר רב אדם הראשון מסוף העולם ועד סופו היה שנאמר (דברים ד, לב) למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים ועד קצה השמים כיון שסרח הניח הקדוש ברוך הוא ידו עליו ומיעטו שנאמר (תהלים קלט, ה) אחור וקדם צרתני ותשת עלי כפכה,אמר ר"א אדם הראשון מן הארץ עד לרקיע היה שנאמר למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים (עד קצה השמים) כיון שסרח הניח הקב"ה ידו עליו ומיעטו שנאמר אחור וקדם צרתני וגו' קשו קראי אהדדי אידי ואידי חדא מידה היא,ואמר רב יהודה אמר רב אדם הראשון בלשון ארמי ספר שנאמר (תהלים קלט, יז) ולי מה יקרו רעיך אל,והיינו דאמר ריש לקיש מאי דכתיב (בראשית ה, א) זה ספר תולדות אדם מלמד שהראהו הקב"ה דור דור ודורשיו דור דור וחכמיו כיון שהגיע לדורו של רבי עקיבא שמח בתורתו ונתעצב במיתתו אמר ולי מה יקרו רעיך אל,ואמר רב יהודה אמר רב אדם הראשון מין היה שנאמר (בראשית ג, ט) ויקרא ה' אלהים אל האדם ויאמר לו איכה אן נטה לבך רבי יצחק אמר מושך בערלתו היה כתיב הכא (הושע ו, ז) והמה כאדם עברו ברית וכתיב התם (בראשית ט, ט) את בריתי הפר,רב נחמן אמר כופר בעיקר היה כתיב הכא עברו ברית וכתיב התם (את בריתי הפר) (ירמיהו כב, ט) ואמרו על אשר עזבו (את) ברית ה' (אלהי אבותם),תנן התם ר"א אומר הוי שקוד ללמוד תורה ודע מה שתשיב לאפיקורוס אמר ר' יוחנן ל"ש אלא אפיקורוס (של) עובדי כוכבים אבל אפיקורוס ישראל כ"ש דפקר טפי,א"ר יוחנן כ"מ שפקרו המינים תשובתן בצידן (בראשית א, כו) נעשה אדם בצלמנו (ואומר) (בראשית א, כז) ויברא אלהים את האדם בצלמו (בראשית יא, ז) הבה נרדה ונבלה שם שפתם (בראשית יא, ה) וירד ה' לראות את העיר ואת המגדל (בראשית לה, ז) כי שם נגלו אליו האלהים (בראשית לה, ג) לאל העונה אותי ביום צרתי,(דברים ד, ז) כי מי גוי גדול אשר לו אלהים קרובים אליו כה' אלהינו בכל קראנו אליו (שמואל ב ז, כג) ומי כעמך כישראל גוי אחד בארץ אשר הלכו אלהים לפדות לו לעם (דניאל ז, ט) עד די כרסוון רמיו ועתיק יומין יתיב,הנך למה לי כדרבי יוחנן דא"ר יוחנן אין הקב"ה עושה דבר אא"כ נמלך בפמליא של מעלה שנאמר (דניאל ד, יד) בגזירת עירין פתגמא ובמאמר קדישין שאילתא,התינח כולהי עד די כרסוון רמיו מאי איכא למימר אחד לו ואחד לדוד דתניא אחד לו ואחד לדוד דברי ר"ע א"ל ר' יוסי עקיבא עד מתי אתה עושה שכינה חול אלא אחד לדין ואחד לצדקה,קבלה מיניה או לא קבלה מיניה ת"ש דתניא אחד לדין ואחד לצדקה דברי ר"ע א"ל ר' אלעזר בן עזריא עקיבא מה לך אצל הגדה כלך אצל נגעים ואהלות אלא אחד לכסא ואחד לשרפרף כסא לישב עליו שרפרף להדום רגליו,אמר רב נחמן האי מאן דידע לאהדורי למינים כרב אידית ליהדר ואי לא לא ליהדר אמר ההוא מינא לרב אידית כתיב (שמות כד, א) ואל משה אמר עלה אל ה' עלה אלי מיבעי ליה א"ל זהו מטטרון ששמו כשם רבו דכתיב (שמות כג, כא) כי שמי בקרבו,אי הכי ניפלחו ליה כתיב (שמות כג, כא) אל תמר בו אל תמירני בו אם כן לא ישא לפשעכם למה לי א"ל הימנותא בידן דאפילו בפרוונקא נמי לא קבילניה דכתיב (שמות לג, טו) ויאמר אליו אם אין פניך הולכים וגו',אמר ליה ההוא מינא לר' ישמעאל בר' יוסי כתיב (בראשית יט, כד) וה' המטיר על סדום ועל עמורה גפרית ואש מאת ה' מאתו מיבעי ליה א"ל ההוא כובס שבקיה אנא מהדרנא ליה דכתיב (בראשית ד, כג) ויאמר למך לנשיו עדה וצלה שמען קולי נשי למך נשיי מיבעי ליה אלא משתעי קרא הכי הכא נמי משתעי קרא הכי א"ל מנא לך הא מפירקיה דר"מ שמיע לי,דא"ר יוחנן כי הוה דריש ר' מאיר בפירקיה הוה דריש תילתא שמעתא תילתא אגדתא תילתא מתלי ואמר ר' יוחנן ג' מאות משלות שועלים היו לו לרבי מאיר ואנו אין לנו אלא שלש | 38b. b his torso /b was fashioned from dust taken b from Babylonia, and his head /b was fashioned from dust taken b from Eretz Yisrael, /b the most important land, b and his limbs /b were fashioned from dust taken b from the rest of the lands /b in the world. With regard to b his buttocks, Rav Aḥa says: /b They were fashioned from dust taken b from Akra De’agma, /b on the outskirts of Babylonia., b Rabbi Yoḥa bar Ḥanina says: Daytime is twelve hours /b long, and the day Adam the first man was created was divided as follows: In the b first hour /b of the day, b his dust was gathered. /b In the b second, /b an undefined b figure was fashioned. /b In the b third, his limbs were extended. /b In the b fourth, a soul was cast into him. /b In the b fifth, he stood on his legs. /b In the b sixth, he called /b the creatures by the b names /b he gave them. In the b seventh, Eve was paired with him. /b In the b eighth, they arose to the bed two, and descended four, /b i.e., Cain and Abel were immediately born. In the b ninth, he was commanded not to eat of the Tree /b of Knowledge. In the b tenth, he sinned. /b In the b eleventh, he was judged. /b In the b twelfth, he was expelled and left /b the Garden of Eden, b as it is stated: “But man abides not in honor; /b he is like the beasts that perish” (Psalms 49:13). Adam did not abide, i.e., sleep, in a place of honor for even one night., b Rami bar Ḥama says /b in explanation of the end of that verse: b A wild animal does not have power over a person unless /b that person b seems to /b the wild animal b like an animal, as it is stated: “He is like the beasts that perish.” /b ,The Gemara presents b a mnemonic /b for the statements that follow: b At the time, to the end, Aramaic. Rav Yehuda says /b that b Rav says: At the time that the Holy One, Blessed be He, sought to create a person, He created one group of ministering angels. He said to them: /b If b you agree, let us fashion a person in our image. /b The angels b said before him: Master of the Universe, what are the actions of /b this person You suggest to create? God b said to them: His actions are such and such, /b according to human nature.,The angels b said before him: Master of the Universe: “What is man that You are mindful of him? And the son of man that You think of him?” /b (Psalms 8:5), i.e., a creature such as this is not worth creating. God b outstretched His small finger among them and burned them /b with fire. b And the same /b occurred with b a second group /b of angels. The b third group /b of angels that He asked b said before Him: Master of the Universe, the first /b two groups b who spoke /b their mind b before You, what did they accomplish? The entire world is Yours; whatever You wish to do in Your world, do. /b God then created the first person., b When /b history b arrived at /b the time of b the people of the generation of the flood and the people of the generation of the dispersion, /b i.e., the Tower of Babel, b whose actions were ruinous, /b the angels b said before God: Master of the Universe, didn’t the /b first set of angels b speak appropriately before You, /b that human beings are not worthy of having been created? God b said to them /b concerning humanity: b “Even to your old age I am the same; and even to hoar hairs will I suffer you; /b I have made and I will bear; and I will carry, and I will deliver you” (Isaiah 46:4), i.e., having created people, I will even suffer their flaws., b Rav Yehuda says /b that b Rav says: Adam the first /b man spanned b from one end of the world until the other, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other” /b (Deuteronomy 4:32), meaning that on the day Adam was created he spanned from one end of the heavens until the other. b Once /b Adam b sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me and laid Your hand upon me” /b (Psalms 139:5), that at first Adam spanned “behind and before,” meaning everywhere, and then God laid His hand on him and diminished him., b Rabbi Elazar says: /b The height of b Adam the first /b man b was from the ground until the firmament, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other.” /b Adam stood “upon the earth” and rose to the end of the heavens. b Once /b Adam b sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me /b and laid Your hand upon me.” The Gemara asks: The interpretations of b the verses contradict each other. /b The first interpretation is that his size was from one end of the world to the other, and the second interpretation is that it was from the earth until the heavens. The Gemara answers: b This and that, /b from one end of the world to another and from the earth until the heavens, b are one measure, /b i.e., the same distance., b And Rav Yehuda says /b that b Rav says: Adam the first /b man b spoke in the language of Aramaic, as it is stated /b in the chapter of Psalms speaking in the voice of Adam: b “How weighty also are Your thoughts to me, O God” /b (Psalms 139:17)., b And this, /b i.e., that the verse in Psalms is stated by Adam, is what b Reish Lakish says: What /b is the meaning of that b which is written: “This is the book of the generations of Adam” /b (Genesis 5:1)? This verse b teaches that the Holy One, Blessed be He, showed /b Adam b every generation and its /b Torah b interpreters, every generation and its wise ones. When he arrived at /b his vision of b the generation of Rabbi Akiva, /b Adam b was gladdened by his Torah, and saddened by his /b manner of b death. He said: “How weighty also are Your thoughts to me, O God,” /b i.e., how it weighs upon me that a man as great as Rabbi Akiva should suffer., b And Rav Yehuda says /b that b Rav says: Adam the first /b man b was a heretic, as it is stated: “And the Lord called to the man and said to him: Where are you”? /b (Genesis 3:9), meaning, to b where has your heart turned, /b indicating that Adam turned from the path of truth. b Rabbi Yitzḥak says: He was /b one who b drew his foreskin /b forward, so as to remove any indication that he was circumcised. It b is written here: “And they like men [ i adam /i ] have transgressed the covet” /b (Hosea 6:7), b and /b it b is written there: /b “And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; b he has broken My covet” /b (Genesis 17:14)., b Rav Naḥman says: He was a denier of the fundamental principle /b of belief in God. It b is written here: /b “And they like men [ i adam /i ] b have transgressed the covet,” and /b it b is written there: “He has broken My covet,” /b and it is written in a third verse: b “And then they shall answer: Because they have forsaken the covet of the Lord their God /b and worshipped other gods and served them” (Jeremiah 22:9).,§ b We learned /b in a mishna b there /b (Avot 2:14): b Rabbi Eliezer says: Be persistent to learn Torah, and know what to respond to the heretic [ i la’apikoros /i ]. Rabbi Yoḥa says: /b This was b taught only /b with regard to b a gentile heretic, but /b not with regard to b a Jewish heretic, /b as one should not respond to him. b All the more so, /b if one does respond b he will become more heretical. /b His heresy is assumed to be intentional, and any attempt to rebut it will only cause him to reinforce his position., b Rabbi Yoḥa says: Any place /b in the Bible from b where the heretics /b attempt to b prove their heresy, /b i.e., that there is more than one god, b the response to their /b claim is b alongside them, /b i.e., in the immediate vicinity of the verses they cite. The verse states that God said: b “Let us make man in our image” /b (Genesis 1:26), employing the plural, b but it /b then b states: “And God created man in His image” /b (Genesis 1:27), employing the singular. The verse states that God said: b “Come, let us go down and there confound their language” /b (Genesis 11:7), but it also states: b “And the Lord came down to see the city and the tower” /b (Genesis 11:5). The verse states in the plural: b “There God was revealed [ i niglu /i ] to him /b when he fled from the face of his brother” (Genesis 35:7), but it also states in the singular: b “To God Who answers [ i haoneh /i ] me in the day of my distress” /b (Genesis 35:3).,Rabbi Yoḥa cites several examples where the counterclaim is in the same verse as the claim of the heretics. The verse states: b “For what nation is there so great that has God so near to them as the Lord our God is whenever we call upon Him?” /b (Deuteronomy 4:7), where the term “near” is written in plural, i kerovim /i , but the term “upon Him” is written in singular. Another verse states: b “And who is like Your people, like Israel, a nation one in the earth, whom God went to redeem unto Himself for a people?” /b (II Samuel 7:23), where the term “went” is written in plural, i halekhu /i , but the term “Himself” is written in singular. Another verse states: “I beheld b till thrones were placed, and one that was ancient of days did sit” /b (Daniel 7:9); where the term “thrones” is written in plural, i kharsavan /i , but the term “sit” is written in singular.,The Gemara asks: b Why do I /b need b these /b instances of plural words? Why does the verse employ the plural at all when referring to God? The Gemara explains: This is b in accordance with /b the statement b of Rabbi Yoḥa, as Rabbi Yoḥa says: The Holy One, Blessed be He, does not act unless He consults with the entourage of Above, /b i.e., the angels, b as it is stated: “The matter is by the decree of the watchers, and the sentence by the word of the holy ones” /b (Daniel 4:14).,The Gemara clarifies: This b works out well for /b almost b all /b the verses, as they describe an action taken by God, but b what is there to say /b concerning the verse: “I beheld b till thrones were placed”? /b The Gemara answers: b One /b throne is b for Him and one /b throne is b for David, /b i.e., the messiah, b as it is taught /b in a i baraita /i : b One /b throne is b for Him and one /b throne is b for David; /b this is b the statement of Rabbi Akiva. Rabbi Yosei said to him: Akiva! Until when will you desacralize the Divine Presence /b by equating God with a person? b Rather, /b the correct interpretation is that both thrones are for God, as b one /b throne is b for judgment and one /b throne is b for righteousness. /b ,The Gemara asks: Did Rabbi Akiva