1. Hebrew Bible, Genesis, 12.1-12.3, 13.14-13.16, 15.5-15.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •supersessionism, christian Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 82| 12.1. "וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃", 12.1. "וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃", 12.2. "וַיְצַו עָלָיו פַּרְעֹה אֲנָשִׁים וַיְשַׁלְּחוּ אֹתוֹ וְאֶת־אִשְׁתּוֹ וְאֶת־כָּל־אֲשֶׁר־לוֹ׃", 12.2. "וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה׃", 12.3. "וַאֲבָרֲכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה׃", 13.14. "וַיהוָה אָמַר אֶל־אַבְרָם אַחֲרֵי הִפָּרֶד־לוֹט מֵעִמּוֹ שָׂא נָא עֵינֶיךָ וּרְאֵה מִן־הַמָּקוֹם אֲשֶׁר־אַתָּה שָׁם צָפֹנָה וָנֶגְבָּה וָקֵדְמָה וָיָמָּה׃", 13.15. "כִּי אֶת־כָּל־הָאָרֶץ אֲשֶׁר־אַתָּה רֹאֶה לְךָ אֶתְּנֶנָּה וּלְזַרְעֲךָ עַד־עוֹלָם׃", 13.16. "וְשַׂמְתִּי אֶת־זַרְעֲךָ כַּעֲפַר הָאָרֶץ אֲשֶׁר אִם־יוּכַל אִישׁ לִמְנוֹת אֶת־עֲפַר הָאָרֶץ גַּם־זַרְעֲךָ יִמָּנֶה׃", 15.5. "וַיּוֹצֵא אֹתוֹ הַחוּצָה וַיֹּאמֶר הַבֶּט־נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם־תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ׃", 15.6. "וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃", | 12.1. "Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee.", 12.2. "And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing.", 12.3. "And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.’", 13.14. "And the LORD said unto Abram, after that Lot was separated from him: ‘Lift up now thine eyes, and look from the place where thou art, northward and southward and eastward and westward;", 13.15. "for all the land which thou seest, to thee will I give it, and to thy seed for ever.", 13.16. "And I will make thy seed as the dust of the earth; so that if a man can number the dust of the earth, then shall thy seed also be numbered.", 15.5. "And He brought him forth abroad, and said: ‘Look now toward heaven, and count the stars, if thou be able to count them’; and He said unto him: ‘So shall thy seed be.’", 15.6. "And he believed in the LORD; and He counted it to him for righteousness.", |
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2. Hebrew Bible, Hosea, 5.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •christianization of the roman empire, supersessionism Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 390| 5.6. "בְּצֹאנָם וּבִבְקָרָם יֵלְכוּ לְבַקֵּשׁ אֶת־יְהוָה וְלֹא יִמְצָאוּ חָלַץ מֵהֶם׃", | 5.6. "With their flocks and with their herds they shall go To seek the LORD, but they shall not find Him; He hath withdrawn Himself from them.", |
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3. Hebrew Bible, Leviticus, 3.1-3.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •supersessionism, christian Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 33| 3.1. "וְאֵת שְׁתֵּי הַכְּלָיֹת וְאֶת־הַחֵלֶב אֲשֶׁר עֲלֵהֶן אֲשֶׁר עַל־הַכְּסָלִים וְאֶת־הַיֹּתֶרֶת עַל־הַכָּבֵד עַל־הַכְּלָיֹת יְסִירֶנָּה׃", 3.1. "וְאִם־זֶבַח שְׁלָמִים קָרְבָּנוֹ אִם מִן־הַבָּקָר הוּא מַקְרִיב אִם־זָכָר אִם־נְקֵבָה תָּמִים יַקְרִיבֶנּוּ לִפְנֵי יְהוָה׃", 3.2. "וְסָמַךְ יָדוֹ עַל־רֹאשׁ קָרְבָּנוֹ וּשְׁחָטוֹ פֶּתַח אֹהֶל מוֹעֵד וְזָרְקוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־הַדָּם עַל־הַמִּזְבֵּחַ סָבִיב׃", 3.3. "וְהִקְרִיב מִזֶּבַח הַשְּׁלָמִים אִשֶּׁה לַיהוָה אֶת־הַחֵלֶב הַמְכַסֶּה אֶת־הַקֶּרֶב וְאֵת כָּל־הַחֵלֶב אֲשֶׁר עַל־הַקֶּרֶב׃", 3.4. "וְאֵת שְׁתֵּי הַכְּלָיֹת וְאֶת־הַחֵלֶב אֲשֶׁר עֲלֵהֶן אֲשֶׁר עַל־הַכְּסָלִים וְאֶת־הַיֹּתֶרֶת עַל־הַכָּבֵד עַל־הַכְּלָיוֹת יְסִירֶנָּה׃", 3.5. "וְהִקְטִירוּ אֹתוֹ בְנֵי־אַהֲרֹן הַמִּזְבֵּחָה עַל־הָעֹלָה אֲשֶׁר עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃", 3.6. "וְאִם־מִן־הַצֹּאן קָרְבָּנוֹ לְזֶבַח שְׁלָמִים לַיהוָה זָכָר אוֹ נְקֵבָה תָּמִים יַקְרִיבֶנּוּ׃", 3.7. "אִם־כֶּשֶׂב הוּא־מַקְרִיב אֶת־קָרְבָּנוֹ וְהִקְרִיב אֹתוֹ לִפְנֵי יְהוָה׃", 3.8. "וְסָמַךְ אֶת־יָדוֹ עַל־רֹאשׁ קָרְבָּנוֹ וְשָׁחַט אֹתוֹ לִפְנֵי אֹהֶל מוֹעֵד וְזָרְקוּ בְּנֵי אַהֲרֹן אֶת־דָּמוֹ עַל־הַמִּזְבֵּחַ סָבִיב׃", 3.9. "וְהִקְרִיב מִזֶּבַח הַשְּׁלָמִים אִשֶּׁה לַיהוָה חֶלְבּוֹ הָאַלְיָה תְמִימָה לְעֻמַּת הֶעָצֶה יְסִירֶנָּה וְאֶת־הַחֵלֶב הַמְכַסֶּה אֶת־הַקֶּרֶב וְאֵת כָּל־הַחֵלֶב אֲשֶׁר עַל־הַקֶּרֶב׃", 3.11. "וְהִקְטִירוֹ הַכֹּהֵן הַמִּזְבֵּחָה לֶחֶם אִשֶּׁה לַיהוָה׃", 3.12. "וְאִם עֵז קָרְבָּנוֹ וְהִקְרִיבוֹ לִפְנֵי יְהוָה׃", 3.13. "וְסָמַךְ אֶת־יָדוֹ עַל־רֹאשׁוֹ וְשָׁחַט אֹתוֹ לִפְנֵי אֹהֶל מוֹעֵד וְזָרְקוּ בְּנֵי אַהֲרֹן אֶת־דָּמוֹ עַל־הַמִּזְבֵּחַ סָבִיב׃", 3.14. "וְהִקְרִיב מִמֶּנּוּ קָרְבָּנוֹ אִשֶּׁה לַיהוָה אֶת־הַחֵלֶב הַמְכַסֶּה אֶת־הַקֶּרֶב וְאֵת כָּל־הַחֵלֶב אֲשֶׁר עַל־הַקֶּרֶב׃", 3.15. "וְאֵת שְׁתֵּי הַכְּלָיֹת וְאֶת־הַחֵלֶב אֲשֶׁר עֲלֵהֶן אֲשֶׁר עַל־הַכְּסָלִים וְאֶת־הַיֹּתֶרֶת עַל־הַכָּבֵד עַל־הַכְּלָיֹת יְסִירֶנָּה׃", 3.16. "וְהִקְטִירָם הַכֹּהֵן הַמִּזְבֵּחָה לֶחֶם אִשֶּׁה לְרֵיחַ נִיחֹחַ כָּל־חֵלֶב לַיהוָה׃", 3.17. "חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם בְּכֹל מוֹשְׁבֹתֵיכֶם כָּל־חֵלֶב וְכָל־דָּם לֹא תֹאכֵלוּ׃", | 3.1. "And if his offering be a sacrifice of peace-offerings: if he offer of the herd, whether male or female, he shall offer it without blemish before the LORD.", 3.2. "And he shall lay his hand upon the head of his offering, and kill it at the door of the tent of meeting; and Aaron’s sons the priests shall dash the blood against the altar round about.", 3.3. "And he shall present of the sacrifice of peace-offerings an offering made by fire unto the LORD: the fat that covereth the inwards, and all the fat that is upon the inwards,", 3.4. "and the two kidneys, and the fat that is on them, which is by the loins, and the lobe above the liver, which he shall take away hard by the kidneys.", 3.5. "And Aaron’s sons shall make it smoke on the altar upon the burnt-offering, which is upon the wood that is on the fire; it is an offering made by fire, of a sweet savour unto the LORD.", 3.6. "And if his offering for a sacrifice of peace-offerings unto the LORD be of the flock, male or female, he shall offer it without blemish.", 3.7. "If he bring a lamb for his offering, then shall he present it before the LORD.", 3.8. "And he shall lay his hand upon the head of his offering, and kill it before the tent of meeting; and Aaron’s sons shall dash the blood thereof against the altar round about.", 3.9. "And he shall present of the sacrifice of peace-offerings an offering made by fire unto the LORD: the fat thereof, the fat tail entire, which he shall take away hard by the rump-bone; and the fat that covereth the inwards, and all the fat that is upon the inwards,", 3.10. "and the two kidneys, and the fat that is upon them, which is by the loins, and the lobe above the liver, which he shall take away by the kidneys.", 3.11. "And the priest shall make it smoke upon the altar; it is the food of the offering made by fire unto the LORD.", 3.12. "And if his offering be a goat, then he shall present it before the LORD.", 3.13. "And he shall lay his hand upon the head of it, and kill it before the tent of meeting; and the sons of Aaron shall dash the blood thereof against the altar round about.", 3.14. "And he shall present thereof his offering, even an offering made by fire unto the LORD: the fat that covereth the inwards, and all the fat that is upon the inwards,", 3.15. "and the two kidneys, and the fat that is upon them, which is by the loins, and the lobe above the liver, which he shall take away by the kidneys.", 3.16. "And the priest shall make them smoke upon the altar; it is the food of the offering made by fire, for a sweet savour; all the fat is the LORD’S.", 3.17. "It shall be a perpetual statute throughout your generations in all your dwellings, that ye shall eat neither fat nor blood.", |