b accept /b this explanation b from /b Rabbi Yosei b or /b did he b not accept it from him? /b The Gemara suggests: b Come /b and b hear /b a proof to the matter from what was taught in another i baraita /i , b as it is taught /b in a i baraita /i : b One /b throne is b for judgment and one /b throne is b for righteousness; /b this is b the statement of Rabbi Akiva. Rabbi Elazar ben Azarya said to him: Akiva! What are you doing near, /b i.e., discussing, matters of b i aggada /i ? Go near /b tractates b i Nega’im /i and i Oholot /i , /b which examine the complex i halakhot /i of ritual purity, where your knowledge is unparalleled. b Rather, /b the correct interpretation is that while both thrones are for God, b one /b is b for a throne and one /b is b for a stool. /b There is b a throne for God to sit upon, and a stool /b that serves b as His footstool. /b , b Rav Naḥman says: This one, /b i.e., any person, b who knows /b how b to respond to the heretics /b as effectively b as Rav Idit should respond /b to them, b but if /b he does b not /b know, he b should not respond /b to them. The Gemara relates: b A certain heretic said to Rav Idit: /b It b is written /b in the verse concerning God: b “And to Moses He said: Come up to the Lord” /b (Exodus 24:1). The heretic raised a question: b It should have /b stated: b Come up to Me. /b Rav Idit b said to him: This /b term, “the Lord,” in that verse b is /b referring to the angel b Metatron, whose name is like the name of his Master, as it is written: /b “Behold I send an angel before you to keep you in the way and to bring you to the place that I have prepared. Take heed of him and obey his voice; do not defy him; for he will not pardon your transgression, b for My name is in him” /b (Exodus 23:20–21).,The heretic said to him: b If so, /b if this angel is equated with God, b we should worship him /b as we worship God. Rav Idit said to him: It b is written: “Do not defy [ i tammer /i ] him,” /b which alludes to: b Do not replace Me [ i temireni /i ] with him. /b The heretic said to him: b If so, why do I /b need the clause b “For he will not pardon your transgression”? /b Rav Idit b said to him: We believe that we did not accept /b the angel b even as a guide [ i befarvanka /i ] /b for the journey, b as it is written: “And he said to him: If Your Presence go not with me /b raise us not up from here” (Exodus 33:15). Moses told God that if God Himself does not accompany the Jewish people they do not want to travel to Eretz Yisrael.,The Gemara relates: b A certain heretic said to Rabbi Yishmael, son of Rabbi Yosei: /b It b is written: “And the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord /b out of heaven” (Genesis 19:24). The heretic raised the question: b It should have /b stated: b From Him /b out of heaven. b A certain launderer said to /b Rabbi Yishmael: b Leave him be; I will respond to him. /b This is b as it is written: “And Lemech said to his wives: Adah and Zillah, hear my voice; wives of Lemech, /b hearken to my speech” (Genesis 4:23). One can raise the question: b It should have /b been written: b My wives, /b and not: “Wives of Lemech.” b Rather, it is /b the style of b the verse /b to b speak in this /b manner. b Here too, it is /b the style of b the verse /b to b speak in this /b manner. Rabbi Yishmael b said to /b the launderer: b From where did you /b hear b this /b interpretation? The launderer b said to him: I heard it at the lecture of Rabbi Meir. /b ,The Gemara comments: This is b as Rabbi Yoḥa said: When Rabbi Meir would teach his lecture he would expound one-third i halakha /i , one-third i aggada /i , /b and b one-third parables. And Rabbi Yoḥa says: Rabbi Meir had, /b i.e., taught, b three hundred parables of foxes, and we have only three. /b |
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60. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 204| 62b. לפתוח ראשון ולברך ראשון וליטול מנה יפה ראשון,אמר רבא שרי ליה לצורבא מרבנן למימר לא יהיבנא אכרגא דכתיב (עזרא ז, כד) מנדה בלו והלך לא שליט למירמא עליהון וא"ר יהודה מנדה זו מנת המלך בלו זו כסף גולגלתא והלך זו ארנונא,ואמר רבא שרי ליה לצורבא מרבנן למימר עבדא דנורא אנא לא יהיבנא אכרגא מ"ט לאברוחי אריא מיניה קאמר,רב אשי הוה ליה ההוא אבא זבניה לבי נורא א"ל רבינא לרב אשי האיכא (ויקרא יט, יד) לפני עור לא תתן מכשול א"ל רוב עצים להסקה ניתנו:, big strongמתני׳ /strong /big עד הקציר עד שיתחיל העם לקצור קציר חטין אבל לא קציר שעורין הכל לפי מקום נדרו אם היה בהר בהר ואם היה בבקעה בבקעה,עד הגשמים עד שיהו הגשמים עד שתרד רביעה שניה רשב"ג אומר עד שיגיע זמנה של רביעה עד שיפסקו גשמים עד שיצא ניסן כולו דברי ר' מאיר ר' יהודה אומר עד שיעבור הפסח:, big strongגמ׳ /strong /big תניא הנודר עד הקיץ בגליל וירד לעמקים אע"פ שהגיע הקיץ בעמקים אסור עד שיגיע הקיץ בגליל:,עד הגשמים עד שיהו גשמים עד שתרד רביעה שניה רשב"ג אומר וכו': אמר ר' זירא מחלוקת דאמר עד הגשמים אבל אמר עד הגשם עד זמן גשמים קאמר | 62b. b To open /b the Torah reading b first, to recite a blessing first, and to take a fine portion first. /b When portions are distributed equally, a priest can choose his share first. The verse with regard to the sons of David proves that the same i halakha /i applies to Torah scholars.,Furthermore, b Rava said: It is permitted for a Torah scholar to say: I will not pay the head tax [ i karga /i ], as it is written /b that the king of Persia wrote to Ezra, with regard to the priests, the Levites, and others who worked in the Temple: b “It shall not be lawful to impose i minda /i , i belo /i , and i halakh /i upon them” /b (Ezra 7:24). b And Rabbi Yehuda said: i Minda /i ; this is the king’s portion. i Belo /i ; this is the money /b of the b head /b tax. b And i halakh /i ; this is i arnona /i , /b a levy on people and their animals to perform physical labor in the service of the ruling authority. Since a Torah scholar is considered equivalent to a priest, as he is also dedicated to a sacred task, this exemption applies to him as well., b And Rava said /b further: b It is permitted for a Torah scholar to say: I am a servant /b of the priests b of fire /b worship and therefore b I will not pay the head tax. /b Rava maintains that a scholar may issue a statement of this kind in a place where the priests of fire-worshippers are exempt from the head tax, because he actually is declaring himself a servant of God, who is referred to as “a devouring fire” (Deuteronomy 4:24). b What is the reason /b that he is allowed to make this statement? He b is saying /b it merely in order b to chase a lion /b away b from him, /b i.e., to avoid suffering a loss.,The Gemara relates that b Rav Ashi had a particular forest, /b and b he sold it /b for its wood b to the temple of fire /b worship. b Ravina said to Rav Ashi: Isn’t there /b the prohibition: b “You shall not put a stumbling block before the blind” /b (Leviticus 19:14), which prohibits assisting others in committing transgressions? And yet you are providing assistance to an idolatrous cult. b He said to him: Most /b of the b wood /b they use b is for kindling, /b not for their ritual service. Consequently, I need not be concerned that the particular wood that I have sold them will be used for idolatry., strong MISHNA: /strong If one takes a vow b until the harvest, /b the vow remains in effect b until people begin to harvest. /b This is referring to b the wheat harvest but not the barley harvest. /b As for the exact date of this event, b all /b is determined b according to the place /b where he took b his vow. If he was on a mountain, /b it is assumed that he referred to the time of the harvest on b the mountain, and if he was in a valley, /b it is assumed that he meant the time of the harvest b in the valley. /b ,If one takes a vow b until the rains, /b or b until there are rains, /b the vow remains in effect b until the second rain /b of the rainy season b falls. Rabban Shimon ben Gamliel says: Until the time of the /b second b rainfall arrives, /b even if rain does not fall. If one takes a vow b until /b the b rains end, /b the vow remains in effect b until the entire /b month of b Nisan has ended; /b this is b the statement of Rabbi Meir. Rabbi Yehuda says: Until Passover has passed. /b , strong GEMARA: /strong b It is taught /b in a i baraita /i : With regard to b one who vows until the summer in the Galilee and /b subsequently b descends to the valleys, even if the summer /b season b has /b already b arrived in the valleys, /b the subject of his vow remains b forbidden /b to him b until summer arrives in the Galilee, /b in accordance with the mishna’s ruling that the duration of a vow is in accordance with the place where it was made.,The mishna states that if one takes a vow b until the rains, /b or b until there are rains, /b he means b until the second rain /b of the rainy season. b Rabban Shimon ben Gamliel says: /b Until the time of the second rainfall arrives. The Gemara comments: b Rabbi Zeira said: /b The b dispute /b is in a case b where /b one b said: Until the rains. However, /b if b he says: Until the rain, /b everyone agrees that b he is saying /b that the vow should remain in effect b until the time of the rains, /b but not necessarily until the rain actually falls. |
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61. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •second commonwealth period, second temple, destruction of Found in books: Schiffman (1983) 204| 28b. big strongמתני׳ /strong /big נשים במועד מענות אבל לא מטפחות ר' ישמעאל אומר הסמוכות למטה מטפחות,בראשי חדשים בחנוכה ובפורים מענות ומטפחות בזה וזה לא מקוננות נקבר המת לא מענות ולא מטפחות,איזהו עינוי שכולן עונות כאחת קינה שאחת מדברת וכולן עונות אחריה שנא' (ירמיהו ט, יט) ולמדנה בנותיכם נהי ואשה רעותה קינה,אבל לעתיד לבא הוא אומר (ישעיהו כה, ח) בלע המות לנצח ומחה ה' אלהים דמעה מעל כל פנים וגו':, big strongגמ׳ /strong /big מאי אמרן אמר רב ויי לאזלא ויי לחבילא,אמר רבא נשי דשכנציב אמרן הכי ויי לאזלא ויי לחבילא ואמר רבא נשי דשכנציב אמרן גוד גרמא מככא ונמטי מיא לאנטיכי,ואמר רבא נשי דשכנציב אמרן עטוף וכסו טורי דבר רמי ובר רברבי הוא ואמר רבא נשי דשכנציב אמרן שייול אצטלא דמלתא לבר חורין דשלימו זוודיה,ואמר רבא נשי דשכנציב אמרן רהיט ונפיל אמעברא ויזופתא יזיף ואמר רבא נשי דשכנציב אמרן אחנא תגרי אזבזגי מיבדקו ואמר רבא נשי דשכנציב אמרן מותא כי מותא ומרעין חיבוליא,תניא היה ר"מ אומר (קהלת ז, ב) טוב ללכת אל בית אבל וגו' עד והחי יתן אל לבו דברים של מיתה דיספד יספדוניה דיקבר יקברוניה דיטען יטענוניה דידל ידלוניה,ואיכא דאמרי דלא ידל ידלוניה דכתיב (משלי כה, ז) כי טוב אמר לך עלה הנה וגו',ת"ר כשמתו בניו של רבי ישמעאל נכנסו ד' זקנים לנחמו ר' טרפון ור' יוסי הגלילי ור' אלעזר בן עזריה ור"ע אמר להם ר' טרפון דעו שחכם גדול הוא ובקי באגדות אל יכנס אחד מכם לתוך דברי חבירו אמר ר"ע ואני אחרון,פתח רבי ישמעאל ואמר רבו עונותיו תכפוהו אבליו הטריח רבותיו פעם ראשונה ושניה,נענה ר"ט ואמר (ויקרא י, ו) ואחיכם כל בית ישראל יבכו את השריפה והלא דברים ק"ו ומה נדב ואביהוא שלא עשו אלא מצוה אחת דכתיב (ויקרא ט, ט) ויקריבו בני אהרן את הדם אליו כך בניו של ר' ישמעאל על אחת כמה וכמה,נענה ר' יוסי הגלילי ואמר (מלכים א יד, יג) וספדו לו כל ישראל וקברו אותו והלא דברים ק"ו ומה אביה בן ירבעם שלא עשה אלא דבר אחד טוב דכתיב ביה (מלכים א יד, יג) יען נמצא בו דבר טוב כך בניו של ר' ישמעאל על אחת כמה וכמה,מאי דבר טוב ר' זירא ור' חיננא בר פפא חד אמר שביטל משמרתו ועלה לרגל וחד אמר שביטל פרדסאות שהושיב ירבעם אביו על הדרכים שלא יעלו ישראל לרגל,נענה ר' אלעזר בן עזריה ואמר (ירמיהו לד, ה) בשלום תמות ובמשרפות אבותיך המלכים הראשונים [אשר היו לפניך כן] ישרפו לך והלא דברים ק"ו ומה צדקיהו מלך יהודה שלא עשה אלא מצוה אחת שהעלה ירמיה מן הטיט כך בניו של ר' ישמעאל על אחת כמה וכמה,נענה ר"ע ואמר (זכריה יב, יא) ביום ההוא יגדל המספד בירושלם כמספד הדדרימון [בבקעת מגידון] ואמר רב יוסף אלמלא תרגומיה דהאי קרא לא הוה ידענא מאי קאמר,בעידנא ההוא יסגי מספדא בירושלם כמספדא דאחאב בר עמרי דקטל יתיה הדדרימון בר טברימון וכמספד דיאשיה בר אמון דקטל יתיה פרעה חגירא בבקעת מגידו,והלא דברים ק"ו ומה אחאב מלך ישראל שלא עשה אלא דבר אחד טוב דכתיב (מלכים א כב, לה) והמלך היה מעמד במרכבה נכח ארם כך בניו של ר' ישמעאל על אחת כמה וכמה,א"ל רבא לרבה בר מרי כתיב ביה בצדקיהו בשלום תמות וכתיב (ירמיהו לט, ז) ואת עיני צדקיהו עור א"ל הכי א"ר יוחנן שמת נבוכדנאצר בימיו,ואמר רבא לרבה בר מרי כתיב ביה ביאשיהו (מלכים ב כב, כ) לכן הנני אוסיפך על אבותיך ונאספת אל קברותיך בשלום וכתיב (דברי הימים ב לה, כג) ויורו היורים למלך יאשיהו ואמר רב יהודה אמר רב שעשאוהו ככברה,א"ל הכי א"ר יוחנן שלא חרב בית המקדש בימיו,א"ר יוחנן אין מנחמין רשאין לומר דבר עד שיפתח אבל שנאמר (איוב ג, א) אחרי כן פתח איוב את פיהו והדר ויען אליפז התימני,א"ר אבהו מנין לאבל שמיסב בראש שנאמר (איוב כט, כה) אבחר דרכם ואשב ראש ואשכון כמלך בגדוד כאשר אבלים ינחם,ינחם אחריני משמע אמר רב נחמן בר יצחק ינחם כתיב,מר זוטרא אמר מהכא (עמוס ו, ז) וסר מרזח סרוחים מרזח נעשה שר לסרוחים,אמר ר' חמא בר חנינא מנין לחתן שמיסב בראש שנאמר (ישעיהו סא, י) כחתן יכהן פאר מה כהן בראש אף חתן בראש,וכהן גופיה מנלן דתנא דבי ר' ישמעאל (ויקרא כא, ח) וקדשתו לכל דבר שבקדושה לפתוח ראשון ולברך ראשון וליטול מנה יפה ראשון,א"ר חנינא קשה יציאת נשמה מן הגוף | 28b. strong MISHNA: /strong b On /b the intermediate days of b a Festival women may wail /b in grief over the deceased, b but they may not clap [ i metapeḥot /i ] /b their hands in mourning. b Rabbi Yishmael says: Those who are close to the bier may clap. /b , b On New Moons, Hanukkah and Purim, /b which are not Festivals by Torah law, the women b may /b both b wail and clap /b their hands in mourning. b On both /b the intermediate days of a Festival b and on /b New Moons, Hanukkah and Purim b they may not lament. /b After b the deceased has been buried they may neither wail nor clap. /b ,The mishna explains: b What is /b considered b wailing? /b This is b when they all wail together /b simultaneously. And what is considered b a lament? /b This is b when one speaks and they all answer after her /b with a repeated refrain, b as it is stated: “And teach your daughters wailing and everyone her neighbor lamentation” /b (Jeremiah 9:19).,In order to conclude on a positive note, the mishna says: b But with regard to the future, /b the verse b states: “He will destroy death forever; and the Lord, God, will wipe away tears from off all faces /b and the reproach of His people He will take away from off all the earth” (Isaiah 25:8)., strong GEMARA: /strong b What do /b the women who wail over the dead b say? Rav said: /b They say: b Woe over him who is /b now b departing; woe over /b him who is now returning b the pledge, /b i.e., his soul, which had been deposited in his hands all the years of his life., b Rava said: The women /b in the city of b Shekhantziv, /b who were known for their wisdom, b would say as follows: Woe over him who is /b now b departing; woe over /b him who is now returning b the pledge. And Rava said: The women of Shekhantziv would say /b about an elderly person: b The bone has been removed from the jaw and the water returns to the kettle. /b , b And Rava said: The women of Shekhantziv would say /b at a time of bereavement: b Wrap and cover the mountains /b in mourning, b as /b the deceased is b the son of the high and distinguished. Rava said: The women of Shekhantziv would say: Lend /b out b a cloak of fine wool /b to serve as a burial shroud b for a free man whose sustece has been depleted. /b In other words, a wealthy person who loses his fortune would rather die than live in poverty., b And Rava said: The women of Shekhantziv would say: /b A person b runs and tumbles at the ford and /b still b he borrows. And Rava said: The women of Shekhantziv would say: Our brothers, the merchants, will be examined at their places /b of business to see if they are honest businessmen. b And Rava said: The women of Shekhantziv would say: Death is like death, /b as everyone must die, b and suffering is like interest. /b , b It is taught /b in a i baraita /i that b Rabbi Meir would say /b with regard to the verse b “It is better to go to the house of mourning /b than to go to the house of feasting, for that is the end of all men; b and the living will lay it to his heart” /b (Ecclesiastes 7:2): What should the living lay to his heart? b Matters relating to death. /b And these matters are as follows: He b that eulogizes will be eulogized /b by others. He b that buries /b others b will be buried /b by others. He b that loads /b many words of praise and tribute into the eulogies that he delivers for others b will be /b similarly b treated /b by others. He b that raises /b his voice in weeping over others b will /b have others b raise /b their voices b over him. /b , b And some say: /b One b who does not raise himself /b with pride, but chooses his place among the lowly, b will be raised /b by others, b as it is written: /b “Do not exalt yourself in the king’s presence, and stand not in the place of great men. b For it is better to be told, step up here, /b than to be degraded in the presence of the great” (Proverbs 25:6–7)., b The Sages taught /b the following i baraita /i : b When the sons of Rabbi Yishmael died, four Elders entered to console him: Rabbi Tarfon, Rabbi Yosei HaGelili, Rabbi Elazar ben Azarya, and Rabbi Akiva. Rabbi Tarfon said to them: Know that /b Rabbi Yishmael b is a great Sage and well versed in i aggadot /i . Let none of you interrupt the words of another, /b but rather each person should say something novel of his own. b Rabbi Akiva said: And I /b shall speak b last. /b , b Rabbi Yishmael, /b the mourner, b opened and said /b about himself: b Many are his sins. /b Due to this, b his bereavements came in /b quick b succession /b and b he troubled his teachers once and /b then b a second time /b to come and console him.,Having been granted permission to speak, b Rabbi Tarfon answered and said: /b With regard to the death of Aaron’s sons it says: b “But let your brethren, the whole house of Israel, bewail the burning that the Lord has kindled” /b (Leviticus 10:6). b Are /b these b matters not /b inferred b i a fortiori /i : If, with regard to Nadav and Avihu, who had performed only one mitzva /b that is explicitly mentioned in the Bible, b as it is written: “And the sons of Aaron brought the blood to him” /b (Leviticus 9:9), b this /b was nevertheless stated about them, then with regard to b the sons of Rabbi Yishmael, /b who were well known for their performance of many mitzvot, b all the more so /b should the entire Jewish people bewail their death., b Rabbi Yosei HaGelili answered and said: /b With regard to Abijah, son of King Jeroboam, the verse states: b “And all Israel shall mourn for him, and bury him” /b (I Kings 14:13). b Are /b these b matters not /b inferred b i a fortiori /i : If, with regard to Abijah, son of Jeroboam, who did only one good thing, as it is written: “Because in him there is found some good thing /b toward the Lord God of Israel” (I Kings 14:13), i.e., he did only one good thing, and b this /b was his reward, then with regard to b the sons of Rabbi Yishmael all the more so /b should they be rewarded by having the entire Jewish people mourn for them and bury them.,The Gemara asks: b What /b was this b one /b good b thing /b that Abijah did? b Rabbi Zeira and Rabbi Ḥina bar Pappa /b disagreed about this issue. b One said: He abandoned his guard post. /b His father, Jeroboam, had assigned him to serve as one of the guards whose mission it was to prevent people from going up to Jerusalem on the pilgrimage Festivals. b And he /b himself b went up /b to Jerusalem b for the pilgrimage Festival. And one said: He removed the guards [ i pardesaot /i ] that his father, Jeroboam, had placed along the roads so that /b the people of b Israel would not go up /b to Jerusalem b for the pilgrimage Festivals. /b ,The i baraita /i continues: b Rabbi Elazar ben Azarya answered and said: /b With regard to King Zedekiah, the verse states: b “But you shall die in peace; and with the burnings of your fathers, the former kings that were before you, so shall they make a burning for you” /b (Jeremiah 34:5). b Are /b these b matters not /b inferred b i a fortiori /i : If, with regard to Zedekiah, king of Judea, who had performed /b only b one mitzva /b that is explicitly mentioned in the Bible, b for he had Jeremiah lifted out of the mire /b (Jeremiah 38:10), b this /b was nevertheless stated about him, then with regard to b the sons of Rabbi Yishmael all the more so /b should they be rewarded by dying in peace., b Rabbi Akiva answered and said: /b The verse states: b “On that day shall there be a great mourning in Jerusalem, like the mourning of Hadadrimmon in the valley of Megiddon” /b (Zechariah 12:11). The Gemara comments: With regard to this verse, b Rav Yosef said: Had it not been for the /b Aramaic b translation of this verse, we would not have known what it is saying, /b as nowhere in the Bible do we find this incident involving Hadadrimmon.,The Aramaic translation reads as follows: b At that time the mourning in Jerusalem will be as great as the mourning over Ahab, son of Omri, who was slain by Hadadrimmon, son of Tabrimmon, and like the mourning over Josiah, son of Amon, who was slain by Pharaoh the lame in the valley of Megiddon. /b ,The i baraita /i continues: b Are /b these b matters not /b inferred b i a fortiori /i : If, with regard to Ahab, king of Israel, who did /b only b one good thing /b that is explicitly mentioned in the Bible, b as it is written: “And the king was propped up in his chariot facing Aram” /b (I Kings 22:35), as he did not want the Jewish people to see that he was mortally wounded and flee, and b this, /b that he was greatly mourned, was nevertheless stated about him, then b all the more so /b will b the sons of Rabbi Yishmael /b be greatly mourned.,The Gemara discusses issues in the aforementioned verses: b Rava said to Rabba bar Mari: It is written with regard to Zedekiah: “You shall die in peace,” but /b elsewhere b it is written: “And he put out Zedekiah’s eyes” /b (Jeremiah 39:7). Rabba bar Mari b said to him: Rabbi Yoḥa said as follows: /b The first verse: “You shall die in peace,” means b that Nebuchadnezzar died in /b Zedekiah’s b lifetime /b and consequently the latter died in peace, having seen the death of the wicked., b And Rava /b further b said to Rabba bar Mari: It is written with regard to Josiah: “Behold, therefore I will gather you unto your fathers, and you shall be gathered into your grave in peace” /b (II Kings 22:20), b and /b elsewhere b it is written: “And the archers shot at King Josiah; /b and the king said to his servants, Get me away; for I am grievously wounded” (II Chronicles 35:23). b And /b with regard to this verse b Rabbi Yehuda said /b that b Rav said: /b With their many arrows, b they made /b his body b like a sieve. /b ,Rabba bar Mari b said to him: Rabbi Yoḥa said as follows: /b The words “in peace” stated with regard to King Josiah refer to the fact b that the Temple was not destroyed in his lifetime, /b as the verse itself continues: “And your eyes shall not see all the evil that I will bring upon this place” (II Kings 22:20).,The Gemara returns to examining the i halakhot /i of consolation. b Rabbi Yoḥa said: The consolers are not permitted to speak words /b of consolation b until the mourner opens /b and speaks first. b As it is stated: /b “And they sat down with him upon the ground for seven days and seven nights, and none spoke a word to him; for they saw that his suffering was very great. b After this Job opened his mouth” /b (Job 2:13–3:1). b And afterward: “And Eliphaz the Temanite answered /b and said” (Job 4:1)., b Rabbi Abbahu said: From where /b is it derived that b the mourner reclines at the head [ i rosh /i ] /b of the table? b As it is stated: “I chose out their way, and sat as chief [ i rosh /i ], and dwelt as a king in the army, as one that comforts [ i yenaḥem /i ] the mourners” /b (Job 29:25). This indicates that the mourner sits at the head of the table, as the chief.,The Gemara raises an objection: But the word b i yenaḥem /i means that he comforts others, /b thereby implying that one who comforts the mourners sits at the head of the table. b Rav Naḥman bar Yitzḥak said: /b The word b is written /b as b i yinaḥem /i , /b meaning: Will be comforted, and therefore can be understood as referring to the mourner., b Mar Zutra said: /b A proof may be derived b from here: /b The verse b “And the revelry [ i mirzaḥ /i ] of those who stretched themselves out shall pass away [ i sar /i ]” /b (Amos 6:7) means that b i mirzaḥ /i , /b he who is bitter [ i mar /i ] and whose mind is overwrought b [ /b i zaḥ /i b ] /b due to grief, b is made a prince [ i sar /i ] over those who /b sit beside him b stretched out /b below him to comfort him., b Rabbi Ḥama bar Ḥanina said: From where /b is it derived b that a groom reclines at the head /b of the table? b As it is stated: “As a bridegroom decks himself [ i yekhahen /i ] with a garland” /b (Isaiah 61:10). b Just as a priest [ i kohen /i ] /b is b at the head /b of the table, b so too, a bridegroom /b is b at the head /b of the table.,The Gemara asks: b From where do we /b derive that b the priest himself /b sits at the head? The Gemara answers: b As the school of Rabbi Yishmael taught: /b With regard to a priest it says: b “You shall sanctify him, /b for he offers the bread of your God” (Leviticus 21:8), meaning that you are to sanctify him b with regard to all matters of sanctity: To be first to begin /b reading the Torah, b to be first to recite the Grace /b after Meals, b and to be first to take a portion /b during a meal.,§ The Gemara returns to its discussion of death: b Rabbi Ḥanina said: The soul’s departure from the body is as difficult /b |