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4. Hebrew Bible, 1 Kings, 6.13, 8.10-8.13, 8.27, 14.24 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •supersessionism, christian Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 242| 6.13. "וְשָׁכַנְתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל וְלֹא אֶעֱזֹב אֶת־עַמִּי יִשְׂרָאֵל׃", 8.11. "וְלֹא־יָכְלוּ הַכֹּהֲנִים לַעֲמֹד לְשָׁרֵת מִפְּנֵי הֶעָנָן כִּי־מָלֵא כְבוֹד־יְהוָה אֶת־בֵּית יְהוָה׃", 8.12. "אָז אָמַר שְׁלֹמֹה יְהוָה אָמַר לִשְׁכֹּן בָּעֲרָפֶל׃", 8.13. "בָּנֹה בָנִיתִי בֵּית זְבֻל לָךְ מָכוֹן לְשִׁבְתְּךָ עוֹלָמִים׃", 8.27. "כִּי הַאֻמְנָם יֵשֵׁב אֱלֹהִים עַל־הָאָרֶץ הִנֵּה הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלוּךָ אַף כִּי־הַבַּיִת הַזֶּה אֲשֶׁר בָּנִיתִי׃", 14.24. "וְגַם־קָדֵשׁ הָיָה בָאָרֶץ עָשׂוּ כְּכֹל הַתּוֹעֲבֹת הַגּוֹיִם אֲשֶׁר הוֹרִישׁ יְהוָה מִפְּנֵי בְּנֵי יִשְׂרָאֵל׃", | 6.13. "in that I will dwell therein among the children of Israel, and will not forsake My people Israel.’", 8.10. "And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the LORD,", 8.11. "so that the priests could not stand to minister by reason of the cloud; for the glory of the LORD filled the house of the LORD.", 8.12. "Then spoke Solomon: The LORD hath said that He would dwell in the thick darkness.", 8.13. "I have surely built Thee a house of habitation, A place for Thee to dwell in for ever.", 8.27. "But will God in very truth dwell on the earth? behold, heaven and the heaven of heavens cannot contain Thee; how much less this house that I have builded!", 14.24. "and there were also sodomites in the land; they did according to all the abominations of the nations which the LORD drove out before the children of Israel. .", |
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5. Hebrew Bible, Isaiah, 54.1, 66.1-66.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •christianization of the roman empire, supersessionism •supersessionism, christian Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 389; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 242| 54.1. "רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃", 54.1. "כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃", 66.1. "שִׂמְחוּ אֶת־יְרוּשָׁלִַם וְגִילוּ בָהּ כָּל־אֹהֲבֶיהָ שִׂישׂוּ אִתָּהּ מָשׂוֹשׂ כָּל־הַמִּתְאַבְּלִים עָלֶיהָ׃", 66.1. "כֹּה אָמַר יְהוָה הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי־זֶה בַיִת אֲשֶׁר תִּבְנוּ־לִי וְאֵי־זֶה מָקוֹם מְנוּחָתִי׃", 66.2. "וְהֵבִיאוּ אֶת־כָּל־אֲחֵיכֶם מִכָּל־הַגּוֹיִם מִנְחָה לַיהוָה בַּסּוּסִים וּבָרֶכֶב וּבַצַּבִּים וּבַפְּרָדִים וּבַכִּרְכָּרוֹת עַל הַר קָדְשִׁי יְרוּשָׁלִַם אָמַר יְהוָה כַּאֲשֶׁר יָבִיאוּ בְנֵי יִשְׂרָאֵל אֶת־הַמִּנְחָה בִּכְלִי טָהוֹר בֵּית יְהוָה׃", 66.2. "וְאֶת־כָּל־אֵלֶּה יָדִי עָשָׂתָה וַיִּהְיוּ כָל־אֵלֶּה נְאֻם־יְהוָה וְאֶל־זֶה אַבִּיט אֶל־עָנִי וּנְכֵה־רוּחַ וְחָרֵד עַל־דְּבָרִי׃", | 54.1. "Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD.", 66.1. "Thus saith the LORD: The heaven is My throne, and the earth is My footstool; where is the house that ye may build unto Me? And where is the place that may be My resting-place?", 66.2. "For all these things hath My hand made, and so all these things came to be, saith the LORD; but on this man will I look, even on him that is poor and of a contrite spirit, and trembleth at My word.", |
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6. Homer, Iliad, 9.312-9.313, 11.202-11.204 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •julian, challenging christian supersessionism of greek philosophy and religion Found in books: Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 98, 155 | 9.312. / and as it shall be brought to pass, that ye sit not by me here on this side and on that and prate endlessly. For hateful in my eyes, even as the gates of Hades, is that man that hideth one thing in his mind and sayeth another. Nay, I will speak what seemeth to me to be best. 9.313. / and as it shall be brought to pass, that ye sit not by me here on this side and on that and prate endlessly. For hateful in my eyes, even as the gates of Hades, is that man that hideth one thing in his mind and sayeth another. Nay, I will speak what seemeth to me to be best. 11.202. / Hector, son of Priam, peer of Zeus in counsel, Zeus the father hath sent me forth to declare to thee this message. So long as thou shalt see Agamemnon, shepherd of the host, raging amid the foremost fighters, laying waste the ranks of men, so long do thou give place from battle, but bid the rest of the host 11.203. / Hector, son of Priam, peer of Zeus in counsel, Zeus the father hath sent me forth to declare to thee this message. So long as thou shalt see Agamemnon, shepherd of the host, raging amid the foremost fighters, laying waste the ranks of men, so long do thou give place from battle, but bid the rest of the host 11.204. / Hector, son of Priam, peer of Zeus in counsel, Zeus the father hath sent me forth to declare to thee this message. So long as thou shalt see Agamemnon, shepherd of the host, raging amid the foremost fighters, laying waste the ranks of men, so long do thou give place from battle, but bid the rest of the host |
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7. Hebrew Bible, 1 Chronicles, 17.24, 29.18 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •supersessionism, christian Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 82| 17.24. "וְיֵאָמֵן וְיִגְדַּל שִׁמְךָ עַד־עוֹלָם לֵאמֹר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל אֱלֹהִים לְיִשְׂרָאֵל וּבֵית־דָּוִיד עַבְדְּךָ נָכוֹן לְפָנֶיךָ׃", 29.18. "יְהוָה אֱלֹהֵי אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל אֲבֹתֵינוּ שֳׁמְרָה־זֹּאת לְעוֹלָם לְיֵצֶר מַחְשְׁבוֹת לְבַב עַמֶּךָ וְהָכֵן לְבָבָם אֵלֶיךָ׃", | 17.24. "Yea, let it be established, and let Thy name be magnified for ever, that it may be said: The LORD of hosts is the God of Israel, even a God to Israel; and the house of David Thy servant shall be established before Thee.", 29.18. "O LORD, the God of Abraham, of Isaac, and of Israel, our fathers, keep this for ever, even the imagination of the thoughts of the heart of Thy people, and direct their heart unto Thee;", |
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| 8. Anon., Didache, 9.1-10.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •supersessionism, christian Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 214 |
9. New Testament, Acts, 2.46-2.47, 6.13-6.14, 7.1-7.53 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •supersessionism, christian Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 214, 242| 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. 6.13. 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. 7.1. Εἶπεν δὲ ὁ ἀρχιερεύς Εἰ ταῦτα οὕτως ἔχει; 7.2. ὁ δὲ ἔφη Ἄνδρες ἀδελφοὶ καὶ πατέρες, ἀκούσατε. Ὁ θεὸς τῆς δόξης ὤφθη τῷ πατρὶ ἡμῶν Ἀβραὰμ ὄντι ἐν τῇ Μεσοποταμίᾳ πρὶν ἢ κατοικῆσαι αὐτὸν ἐν Χαρράν, 7.3. καὶ εἶπεν πρὸς αὐτόν Ἔξελθε ἐκ τῆς γῆς σου καὶ τῆς συγγενείας σου, καὶ δεῦρο εἰς τὴν γῆν ἣν ἄν σοι δείξω· 7.4. τότε ἐξελθὼν ἐκ γῆς Χαλδαίων κατῴκησεν ἐν Χαρράν. κἀκεῖθεν μετὰ τὸ ἀποθανεῖν τὸν πατέρα αὐτοῦ μετῴκισεν αὐτὸν εἰς τὴν γῆν ταύτην εἰς ἣν ὑμεῖς νῦν κατοικεῖτε, 7.5. καὶοὐκ ἔδωκεν αὐτῷ κληρονομίαν ἐν αὐτῇ οὐδὲ βῆμα ποδός, καὶ ἐπηγγείλατο δοῦναι αὐτῷ εἰς κατάσχεσιν αὐτὴν καὶ τῷ σπέρματι αὐτοῦ μετʼ αὐτόν, οὐκ ὄντος αὐτῷ τέκνου. 7.6. ἐλάλησεν δὲ οὕτως ὁ θεὸς ὅτιἔσται τὸ σπέρμα αὐτοῦ πάροικον ἐν γῇ ἀλλοτρίᾳ, καὶ δουλώσουσιν αὐτὸ καὶ κακώσουσιν ἔτη τετρακόσια· 7.7. καὶ τὸ ἔθνος ᾧ ἂν δουλεύσουσιν κρινῶ ἐγώ, ὁ θεὸς εἶπεν, καὶ μετὰ ταῦτα ἐξελεύσονται καὶ λατρεύσουσίν μοι ἐν τῷ τόπῳτούτῳ. 7.8. καὶ ἔδωκεν αὐτῷ διαθήκην περιτομῆς· καὶ οὕτως ἐγέννησεν τὸν Ἰσαὰκ καὶ περιέτεμεν αὐτὸν τῇ ἡμέρᾳ τῇ ὀγδόῃ, καὶ Ἰσαὰκ τὸν Ἰακώβ, καὶ Ἰακὼβ τοὺς δώδεκα πατριάρχας. 7.9. Καὶ οἱ πατριάρχαιζηλώσαντες τὸν Ἰωσὴφ ἀπέδοντο εἰς Αἴγυπτον· καὶ ἦν ὁ θεὸς μετʼ αὐτοῦ, 7.10. καὶ ἐξείλατο αὐτὸν ἐκ πασῶν τῶν θλίψεων αὐτοῦ, καὶ ἔδωκεν αὐτῷ χάριν καὶ σοφίαν ἐναντίον Φαραὼ βασιλέως Αἰγύπτου, καὶ κατέστησεν αὐτὸν ἡγούμενον ἐπʼ Αἴγυπτον καὶ ὅλον τὸν οἶκον αὐτοῦ 7.11. ἦλθεν δὲ λιμὸς ἐφʼ ὅλην τὴν Αἴγυπτον καὶΧαναὰν καὶ θλίψις μεγάλη, καὶ οὐχ ηὕρισκον χορτάσματα οἱ πατέρες ἡμῶν· 7.12. ἀκούσας δὲ Ἰακὼβ ὄντα σιτία εἰς Αἴγυπτον ἐξαπέστειλεν τοὺς πατέρας ἡμῶν πρῶτον· 7.13. καὶ ἐν τῷ δευτέρῳ ἐγνωρίσθη Ἰωσὴφ τοῖς ἀδελφοῖς αὐτοῦ, καὶ φανερὸν ἐγένετο τῷ Φαραὼ τὸ γένος Ἰωσήφ. 7.14. ἀποστείλας δὲ Ἰωσὴφ μετεκαλέσατο Ἰακὼβ τὸν πατέρα αὐτοῦ καὶ πᾶσαν τὴν συγγένειαν ἐν ψυχαῖς ἑβδομήκοντα πέντε, 7.15. κατέβη δὲ Ἰακὼβ [εἰς Αἴγυπτον]. καὶ ἐτελεύτησεν αὐτὸς καὶ οἱ πατέρες ἡμῶν, 7.16. καὶ μετετέθησαν εἰς Συχὲμ καὶ ἐτέθησαν ἐν τῷ μνήματι ᾧ ὠνήσατο Ἀβραὰμ τιμῆς ἀργυρίου παρὰ τῶν υἱῶν Ἑμμὼρ ἐν Συχέμ. 