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62. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •second temple, destruction of Found in books: Ganzel and Holtz (2020) 182| 29a. מבטלין ת"ת להוצאת המת ולהכנסת הכלה אמרו עליו על ר' יהודה בר' אילעאי שהיה מבטל ת"ת להוצאת המת ולהכנסת הכלה בד"א בשאין שם כל צורכו אבל יש שם כל צורכו אין מבטלין,וכמה כל צורכו אמר רב שמואל בר איניא משמיה דרב תריסר אלפי גברי ושיתא אלפי שיפורי ואמרי לה תריסר אלפי גברי ומינייהו שיתא אלפי שיפורי עולא אמר כגון דחייצי גברי מאבולא עד סיכרא,רב ששת אמר כנתינתה כך נטילתה מה נתינתה בששים ריבוא אף נטילתה בס' ריבוא ה"מ למאן דקרי ותני אבל למאן דמתני לית ליה שיעורא,תניא ר"ש בן יוחי אומר בוא וראה כמה חביבין ישראל לפני הקב"ה שבכל מקום שגלו שכינה עמהן גלו למצרים שכינה עמהן שנאמר (שמואל א ב, כז) הנגלה נגליתי לבית אביך בהיותם במצרים וגו' גלו לבבל שכינה עמהן שנאמר (ישעיהו מג, יד) למענכם שלחתי בבלה ואף כשהן עתידין ליגאל שכינה עמהן שנאמר (דברים ל, ג) ושב ה' אלהיך את שבותך והשיב לא נאמר אלא ושב מלמד שהקב"ה שב עמהן מבין הגליות,בבבל היכא אמר אביי בבי כנישתא דהוצל ובבי כנישתא דשף ויתיב בנהרדעא ולא תימא הכא והכא אלא זמנין הכא וזמנין הכא אמר אביי תיתי לי דכי מרחיקנא פרסה עיילנא ומצלינא התם אבוה דשמואל [ולוי] הוו יתבי בכנישתא דשף ויתיב בנהרדעא אתיא שכינה שמעו קול ריגשא [קמו ונפקו,רב ששת הוה יתיב בבי כנישתא דשף ויתיב בנהרדעא אתיא שכינה] ולא נפק אתו מלאכי השרת וקא מבעתו ליה אמר לפניו רבש"ע עלוב ושאינו עלוב מי נדחה מפני מי אמר להו שבקוהו,(יחזקאל יא, טז) ואהי להם למקדש מעט אמר רבי יצחק אלו בתי כנסיות ובתי מדרשות שבבבל ור"א אמר זה בית רבינו שבבבל,דרש רבא מאי דכתיב (תהלים צ, א) ה' מעון אתה היית לנו אלו בתי כנסיות ובתי מדרשות אמר אביי מריש הואי גריסנא בביתא ומצלינא בבי כנשתא כיון דשמעית להא דקאמר דוד (תהלים כו, ח) ה' אהבתי מעון ביתך הואי גריסנא בבי כנישתא,תניא ר"א הקפר אומר עתידין בתי כנסיות ובתי מדרשות שבבבל שיקבעו בא"י שנאמר (ירמיהו מו, יח) כי כתבור בהרים וככרמל בים יבא והלא דברים ק"ו ומה תבור וכרמל שלא באו אלא לפי שעה ללמוד תורה נקבעים בארץ ישראל בתי כנסיות ובתי מדרשות שקורין ומרביצין בהן תורה עאכ"ו,דרש בר קפרא מאי דכתיב (תהלים סח, יז) למה תרצדון הרים גבנונים יצתה בת קול ואמרה להם למה תרצו דין עם סיני כולכם בעלי מומים אתם אצל סיני כתיב הכא גבנונים וכתיב התם (ויקרא כא, כ) או גבן או דק אמר רב אשי ש"מ האי מאן דיהיר בעל מום הוא:,אין עושין אותו קפנדריא: מאי קפנדריא אמר רבא קפנדריא כשמה מאי כשמה כמאן דאמר אדמקיפנא אדרי איעול בהא,א"ר אבהו אם היה שביל מעיקרא מותר,אר"נ בר יצחק הנכנס ע"מ שלא לעשות קפנדריא מותר לעשותו קפנדריא וא"ר חלבו אמר ר"ה הנכנס לבהכ"נ להתפלל מותר לעשותו קפנדריא שנא' (יחזקאל מו, ט) ובבא עם הארץ לפני ה' במועדים הבא דרך שער צפון להשתחוות יצא דרך שער נגב:,עלו בו עשבים לא יתלוש מפני עגמת נפש: והתניא אינו תולש ומאכיל אבל תולש ומניח כי תנן נמי מתני' תולש ומאכיל תנן,ת"ר בית הקברות אין נוהגין בהן קלות ראש אין מרעין בהן בהמה ואין מוליכין בהן אמת המים ואין מלקטין בהן עשבים ואם ליקט שורפן במקומן מפני כבוד מתים,אהייא אילימא אסיפא כיון ששורפן במקומן מאי כבוד מתים איכא אלא ארישא:, big strongמתני׳ /strong /big ר"ח אדר שחל להיות בשבת קורין בפרשת שקלים חל להיות בתוך השבת מקדימין לשעבר ומפסיקין לשבת אחרת,בשניה זכור בשלישית פרה אדומה ברביעית החודש הזה לכם בחמישית חוזרין לכסדרן,לכל מפסיקין בראשי חדשים בחנוכה ובפורים בתעניות ובמעמדות וביוה"כ:, big strongגמ׳ /strong /big תנן התם באחד באדר משמיעין על השקלים | 29a. b One interrupts /b his b Torah study to carry out the dead /b for burial b and to escort a bride /b to her wedding. b They said about Rabbi Yehuda, son of Rabbi Elai, that he would interrupt /b his b Torah study to carry out the dead /b for burial b and to escort a bride /b to her wedding. The Gemara qualifies this ruling: b In what /b case b is this statement said? /b Only b where there are not sufficient /b numbers of other people available to perform these mitzvot and honor the deceased or the bride appropriately. b However, /b when b there are sufficient /b numbers, additional people b should not interrupt /b their Torah study to participate.,The Gemara asks: b And how many /b people b are /b considered b sufficient? Rav Shmuel bar Inya said in the name of Rav: Twelve thousand men and /b another b six thousand /b men to blow b horns /b as a sign of mourning. b And some say /b a different version: b Twelve thousand men, among whom are six thousand /b men with b horns. Ulla said: For example, /b enough b to make a procession of people /b all the way b from the /b town b gate [ i abbula /i ] to the place of burial. /b , b Rav Sheshet said: As /b the Torah b was given, so it /b should be b taken away, /b i.e., the same honor that was provided when the Torah was given at Mount Sinai should be provided when the Torah is taken through the passing away of a Torah scholar. b Just as /b the Torah b was given in the presence of six hundred thousand /b men, b so too its taking /b should be done b in the presence of six hundred thousand /b men. The Gemara comments: b This applies to someone who read /b the Bible b and studied /b i halakhot /i for himself. b But for someone who taught /b others, b there is no limit /b to the honor that should be shown to him.,§ b It is taught /b in a i baraita /i : b Rabbi Shimon ben Yoḥai says: Come and see how beloved the Jewish people are before the Holy One, Blessed be He. As every place they were exiled, the Divine Presence /b went b with them. They were exiled to Egypt, /b and b the Divine Presence /b went b with them, as it is stated: “Did I reveal myself to the house of your father when they were in Egypt?” /b (I Samuel 2:27). b They were exiled to Babylonia, /b and b the Divine Presence /b went b with them, as it is stated: “For your sake I have sent to Babylonia” /b (Isaiah 43:14). b So too, when, in the future, they will be redeemed, the Divine Presence will be with them, as it is stated: “Then the Lord your God will return with your captivity” /b (Deuteronomy 30:3). b It does not state: He will bring back, /b i.e., He will cause the Jewish people to return, b but rather /b it says: b “He will return,” /b which b teaches that the Holy One, Blessed be He, will return /b together b with them from among the /b various b exiles. /b ,The Gemara asks: b Where in Babylonia /b does the Divine Presence reside? b Abaye said: In the /b ancient b synagogue of Huzal and in the synagogue that was destroyed and rebuilt in Neharde’a. And do not say /b that the Divine Presence resided b here and there, /b i.e., in both places simultaneously. b Rather, at times /b it resided b here /b in Huzal b and at times there /b in Neharde’a. b Abaye said: I have /b a blessing b coming to me, for whenever I am /b within b a distance of a parasang /b from one of those synagogues, b I go in and pray there, /b due to the special honor and sanctity attached to them. It was related that b the father of Shmuel and Levi were /b once b sitting in the synagogue that was destroyed and rebuilt in Neharde’a. The Divine Presence came /b and b they heard a loud sound, /b so b they arose and left. /b ,It was further related that b Rav Sheshet was /b once b sitting in the synagogue that was destroyed and rebuilt in Neharde’a, /b and b the Divine Presence came but he did not go out. The ministering angels came and were frightening him /b in order to force him to leave. Rav Sheshet turned to God and b said before Him: Master of the Universe, /b if one is b wretched and /b the other is b not wretched, who should defer to whom? /b Shouldn’t the one who is not wretched give way to the one who is? Now I am blind and wretched; why then do you expect me to defer to the angels? God then turned to the angels and b said to them: Leave him. /b ,The verse states: b “Yet I have been to them as a little sanctuary /b in the countries where they have come” (Ezekiel 11:16). b Rabbi Yitzḥak said: This /b is referring to b the synagogues and study halls in Babylonia. And Rabbi Elazar said: This /b is referring to b the house of our master, /b i.e., Rav, b in Babylonia, /b from which Torah issues forth to the entire world., b Rava interpreted /b a verse b homiletically: What is /b the meaning of that b which is written: “Lord, You have been our dwelling place /b in all generations” (Psalms 90:1)? b This /b is referring to b the synagogues and study halls. Abaye said: Initially, I used to study /b Torah b in /b my b home and pray in the synagogue. Once I heard /b and understood b that which /b King b David says: “Lord, I love the habitation of Your house” /b (Psalms 26:8), b I would /b always b study /b Torah b in the synagogue, /b to express my love for the place in which the Divine Presence resides., b It is taught /b in a i baraita /i : b Rabbi Elazar HaKappar says: In the future, the synagogues and the study halls in Babylonia will be /b transported and b reestablished in Eretz Yisrael, as it is stated: “Surely, like Tabor among the mountains, and like Carmel by the sea, so shall he come” /b (Jeremiah 46:18). There is a tradition that these mountains came to Sinai at the giving of the Torah and demanded that the Torah should be given upon them. b And are /b these b matters not /b inferred through an b i a fortiori /i /b argument: b Just as Tabor and Carmel, which came only momentarily to study Torah, were /b relocated and b established in Eretz Yisrael /b in reward for their actions, b all the more so /b should b the synagogues and study halls /b in Babylonia, b in which the Torah is read and disseminated, /b be relocated to Eretz Yisrael., b Bar Kappara interpreted /b a verse b homiletically: What is /b the meaning of that b which is written: “Why do you look askance [ i teratzdun /i ], O high-peaked mountains, /b at the mountain that God has desired for His abode” (Psalms 68:17)? b A Divine Voice issued forth and said to /b all the mountains that came and demanded that the Torah be given upon them: b Why do you seek [ i tirtzu /i ] /b to enter into b a legal dispute [ i din /i ] with /b Mount b Sinai? You are all blemished in comparison to /b Mount b Sinai, /b as b it is written here: “High-peaked [ i gavnunnim /i ]” and it is written there, /b with regard to the blemishes that disqualify a priest: b “Or crookbacked [ i gibben /i ] or a dwarf” /b (Leviticus 21:20). b Rav Ashi said: Learn from /b this that b one who is arrogant is /b considered b blemished. /b The other mountains arrogantly insisted that the Torah should be given upon them, and they were therefore described as blemished.,§ The mishna teaches that even if a synagogue fell into ruin, b it may not be made /b into b a i kappendarya /i . /b The Gemara asks: b What is /b meant by b i kappendarya /i ? Rava said: A shortcut, as /b implied by b its name. /b The Gemara clarifies: b What /b do you mean by adding: b As /b implied by b its name? /b It is b like one who said: Instead of going around the /b entire row of b houses [ i makkifna addari /i ] /b to get to the other side, thereby lengthening my journey, b I will enter this /b house and walk through it to the other side. The word i kappendarya /i sounds like a contraction of i makkifna addari /i . This is what Rava meant by saying: As implied by its name., b Rabbi Abbahu said: If /b a public b path had initially /b passed through that location, before the synagogue was built, b it is permitted /b to continue to use it as a shortcut, for the honor due to a synagogue cannot annul the public’s right of access to the path., b Rav Naḥman bar Yitzḥak said: /b With regard to b one who enters /b a synagogue b without intending to make it /b into b a shortcut, /b when he leaves b he is permitted to make it /b into b a shortcut /b for himself, by leaving through the exit on the other side of the building. b And Rabbi Ḥelbo said /b that b Rav Huna said: /b With regard to b one who enters a synagogue to pray, he is permitted to make it /b into b a shortcut /b for himself by leaving through a different exit, and it is fitting to do so, b as it is stated: “And when the people of the land shall come before the Lord in the appointed seasons, he that enters by way of the north gate to bow down shall go forth by the way of the south gate” /b (Ezekiel 46:9). This indicates that it is a show of respect not to leave through the same entrance through which one came in; it is better to leave through the other side.,§ The mishna teaches: If b grass sprang up in /b a ruined synagogue, although it is not befitting its sanctity, b one should not pick /b it, b due to /b the b anguish /b that it will cause to those who see it. It will remind them of the disrepair of the synagogue and the need to rebuild it. The Gemara asks: b But isn’t it taught /b in a i baraita /i : b One may not pick /b the grass b and feed /b it to one’s animals, b but he may pick /b it b and leave /b it there? The Gemara answers: b When we learned /b the prohibition against picking the grass in b the mishna as well, we learned /b only that it is prohibited to b pick /b it and b feed /b it to one’s animals, but it is permitted to leave it there., b The Sages taught /b in a i baraita /i : In b a cemetery, one may not act with frivolity; one may not graze an animal /b on the grass growing b inside it; and one may not direct a water channel /b to pass b through it; and one may not gather grass inside it /b to use the grass as feed for one’s animals; b and if one gathered /b grass for that purpose, b it should be burnt on the spot, out of respect for the dead. /b ,The Gemara clarifies: With regard to the phrase: Out of respect for the dead, b to which /b clause of the i baraita /i does it refer? b If we say /b it is referring b to the last clause, /b that if one gathered grass that it should be burnt out of respect for the dead, then one could ask: b Since /b the grass b is burnt on the spot, /b and not publicly, b what respect for the dead is there /b in this act? b Rather, /b the phrase must be referring b to the first clause /b of the i baraita /i , and it explains why it is prohibited to act with frivolity., strong MISHNA: /strong On four i Shabbatot /i during and surrounding the month of Adar, a Torah portion of seasonal significance is read. When b the New Moon of Adar occurs on Shabbat, /b the congregation b reads the portion of i Shekalim /i /b on that Shabbat. If the New Moon b occurs during /b the middle of b the week, they advance /b the reading of that portion b to the previous /b Shabbat, b and, /b in such a case, b they interrupt /b the reading of the four portions b on the following Shabbat, /b which would be the first Shabbat of the month of Adar, and no additional portion is read on it., b On the second /b Shabbat, the Shabbat prior to Purim, they read the portion: b “Remember /b what Amalek did” (Deuteronomy 25:17–19), which details the mitzva to remember and destroy the nation of Amalek. b On the third /b Shabbat, they read the portion of b the Red Heifer [ i Para /i ] /b (Numbers 19:1–22), which details the purification process for one who became ritually impure through contact with a corpse. b On the fourth /b Shabbat, they read the portion: b “This month [ i haḥodesh /i ] shall be for you” /b (Exodus 12:1–20), which describes the offering of the Paschal lamb. b On the fifth /b Shabbat, b they resume the /b regular weekly b order /b of readings and no special portion is read., b For all /b special days, the congregation b interrupts /b the regular weekly order of readings, and a special portion relating to the character of the day is read. This applies b on the New Moons, on Hanukkah, and on Purim, on fast days, and on the /b non-priestly b watches, and on Yom Kippur. /b , strong GEMARA: /strong b We learned /b in a mishna b there /b ( i Shekalim /i 1:1): b On the first of Adar they make /b a public b announcement concerning /b the forthcoming collection of half- b shekels. /b The money is used for the communal offerings in the Temple in the coming year. |
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63. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •second commonwealth period, second temple, destruction of Found in books: Schiffman (1983) 204| 87a. הכי השתא התם משתא וברוכי בהדי הדדי לא אפשר הכא אפשר דשחיט בחדא ומכסי בחדא:, big strongמתני׳ /strong /big שחט ולא כסה וראהו אחר חייב לכסות כסהו ונתגלה פטור מלכסות כסהו הרוח חייב לכסות:, big strongגמ׳ /strong /big ת"ר (ויקרא יז, יג) ושפך וכסה מי ששפך יכסה שחט ולא כסה וראהו אחר מנין שחייב לכסות שנאמר (ויקרא יז, יד) ואומר לבני ישראל אזהרה לכל בני ישראל,תניא אידך ושפך וכסה במה ששפך בו יכסה שלא יכסנו ברגל שלא יהיו מצות בזויות עליו תניא אידך ושפך וכסה מי ששפך הוא יכסנו מעשה באחד ששחט וקדם חבירו וכסה וחייבו רבן גמליאל ליתן לו י' זהובים,איבעיא להו שכר מצוה או שכר ברכה למאי נפקא מינה לברכת המזון אי אמרת שכר מצוה אחת היא ואי אמרת שכר ברכה הויין ארבעים מאי,תא שמע דא"ל ההוא צדוקי לרבי מי שיצר הרים לא ברא רוח ומי שברא רוח לא יצר הרים דכתיב (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח אמר ליה שוטה שפיל לסיפיה דקרא ה' צבאות שמו,אמר ליה נקוט לי זימנא תלתא יומי ומהדרנא לך תיובתא יתיב רבי תלת תעניתא כי הוה קא בעי מיברך אמרו ליה צדוקי קאי אבבא אמר (תהלים סט, כב) ויתנו בברותי רוש וגו',א"ל רבי מבשר טובות אני לך לא מצא תשובה אויבך ונפל מן הגג ומת אמר לו רצונך שתסעוד אצלי אמר לו הן לאחר שאכלו ושתו א"ל כוס של ברכה אתה שותה או ארבעים זהובים אתה נוטל אמר לו כוס של ברכה אני שותה יצתה בת קול ואמרה כוס של ברכה ישוה ארבעים זהובים,אמר רבי יצחק עדיין שנה לאותה משפחה בין גדולי רומי וקוראין אותה משפחת בר לויאנוס:,כסהו ונתגלה: אמר ליה רב אחא בריה דרבא לרב אשי מאי שנא מהשבת אבדה דאמר מר (דברים כב, א) השב אפילו מאה פעמים,אמר ליה התם לא כתיב מיעוטא הכא כתיב מיעוטא וכסהו:,כסהו הרוח: אמר רבה בר בר חנה אמר רבי יוחנן לא שנו אלא שחזר ונתגלה אבל לא חזר ונתגלה פטור מלכסות וכי חזר ונתגלה מאי הוי הא אידחי ליה אמר רב פפא זאת אומרת אין דיחוי אצל מצות,ומאי שנא מהא דתניא השוחט ונבלע דם בקרקע חייב לכסות התם כשרשומו ניכר:, big strongמתני׳ /strong /big דם שנתערב במים אם יש בו מראית דם חייב לכסות נתערב ביין רואין אותו כאילו הוא מים נתערב בדם הבהמה | 87a. The Gemara rejects this: b How can /b these cases b be compared? There, /b in the incident involving the students of Rav, it is b impossible to drink and recite a blessing simultaneously. /b Accordingly, by requesting a cup over which to recite the blessing of Grace after Meals, they demonstrated their desire to cease drinking. b Here, /b when one covers the blood of the undomesticated animal before slaughtering the bird, it is b possible to slaughter /b the bird b with the one /b hand b and cover /b the blood of the undomesticated animal b with the /b other b one. /b Accordingly, the act of covering the blood of the undomesticated animal is not considered an interruption of the acts of slaughter, since they could have been performed simultaneously., strong MISHNA: /strong If one b slaughtered /b an undomesticated animal or bird b and did not cover /b the blood, b and another /b person b saw /b the uncovered blood, the second person is b obligated to cover /b the blood. If one b covered /b the blood b and it was /b then b uncovered, /b he is b exempt from covering it /b again. If b the wind /b blew earth on the blood and b covered it, /b and it was consequently uncovered, he is b obligated to cover /b the blood., strong GEMARA: /strong b The Sages taught /b in a i baraita /i : The verse states: b “And he shall pour out /b its blood b and cover /b it with earth” (Leviticus 17:13), indicating that b the one who poured out /b its blood, i.e., slaughtered the animal, b shall cover it. /b If one b slaughtered /b the animal or bird b and did not cover /b the blood, b and another person saw /b the uncovered blood, b from where /b is it derived b that /b the person who saw the blood b is obligated to cover /b it? It is derived from the following verse, b as it is stated: “Therefore I said to the children of Israel” /b (Leviticus 17:12), which is b a warning to all the children of Israel /b to fulfill the mitzva of covering the blood., b It is taught /b in b another /b i baraita /i : The verse states: b “And he shall pour out /b its blood b and cover /b it with earth,” indicating that b with that which he poured out /b the blood b he shall cover it, /b i.e., he must use his hand, and b he /b may b not cover it with /b his b foot, so that mitzvot will not be contemptible to him. It is taught /b in b another /b i baraita /i : The verse states: b “And he shall pour out /b its blood b and cover /b it with earth,” indicating that b the one who poured out /b the blood b shall cover it. An incident /b occurred b involving one who slaughtered /b an undomesticated animal or bird b and another /b individual b preempted /b him b and covered /b the blood, b and Rabban Gamliel deemed him obligated to give ten gold coins to /b the one who performed the act of slaughter., b A dilemma was raised before /b the Sages: Are these ten gold coins b compensation /b for the stolen b mitzva or /b are they b compensation /b for the stolen b blessing /b recited over the mitzva? The Gemara elaborates: b What is the /b practical b difference? /b The difference is b with regard to /b a similar case involving b Grace after Meals. If you say /b the coins are b compensation for the mitzva, /b then with regard to Grace after Meals, since all its blessings constitute b one /b mitzva, one would be obligated to give only ten gold coins. b But if you say /b they are b compensation for the /b lost b blessing, /b then with regard to Grace after Meals the compensation b is forty /b gold coins, since Grace after Meals comprises four blessings. b What /b is the conclusion?,The Gemara suggests: b Come /b and b hear /b a proof from an incident in b which a certain heretic said to Rabbi /b Yehuda HaNasi: b He who created mountains did not create wind, and he who created wind did not create mountains; /b rather, each was created by a separate deity, b as it is written: “For behold, He Who forms the mountains and He Who creates the wind” /b (Amos 4:13), indicating that there are two deities: One who forms the mountains and one who creates the wind. Rabbi Yehuda HaNasi b said to him: Imbecile, go to the end of the verse, /b which states: b “The Lord, the God of hosts, is His name.” /b The verse emphasizes that God is the One Who both forms and creates.,The heretic b said to /b Rabbi Yehuda HaNasi: b Give me three days’ time and I will respond to you /b with b a rebuttal /b of your claim. b Rabbi /b Yehuda HaNasi b sat /b and fasted b three /b days of b fasting /b while awaiting the heretic, in order that he would not find a rebuttal. b When /b Rabbi Yehuda HaNasi b wanted to have a meal /b at the conclusion of those three days, b they said to him: /b That b heretic is standing at the doorway. /b Rabbi Yehuda HaNasi b recited /b the following verse about himself: b “They put gall into my food, /b and for my thirst they gave me vinegar to drink” (Psalms 69:22), i.e., my meal is embittered with the presence of this heretic.,When Rabbi Yehuda HaNasi came to the door he saw that it was in fact a different heretic, not the one who asked for three days to prepare a rebuttal. This heretic b said to him: Rabbi, I am a bearer of good tidings for you: Your enemy did not find a response, and he threw himself from the roof and died. /b Rabbi Yehuda HaNasi b said to /b the heretic: Since you have brought me good tidings, b would you like to dine with me? /b The heretic b said to him: Yes. After they ate and drank, /b Rabbi Yehuda HaNasi b said to /b the heretic: Would b you /b like to b drink the cup of blessing, /b i.e., the cup of wine over which the Grace after Meals is recited, b or /b would b you /b like to b take forty gold coins /b instead, and I will recite the Grace after Meals? The heretic b said to him: I /b will b drink the cup of blessing. A Divine Voice emerged and said: The cup of blessing is worth forty gold coins. /b Evidently, each one of the blessings in the Grace after Meals is worth ten gold coins.,The Gemara adds: b Rabbi Yitzḥak says: That family /b of the heretic who dined with Rabbi Yehuda HaNasi b still exists among the prominent /b families b of Rome, and /b that family b is called: The family of bar Luyyanus. /b ,§ The mishna teaches that if one b covered /b the blood b and it was /b then b uncovered /b he is not obligated to cover it again. b Rav Aḥa, son of Rava, said to Rav Ashi: What is different /b about this case from the mitzva of b returning a lost item, where the Master said: /b The verse states with regard to the obligation to return a lost item: b “You shall return /b them to your brother” (Deuteronomy 22:1), b even one hundred times? /b ,Rav Ashi b said to /b Rav Aḥa: b There, /b in the verse discussing the obligation to return a lost item, b a restriction is not written /b in the verse to limit the obligation. b Here, /b in the verse discussing the obligation to cover the blood, b a restriction is written, /b as the verse states: b “And he shall cover it.” /b The usage of the term “it” indicates that one must cover the blood only one time.,§ The mishna teaches that if b the wind /b blew earth on the blood and b covered it /b one is obligated to cover the blood. b Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: They taught /b this i halakha /i b only /b if the blood b was again uncovered. But /b if the blood b was not again uncovered /b one is b exempt from /b the obligation b to cover it. /b The Gemara asks: b And when /b the blood b was again uncovered, what of it? Isn’t it /b already b rejected /b from the mitzva of covering since it was covered by the wind? b Rav Pappa said: That is to say /b that b there is no permanent /b rejection b with regard to mitzvot. /b Although the wind covered the blood, the mitzva to cover it was not rendered null; rather, the mitzva simply could not be performed. Consequently, once the blood is again uncovered, the mitzva to cover the blood remains in place.,The Gemara asks: b But /b even if the wind covered the blood and it remained covered, why is one exempt from performing the mitzva of covering the blood? b What is different /b about this case b from that which is taught /b in a i baraita /i : In a case where b one slaughters /b an undomesticated animal or a bird b and /b its b blood is absorbed by the ground, /b one is b obligated to cover /b the blood? The Gemara responds: b There, /b the i baraita /i is referring to a case b where the impression /b of the blood b is /b still b recognizable, /b i.e., it was not entirely absorbed in the ground., strong MISHNA: /strong In a case of the b blood /b of an undomesticated animal or bird b that was mixed with water, if there is in /b the mixture b the appearance of blood /b one is b obligated to cover /b it. If the blood b was mixed with wine one views /b the wine b as though it is water, /b and if a mixture with that amount of water would have the appearance of blood one is obligated to cover it. Likewise, if the blood of an undomesticated animal or a bird b was mixed with the blood of a domesticated animal, /b which one does not have to cover, |