7.17. Καθὼς δὲ ἤγγιζεν ὁ χρόνος τῆς ἐπαγγελίας ἧς ὡμολόγησεν ὁ θεὸς τῷ Ἀβραάμ, ηὔξησεν ὁ λαὸς καὶ ἐπληθύνθη ἐν Ἀἰγύπτῳ, 7.18. ἄχρι οὗἀνέστη βασιλεὺς ἕτερος ἐπʼ Αἴγυπτον, ὃς οὐκ ᾔδει τὸν Ἰωσήφ. 7.19. οὗτος κατασοφισάμενος τὸ γένος ἡμῶν ἐκάκωσεν τοὺς πατέρας τοῦ ποιεῖν τὰ βρέφη ἔκθετα αὐτῶν εἰς τὸ μὴ ζωογονεῖσθαι. 7.20. ἐν ᾧ καιρῷ ἐγεννήθη Μωυσῆς, καὶ ἦνἀστεῖος τῷ θεῷ· ὃς ἀνετράφη μῆνας τρεῖς ἐν τῷ οἴκῳ τοῦ πατρός· 7.21. ἐκτεθέντος δὲ αὐτοῦἀνείλατο αὐτὸν ἡ θυγάτηρ Φαραὼ καὶ ἀνεθρέψατο αὐτὸν ἑαυτῇ εἰς υἱόν. 7.22. καὶ ἐπαιδεύθη Μωυσῆς πάσῃ σοφίᾳ Αἰγυπτίων, ἦν δὲ δυνατὸς ἐν λόγοις καὶ ἔργοις αὐτοῦ. 7.23. Ὡς δὲ ἐπληροῦτο αὐτῷ τεσσερακονταετὴς χρόνος, ἀνέβη ἐπὶ τὴν καρδίαν αὐτοῦ ἐπισκέψασθαι τοὺς ἀδελφοὺς αὐτοῦ τοὺς υἱοὺς Ἰσραήλ. 7.24. καὶ ἰδών τινα ἀδικούμενον ἠμύνατο καὶ ἐποίησεν ἐκδίκησιν τῷ καταπονουμένῳ πατάξας τὸν Αἰγύπτιον. 7.25. ἐνόμιζεν δὲ συνιέναι τοὺς ἀδελφοὺς ὅτι ὁ θεὸς διὰ χειρὸς αὐτοῦ δίδωσιν σωτηρίαν αὐτοῖς, οἱ δὲ οὐ συνῆκαν. 7.26. τῇ τε ἐπιούσῃ ἡμέρᾳ ὤφθη αὐτοῖς μαχομένοις καὶ συνήλλασσεν αὐτοὺς εἰς εἰρήνην εἰπών Ἄνδρες, ἀδελφοί ἐστε· ἵνα τί ἀδικεῖτε ἀλλήλους; 7.27. ὁ δὲ ἀδικῶν τὸν πλησίον ἀπώσατο αὐτὸν εἰπών Τίς σὲ κατέστησεν ἄρχοντα καὶ δικαστὴν ἐφʼ ἡμῶν; 7.28. μὴ ἀνελεῖν με σὺ θέλεις ὃν τρόπον ἀνεῖλες ἐχθὲς τὸν Αἰγύπτιον; 7.29. ἔφυγεν δὲ Μωυσῆς ἐν τῷ λόγῳ τούτῳ, καὶ ἐγένετο πάροικος ἐν γῇ Μαδιάμ, οὗ ἐγέννησεν υἱοὺς δύο. 7.30. Καὶ πληρωθέντων ἐτῶν τεσσεράκονταὤφθη αὐτῷ ἐν τῇ ἐρήμῳ τοῦ ὄρους Σινὰ ἄγγελος ἐν φλογὶ πυρὸς βάτου· 7.31. ὁ δὲ Μωυσῆς ἰδὼν ἐθαύμασεν τὸ ὅραμα· προσερχομένου δὲ αὐτοῦ κατανοῆσαι ἐγένετο φωνὴ Κυρίου 7.32. Ἐγὼ ὁ θεὸς τῶν πατέρων σου, ὁ θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ. ἔντρομος δὲ γενόμενος Μωυσῆς οὐκ ἐτόλμα κατανοῆσαι. 7.33. εἶπεν δὲ αὐτῷ ὁ κύριος Λῦσον τὸ ὑπόδημα τῶν ποδῶν σου, ὁ γὰρ τόπος ἐφʼ ᾧ ἕστηκας γῆ ἁγία ἐστίν. 7.34. ἰδὼν εἶδον τὴν κάκωσιν τοῦ λαοῦ μου τοῦ ἐν Αἰγύπτῳ, καὶ τοῦ στεναγμοῦ αὐτοῦ ἤκουσα, καὶ κατέβην ἐξελέσθαι αὐτούς· καὶ νῦν δεῦρο ἀποστείλω σε εἰς Αἴγυπτον. 7.35. Τοῦτον τὸν Μωυσῆν, ὃν ἠρνήσαντο εἰπόντεςΤίς σε κατέστησεν ἄρχοντα καὶ δικαστήν; τοῦτον ὁ θεὸς καὶ ἄρχοντα καὶ λυτρωτὴν ἀπέσταλκεν σὺν χειρὶ ἀγγέλου τοῦ ὀφθέντος αὐτῷ ἐν τῇ βάτῳ. 7.36. οὗτος ἐξήγαγεν αὐτοὺς ποιήσαςτέρατα καὶ σημεῖα ἐν τῇ Αἰγύπτῳ καὶ ἐν Ἐρυθρᾷ Θαλάσσῃ καὶἐν τῇ ἐρήμῳ ἔτη τεσσεράκοντα. 7.37. οὗτός ἐστιν ὁ Μωυσῆς ὁ εἴπας τοῖς υἱοῖς Ἰσραήλ Προφήτην ὑμῖν ἀναστήσει ὁ θεὸς ἐκ τῶν ἀδελφῶν ὑμῶν 7.38. ὡς ἐμέ. οὗτός ἐστιν ὁ γενόμενος ἐν τῇ ἐκκλησίᾳ ἐν τῇ ἐρήμῳ μετὰ τοῦ ἀγγέλου τοῦ λαλοῦντος αὐτῷ ἐν τῷ ὄρει Σινὰ καὶ τῶν πατέρων ἡμῶν, ὃς ἐδέξατο λόγια ζῶντα δοῦναι ὑμῖν, 7.39. ᾧ οὐκ ἠθέλησαν ὑπήκοοι γενέσθαι οἱ πατέρες ἡμῶν ἀλλὰ ἀπώσαντο καὶ ἐστράφησαν ἐν ταῖς καρδίαις αὐτῶν εἰς Αἴγυπτον, 7.40. εἰπόντες τῷ Ἀαρών Ποίησον ἡμῖν θεοὺς οἳ προπορεύσονται ἡμῶν· ὁ γὰρ Μωυσῆς οὗτος, ὃς ἐξήγαγεν ἡμᾶς ἐκ γῆς Αἰγύπτου, οὐκ οἴδαμεν τί ἐγένετο αὐτῷ. 7.41. καὶ ἐμοσχοποίησαν ἐν ταῖς ἡμέραις ἐκείναις καὶ ἀνήγαγον θυσίαν τῷ εἰδώλῳ, καὶ εὐφραίνοντο ἐν τοῖς ἔργοις τῶν χειρῶν αὐτῶν. 7.42. ἔστρεψεν δὲ ὁ θεὸς καὶ παρέδωκεν αὐτοὺς λατρεύειν τῇ στρατιᾷ τοῦ οὐρανοῦ, καθὼς γέγραπται ἐν Βίβλῳ τῶν προφητῶν 7.43. 7.44. Ἡ σκηνὴ τοῦ μαρτυρίου ἦν τοῖς πατράσιν ἡμῶν ἐν τῇ ἐρήμῳ, καθὼς διετάξατο ὁ λαλῶν τῷ Μωυσῇ ποιῆσαι αὐτὴνκατὰ τὸν τύπον ὃν ἑωράκει, 7.45. ἣν καὶ εἰσήγαγον διαδεξάμενοι οἱ πατέρες ἡμῶν μετὰ Ἰησοῦ ἐν τῇ κατασχέσει τῶν ἐθνῶν ὧν ἐξῶσεν ὁ θεὸς ἀπὸ προσώπου τῶν πατέρων ἡμῶν ἕως τῶν ἡμερῶν Δαυείδ· 7.46. ὃς εὗρεν χάριν ἐνώπιον τοῦ θεοῦ καὶ ᾐτήσατο εὑρεῖν σκήνωμα τῷ θεῷ Ἰακώβ. 7.47. Σολομῶν δὲ οἰκοδόμησεν αὐτῷ οἶκον. 7.48. ἀλλʼ οὐχ ὁ ὕψιστος ἐν χειροποιήτοις κατοικεῖ· καθὼς ὁ προφήτης λέγει 7.49. 7.50. 7.51. Σκληροτράχηλοι καὶ ἀπερίτμητοι καρδίαις καὶ τοῖς ὠσίν, ὑμεῖς ἀεὶ τῷ πνεύματι τῷ ἁγίῳ ἀντιπίπτετε, ὡς οἱ πατέρες ὑμῶν καὶ ὑμεῖς. 7.52. τίνα τῶν προφητῶν οὐκ ἐδίωξαν οἱ πατέρες ὑμῶν; καὶ ἀπέκτειναν τοὺς προκαταγγείλαντας περὶ τῆς ἐλεύσεως τοῦ δικαίου οὗ νῦν ὑμεῖς προδόται καὶ φονεῖς ἐγένεσθε, 7.53. οἵτινες ἐλάβετε τὸν νόμον εἰς διαταγὰς ἀγγέλων, καὶ οὐκ ἐφυλάξατε. | 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. 6.13. 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." 7.1. The high priest said, "Are these things so?" 7.2. He said, "Brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he lived in Haran, 7.3. and said to him, 'Get out of your land, and from your relatives, and come into a land which I will show you.' 7.4. Then he came out of the land of the Chaldaeans, and lived in Haran. From there, when his father was dead, God moved him into this land, where you are now living. 7.5. He gave him no inheritance in it, no, not so much as to set his foot on. He promised that he would give it to him in possession, and to his seed after him, when he still had no child. 7.6. God spoke in this way: that his seed would live as aliens in a strange land, and that they would be enslaved and mistreated for four hundred years. 7.7. 'I will judge the nation to which they will be in bondage,' said God, 'and after that will they come out, and serve me in this place.' 7.8. He gave him the covet of circumcision. So Abraham became the father of Isaac, and circumcised him the eighth day. Isaac became the father of Jacob, and Jacob became the father of the twelve patriarchs. 7.9. "The patriarchs, moved with jealousy against Joseph, sold him into Egypt. God was with him, 7.10. and delivered him out of all his afflictions, and gave him favor and wisdom before Pharaoh, king of Egypt. He made him governor over Egypt and all his house. 7.11. Now a famine came over all the land of Egypt and Canaan, and great affliction. Our fathers found no food. 7.12. But when Jacob heard that there was grain in Egypt, he sent out our fathers the first time. 7.13. On the second time Joseph was made known to his brothers, and Joseph's race was revealed to Pharaoh. 7.14. Joseph sent, and summoned Jacob, his father, and all his relatives, seventy-five souls. 7.15. Jacob went down into Egypt, and he died, himself and our fathers, 7.16. and they were brought back to Shechem, and laid in the tomb that Abraham bought for a price in silver from the sons of Hamor of Shechem. 7.17. "But as the time of the promise came close which God swore to Abraham, the people grew and multiplied in Egypt, 7.18. until there arose a different king, who didn't know Joseph. 7.19. The same dealt slyly with our race, and mistreated our fathers, that they should throw out their babies, so that they wouldn't stay alive. 7.20. At that time Moses was born, and was exceedingly handsome. He was nourished three months in his father's house. 7.21. When he was thrown out, Pharaoh's daughter took him up, and reared him as her own son. 7.22. Moses was instructed in all the wisdom of the Egyptians. He was mighty in his words and works. 7.23. But when he was forty years old, it came into his heart to visit his brothers, the children of Israel. 7.24. Seeing one of them suffer wrong, he defended him, and avenged him who was oppressed, striking the Egyptian. 7.25. He supposed that his brothers understood that God, by his hand, was giving them deliverance; but they didn't understand. 7.26. "The day following, he appeared to them as they fought, and urged them to be at peace again, saying, 'Sirs, you are brothers. Why do you wrong one to another?' 7.27. But he who did his neighbor wrong pushed him away, saying, 'Who made you a ruler and a judge over us? 7.28. Do you want to kill me, as you killed the Egyptian yesterday?' 7.29. Moses fled at this saying, and became a stranger in the land of Midian, where he became the father of two sons. 7.30. "When forty years were fulfilled, an angel of the Lord appeared to him in the wilderness of Mount Sinai , in a flame of fire in a bush. 7.31. When Moses saw it, he wondered at the sight. As he came close to see, a voice of the Lord came to him, 7.32. 'I am the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob.' Moses trembled, and dared not look. 7.33. The Lord said to him, 'Take your sandals off of your feet, for the place where you stand is holy ground. 7.34. I have surely seen the affliction of my people that is in Egypt , and have heard their groaning. I have come down to deliver them. Now come, I will send you into Egypt.' 