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64. Babylonian Talmud, Horayot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •second commonwealth period, second temple, destruction of Found in books: Schiffman (1983) 204| 12b. אימא סיפא אין בין כהן משמש לכהן שעבר אלא פר יום הכפורים ועשירית האיפה אתאן לרבי מאיר דתניא אירע בו פסול בכהן גדול ועבר ומינו כהן אחר תחתיו הראשון חוזר לעבודתו והשני כל מצות כהונה עליו דברי ר"מ [רבי יוסי אומר ראשון חוזר לעבודתו ושני אינו ראוי לא לכהן גדול ולא לכהן הדיוט],אמר רבי יוסי מעשה ביוסף בן אילים מצפורי שאירע בו פסול בכהן גדול (ועבר ומינו אחר תחתיו ולא הניחוהו אחיו הכהנים להיות לא כהן גדול ולא כהן הדיוט כהן גדול משום איבה כהן הדיוט משום מעלין בקדש ואין מורידין,רישא רבנן וסיפא ר"מ אמר רב חסדא אין רישא רבנן וסיפא ר"מ רב יוסף אמר רבי היא ונסיב לה אליבא דתנאי,רבא אמר ר"ש היא וסבר לה כר"מ בחדא ופליג עליה בחדא,דתניא דברים שבין כהן גדול לכהן הדיוט אלו הם פר הבא על כל המצות ופר יוה"כ ועשירית האיפה ולא פורע ולא פורם אבל הוא פורם מלמטה וההדיוט מלמעלה ואין מטמא לקרובים ומוזהר על הבתולה ואסור באלמנה ומחזיר את הרוצח,ומקריב אונן ואינו אוכל [ואינו חולק] מקריב חלק בראש ונוטל חלק בראש ומשמש בשמונה כלים וכל עבודת יום הכפורים אינה כשרה אלא בו ופטור על טומאת מקדש וקדשיו,וכולן נוהגין במרובה בגדים חוץ מפר המביא על כל המצות וכולן נוהגין במשיח שעבר חוץ מפר יוה"כ ועשירית האיפה וכולן אין נוהגין במשוח מלחמה חוץ מה' דברים האמורים בפרשה לא פורע ולא פורם ואין מטמא לקרובים ומוזהר על הבתולה ואסור באלמנה ומחזיר את הרוצח דברי רבי יהודה וחכמים אומרים אינו מחזיר,והאי ממאי דר"ש היא א"ר פפא מאן שמעת ליה דאמר פטור על טומאת מקדש וקדשיו ר"ש:,חוץ מה' דברים האמורים בפרשה: מה"מ דת"ר (ויקרא כא, י) והכהן הגדול מאחיו זה כהן גדול אשר יוצק על ראשו שמן המשחה זה משוח מלחמה ומלא את ידו ללבוש את הבגדים זה מרובה בגדים על כולן הוא אומר ראשו לא יפרע ובגדיו לא יפרום ועל כל נפשות מת לא יבא,יכול יהו כולן מקריבין אוננים ת"ל (ויקרא כא, יב) כי נזר שמן משחת אלהיו עליו עליו ולא על חבירו ואחר שחלקו הכתוב יכול לא יהא מצווה על הבתולה ת"ל והוא,כתנאי (ויקרא כא, יג) והוא אשה בבתוליה יקח אחר שחלק הכתוב ריבה דברי רבי ישמעאל רבי עקיבא אומר אין לי אלא שעבר מחמת קריו מחמת מומין מנין ת"ל והוא,בעא מיניה רבא מרב נחמן משיח שנצטרע מהו באלמנה מידחא דחי או מיפטר פטר לא הוה בידיה,זימנין הוי יתיב רב פפא וקמבעיא ליה א"ל הונא בריה דרב נחמן לרב פפא תנינא אין לי אלא שעבר מחמת קריו עבר מחמת מומין מנין ת"ל והוא קם נשקיה ברישיה ויהיב ליה ברתיה:, big strongמתני׳ /strong /big כהן גדול פורם מלמטה וההדיוט מלמעלה כהן גדול מקריב אונן ולא אוכל וההדיוט לא מקריב ולא אוכל:, big strongגמ׳ /strong /big אמר [רב] למטה למטה ממש למעלה למעלה ממש ושמואל אמר למטה למטה מקמי שפה למעלה למעלה מקמי שפה וזה וזה בצואר,מיתיבי על כל המתים כולן רצה מבדיל קמי שפה שלו רצה אינו מבדיל קמי שפה שלו על אביו ועל אמו מבדיל כיון דבעלמא הוי קרע קרי כאן בגדיו לא יפרום,שמואל כרבי יהודה סבירא ליה דאמר כל קרע שאינו מבדיל שפה שלו אינו אלא קרע של תפלות ומי אית ליה לר"י קריעה בכהן גדול,והא תניא אילו נאמר ראש לא יפרע ובגד לא יפרום הייתי אומר בראש ובגד של סוטה הכתוב מדבר ת"ל (ויקרא כא, י) את ראשו לא יפרע ובגדיו לא יפרום שאינו בפריעה ופרימה כל עיקר דברי רבי יהודה רבי ישמעאל אומר אינו פורם כדרך שבני אדם פורמין אלא הוא מלמטה וההדיוט מלמעלה,שמואל סבר לה כר"י בחדא ופליג עליה בחדא:, big strongמתני׳ /strong /big כל התדיר מחבירו קודם את חבירו וכל המקודש מחבירו קודם את חבירו פר המשיח ופר העדה עומדים פר המשיח קודם לפר העדה בכל מעשיו:, big strongגמ׳ /strong /big מנא הני מילי אמר אביי דאמר קרא (במדבר כח, כג) מלבד עולת הבקר אשר לעולת התמיד (למה לי) מכדי כתיב עולת הבקר עולת התמיד למה לי הכי קאמר רחמנא כל דתדירה קדמה:,וכל המקודש מחבירו הוא קודם את חבירו: מנלן דתנא דבי רבי ישמעאל וקדשתו לכל דבר שבקדושה לפתוח ראשון ולברך ראשון וליטול מנה יפה ראשון: | 12b. b Say the latter clause: The difference between /b a High b Priest /b currently b serving /b in that capacity b and a former /b High b Priest is only /b with regard to the b bull /b brought by the High Priest on b Yom Kippur and the tenth of an ephah /b meal-offering; but with regard to all other matters the two are equal. In this clause b we arrive at /b the opinion of b Rabbi Meir, as it is taught /b in a i baraita /i : If temporary b disqualification befell the High Priest and he left /b his position b and they appointed another priest in his stead, /b after the cause of his disqualification passes, b the first /b priest b returns to his service /b as High Priest. b And /b with regard to b the second /b priest, b all of the mitzvot of the /b High b Priesthood /b are still incumbent b upon him; /b this is b the statement of Rabbi Meir. Rabbi Yosei says: The first returns to his service, and the second is unfit /b to serve in either position; he may serve b neither as a High Priest nor as an ordinary priest. /b ,The i baraita /i continues. b Rabbi Yosei said: /b There was b an incident involving /b the priest b Yosef ben Eilim of Tzippori: When disqualification befell a High Priest and he left /b his position, the priests b appointed another, /b Yosef ben Eilim, b in his stead. And /b after the cause of the disqualification passed, b his brethren the priests did not allow /b Yosef ben Eilim b to /b serve, b neither /b as b a High Priest nor /b as b an ordinary priest. /b The Gemara explains: Neither as b a High Priest, due to enmity, /b jealousy, and bitterness that would be engendered if there were two High Priests with equal standing in the Temple. Nor as b an ordinary priest, because /b the principle is: b One elevates /b to a higher level b in /b matters of b sanctity and one does not downgrade. /b Once he has served as a High Priest he cannot be restored to the position of an ordinary priest.,The Gemara asks: Can it be that b the first clause /b of the mishna is in accordance with the opinion of b the Rabbis, /b who disagree with Rabbi Meir, b and the latter clause /b is in accordance with the opinion of b Rabbi Meir? Rav Ḥisda said: Indeed, the first clause /b of the mishna is in accordance with the opinion of b the Rabbis and the latter clause /b is in accordance with the opinion of b Rabbi Meir. Rav Yosef said: /b The entire mishna b is /b in accordance with the opinion of b Rabbi /b Yehuda HaNasi, b and he formulates /b the mishna b according to /b different b i tanna’im /i . /b It is in accordance with the opinion of the Rabbis with regard to a High Priest consecrated by donning multiple garments, and in accordance with the opinion of Rabbi Meir with regard to a former High Priest., b Rava said: /b The entire mishna b is /b stating the opinion of b Rabbi Shimon, and he holds in accordance with /b the opinion of b Rabbi Meir with regard to one /b matter b and disagrees with him with regard to one /b matter.,This is b as it is taught /b in a i baraita /i : b These are matters /b with regard to b which /b there are differences b between a High Priest and an ordinary priest: /b The High Priest brings b the bull that comes for any of the mitzvot, and the bull of Yom Kippur, and the /b daily b tenth of an ephah /b meal-offering. b And he may not grow /b his hair b long and may not rend /b his garments as expressions of mourning; b but /b he b rends /b his garment b from below /b in an inconspicuous manner, b and the ordinary /b priest rends his garment b from above, /b in the typical manner. b And /b the High Priest b may not render himself impure /b with impurity imparted by a corpse even b in /b the event that one of his b relatives /b dies, b and /b he is b warned to /b marry b a virgin, and /b it is b prohibited /b for him b to /b marry b a widow, and /b when he dies b he restores the /b unwitting b murderer /b to his home from the city of refuge.,The i baraita /i continues: b And /b the High Priest b sacrifices /b offerings even as b an acute mourner /b on the day that a close relative dies, b but he may not partake /b of the offerings on that day b and he does not receive a share /b of those offerings. b He sacrifices a portion at the head /b of the priests, i.e., whenever he chooses, b and takes a portion at the head, /b i.e., he takes a portion from any offering that he chooses. b And he performs /b the Temple service b wearing eight /b priestly b garments, and the entire Yom Kippur service is valid only /b when performed b by him, and he is exempt from /b bringing a sliding-scale offering for the b defiling of /b the b Temple or its sacrificial /b foods.,The i baraita /i continues: b And all /b these i halakhot /i b are in effect with regard to /b the High Priest who is consecrated by donning b multiple garments, except for the bull the /b High Priest b brings for all the mitzvot. And all /b these i halakhot /i b are in effect with regard to a former anointed /b High Priest, b except for the bull of Yom Kippur and the tenth of an ephah. And all /b these i halakhot /i b are not in effect with regard to /b a priest b anointed for war, except for the five matters stated in the portion /b where the i halakhot /i of the High Priest are enumerated (see Leviticus, chapter 21): b He may not grow /b his hair b long and may not rend /b his garments, b and he may not render himself impure /b with impurity imparted by a corpse even b in /b the event that one of his b relatives /b dies, b and he is warned to /b marry b a virgin, and /b it is b prohibited /b for him b to /b marry b a widow, and /b when he dies b he restores the /b unwitting b murderer /b to his home from the city of refuge; this is b the statement of Rabbi Yehuda. And the Rabbis say: He does not restore the /b unwitting b murderer /b to his home.,The Gemara asks: b And /b with regard to b this /b i baraita /i , b from where /b can it be derived b that /b the i tanna /i b is Rabbi Shimon? Rav Pappa said: Whom did you hear who says: /b A High Priest is b exempt from /b bringing a sliding-scale offering for the b defiling of /b the b Temple or its sacrificial /b foods? It is b Rabbi Shimon. /b He holds in accordance with the opinion of Rabbi Meir with regard to a former High Priest, and in accordance with the opinion of the Rabbis with regard to the High Priest who is consecrated by donning multiple garments, who does not bring a bull for absence of awareness of the matter with the unwitting performance of an action.,§ The i baraita /i teaches: And all these i halakhot /i are not in effect with regard to a priest anointed for war, b except for the five matters stated in the portion /b where the i halakhot /i of the High Priest are enumerated. The Gemara asks: b From where are these matters /b derived? The Gemara answers: It is b as the Sages taught: “And the priest who is greater than his brethren” /b (Leviticus 21:10); b this is a High Priest. “Upon whose head the anointing oil is poured”; this is /b the priest b anointed for war. “And who is consecrated to don the garments”; this is /b the High Priest who is consecrated by donning b multiple garments. With regard to all of them, /b the verse b states: “He shall neither let the hair of his head grow, nor rend his garments, neither shall he come upon any dead body” /b (Leviticus 21:10–11).,One b might /b have thought that b all of /b these priests b sacrifice /b offerings as b acute mourners. /b Therefore, b the verse states: “For the consecration of the anointing oil of his God is upon him” /b (Leviticus 21:12), from which it is derived: b “Upon him,” /b the High Priest, b but not upon another /b priest. b And after the verse differentiated /b the priest anointed for war, one b might /b have thought b that he would not be commanded to /b marry b a virgin, /b a mitzva that appears in the following verse. Therefore, b the verse states /b with the letter i vav /i as a prefix: b “And he /b shall take a wife in her virginity” (Leviticus 21:13), which serves to include the priest anointed for war.,The Gemara comments: This is b parallel to /b a dispute between b i tanna’im /i /b with regard to the verse b “And he shall take a wife in her virginity.” Once the verse had distinguished /b between a priest anointed for war and a High Priest in terms of bringing offerings as an acute mourner, it b included /b the priest anointed for war with regard to the i halakhot /i that follow; this is b the statement of Rabbi Yishmael. Rabbi Akiva says: I have /b derived b only /b that the High Priest b who stepped down /b for a brief period b due to his seminal emission /b is commanded to marry a virgin. b From where /b do I derive that a High Priest who stepped down b due to blemishes, /b who will remain disqualified, is commanded to marry a virgin? Therefore, b the verse states: “And he,” /b to include a High Priest who stepped down due to blemishes. According to Rabbi Akiva, there is no source available to include the priest anointed for war., b Rava raised a dilemma before Rav Naḥman: /b In the case of b an anointed /b High Priest b who was afflicted with leprosy, what is /b the i halakha /i b with regard to /b marrying b a widow? /b Is he temporarily b disqualified /b from service, i.e., does he remain a High Priest and is it therefore prohibited for him marry a widow? b Or /b is he totally b absolved /b of his status as High Priest and therefore it is permitted for him to marry a widow? The answer b was not available to him. /b ,On another b occasion, Rav Pappa was sitting and he raised /b the same b dilemma. Huna, son of Rav Naḥman, said to Rav Pappa: We learn /b in a i baraita /i : b I have /b derived b only /b that the High Priest b who stepped down /b for a brief period b due to his seminal emission /b is commanded to marry a virgin. b From where /b do I derive that a High Priest who stepped down b due to blemishes, /b who will remain disqualified, is commanded to marry a virgin? b The verse states: “And he.” /b Leprosy is an example of a blemish, so it is prohibited for a High priest afflicted with leprosy to marry a widow. When Rav Pappa heard this i baraita /i , b he arose /b and b kissed him on his head and gave him his daughter /b to marry, due to his appreciation for his expertise in Torah study., strong MISHNA: /strong b A High Priest rends /b his garments b from below /b when he is in mourning, b and an ordinary /b priest rends his garments b from above /b like a non-priest. b A High Priest sacrifices /b offerings as b an acute mourner, /b i.e., on the day of the death of one of his close relatives, b but he may not eat /b from those offerings. b And an ordinary /b priest who is an acute mourner b neither sacrifices /b offerings b nor eats /b from those offerings., strong GEMARA: /strong b Rav says: From below, /b written with regard to the High Priest, means b actually from below, /b from the bottom of the garment, and b from above /b means b actually from above, /b from the top of the garment. b And Shmuel said: From below /b means b from below the neckline, and from above /b means b from above the neckline, /b i.e., from the neckline itself, b and /b both b this /b High Priest b and that /b ordinary priest rend their garments b at the neck /b of their garment.,The Gemara b raises an objection /b to the opinion of Shmuel from a i baraita /i : b For all the dead /b relatives for whom one rends his garments, if b he wishes he rends the neckline of his /b garment b asunder; /b if b he wishes he does not rend the neckline of his /b garment b asunder. /b If he is rending his garments b for his father or for his mother he rends /b the neckline b asunder. Since in general, it is a tear /b even without rending the neckline asunder, one can b read here /b with regard to the High Priest: b “Nor rend his garments” /b (Leviticus 21:10). This supports the opinion of Rav that the High Priest does not rend his garments from above like others do; rather, he rends his garments from below.,The Gemara answers: b Shmuel holds in accordance with /b the opinion of b Rabbi Yehuda, who says: Any tear that does not rend his neckline asunder is only a gratuitous tear /b that serves no purpose. Since according to Rabbi Yehuda rending of garments involves rending the neckline, the High Priest may rend his garment from above provided that he does not rend the neckline. The Gemara asks: b And is Rabbi Yehuda of /b the opinion that there is b rending /b of garments b for a High Priest? /b , b But isn’t it taught /b in a i baraita /i : b Had it been stated: He shall neither let the hair of a head grow, nor rend garments, I would have said: /b It is b with regard to the head and the garment of a woman suspected by her husband of having been unfaithful [ i sota /i ] /b that b the verse is speaking, /b and it means that the High Priest must not loosen her hair or rend her garments, in the manner that an ordinary priest does to the i sota /i . Therefore, b the verse states: “He shall neither let the hair of his head grow, nor rend his garments” /b (Leviticus 21:10), indicating b that he is not /b included b in /b the mitzva to b grow long /b hair b and rend /b garments b at all; /b this is b the statement of Rabbi Yehuda. Rabbi Yishmael says: He does not rend /b his garments b in the manner that people /b typically b rend /b their garments. b Rather, he /b rends his garment b from below and an ordinary /b priest rends his garments b from above. /b Apparently, according to the opinion of Rabbi Yehuda, the High Priest does not rend his garments at all.,The Gemara answers: b Shmuel holds in accordance with /b the opinion of b Rabbi Yehuda with regard to one /b matter, i.e., the way in which garments are rent, b and disagrees with him with regard to one /b matter, as Shmuel holds that the High Priest rends his garments., strong MISHNA: /strong b Any /b mitzva b that is /b more b frequent than another /b mitzva b precedes /b that b other /b mitzva if the opportunity to fulfill one of them coincides with an opportunity to fulfill the other. b And anyone who is /b more b sanctified than another precedes /b that b other /b person. If b the bull of the anointed /b priest b and the bull of the congregation, /b which are brought for absence of awareness of the matter, b are pending, the bull of the anointed priest precedes the bull of the congregation in all its actions, /b i.e., its sacrificial rites., strong GEMARA: /strong The Gemara questions the statement in the mishna that the more frequent matter takes precedence: b From where are these matters /b derived? b Abaye said: /b It is b as the verse states /b concerning the additional offerings brought on Festivals: b “Beside the burnt-offering of the morning, which is for a daily burnt-offering” /b (Numbers 28:23). b Once it is written: “The burnt-offering of the morning,” why do I /b need: b “A daily burnt-offering”? /b Clearly the reference is to the daily burnt-offering of the morning. b This /b is what b the Merciful One is saying: Any /b matter b that is /b more b frequent takes precedence. /b Since it is a daily offering, it is more frequent. Therefore, it precedes other offerings.,The mishna continues: b And anyone who is /b more b sanctified than another precedes /b that b other /b person. The Gemara asks: b From where do we /b derive these matters? It is b as the school of Rabbi Yishmael taught, /b that from the verse written with regard to a priest: b “And you shall sanctify him, /b as he sacrifices the bread of your God, he shall be holy unto you” (Leviticus 21:8), it is derived that a priest should be esteemed and granted precedence b with regard to any matter of sanctity. /b He should be the one b to open first /b in the reading of the Torah, b and to recite the blessing /b of the i zimmun /i b first, and to take a fine portion first. /b The priest who is more sanctified takes precedence. |
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65. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 204| 59b. בור שהוא קרוב לאמה מתמלא ראשון מפני דרכי שלום,מצודות חיה ועופות ודגים יש בהן משום גזל מפני דרכי שלום ר' יוסי אומר גזל גמור,מציאת חרש שוטה וקטן יש בהן משום גזל מפני דרכי שלום ר' יוסי אומר גזל גמור,עני המנקף בראש הזית מה שתחתיו גזל מפני דרכי שלום ר' יוסי אומר גזל גמור,אין ממחין ביד עניי עובדי כוכבים בלקט שכחה ופאה מפני דרכי שלום:, big strongגמ׳ /strong /big מנה"מ אמר רב מתנה דאמר קרא (דברים לא, ט) ויכתוב משה את התורה הזאת ויתנה אל הכהנים בני לוי אטו אנא לא ידענא דכהנים בני לוי נינהו אלא כהן ברישא והדר לוי,רבי יצחק נפחא אמר מהכא (דברים כא, ה) ונגשו הכהנים בני לוי אטו אנן לא ידעינן דכהנים בני לוי נינהו אלא כהן ברישא והדר לוי,רב אשי אמר מהכא (דברי הימים א כג, יג) בני עמרם אהרן ומשה ויבדל אהרן להקדישו קדש קדשים,ר' חייא בר אבא אמר מהכא (ויקרא כא, ח) וקדשתו לכל דבר שבקדושה תנא דבי רבי ישמעאל וקדשתו לכל דבר שבקדושה לפתוח ראשון ולברך ראשון וליטול מנה יפה ראשון,א"ל אביי לרב יוסף מפני דרכי שלום דאורייתא היא א"ל דאורייתא ומפני דרכי שלום,כל התורה כולה נמי מפני דרכי שלום היא דכתיב (משלי ג, יז) דרכיה דרכי נועם וכל נתיבותיה שלום,אלא אמר אביי לכדמר דתניא שנים ממתינין זה לזה בקערה שלשה אין ממתינין הבוצע הוא פושט ידו תחלה ואם בא לחלוק כבוד לרבו או למי שגדול ממנו הרשות בידו,ואמר מר עלה לא שנו אלא בסעודה אבל בבהכ"נ לא דאתו לאינצויי,אמר רב מתנה הא דאמרת בבהכ"נ לא לא אמרן אלא בשבתות וימים טובים דשכיחי רבים אבל בשני ובחמישי לא,איני והא רב הונא קרי בכהני בשבתות ויו"ט שאני רב הונא דאפילו רבי אמי ורבי אסי כהני חשיבי דא"י מיכף הוו כייפי ליה,אמר אביי נקטינן אין שם כהן נתפרדה חבילה ואמר אביי נקטינן אין שם לוי קורא כהן,איני והאמר רבי יוחנן כהן אחר כהן לא יקרא משום פגמו של ראשון לוי אחר לוי לא יקרא משום פגם שניהם כי קאמרינן באותו כהן,מ"ש לוי אחר לוי דאיכא פגם שניהם דאמרי חד מינייהו לאו לוי הוא כהן אחר כהן נמי אמרי חד מינייהו לאו כהן הוא כגון דמוחזק לן באבוה דהאי שני דכהן הוא,ה"נ דמוחזק לן באבוה דהאי שני דלוי הוא אלא אמרי ממזרת או נתינה נסיב ופסליה לזרעיה הכא נמי אמרי גרושה או חלוצה נסיב ואחליה לזרעיה,סוף סוף לוי מי קא הוי,ולמאן אי ליושבין הא קא חזו ליה אלא ליוצאין,שלחו ליה בני גלילא לרבי חלבו אחריהן | 59b. The Sages enacted that b the pit that is nearest to the irrigation channel /b that supplies water to several pits or fields b is filled first on account of the ways of peace. /b They established a fixed order for the irrigation of fields, so that people would not quarrel over who is given precedence., b Animals, birds, or fish /b that were caught in b traps /b are not acquired by the one who set the traps until he actually takes possession of them. Nevertheless, if another person comes and takes them, it b is considered robbery on account of the ways of peace. Rabbi Yosei says: /b This is b full-fledged robbery. /b ,Similarly, b a lost item /b found by b a deaf-mute, an imbecile, or a minor /b is not acquired by him, since he lacks the legal competence to effect acquisition. Nevertheless, taking such an item from him b is considered robbery on account of the ways of peace. Rabbi Yosei says: /b This is b full-fledged robbery. /b ,If b a poor person gleans /b olives b at the top of an olive tree /b and olives fall to the ground under the tree, then taking those olives b that are beneath it is /b considered b robbery on account of the ways of peace. Rabbi Yosei says: /b This is b full-fledged robbery. /b , b One does not protest against poor gentiles /b who come to take b gleanings, forgotten /b sheaves, b and the produce in the corner of the field, which is given to the poor [ i pe’a /i ], /b although they are meant exclusively for the Jewish poor, b on account of the ways of peace. /b , strong GEMARA: /strong The mishna teaches that at public readings of the Torah, a priest reads first, and after him a Levite. The Gemara asks: b From where are these matters /b derived? What is the source of this i halakha /i in the Torah? b Rav Mattana said: As the verse states: “And Moses wrote this Torah, and delivered it to the priests, the sons of Levi” /b (Deuteronomy 31:9). The Gemara explains the inference: b Is that to say I do not know that the priests are the sons of Levi? /b Why is it necessary for the verse to say this? b Rather, /b the Torah was first delivered to the priests and afterward to the other Levites, and this serves as the source for the enactment that first b a priest /b reads from the Torah, b and after /b him b a Levite. /b , b Rabbi Yitzḥak Nappaḥa said /b that this i halakha /i is derived b from here, /b as it is written: b “And the priests, the sons of Levi, shall come near” /b (Deuteronomy 21:5). The Gemara asks: b Is that to say I do not know that the priests are the sons of Levi? Rather, /b the Torah was first given to the priests and afterward to the other Levites, and from this we learn that b first a priest /b reads from the Torah, b and after /b him b a Levite. /b , b Rav Ashi said /b that this i halakha /i is derived b from here: “The sons of Amram, Aaron and Moses; and Aaron was separated, that he should be sanctified as most holy” /b (I Chronicles 23:13). This indicates that Aaron and his descendants, the priests, are considered to be holier than the rest of the tribe of Levi. Consequently, they are given precedence in public Torah readings., b Rabbi Ḥiyya bar Abba said /b that this i halakha /i is derived b from here, /b as it is stated with regard to a priest: b “And you shall sanctify him” /b (Leviticus 21:8), giving a priest priority b for every matter of sanctity. /b And with regard to this verse, a Sage from b the school of Rabbi Yishmael taught: “And you shall sanctify him,” /b giving a priest priority b for every matter of sanctity: To open /b the discussion in the study hall b first, to recite the blessing /b of Grace after Meals b first, and to take a fine portion /b at a meal b first, /b meaning that he can choose any portion at a meal for himself., b Abaye said to Rav Yosef: /b According to this, why does the mishna teach that the priest reads first from the Torah b on account of the ways of peace, /b indicating that this is a rabbinic enactment? Is it not b by Torah law /b that he reads first? Rav Yosef b said to /b Abaye: Indeed, it is b by Torah law, but /b the reason that the priest reads first is b on account of the ways of peace. /b ,Abaye objected: Aren’t the i halakhot /i of b the entire Torah also /b given b on account of the ways of peace, as it is written: “Her ways are ways of pleasantness, and all her paths are peace” /b (Proverbs 3:17)? Consequently, this i halakha /i is no different from the other i halakhot /i in the Torah, all of which were given to increase pleasantness and tranquility in the world., b Rather, Abaye said: /b The mishna’s statement that a priest reads first from the Torah on account of the ways of peace b is in accordance with /b what was said by b my master, /b Rabba. b As it is taught /b in a i baraita /i ( i Tosefta /i , i Berakhot /i 5:3): When b two people /b are eating together b from a single dish, /b they must b wait for each other, /b but if there are b three, /b each eats when he wishes and they do b not /b need to b wait /b for each other. Generally, b the one who breaks bread extends his hand /b to take food b first, but if he wishes to show respect to his teacher or to one who is greater /b than he and allow him to take first, b he has permission /b to do so., b And the Master, /b Rabba, b said with regard to /b this i baraita /i : b They taught /b this b with regard to a meal, /b that one may show honor to a person of greater stature and allow him to take food first. b But in the synagogue, /b one may b not /b show another honor, because the congregants are liable to b come to quarrel /b about who is the most distinguished among them. Accordingly, the ruling of the mishna is that to prevent strife and controversy, it is not permitted for a priest to honor an Israelite and allow him to read first from the Torah in his place., b Rav Mattana said: /b With regard to b this /b matter b that you stated, /b that b in the synagogue /b a priest is b not /b permitted to honor an Israelite and allow him to read first, b we said /b this b only concerning i Shabbatot /i and Festivals, when many people are present /b for the services, b but not on Mondays and Thursdays, /b when only a small number of people are there. On those days it is permitted for one to