7.35. "This Moses, whom they refused, saying, 'Who made you a ruler and a judge?' -- God has sent him as both a ruler and a deliverer with the hand of the angel who appeared to him in the bush. 7.36. This man led them out, having worked wonders and signs in Egypt, in the Red Sea, and in the wilderness forty years. 7.37. This is that Moses, who said to the children of Israel , 'The Lord God will raise up a prophet to you from among your brothers, like me.' 7.38. This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living oracles to give to us, 7.39. to whom our fathers wouldn't be obedient, but rejected him, and turned back in their hearts to Egypt , 7.40. saying to Aaron, 'Make us gods that will go before us, for as for this Moses, who led us out of the land of Egypt , we don't know what has become of him.' 7.41. They made a calf in those days, and brought a sacrifice to the idol, and rejoiced in the works of their hands. 7.42. But God turned, and gave them up to serve the host of the sky, as it is written in the book of the prophets, 'Did you offer to me slain animals and sacrifices Forty years in the wilderness, O house of Israel ? 7.43. You took up the tent of Moloch, The star of your god Rephan, The figures which you made to worship. I will carry you away beyond Babylon.' 7.44. "Our fathers had the tent of the testimony in the wilderness, even as he who spoke to Moses appointed, that he should make it according to the pattern that he had seen; 7.45. which also our fathers, in their turn, brought in with Joshua when they entered into the possession of the nations, whom God drove out before the face of our fathers, to the days of David, 7.46. who found favor in the sight of God, and asked to find a habitation for the God of Jacob. 7.47. But Solomon built him a house. 7.48. However, the Most High doesn't dwell in temples made with hands, as the prophet says, 7.49. 'heaven is my throne, And the earth the footstool of my feet. What kind of house will you build me?' says the Lord; 'Or what is the place of my rest? 7.50. Didn't my hand make all these things?' 7.51. "You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. 7.52. Which of the prophets didn't your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers. 7.53. You received the law as it was ordained by angels, and didn't keep it!" |
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| 10. New Testament, 1 Timothy, 28.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •christianity, supersessionism in •supersessionism, in christianity Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 9 |
11. New Testament, 1 Corinthians, 11.23-11.26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •supersessionism, christian Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 214| 11.23. ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν 11.24. Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων 11.25. Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. 11.26. ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε, ἄχρι οὗ ἔλθῃ. | 11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme." 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me." 11.26. For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes. |
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12. New Testament, 1 John, 3.4-3.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •supersessionism, christian Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 82| 3.4. Πᾶς ὁ ποιῶν τὴν ἁμαρτίαν καὶ τὴν ἀνομίαν ποιεῖ, καὶ ἡ ἁμαρτία ἐστὶν ἡ ἀνομία. 3.5. καὶ οἴδατε ὅτι ἐκεῖνος ἐφανερώθη ἵνα τὰς ἁμαρτίας ἄρῃ, καὶ ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν. 3.6. πᾶς ὁ ἐν αὐτῷ μένων οὐχ ἁμαρτάνει· πᾶς ὁ ἁμαρτάνων οὐχ ἑώρακεν αὐτὸν οὐδὲ ἔγνωκεν αὐτόν. 3.7. Τεκνία, μηδεὶς πλανάτω ὑμᾶς· ὁ ποιῶν τὴν δικαιοσύνην δίκαιός ἐστιν, καθὼς ἐκεῖνος δίκαιός ἐστιν· 3.8. ὁ ποιῶν τὴν ἁμαρτίαν ἐκ τοῦ διαβόλου ἐστίν, ὅτι ἀπʼ ἀρχῆς ὁ διάβολος ἁμαρτάνει. εἰς τοῦτο ἐφανερώθη ὁ υἱὸς τοῦ θεοῦ ἵνα λύσῃ τὰ ἔργα τοῦ διαβόλου. 3.9. Πᾶς ὁ γεγεννημένος ἐκ τοῦ θεοῦ ἁμαρτίαν οὐ ποιεῖ, ὅτι σπέρμα αὐτοῦ ἐν αὐτῷ μένει, καὶ οὐ δύναται ἁμαρτάνειν, ὅτι ἐκ τοῦ θεοῦ γεγέννηται. 3.10. ἐν τούτῳ φανερά ἐστιν τὰ τέκνα τοῦ θεοῦ καὶ τὰ τέκνα τοῦ διαβόλου· πᾶς ὁ μὴ ποιῶν δικαιοσύνην οὐκ ἔστιν ἐκ τοῦ θεοῦ, καὶ ὁ μὴ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ. | 3.4. Everyone who sins also commits lawlessness. Sin is lawlessness. 3.5. You know that he was revealed to take away our sins, and in him is no sin. 3.6. Whoever remains in him doesn't sin. Whoever sins hasn't seen him, neither knows him. 3.7. Little children, let no one lead you astray. He who does righteousness is righteous, even as he is righteous. 3.8. He who sins is of the devil, for the devil has been sinning from the beginning. To this end the Son of God was revealed, that he might destroy the works of the devil. 3.9. Whoever is born of God doesn't commit sin, because his seed remains in him; and he can't sin, because he is born of God. 3.10. In this the children of God are revealed, and the children of the devil. Whoever doesn't do righteousness is not of God, neither is he who doesn't love his brother. |
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13. New Testament, Hebrews, 5.11-5.14, 7.16-7.18, 7.21-7.26, 8.1-8.5, 9.9-9.14, 10.4, 10.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •supersessionism, christian Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 8, 243| 5.11. Περὶ οὗ πολὺς ἡμῖν ὁ λόγος καὶ δυσερμήνευτος ἐπεὶ νωθροὶ γεγόνατε ταῖς ἀκοαῖς· λέγειν, 5.12. καὶ γὰρ ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον, πάλιν χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς τινὰ τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ θεοῦ, καὶ γεγόνατε χρείαν ἔχοντες γάλακτος, οὐ στερεᾶς τροφῆς. 5.13. πᾶς γὰρ ὁ μετέχων γάλακτος ἄπειρος λόγου δικαιοσύνης, νήπιος γάρ ἐστιν· 5.14. τελείων δέ ἐστιν ἡ στερεὰ τροφή, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ. 7.16. ὃς οὐ κατὰ νόμον ἐντολῆς σαρκίνης γέγονεν ἀλλὰ κατὰ δύναμιν ζωῆς ἀκαταλύτου, 7.17. μαρτυρεῖται γὰρ ὅτιΣὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ. 7.18. ἀθέτησις μὲν γὰρ γίνεται προαγούσης ἐντολῆς διὰ τὸ αὐτῆς ἀσθενὲς καὶ ἀνωφελές, 7.21. ὁ δὲ μετὰ ὁρκωμοσίας διὰ τοῦ λέγοντος πρὸς αἰτόνὬμοσεν Κύριος, καὶ οὐ μεταμεληθήσεται, Σὺ ἱερεὺς εἰς τὸν αἰῶνα,?̓ 7.22. κατὰ τοσοῦτο καὶ κρείττονος διαθήκης γέγονεν ἔγγυος Ἰησοῦς. 7.23. Καὶ οἱ μὲν πλείονές εἰσιν γεγονότες ἱερεῖς διὰ τὸ θανάτῳ κωλύεσθαι παραμένειν· 7.24. ὁ δὲ διὰ τὸ μένειν αὐτὸνεἰς τὸν αἰῶναἀπαράβατον· ἔχει τὴν ἱερωσύνην· 7.25. ὅθεν καὶ σώζειν εἰς τὸ παντελὲς δύναται τοὺς προσερχομένους διʼ αὐτοῦ τῷ θεῷ, πάντοτε ζῶν εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν. 7.26. Τοιοῦτος γὰρ ἡμῖν [καὶ] ἔπρεπεν ἀρχιερεύς, ὅσιος, ἄκακος, ἀμίαντος, κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν, καὶ ὑψηλότερος τῶν οὐρανῶν γενόμενος· 8.1. Κεφάλαιον δὲ ἐπὶ τοῖς λεγομένοις, τοιοῦτον ἔχομεν ἀρχιερέα, ὃςἐκάθισεν ἐν δεξιᾶτοῦ θρόνου τῆς μεγαλωσύνης ἐν τοῖς οὐρανοῖς, 8.2. τῶν ἁγίων λειτουργὸς καὶτῆς σκηνῆςτῆς ἀληθινῆς,ἣν ἔπηξεν ὁ κύριος,οὐκ ἄνθρωπος. 8.3. πᾶς γὰρ ἀρχιερεὺς εἰς τὸ προσφέρειν δῶρά τε καὶ θυσίας καθίσταται· ὅθεν ἀναγκαῖον ἔχειν τι καὶ τοῦτον ὃ προσενέγκῃ. 8.4. εἰ μὲν οὖν ἦν ἐπὶ γῆς, οὐδʼ ἂν ἦν ἱερεύς, ὄντων τῶν προσφερόντων κατὰ νόμον τὰ δῶρα· 8.5. ?̔οἵτινες ὑποδείγματι καὶ σκιᾷ λατρεύουσιν τῶν ἐπουρανίων, καθὼς κεχρημάτισται Μωυσῆς μέλλων ἐπιτελεῖν τὴν σκηνήν,Ὅραγάρ, φησίν,ποιήσεις πάντα gt κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει· 9.9. ἥτις παραβολὴ εἰς τὸν καιρὸν τὸν ἐνεστηκότα, καθʼ ἣν δῶρά τε καὶ θυσίαι προσφέρονται μὴ δυνάμεναι κατὰ συνείδησιν τελειῶσαι τὸν λατρεύοντα, 9.10. μόνον ἐπὶ βρώμασιν καὶ πόμασιν καὶ διαφόροις βαπτισμοῖς, δικαιώματα σαρκὸς μέχρι καιροῦ διορθώσεως ἐπικείμενα. 9.11. Χριστὸς δὲ παραγενόμενος ἀρχιερεὺς τῶν γενομένων ἀγαθῶν διὰ τῆς μείζονος καὶ τελειοτέρας σκηνῆς οὐ χειροποιήτου, τοῦτʼ ἔστιν οὐ ταύτης τῆς κτίσεως, 9.12. οὐδὲ διʼ αἵματος τράγων καὶ μόσχων διὰ δὲ τοῦ ἰδίου αἵματος, εἰσῆλθεν ἐφάπαξ εἰς τὰ ἅγια, αἰωνίαν λύτρωσιν εὑράμενος. 9.13. εἰ γὰρ τὸ αἷμα τράγων καὶ ταύρων καὶ σποδὸς δαμάλεως ῥαντίζουσα τοὺς κεκοινωμένους ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα, 9.14. πόσῳ μᾶλλον τὸ αἷμα τοῦ χριστοῦ, ὃς διὰ πνεύματος αἰωνίου ἑαυτὸν προσήνεγκεν ἄμωμον τῷ θεῷ, καθαριεῖ τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν θεῷ ζῶντι. 10.4. ἀδύνατον γὰρ αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας. 10.11. Καὶ πᾶς μὲν ἱερεὺς ἕστηκεν καθʼ ἡμέραν λειτουργῶν καὶ τὰς αὐτὰς πολλάκις προσφέρων θυσίας, αἵτινες οὐδέποτε δύνανται περιελεῖν ἁμαρτίας. | 5.11. About him we have many words to say, and hard to interpret, seeing you have become dull of hearing. 5.12. For when by reason of the time you ought to be teachers, you again need to have someone teach you the rudiments of the first principles of the oracles of God. You have come to need milk, and not solid food. 5.13. For everyone who lives on milk is not experienced in the word of righteousness, for he is a baby. 5.14. But solid food is for those who are full grown, who by reason of use have their senses exercised to discern good and evil. 7.16. who has been made, not after the law of a fleshly commandment, but after the power of an endless life: 7.17. for it is testified, "You are a priest forever, According to the order of Melchizedek." 7.18. For there is an annulling of a foregoing commandment because of its weakness and uselessness 7.21. (for they indeed have been made priests without an oath), but he with an oath by him that says of him, "The Lord swore and will not change his mind, 'You are a priest forever, According to the order of Melchizedek'". 7.22. By so much has Jesus become the collateral of a better covet. 7.23. Many, indeed, have been made priests, because they are hindered from continuing by death. 7.24. But he, because he lives forever, has his priesthood unchangeable. 7.25. Therefore he is also able to save to the uttermost those who draw near to God through him, seeing he ever lives to make intercession for them. 7.26. For such a high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens; 8.1. Now in the things which we are saying, the main point is this. We have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens, 8.2. a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, not man. 8.3. For every high priest is appointed to offer both gifts and sacrifices. Therefore it is necessary that this high priest also have something to offer. 8.4. For if he were on earth, he would not be a priest at all, seeing there are priests who offer the gifts according to the law; 8.5. who serve a copy and shadow of the heavenly things, even as Moses was warned by God when he was about to make the tabernacle, for he said, "See, you shall make everything according to the pattern that was shown to you on the mountain." 9.9. which is a symbol of the present age, where gifts and sacrifices are offered that are incapable, concerning the conscience, of making the worshipper perfect; 9.10. being only (with meats and drinks and various washings) fleshly ordices, imposed until a time of reformation. 9.11. But Christ having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, 9.12. nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained eternal redemption. 9.13. For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the cleanness of the flesh: 9.14. how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God? 10.4. For it is impossible that the blood of bulls and goats should take away sins. 10.11. Every priest indeed stands day by day ministering and often offering the same sacrifices, which can never take away sins, |
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14. New Testament, Romans, 3.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •supersessionism, christian Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 82| 3.23. πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ, | 3.23. for all have sinned, and fall short of the glory of God; |
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15. New Testament, John, 6.51-6.59 (1st cent. CE - 1st cent. CE) Tagged with subjects: •supersessionism, christian Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 214| 6.51. ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν ὁ ἐκ τοῦ οὐρανοῦ καταβάς· ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου ζήσει εἰς τὸν αἰῶνα, καὶ ὁ ἄρτος δὲ ὃν ἐγὼ δώσω ἡ σάρξ μου ἐστὶν ὑπὲρ τῆς τοῦ κόσμου ζωῆς. 6.52. Ἐμάχοντο οὖν πρὸς ἀλλήλους οἱ Ἰουδαῖοι λέγοντες Πῶς δύναται οὗτος ἡμῖν δοῦναι τὴν σάρκα [αὐτοῦ] φαγεῖν; 6.53. εἶπεν οὖν αὐτοῖς [ὁ] Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ υἱοῦ τοῦ ἀνθρώπου καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. 6.54. ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἔχει ζωὴν αἰώνιον, κἀγὼ ἀναστήσω αὐτὸν τῇ ἐσχάτῃ ἡμέρᾳ· 6.55. ἡ γὰρ σάρξ μου ἀληθής ἐστι βρῶσις, καὶ τὸ αἷμά μου ἀληθής ἐστι πόσις. 6.56. ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἐν ἐμοὶ μένει κἀγὼ ἐν αὐτῷ. 6.57. καθὼς ἀπέστειλέν με ὁ ζῶν πατὴρ κἀγὼ ζῶ διὰ τὸν πατέρα, καὶ ὁ τρώγων με κἀκεῖνος ζήσει διʼ ἐμέ. 6.58. οὗτός ἐστιν ὁ ἄρτος ὁ ἐξ οὐρανοῦ καταβάς, οὐ καθὼς ἔφαγον οἱ πατέρες καὶ ἀπέθανον· ὁ τρώγων τοῦτον τὸν ἄρτον ζήσει εἰς τὸν αἰῶνα. 6.59. Ταῦτα εἶπεν ἐν συναγωγῇ διδάσκων ἐν Καφαρναούμ. | 6.51. I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh." 6.52. The Jews therefore contended with one another, saying, "How can this man give us his flesh to eat?" 6.53. Jesus therefore said to them, "Most assuredly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don't have life in yourselves. 6.54. He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 6.55. For my flesh is food indeed, and my blood is drink indeed. 6.56. He who eats my flesh and drinks my blood lives in me, and I in him. 6.57. As the living Father sent me, and I live because of the Father; so he who feeds on me, he will also live because of me. 6.58. This is the bread which came down out of heaven -- not as our fathers ate the manna, and died. He who eats this bread will live forever." 6.59. These things he said in the synagogue, as he taught in Capernaum. |
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| 16. New Testament, Galatians, 4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •christianization of the roman empire, supersessionism Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 389 |
17. New Testament, Apocalypse, 21.1-22.5, 21.5, 21.10, 21.11, 21.18, 21.19, 21.20, 21.21, 21.22, 21.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 243| 21.23. καὶ ἡ πόλις οὐ χρείαν ἔχειτοῦ ἡλίου οὐδὲ τῆς σελήνης,ἵναφαίνωσιναὐτῇ,ἡγὰρδόξα τοῦ θεοῦ ἐφώτισεναὐτήν, καὶ ὁ λύχνος αὐτῆς τὸ ἀρνίον. | 21.23. The city has no need for the sun, neither of the moon, to shine, for the very glory of God illuminated it, and its lamp is the Lamb. |
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18. New Testament, Luke, 5.32, 15.7, 22.15-22.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •supersessionism, christian Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 214; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 82| 5.32. οὐκ ἐλήλυθα καλέσαι δικαίους ἀλλὰ ἁμαρτωλοὺς εἰς μετάνοιαν. 15.7. λέγω ὑμῖν ὅτι οὕτως χαρὰ ἐν τῷ οὐρανῷ ἔσται ἐπὶ ἑνὶ ἁμαρτωλῷ μετανοοῦντι ἢ ἐπὶ ἐνενήκοντα ἐννέα δικαίοις οἵτινες οὐ χρείαν ἔχουσιν μετανοίας. 22.15. καὶ εἶπεν πρὸς αὐτούς Ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ πάσχα φαγεῖν μεθʼ ὑμῶν πρὸ τοῦ με παθεῖν· 22.16. λέγω γὰρ ὑμῖν ὅτι οὐ μὴ φάγω αὐτὸ ἕως ὅτου πληρωθῇ ἐν τῇ βασιλείᾳ τοῦ θεοῦ. 22.17. καὶ δεξάμενος ποτήριον εὐχαριστήσας εἶπεν Λάβετε τοῦτο καὶ διαμερίσατε εἰς ἑαυτούς· 22.18. λέγω γὰρ ὑμῖν, οὐ μὴ πίω ἀπὸ τοῦ νῦν ἀπὸ τοῦ γενήματος τῆς ἀμπέλου ἕως οὗ ἡ βασιλεία τοῦ θεοῦ ἔλθῃ. 22.19. καὶ λαβὼν ἄρτον εὐχαριστήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς λέγων Τοῦτό ἐστιν τὸ σῶμά μου ⟦τὸ ὑπὲρ ὑμῶν διδόμενον· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. 22.20. καὶ τὸ ποτήριον ὡσαύτως μετὰ τὸ δειπνῆσαι, λέγων Τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐν τῷ αἵματί μου, τὸ ὑπὲρ ὑμῶν ἐκχυννόμενον⟧. | 5.32. I have not come to call the righteous, but sinners to repentance." 15.7. I tell you that even so there will be more joy in heaven over one sinner who repents, than over ninety-nine righteous people who need no repentance. 22.15. He said to them, "I have earnestly desired to eat this Passover with you before I suffer, 22.16. for I tell you, I will no longer by any means eat of it until it is fulfilled in the Kingdom of God." 22.17. He received a cup, and when he had given thanks, he said, "Take this, and share it among yourselves, 22.18. for I tell you, I will not drink at all again from the fruit of the vine, until the Kingdom of God comes." 22.19. He took bread, and when he had given thanks, he broke it, and gave to them, saying, "This is my body which is given for you. Do this in memory of me." 22.20. Likewise, he took the cup after supper, saying, "This cup is the new covet in my blood, which is poured out for you. |