honor his superior, and there is no concern that this will lead to a quarrel.,The Gemara asks: b Is that so? /b Is it actually prohibited for a priest to honor his teacher and allow him to read first in his place? b But didn’t Rav Huna, /b who was not a priest, b read /b the Torah section ordinarily reserved b for priests, /b even b on i Shabbatot /i and Festivals? /b The Gemara answers: b Rav Huna is different, as even Rabbi Ami and Rabbi Asi, the most important priests in Eretz Yisrael, were subject to his /b jurisdiction. Therefore, there was no concern about a quarrel, because everyone agreed that he was the leading authority of the generation and it was fitting that he should read from the Torah first.,§ b Abaye said /b that b we have a tradition /b that if b there is no priest there /b in the synagogue at the time of the Torah reading, b the bundle is separated, /b i.e., a Levite is not shown precedence over Israelites. b And Abaye said /b that b we have a tradition /b that if b there is no Levite there /b in the synagogue, b a priest reads /b in his place.,The Gemara asks: b Is that so? But didn’t Rabbi Yoḥa say: /b One b priest should not read after /b another b priest, because /b people might mistakenly think that the second priest was called to read due to b a flaw /b that was found b in /b the status of b the first /b one, i.e., that he was found not to be a priest. And one b Levite should not read after /b another b Levite, because /b people might mistakenly think that there is b a flaw in both of them. /b If two Levites read one after the other, people might say that the second is not a Levite but an Israelite, or else that the first was not a Levite, and therefore a real Levite was called to read in his place. The Gemara answers: b When we said /b that when there is no Levite present a priest reads in his place, we were speaking b of the same priest /b who had already read from the Torah, for in that case there is no concern that people will think that a flaw had been found in his status.,The Gemara raises a question with regard to Rabbi Yoḥa’s statement: b What is different /b that in the case where one b Levite /b reads from the Torah b after /b another b Levite, /b Rabbi Yoḥa says b that there is /b concern that people might mistakenly think that there is b a flaw in both of them? /b It must be that he is concerned that people might b say /b that b one of them, /b either the first or the second, b is /b certainly b not a Levite. /b If so, in the case where one b priest /b reads from the Torah b after /b another b priest, /b he should b also /b be concerned that people might b say /b that b one of them, /b either the first or the second, b is /b certainly b not a priest. /b Why, then, was Rabbi Yoḥa concerned only about suspicions that might be raised about the first priest? The Gemara answers: He speaks about a case b where we have a presumption concerning the father of the second /b one, b that he is a priest. /b ,The Gemara asks: If so, b here too, /b in the case of the Levites let us say that b we have a presumption concerning the father of the second /b one, b that he is a Levite. Rather, /b the concern here is that even if it is known that he is the son of a Levite, people might b say /b that perhaps the father b married a i mamzeret /i , /b a daughter born from an incestuous or adulterous relationship, b or a Gibeonite woman, and /b thereby b disqualified his children, /b so that they are considered Israelites rather than Levites. If so, then b here too, /b in the case of the priests, there is concern that people might b say /b that perhaps the priest’s father b married a divorced woman or a i yevama /i who underwent i ḥalitza /i [ i ḥalutza /i ] and /b thereby b disqualified his children /b from the priesthood (see Leviticus 21:7).,The Gemara answers: b Ultimately, is he a Levite? /b If the priest is disqualified from the priesthood owing to his blemished lineage, he has the status of an Israelite, not a Levite. Therefore, if he reads from the Torah after another priest, and it is known that his father is a priest, then it must be that he too is a qualified priest. Therefore, the only reason for concern is that people might say that there is a flaw in the status of the first priest.,With regard to the concern itself, the Gemara asks: b And about whom /b is there a concern? Who might mistakenly think that the first priest’s status is blemished? b If /b you say that the concern is b for those sitting /b in the synagogue until the end of the Torah reading, that is not a valid concern, as b they see /b that he is counted as one of the seven who must read from the Torah, and therefore he must certainly be a qualified priest. b Rather, /b the concern is b for those who leave /b before the conclusion of the reading, and do not know that he was counted among the seven readers., b The people of the Galilee sent /b a question b to Rabbi Ḥelbo: After them, /b the priest and the Levite, |
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| 66. Anon., Protevangelium of James, 24, 23 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Kalmin (2014) 153, 154 |
67. Anon., Numbers Rabba, 15.10 (4th cent. CE - 9th cent. CE) Tagged with subjects: •second temple, destruction of Found in books: Ganzel and Holtz (2020) 173 | 15.10. "10 R. Levi bar Rabbi said, “A pure menorah descended from the heavens. Because the Holy One, blessed be He, said to Moses (in Exod. 25:31), ‘And you shall make a menorah of pure gold.’ He said to Him, ‘How shall we make [it]?’ He said to him (ibid. cont.), ‘of hammered work shall the menorah be made.’ Nevertheless Moses had difficulty; for when he descended, he had forgotten its construction. sup 11 /sup i class=\"footnote\" See i Tanh /i ., Lev. 3:8; i Mekhilta deRabbi Ishmael /i , Piska 2; i PRK /i 15; i PR /i 15:21; 20:4; Exod. R. 15:28. /i He went up and said, ‘Master of the world, I have forgotten [it].’ He showed Moses, but it was still difficult for him. He said to him (in Exod. 25:40), ‘Observe and make [it].’ Thus He took a pattern of fire and showed him its construction, sup 12 /sup i class=\"footnote\" See i Men /i . 29a Bar.; i Sifre /i Numb. 8:4 (61); Numb. R. 15:4. /i but it was still difficult for Moses. The Holy One, blessed be He, said to him, ‘Go to Bezalel and he will make it.’ [So] Moses spoke to Bezalel, [and] he made it immediately. Moses began to wonder and say, ‘In my case, how many times did the Holy One, blessed be He, show it to me; yet I had difficulty in making it. Now without seeing it, you have made it from your own knowledge. Bezalel ( i btsl'l /i ), were you perhaps standing in ( i b /i ) the shadow ( i tsl /i ) of God (' i l /i ) when the Holy One, blessed be He, showed it to me?’ Therefore when the Temple was destroyed, the menorah was stored away.” Now this was one of the five things that were stored away: the ark, the menorah, the fire, the holy spirit, and the cherubim. sup 13 /sup i class=\"footnote\" Therefore, these five things were lacking from the Second Temple. See Syr. Baruch 6:4–10; i TYoma /i 2:15; i TSot /i . 13:1; i yTa‘an. /i 2:1 (65a); i yHor. /i 3:3(2) (47c); i Yoma /i 21b; i Hor. /i 12a; ARN, A, 41. /i When the Holy One, blessed be He, returns in his mercy to build His house and His Temple, He will restore them to their place and cause Jerusalem to rejoice. Thus it is stated (in Is. 35:1-2), “The desert and the arid land shall be glad, and the wilderness shall rejoice and blossom like a crocus. It shall blossom abundantly and be glad.” sup 14 /sup i class=\"footnote\" These five expressions of gladness in these verses correspond to the five things that will be restored in the new temple. /i ", |
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| 68. John Chrysostom, Against The Jews, 1.3.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •destruction of the second temple Found in books: Goodman (2006) 221 |
| 69. Itinerarium Hierosolymitanum, Itinerarium Burdigalense, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (2014) 154 |
| 70. Anon., Avot Derabbi Nathan B, 7 (6th cent. CE - 8th cent. CE) Tagged with subjects: •destruction of the second templereactions to Found in books: Schremer (2010) 28 |
| 71. Anon., Lives of The Prophets, 23.1 Tagged with subjects: •temple, second, destruction of Found in books: Kalmin (2014) 154 |
72. Sozomenus, Ecclesiastical History, 9.17 Tagged with subjects: •temple, second, destruction of Found in books: Kalmin (2014) 154 | 9.17. I shall first speak of the relics of the prophet. Caphar-Zechariah is a village of the territory of Eleutheropolis, a city of Palestine. The land of this district was cultivated by Calemerus, a serf; he was well disposed to the owner, but hard, discontented, and unjust towards his neighboring peasants. Although he possessed these defects of character, the prophet stood by him in a dream, and manifested himself; pointing out a particular garden, he said to him, Go, dig in that garden at the distance of two cubits from the hedge of the garden by the road leading to the city of Bitheribis. You will there find two coffins, the inner one of wood, the other of lead. Beside the coffins you will see a glass vessel full of water, and two serpents of moderate size, but tame, and perfectly innoxious, so that they seem to be used to being handled. Calemerus followed the directions of the prophet at the designated place and zealously applied himself to the task. When the sacred depository was disclosed by the afore-mentioned signs, the divine prophet appeared to him, clad in a white stole, which makes me think that he was a priest. At his feet outside of the coffin was lying a child which had been honored with a royal burial; for on its head was a golden crown, its feet were encased in golden sandals, and it was arrayed in a costly robe. The wise men and priests of the time were greatly perplexed about this child, who and whence he might be and for what reason he had been so clothed. It is said that Zechariah, the superior of a monastic community at Gerari, found an ancient document written in Hebrew, which had not been received among the canonical books. In this document it was stated that when Zechariah the prophet had been put to death by Joash, king of Judah, the family of the monarch was soon visited by a dire calamity; for on the seventh day after the death of the prophet, one of the sons of Joash, whom he tenderly loved, suddenly expired. Judging that this affliction was a special manifestation of Divine wrath, the king ordered his son to be interred at the feet of the prophet, as a kind of atonement for the crime against him. Such are the particulars which I have ascertained on the subject. Although the prophet had lain under the earth for so many generations, he appeared sound; his hair was closely shorn, his nose was straight; his beard moderately grown, his head quite short, his eyes rather sunken, and concealed by the eyebrows. |
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| 74. Anon., Song Rabbah, 8.13 Tagged with subjects: •destruction of the second temple Found in books: Schremer (2010) 180 |
76. Septuagint, 4 Maccabees, 12.13 Tagged with subjects: •temple (second), destruction of Found in books: Schwartz (2008) 258 | 12.13. As a man, were you not ashamed, you most savage beast, to cut out the tongues of men who have feelings like yours and are made of the same elements as you, and to maltreat and torture them in this way? |
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77. Anon., 4 Ezra, 3.28, 3.32-3.33, 3.35, 4.23, 5.29, 6.57, 10.39 Tagged with subjects: •nan Found in books: Mermelstein (2021) 135, 147 | 3.28. "Then I said in my heart, Are the deeds of those who inhabit Babylon any better? Is that why she has gained dominion over Zion? 3.32. Or has another nation known thee besides Israel? Or what tribes have so believed thy covets as these tribes of Jacob? 3.33. Yet their reward has not appeared and their labor has borne no fruit. For I have traveled widely among the nations and have seen that they abound in wealth, though they are unmindful of thy commandments. 3.35. When have the inhabitants of the earth not sinned in thy sight? Or what nation has kept thy commandments so well? 4.23. For I did not wish to inquire about the ways above, but about those things which we daily experience: why Israel has been given over to the Gentiles as a reproach; why the people whom you loved has been given over to godless tribes, and the law of our fathers has been made of no effect and the written covets no longer exist; 5.29. And those who opposed thy promises have trodden down those who believed thy covets. 6.57. And now, O Lord, behold, these nations, which are reputed as nothing, domineer over us and devour us. 10.39. For he has seen your righteous conduct, that you have sorrowed continually for your people, and mourned greatly over Zion. |
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| 78. Anon., Tanhuma, None Tagged with subjects: •destruction of the second temple Found in books: Schremer (2010) 180 |
| 79. Anon., Perek Ha-Shalom, 1 Tagged with subjects: •destruction of the second temple Found in books: Schremer (2010) 180 |
| 80. Ezekiel The Tragedian, 4 Ezra, 52 Tagged with subjects: •destruction of the second temple Found in books: Goodman (2006) 158 |