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19. Clement of Rome, 1 Clement, 10.3-10.6, 29.1-29.3, 31.2, 64.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •supersessionism, christian Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 82| 10.3. Ἄπελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγγενείας σου καὶ ἐκ τοῦ οἴκου τοῦ πατρός σου εἰς τὴν γῆν ἣν ἄν σοι δείξω: καὶ ποιήσω σε εἰς ἔθνος μέγα καὶ εὐλογήσω σε καὶ μεγαλυνῶ τὸ ὄνομά σου, καὶ ἔσῃ εὐλογημένος: καὶ εὐλογήσω τοὺς εὐλογοῦντάς σε καὶ καταράσομαι τοὺς καταρωμένους σε, καὶ εὐλογηθήσονται ἐν σοὶ πᾶσαι αἱ φυλαὶ τῆς γῆς. 10.4. καὶ πάλιν ἐν τῷ διαχωρισθῆναι Gen. 13, 14-16 αὐτὸν ἀπὸ Λὼτ εἶπεν αὐτῷ ὁ θεός. Ἀναβλέψας τοῖς ὀφθαλμοῖς σου ἴδε ἀπὸ τοῦ τόπου, οὖ νῦν σὺ εἶ, πρὸς βορρᾶν καὶ λίβα καὶ ἀνατολὰς καὶ θάλασσαν, ὅτι πᾶσαν τὴν γῆν, ἣν σὺ ὁρᾷς, σοὶ δώσω αὐτὴν καὶ τῷ σπέρματί σου ἕως αἰῶνος. 10.5. καὶ ποιήσω τὸ σπέρμα σου ὡς τὴν ἄμμον τῆς γῆς: εἰ δύναταί τις ἐξαριθμῆσαι τὴν ἄμμον τῆς γῆς, καὶ τὸ σπέρμα σου ἐξαριθμηθήσεται. 10.6. καὶ Gen. 15,5 Rom. 4, 8 πάλιν λέγει: Ἐξήγαγεν ὁ θεὸς τὸν Ἀβραὰμ καὶ εἶπεν αὐτῷ: Ἀνάβλεψον εἰς τὸν οὐρανὸν καὶ ἀρίθμησον τοὺς ἀστέρας, εἰ δυνήσῃ ἐξαριθμῆσαι αὐτούς: οὕτως ἔσται τὸ σπέρμα σου. ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. Gen. 18, 21 29.1. Προσέλθωμεν οὖν αὐτῷ ἐν ὁσιότητι ψυχῆς, ἁγνὰς καὶ ἀμιάντους χεῖρας αἴροντες πρὸς αὐτόν, ἀγαπῶντες τὸν ἐπιεικῆ καὶ εὔσπλαγχνον πατέρα ἡμῶν, ὃς ἐκλογῆς μέρος ἡμᾶς ἐποίησεν ἑαυτῷ. Deut 32 8-9 29.2. οὕτω γὰρ γέγραπται: Ὅτε διεμέριζεν ὁ ὕψιστος ἔθνη, ὡς διέσπειρεν υἱοὺς Ἀδάμ, ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων θεοῦ. ἐγενήθη μερὶς κυρίου λαὸς αὐτοῦ Ἰακώβ, σχοίνισμα κληρονομίας Deut. 4, 34; Deut. 14, 2 Num. 18, 27; II Chron. 31, 14; Ezek, 48, 12; αὐτοῦ Ἰσραήλ. 29.3. καὶ ἐν ἑτέρῳ τόπῳ λέγει: Ἰδού, κύριος λαμβάνει ἑαυτῷ ἔθνος ἐκ μέσου ἐθνῶν, ὥσπερ λαμβάνει ἄνθρωπος τὴν ἀπαρχὴν αὐτοῦ τῆς ἅλω: καὶ ἐξελεύσεται ἐκ τοῦ ἔθνους ἐκείνου ἅγια ἁγίων. 31.2. τίνος χάριν ηὐλογήθη ὁ πατὴρ ἡμῶν Ἀβραάμ, οὐχὶ δικαιοσύνην καὶ Gen. 23 ἀλήθειαν διὰ πίστεως ποιήσας; 64.1. Λοιπὸν ὁ παντεπόπτης θεὸς καὶ δεσπότης τῶν πνευμάτων καὶ κύριος πάσης σαρκός, ό ἐκλεξάμενος τὸν κύριον Ἰησοῦν Χριστὸν καὶ ἡμᾶς Num. 10, 22; 27, 16; fc. Heb. 12,9 Deut. 16, 2 δἰ αὐτοῦ εἰς λαὸν περιούσιον, δῴη πάσῃ ψυχῇ ἐπικεκλημένῃ τὸ μεγαλοπρεπὲς καὶ ἅγιον ὄνομα αὐτοῦ πίστιν, φόβον, εἰρήνην, ὑπομονὴν καὶ μακροθυμίαν, ἐγκράτειαν, ἁγνείαν, σωφροσύνην, swfrosu/nhn CLK, kai\ swf. AS. εἰς εὐαρέστησιν τῷ ὀνόματι αὐτοῦ διὰ τοῦ ἀρχιερέως καὶ προστάτου ἡμῶν Ἰησοῦ Χριστοῦ, δἰ οὗ αὐτῷ δόξα καὶ μεγαλωσύνη, κράτος καὶ τιμή, καὶ νῦν καὶ εἰς πάντας τοῦς αἰῶνας τῶν αἰώνων ἀμήν. | |
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20. New Testament, Mark, 14.22-14.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •supersessionism, christian Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 214| 14.22. Καὶ ἐσθιόντων αὐτῶν λαβὼν ἄρτον εὐλογήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς καὶ εἶπεν Λάβετε, τοῦτό ἐστιν τὸ σῶμά μου. 14.23. καὶ λαβὼν ποτήριον εὐχαριστήσας ἔδωκεν αὐτοῖς, καὶ ἔπιον ἐξ αὐτοῦ πάντες. 14.24. καὶ εἶπεν αὐτοῖς Τοῦτό ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ ἐκχυννόμενον ὑπὲρ πολλῶν· 14.25. ἀμὴν λέγω ὑμῖν ὅτι οὐκέτι οὐ μὴ πίω ἐκ τοῦ γενήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω καινὸν ἐν τῇ βασιλείᾳ τοῦ θεοῦ. | 14.22. As they were eating, Jesus took bread, and when he had blessed, he broke it, and gave to them, and said, "Take, eat. This is my body." 14.23. He took the cup, and when he had given thanks, he gave to them. They all drank of it. 14.24. He said to them, "This is my blood of the new covet, which is poured out for many. 14.25. Most assuredly I tell you, I will no more drink of the fruit of the vine, until that day when I drink it anew in the Kingdom of God." |
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21. New Testament, Matthew, 26.26-26.29 (1st cent. CE - 1st cent. CE) Tagged with subjects: •supersessionism, christian Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 214| 26.26. Ἐσθιόντων δὲ αὐτῶν λαβὼν ὁ Ἰησοῦς ἄρτον καὶ εὐλογήσας ἔκλασεν καὶ δοὺς τοῖς μαθηταῖς εἶπεν Λάβετε φάγετε, τοῦτό ἐστιν τὸ σῶμά μου. 26.27. καὶ λαβὼν ποτήριον [καὶ] εὐχαριστήσας ἔδωκεν αὐτοῖς λέγων 26.28. Πίετε ἐξ αὐτοῦ πάντες, τοῦτο γάρ ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν ἁμαρτιῶν· 26.29. λέγω δὲ ὑμῖν, οὐ μὴ πίω ἀπʼ ἄρτι ἐκ τούτου τοῦ γενήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω μεθʼ ὑμῶν καινὸν ἐν τῇ βασιλείᾳ τοῦ πατρός μου. | 26.26. As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples, and said, "Take, eat; this is my body." 26.27. He took the cup, gave thanks, and gave to them, saying, "All of you drink it, 26.28. for this is my blood of the new covet, which is poured out for many for the remission of sins. 26.29. But I tell you that I will not drink of this fruit of the vine from now on, until that day when I drink it anew with you in my Father's kingdom." |
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| 22. Anon., Sifre Deuteronomy, 343 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •christianization of the roman empire, supersessionism Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 346 |
23. Anon., Genesis Rabba, 63.7 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •christianization of the roman empire, supersessionism Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 346| 63.7. וַיֹּאמֶר ה' לָהּ (בראשית כה, כג), רַבִּי יְהוּדָה בַּר רַבִּי סִימוֹן וְרַבִּי יוֹחָנָן בְּשֵׁם רַבִּי אֱלִיעֶזֶר בֶּן רַבִּי שִׁמְעוֹן מֵעוֹלָם לֹא נִזְקַק הַקָּדוֹשׁ בָּרוּךְ הוּא לְהָשִׂיחַ עִם אִשָּׁה אֶלָּא עִם אוֹתָהּ הַצַּדֶּקֶת, וְאַף הִיא עַל יְדֵי עִלָּה. רַבִּי אַבָּא בַּר כַּהֲנָא אוֹמֵר כַּמָּה כִּרְכּוּרִין כִּרְכֵּר בִּשְׁבִיל לְהָשִׂיחַ עִמָּהּ, שֶׁנֶּאֱמַר (בראשית יח, טו): וַיֹּאמֶר לֹא כִּי צָחָקְתְּ. וְהָכְתִיב (בראשית טז, יג): וַתִּקְרָא שֵׁם ה' הַדֹּבֵר אֵלֶיהָ, רַבִּי לֵוִי בְּשֵׁם רַבִּי אַבָּא חָמָא בַּר חֲנִינָא אָמַר עַל יְדֵי מַלְאָךְ. רַבִּי אֶלְעָזָר אָמַר עַל יְדֵי שֵׁם בֶּן נֹחַ. (בראשית טז, יג): שְׁנֵי גוֹיִם בְּבִטְנֵךְ, שְׁנֵי גֵאֵי גוֹיִם בְּבִטְנֵךְ, זֶה מִתְגָּאֶה בְּעוֹלָמוֹ וְזֶה מִתְגָּאֶה בְּמַלְכוּתוֹ. שְׁנֵי גֵאֵי גוֹיִם בְּבִטְנֵךְ, אַדְרִיָּאנוֹס בְּעוֹבְדֵי כּוֹכָבִים, שְׁלֹמֹה בְּיִשְׂרָאֵל. דָּבָר אַחֵר שְׁנֵי שׂוֹנְאֵי גוֹיִם בְּבִטְנֵךְ, כָּל הָעוֹבְדֵי כּוֹכָבִים שׂוֹנְאִים אֶת עֵשָׂו, וְכָל הָעוֹבְדֵי כּוֹכָבִים שׂוֹנְאִים אֶת יִשְׂרָאֵל, סְנָאֵיהוֹן דִּבְנַיָא בְּמֵעַיִךְ, דִּכְתִיב (מלאכי א, ג): וְאֶת עֵשָׂו שָׂנֵאתִי. וּשְׁנֵי לְאֻמִּים מִמֵּעַיִךְ יִפָּרֵדוּ, אָמַר רַבִּי בֶּרֶכְיָה מִכָּאן שֶׁנּוֹלַד מָהוּל. וּלְאֹם מִלְאֹם יֶאֱמָץ, רַבִּי חֶלְבּוֹ אָמַר עַד כָּאן קְרָיָין (בראשית י, ז): סַבְתָּה וְרַעְמָה וְסַבְתְּכָא, מִינָךְ יְקוּמוּן יְהוּדָאִין וְאַרְמָאִין. וְרַב יַעֲבֹד צָעִיר, אָמַר רַבִּי הוּנָא אִם זָכָה יַעֲבֹד, וְאִם לָאו יֵעֲבֵד. | |
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| 24. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •christianization of the roman empire, supersessionism Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 346 |
25. Anon., Leviticus Rabba, 13.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •christianization of the roman empire, supersessionism Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 346| 13.5. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן כָּל הַנְּבִיאִים רָאוּ הַמַּלְכֻיּוֹת בְּעִסּוּקָן, הֲדָא הוּא דִכְתִיב (בראשית ב, י): וְנָהָר יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת וגו', רַבִּי תַּנְחוּמָא וְאַמְרֵי לָהּ רַבִּי מְנַחֲמָא בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַשְׁקוֹת כּוֹס הַתַּרְעֵלָה לְאֻמּוֹת הָעוֹלָם לֶעָתִיד לָבוֹא, הֲדָא הוּא דִכְתִיב: וְנָהָר יֹצֵא מֵעֵדֶן, מָקוֹם שֶׁהַדִּין יוֹצֵא, (בראשית ב, י): וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים, אֵלּוּ אַרְבָּעָה נְהָרוֹת, (בראשית ב, יא): שֵׁם הָאֶחָד פִּישׁוֹן, זֶה בָּבֶל, עַל שֵׁם (חבקוק א, ח): וּפָשׁוּ פָּרָשָׁיו. (בראשית ב, יא): הוּא הַסֹּבֵב אֵת כָּל אֶרֶץ הַחֲוִילָה, נְבוּכַדְנֶצַּר הָרָשָׁע שֶׁעָלָה וְהִקִּיף אֶת כָּל אֶרֶץ יִשְׂרָאֵל שֶׁמְּיַחֶלֶת לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב (תהלים מב, ו): הוֹחִלִי לֵאלֹהִים. (בראשית ב, יא): אֲשֶׁר שָׁם הַזָּהָב, אֵלּוּ דִּבְרֵי תוֹרָה, שֶׁנֶּאֱמַר (תהלים יט, יא): הַנֶּחֱמָדִים מִזָּהָב וּמִפָּז רָב. (בראשית ב, יב): וּזֲהַב הָאָרֶץ הַהִוא טוֹב, מְלַמֵּד שֶׁאֵין תּוֹרָה כְּתוֹרַת אֶרֶץ יִשְׂרָאֵל וְאֵין חָכְמָה כְּחָכְמַת אֶרֶץ יִשְׂרָאֵל, (בראשית ב, יב): שָׁם הַבְּדֹלַח וְאֶבֶן הַשֹּׁהַם, מִקְרָא מִשְׁנָה תַּלְמוּד הֲלָכוֹת וְאַגָּדוֹת. (בראשית ב, יג): וְשֵׁם הַנָּהָר הַשֵּׁנִי גִיחוֹן, זֶה מָדַי, שֶׁהֶעֱמִידָה אֶת הָמָן הָרָשָׁע שֶׁמָּשַׁךְ עִסָּה כַּנָּחָשׁ, עַל שׁוּם (בראשית ג, יד): עַל גְּחֹנְךָ תֵלֵךְ. (בראשית ב, יג): הוּא הַסּוֹבֵב אֶת כָּל אֶרֶץ כּוּשׁ, שֶׁנֶּאֱמַר (אסתר א, א): מֵהוֹדוּ וְעַד כּוּשׁ. (בראשית ב, יד): וְשֵׁם הַנָּהָר הַשְּׁלִישִׁי חִדֶּקֶל, זוֹ יָוָן, שֶׁהִיא חַדָּה וְקַלָּה בִּגְזֵרוֹתֶיהָ עַל יִשְׂרָאֵל, וְאוֹמֵר לָהֶם כִּתְבוּ עַל קֶרֶן הַשּׁוֹר שֶׁאֵין לְיִשְׂרָאֵל חֵלֶק בֵּאלֹהֵי יִשְׂרָאֵל. (בראשית ב, יד): הַהֹלֵךְ קִדְמַת אַשּׁוּר, אָמַר רַב הוּנָא כָּל הַמַּלְכֻיּוֹת נִקְרְאוּ עַל שֵׁם אַשּׁוּר, שֶׁהָיוּ מְאַשְׁרִין עַצְמָן מִיִּשְׂרָאֵל. אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא, כָּל הַמַּלְכֻיּוֹת נִקְרְאוּ עַל שֵׁם מִצְרַיִם, עַל שֵׁם שֶׁהָיוּ מְצֵירִין לְיִשְׂרָאֵל. (בראשית ב, יד): וְהַנָּהָר הָרְבִיעִי הוּא פְרָת, הוּא אֱדוֹם שֶׁפָּרָת וְרָבָת בִּתְפִלָּתוֹ שֶׁל זָקֵן. דָּבָר אַחֵר, שֶׁפָּרָת וְרָבָת וְהֵצֵירָה לְעוֹלָמוֹ שֶׁל יִשְׂרָאֵל. דָּבָר אַחֵר, שֶׁפָּרָת וְרָבָת וְהֵצֵירָה לִבְנוֹ. דָּבָר אַחֵר, שֶׁפָּרָת וְרָבָת וְהֵצֵירָה לְבֵיתוֹ. דָּבָר אַחֵר, פָּרָת עַל שׁוּם סוֹפָהּ, שֶׁנֶּאֱמַר (ישעיה סג, ג): פּוּרָה דָרַכְתִּי לְבַדִּי. אַבְרָהָם רָאָה הַמַּלְכֻיּוֹת בְּעִסּוּקָן (בראשית טו, יב): וְהִנֵּה אֵימָה, זוֹ בָּבֶל עַל שֵׁם (דניאל ג, יט): נְבוּכַדְנֶצַּר הִתְמְלִי חֱמָא. (בראשית טו, יב): חֲשֵׁכָה, זוֹ מָדַי, שֶׁהֶחֱשִׁיכָה בִּגְזֵרוֹתֶיהָ אֶת יִשְׂרָאֵל, שֶׁנֶּאֱמַר (אסתר ג, יג): לְהַשְׁמִיד לַהֲרֹג וּלְאַבֵּד. (בראשית טו, יב): גְּדֹלָה, זוֹ יָוָן, אָמַר רַב נַחְמָן מְלַמֵּד שֶׁהָיְתָה מַלְכוּת יָוָן מַעֲמֶדֶת מֵאָה וְשִׁבְעִים וְאֶחָד אִפַּרְכִין, מֵאָה וְעֶשְׂרִים וְשִׁבְעָה אִסְטְרָטָלִיטוּן, וְרַבָּנָן אָמְרִין שִׁשִּׁים שִׁשִׁים, וְרַבִּי בֶּרֶכְיָה וְרַבִּי חָנִין עַל הֲדָא דְרַבָּנָן (דברים ח, טו): הַמּוֹלִיכְךָ בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא נָחָשׁ שָׂרָף וְעַקְרָב, נָחָשׁ זֶה בָּבֶל. שָׂרָף, זֶה מָדַי. עַקְרָב, זֶה יָוָן, מָה עַקְרָב זֶה מַשְׁרֶצֶת שִׁשִּׁים שִׁשִּׁים, כָּךְ הָיְתָה מַלְכוּת יָוָן מַעֲמֶדֶת שִׁשִּׁים שִׁשִּׁים. (בראשית טו, יב): נֹפֶלֶת, זוֹ אֱדוֹם, עַל שֵׁם (ירמיה מט, כא): מִקּוֹל נִפְלָם רָעֲשָׁה הָאָרֶץ. וְיֵשׁ אוֹמְרִים אֵימָה, זוֹ אֱדוֹם, עַל שֵׁם (דניאל ז, ז): דְּחִילָה וְאֵימְתָנִי. חֲשֵׁכָה, זוֹ יָוָן. גְּדֹלָה, זוֹ מָדַי, עַל שֵׁם (אסתר ג, א): גִּדַּל הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ. נֹפֶלֶת, זוֹ בָּבֶל, עַל שֵׁם (ישעיה כא, ט): נָפְלָה נָפְלָה בָּבֶל. רָאָה דָּנִיֵּאל אֶת הַמַּלְכֻיּוֹת בְּעִסּוּקָן, הֲדָא הוּא דִכְתִיב (דניאל ז, ב ג): חָזֵה הֲוֵית בְּחֶזְוִי עִם לֵילְיָא וַאֲרוּ אַרְבַּע רוּחֵי שְׁמַיָא מְגִיחָן לְיַמָּא רַבָּא, וְאַרְבַּע חֵיוָן רַבְרְבָן סָלְקָן מִן יַמָּא, אִם זְכִיתֶם מִן יַמָּא וְאִם לָאו מִן חוֹרְשָׁא, הֲדָא חֵיוְתָא דְיַמָּא כִּי סָלְקָא מִן יַמָּא הִיא מִמַּכְיָא, סָלְקָא מִן חוֹרְשָׁא לֵית הִיא מִמַּכְיָא, דְכַוָּותָא (תהלים פ, יד): יְכַרְסְמֶנָּה חֲזִיר מִיָּעַר, עַיִ"ן תְּלוּיָה, אִם זְכִיתֶם מִן הַיְאוֹר וְאִם לָאו מִן הַיַּעַר, הֲדָא חֵיוְתָא כִּי סָלְקָא מִן נַהֲרָא הִיא מִמַּכְיָא, סָלְקָא מִן חוֹרְשָׁא לֵית הִיא מִמַּכְיָא, (דניאל ז, ג): שָׁנְיָן דָּא מִן דָּא, אַל תִּקְרֵי שָׁנְיָן אֶלָּא סָנְיָן דָּא מִן דָּא, מְלַמֵּד שֶׁכָּל אֻמָּה שֶׁשּׁוֹלֶטֶת בָּעוֹלָם הִיא שׂוֹנְאָה לְיִשְׂרָאֵל וּמְשַׁעְבְּדָא בָּהֶן. (דניאל ז, ד): קַדְמָיְתָא כְאַרְיֵה, זוֹ בָּבֶל, יִרְמְיָה רָאָה אוֹתָהּ אֲרִי וְרָאָה אוֹתָהּ נֶשֶׁר, דִּכְתִיב (ירמיה ד, ז): עָלָה אַרְיֵה מִסֻּבְּכוֹ (ירמיה מט, כב): הִנֵּה כַנֶּשֶׁר יַעֲלֶה וְיִדְאֶה, אָמְרִין לְדָנִיֵּאל אַתּ מָה חָמֵית לְהוֹן, אָמַר לְהוֹן חָמֵיתִי אַפִּין כְּאַרְיֵה וְגַפִּין דִּי נְשַׁר, הֲדָא הוּא דִכְתִיב (דניאל ז, ד): קַדְמָיְתָא כְאַרְיֵה וְגַפִּין דִּי נְשַׁר לַהּ חָזֵה הֲוֵית עַד דִּי מְּרִיטוּ גַּפֵּיהּ וּנְטִילַת מִן אַרְעָא. רַבִּי אֶלְעָזָר וְרַבִּי שְׁמוּאֵל בַּר נַחְמָן, רַבִּי אֶלְעָזָר אוֹמֵר כָּל אוֹתוֹ אֲרִי לָקָה וְלִבּוֹ לֹא לָקָה, דִּכְתִיב (דניאל ז, ד): וּלְבַב אֱנָשׁ יְהִיב לַהּ. וְרַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר אַף לִבּוֹ לָקָה, דִּכְתִיב (דניאל ד, יג): לִבְבֵהּ מִן אֲנָשָׁא יְשַׁנּוֹן. חָזֵה הֲוֵית (דניאל ז, ה): וַאֲרוּ חֵיוָה אָחֳרֵי תִנְיָנָא דָמְיָא לְדֹב, לְדב כְּתִיב זֶה מָדַי, הוּא דַעְתֵּיהּ דְּרַבִּי יוֹחָנָן דְּאָמַר רַבִּי יוֹחָנָן (ירמיה ה, ו): עַל כֵּן הִכָּם אַרְיֵה מִיַּעַר, זוֹ בָּבֶל. (ירמיה ה, ו): זְאֵב עֲרָבוֹת יְשָׁדְדֵם, זוֹ מָדַי. (ירמיה ה, ו): נָמֵר שֹׁקֵד עַל עָרֵיהֶם, זוֹ יָוָן. (ירמיה ה, ו): כָּל הַיּוֹצֵא מֵהֵנָּה יִטָּרֵף, זוֹ אֱדוֹם, לָמָּה, (ירמיה ה, ו): כִּי רַבּוּ פִּשְׁעֵיהֶם עָצְמוּ מְשֻׁבוֹתֵיהֶם. (דניאל ז, ו): חָזֵה הֲוֵית וַאֲרוּ אָחֳרִי כִּנְמַר, זוֹ יָוָן, שֶׁהָיְתָה מַעֲמֶדֶת בִּגְזֵרוֹתֶיהָ וְאוֹמֶרֶת לְיִשְׂרָאֵל כִּתְבוּ עַל קֶרֶן הַשּׁוֹר שֶׁאֵין לָכֶם חֵלֶק לָעוֹלָם הַבָּא. (דניאל ז, ז): בָּאתַר דְּנָא חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ חֵיוָה רְבִיעָאָה דְּחִילָה וְאֵימְתָנִי וְתַקִּיפָא יַתִּירָה, זוֹ אֱדוֹם, דָּנִיֵּאל רָאָה שְׁלָשְׁתָּן בְּלַיְלָה אֶחָד וְלָזוֹ בְּלַיְלָה אֶחָד, לָמָּה, רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, רַבִּי יוֹחָנָן אָמַר שֶׁשְּׁקוּלָה כְּנֶגֶד שְׁלָשְׁתָּן, רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר יַתִּירָה. מָתִיב רַבִּי יוֹחָנָן לְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ (יחזקאל כא, יט): בֶּן אָדָם הִנָּבֵא וְהַךְ כַּף אֶל כָּף, דָּא מָה עָבַד לָהּ רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ (יחזקאל כא, יט): וְתִכָּפֵל. משֶׁה רָאָה אֶת הַמַּלְכֻיּוֹת בְּעִסּוּקָן, (ויקרא יא, ד): אֶת הַגָּמָל, זוֹ בָּבֶל, שֶׁנֶּאֱמַר (תהלים קלז, ח): אַשְׁרֵי שֶׁיְשַׁלֶּם לָךְ אֶת גְּמוּלֵךְ שֶׁגָּמַלְתְּ לָנוּ. (ויקרא יא, ה): אֶת הַשָּׁפָן, זוֹ מָדַי. רַבָּנָן וְרַבִּי יְהוּדָה בְּרַבִּי סִימוֹן, רַבָּנָן אָמְרֵי מַה הַשָּׁפָן הַזֶּה יֵשׁ בּוֹ סִימָנֵי טֻמְאָה וְסִימָנֵי טָהֳרָה, כָּךְ הָיְתָה מַלְכוּת מָדַי מַעֲמֶדֶת צַדִּיק וְרָשָׁע. אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן דָּרְיָוֶשׁ הָאַחֲרוֹן בְּנָהּ שֶׁל אֶסְתֵּר הָיָה, טָהוֹר מֵאִמּוֹ וְטָמֵא מֵאָבִיו. (ויקרא יא, ו): וְאֶת הָאַרְנֶבֶת, זוֹ יָוָן, אִמּוֹ שֶׁל תַּלְמַי אַרְנֶבֶת שְׁמָהּ. (ויקרא יא, ז): וְאֶת הַחֲזִיר, זוֹ פָּרַס, משֶׁה נָתַן שְׁלָשְׁתָּם בְּפָסוּק אֶחָד, וְלָזוֹ בְּפָסוּק אֶחָד, וְלָמָּה, רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, רַבִּי יוֹחָנָן אָמַר שֶׁשְּׁקוּלָה כְּנֶגֶד שְׁלָשְׁתָּן, רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר (דניאל ז, ז): יַתִּירָה. מָתִיב רַבִּי יוֹחָנָן לְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ בֶּן אָדָם הִנָּבֵא וְהַךְ כַּף אֶל כָּף, דָּא מָה עָבַד לֵיהּ רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ וְתִכָּפֵל. רַבִּי פִּנְחָס וְרַבִּי חִלְקִיָּה בְּשֵׁם רַבִּי סִימוֹן מִכָּל הַנְּבִיאִים לֹא פִּרְסְמוּהָ אֶלָּא שְׁנַיִם אָסָף וּמשֶׁה, אָסָף אָמַר (תהלים פ, יד): יְכַרְסְמֶנָּה חֲזִיר מִיָּעַר. משֶׁה אָמַר (ויקרא יא, ז): וְאֶת הַחֲזִיר כִּי מַפְרִיס פַּרְסָה, לָמָּה נִמְשְׁלָה לַחֲזִיר, לוֹמַר לָךְ מָה חֲזִיר בְּשָׁעָה שֶׁהוּא רוֹבֵץ מוֹצִיא טְלָפָיו וְאוֹמֵר רְאוּ שֶׁאֲנִי טָהוֹר, כָּךְ מַלְכוּת אֱדוֹם מִתְגָּאָה וְחוֹמֶסֶת וְגוֹזֶלֶת וְנִרְאֵית כְּאִלּוּ מַצַּעַת בִּימָה. מַעֲשֶׂה בְּשִׁלְטוֹן אֶחָד שֶׁהָיָה הוֹרֵג הַגַּנָּבִים וְהַמְנָאֲפִים וְהַמְכַשְּׁפִים, גָּחִין וְאָמַר לַסַּנְקְלִיטִין, שְׁלָשְׁתָּן עָשִׂיתִי בְּלַיְלָה אֶחָד. דָּבָר אַחֵר, (ויקרא יא, ד): אֶת הַגָּמָל, זוֹ בָּבֶל, (ויקרא יא, ד): כִּי מַעֲלֶה גֵרָה הוּא, שֶׁמְקַלֶּסֶת לְהַקָּדוֹשׁ בָּרוּךְ הוּא. רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי יִשְׁמָעֵאל בַּר נַחְמָן, כָּל מַה שֶּׁפָּרַט דָּוִד כָּלַל אוֹתוֹ רָשָׁע בְּפָסוּק אֶחָד, שֶׁנֶּאֱמַר (דניאל ד, לד): כְּעַן אֲנָה נְבֻכַדְנֶצַּר מְשַׁבַּח וּמְרוֹמֵם וּמְהַדַּר לְמֶלֶךְ שְׁמַיָא. מְשַׁבַּח (תהלים קמז, יב): שַׁבְּחִי יְרוּשָׁלַיִם אֶת ה'. וּמְרוֹמֵם (תהלים ל, ב): אֲרוֹמִמְךָ ה'. וּמְהַדַּר (תהלים קד, א): ה' אֱלֹהַי גָדַלְתָּ מְאֹד הוֹד וְהָדָר לָבָשְׁתָּ. (דניאל ד, לד): דִּי כָל מַעֲבָדוֹהִי קְשֹׁט (תהלים קלח, ב): עַל חַסְדְּךָ וְעַל אֲמִתֶּךָ. (דניאל ד, לד): וְאֹרְחָתֵהּ דִּין (תהלים צו, י): יָדִין עַמִּים בְּמֵישָׁרִים. (דניאל ד, לד): וְדִי מַהְלְכִין בְּגֵוָה (תהלים צג, א): ה' מָלָךְ גֵּאוּת לָבֵשׁ. (דניאל ד, לד): יָכִל לְהַשְׁפָּלָה (תהלים עה, יא): וְכָל קַרְנֵי רְשָׁעִים אֲגַדֵּעַ. (ויקרא יא, ה): וְאֶת הַשָּׁפָן, זוֹ מָדַי, (ויקרא יא, ה): כִּי מַעֲלֵה גֵרָה הוּא, שֶׁמְקַלֶּסֶת לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (עזרא א, ב): כֹּה אָמַר כֹּרֶשׁ מֶלֶךְ פָּרַס. (ויקרא יא, ו): וְאֶת הָאַרְנֶבֶת, זוֹ יָוָן, (ויקרא יא, ו): כִּי מַעֲלַת גֵּרָה הִוא, שֶׁמְּקַלֶּסֶת לְהַקָּדוֹשׁ בָּרוּךְ הוּא. אֲלֶכְּסַנְדְּרוֹס מוֹקְדוֹן כַּד הֲוָה חָמֵי לְרַבִּי שִׁמְעוֹן הַצַּדִּיק, אוֹמֵר בָּרוּךְ ה' אֱלֹהֵי שֶׁל שִׁמְעוֹן הַצַּדִּיק. (ויקרא יא, ז): וְאֶת הַחֲזִיר, זֶה אֱדוֹם, (ויקרא יא, ז): וְהוּא גֵרָה לֹא יִגָּר, שֶׁאֵינָהּ מְקַלֶּסֶת לְהַקָּדוֹשׁ בָּרוּךְ הוּא, וְלֹא דַּיָּן שֶׁאֵינָהּ מְקַלֶּסֶת אֶלָּא מְחָרֶפֶת וּמְגַדֶּפֶת וְאוֹמֶרֶת (תהלים עג, כה): מִי לִי בַשָּׁמָיִם. דָּבָר אַחֵר, אֶת הַגָּמָל, זוֹ בָּבֶל, כִּי מַעֲלֶה גֵרָה הוּא, שֶׁמְגַדֶּלֶת אֶת דָּנִיֵּאל, שֶׁנֶּאֱמַר (דניאל ב, מט): וְדָנִיֵּאל בִּתְרַע מַלְכָּא. וְאֶת הַשָּׁפָן, זוֹ מָדַי, כִּי מַעֲלֵה גֵרָה הוּא, שֶׁמְגַדֶּלֶת אֶת מָרְדְּכַי, שֶׁנֶּאֱמַר (אסתר ב, יט): וּמָרְדֳּכַי ישֵׁב בְּשַׁעַר הַמֶּלֶךְ. וְאֶת הָאַרְנֶבֶת, זוֹ יָוָן, כִּי מַעֲלַת גֵּרָה הִוא, שֶׁמְגַדֶּלֶת הַצַּדִּיקִים. אֲלֶכְּסַנְדְּרוֹס כַּד הֲוָה חָמֵי לְשִׁמְעוֹן הַצַּדִּיק הֲוָה קָאֵים עַל רַגְלֵיהּ, אָמְרִין לֵיהּ מִינָאֵי, מִן קֳדָם יְהוּדָאי אַתְּ קָאֵים, אָמַר לָהֶם בְּשָׁעָה שֶׁאֲנִי יוֹצֵא לְמִלְחָמָה דְּמוּתוֹ אֲנִי רוֹאֶה וְנוֹצֵחַ. וְאֶת הַחֲזִיר, זוֹ אֱדוֹם, וְהוּא גֵרָה לֹא יִגָּר, שֶׁאֵינָה מְגַדֶּלֶת הַצַּדִּיקִים, וְלֹא דַי שֶׁאֵינָה מְגַדֶּלֶת אֶלָּא שֶׁהוֹרֶגֶת אוֹתָם. הֲדָא הוּא דִכְתִיב (ישעיה מז, ו): קָצַפְתִּי עַל עַמִּי חִלַּלְתִּי נַחֲלָתִי וגו', נַחֲלָתִי רַבִּי עֲקִיבָא וַחֲבֵרָיו. דָּבָר אַחֵר, אֶת הַגָּמָל, זוֹ בָּבֶל, כִּי מַעֲלֶה גֵרָה, שֶׁגָּרְרָה מַלְכוּת אַחֲרֶיהָ. וְאֶת הַשָּׁפָן, זוֹ מָדַי כִּי מַעֲלֵה גֵרָה הוּא, שֶׁגָּרְרָה מַלְכוּת אַחֲרֶיהָ, וְאֶת הָאַרְנֶבֶת, זוֹ יָוָן, כִּי מַעֲלַת גֵרָה הִוא, שֶׁגָּרְרָה מַלְכוּת אַחֲרֶיהָ. וְאֶת הַחֲזִיר, זוֹ אֱדוֹם, וְהוּא גֵרָה לֹא יִגָּר, שֶׁאֵינָה גוֹרֶרֶת מַלְכוּת אַחֲרֶיהָ, וְלָמָּה נִקְרָא שְׁמָהּ חֲזִיר, שֶׁמַּחֲזֶרֶת עֲטָרָה לִבְעָלֶיהָ, הֲדָא הוּא דִכְתִיב (עובדיה א, כא): וְעָלוּ מוֹשִׁיעִים בְּהַר צִיּוֹן לִשְׁפֹּט אֶת הַר עֵשָׂו וְהָיְתָה לַה' הַמְּלוּכָה. | |
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26. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •christianization of the roman empire, supersessionism Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 389| 10a. כל פרשה שהיתה חביבה על דוד פתח בה באשרי וסיים בה באשרי פתח באשרי דכתיב (תהלים א, א) אשרי האיש וסיים באשרי דכתיב (תהלים ב, יב) אשרי כל חוסי בו:,הנהו בריוני דהוו בשבבותיה דר"מ והוו קא מצערו ליה טובא הוה קא בעי ר' מאיר רחמי עלויהו כי היכי דלימותו אמרה לי' ברוריא דביתהו מאי דעתך משום דכתיב (תהלים קד, לה) יתמו חטאים מי כתיב חוטאים חטאים כתיב,ועוד שפיל לסיפיה דקרא ורשעים עוד אינם כיון דיתמו חטאים ורשעים עוד אינם אלא בעי רחמי עלויהו דלהדרו בתשובה ורשעים עוד אינם,בעא רחמי עלויהו והדרו בתשובה:,אמר לה ההוא צדוקי לברוריא כתיב (ישעיהו נד, א) רני עקרה לא ילדה משום דלא ילדה רני,אמרה ליה שטיא שפיל לסיפיה דקרא דכתיב כי רבים בני שוממה מבני בעולה אמר ה',אלא מאי עקרה לא ילדה רני כנסת ישראל שדומה לאשה עקרה שלא ילדה בנים לגיהנם כותייכו:,א"ל ההוא צדוקי לר' אבהו כתיב (תהלים ג, א) מזמור לדוד בברחו מפני אבשלום בנו וכתיב (תהלים נז, א) לדוד מכתם בברחו מפני שאול במערה הי מעשה הוה ברישא מכדי מעשה שאול הוה ברישא לכתוב ברישא,אמר ליה אתון דלא דרשיתון סמוכין קשיא לכו אנן דדרשינן סמוכים לא קשיא לן,דא"ר יוחנן סמוכין מן התורה מנין שנא' (תהלים קיא, ח) סמוכים לעד לעולם עשוים באמת וישר,למה נסמכה פרשת אבשלום לפרשת גוג ומגוג שאם יאמר לך אדם כלום יש עבד שמורד ברבו אף אתה אמור לו כלום יש בן שמורד באביו אלא הוה הכא נמי הוה:,אמר ר' יוחנן משום רבי שמעון בן יוחי מאי דכתיב (משלי לא, כו) פיה פתחה בחכמה ותורת חסד על לשונה כנגד מי אמר שלמה מקרא זה לא אמרו אלא כנגד דוד אביו שדר בחמשה עולמים ואמר שירה,דר במעי אמו ואמר שירה שנאמר (תהלים קג, א) ברכי נפשי את ה' וכל קרבי את שם קדשו,יצא לאויר העולם ונסתכל בכוכבים ומזלות ואמר שירה שנאמר (תהלים קג, כ) ברכו ה' מלאכיו גבורי כח עושי דברו לשמוע בקול דברו ברכו ה' כל צבאיו וגו',ינק משדי אמו ונסתכל בדדיה ואמר שירה שנאמר (תהלים קג, ב) ברכי נפשי את ה' ואל תשכחי כל גמוליו,מאי כל גמוליו אמר ר' אבהו שעשה לה דדים במקום בינה,טעמא מאי אמר (רבי) יהודה כדי שלא יסתכל במקום ערוה רב מתנא אמר כדי שלא יינק ממקום הטנופת,ראה במפלתן של רשעים ואמר שירה שנאמר (תהלים קד, לה) יתמו חטאים מן הארץ ורשעים עוד אינם ברכי נפשי את ה' הללויה,נסתכל ביום המיתה ואמר שירה שנאמר (תהלים קד, א) ברכי נפשי את ה' ה' אלהי גדלת מאד הוד והדר לבשת,מאי משמע דעל יום המיתה נאמר אמר רבה בר רב שילא מסיפא דעניינא דכתיב (תהלים קד, כט) תסתיר פניך יבהלון תוסף רוחם יגועון וגו',רב שימי בר עוקבא ואמרי לה מר עוקבא הוה שכיח קמיה דר' שמעון בן פזי והוה מסדר אגדתא קמיה דר' יהושע בן לוי אמר ליה מאי דכתיב (תהלים קג, א) ברכי נפשי את ה' וכל קרבי את שם קדשו אמר ליה בא וראה שלא כמדת הקדוש ברוך הוא מדת בשר ודם מדת בשר ודם צר צורה על גבי הכותל ואינו יכול להטיל בה רוח ונשמה קרבים ובני מעים והקב"ה אינו כן צר צורה בתוך צורה ומטיל בה רוח ונשמה קרבים ובני מעים והיינו דאמרה חנה (שמואל א ב, ב) אין קדוש כה' כי אין בלתך ואין צור כאלהינו.,מאי אין צור כאלהינו אין צייר כאלהינו,מאי כי אין בלתך אמר ר' יהודה בר מנסיא אל תקרי כי אין בלתך אלא אין לבלותך שלא כמדת הקדוש ברוך הוא מדת בשר ודם מדת בשר ודם מעשה ידיו מבלין אותו והקב"ה מבלה מעשיו,א"ל אנא הכי קא אמינא לך הני חמשה ברכי נפשי כנגד מי אמרן דוד לא אמרן אלא כנגד הקב"ה וכנגד נשמה,מה הקב"ה מלא כל העולם אף נשמה מלאה את כל הגוף מה הקדוש ברוך הוא רואה ואינו נראה אף נשמה רואה ואינה נראית מה הקב"ה זן את כל העולם כלו אף נשמה זנה את כל הגוף מה הקב"ה טהור אף נשמה טהורה מה הקב"ה יושב בחדרי חדרים אף נשמה יושבת בחדרי חדרים יבא מי שיש בו חמשה דברים הללו וישבח למי שיש בו חמשה דברים הללו:,אמר רב המנונא מאי דכתיב (קהלת ח, א) מי כהחכם ומי יודע פשר דבר מי כהקדוש ברוך הוא שיודע לעשות פשרה בין שני צדיקים בין חזקיהו לישעיהו חזקיהו אמר ליתי ישעיהו גבאי דהכי אשכחן באליהו דאזל לגבי אחאב (שנאמר (מלכים א יח, ב) וילך אליהו להראות אל אחאב) ישעיהו אמר ליתי חזקיהו גבאי דהכי אשכחן ביהורם בן אחאב דאזל לגבי אלישע,מה עשה הקב"ה הביא יסורים על חזקיהו ואמר לו לישעיהו לך ובקר את החולה שנאמר (מלכים ב כ, א) בימים ההם חלה חזקיהו למות ויבא אליו ישעיהו בן אמוץ הנביא ויאמר אליו כה אמר ה' (צבאות) צו לביתך כי מת אתה ולא תחיה וגו' מאי כי מת אתה ולא תחיה מת אתה בעולם הזה ולא תחיה לעולם הבא,אמר ליה מאי כולי האי אמר ליה משום דלא עסקת בפריה ורביה א"ל משום דחזאי לי ברוח הקדש דנפקי מינאי בנין דלא מעלו,א"ל בהדי כבשי דרחמנא למה לך מאי דמפקדת איבעי לך למעבד ומה דניחא קמיה קודשא בריך הוא לעביד,אמר ליה השתא הב לי ברתך אפשר דגרמא זכותא דידי ודידך ונפקי מנאי בנין דמעלו א"ל כבר נגזרה עליך גזירה א"ל בן אמוץ כלה נבואתך וצא,כך מקובלני מבית אבי אבא אפי' חרב חדה מונחת על צוארו של אדם אל ימנע עצמו מן הרחמים,אתמר נמי רבי יוחנן ורבי (אליעזר) דאמרי תרוייהו אפילו חרב חדה מונחת על צוארו של אדם אל ימנע עצמו מן הרחמים שנא' (איוב יג, טו) הן יקטלני לו איחל | 10a. b Every chapter that was dear to David, he began with “happy is” and concluded with “happy is.” He opened with “happy is,” as it is written: “Happy is the man /b who has not walked in the counsel of the wicked or stood in the way of sinners or sat in the dwelling place of the scornful” (Psalms 1:1). b And he concluded with “happy,” as it is written /b at the end of the chapter: “Pay homage in purity, lest He be angry, and you perish on the way when His anger is kindled suddenly. b Happy are those who take refuge in Him” /b (Psalms 2:12). We see that these two chapters actually constitute a single chapter.,With regard to the statement of Rabbi Yehuda, son of Rabbi Shimon ben Pazi, that David did not say i Halleluya /i until he saw the downfall of the wicked, the Gemara relates: b There were these hooligans in Rabbi Meir’s neighborhood who caused him a great deal of anguish. Rabbi Meir prayed for /b God to have b mercy on them, that they should die. Rabbi Meir’s wife, Berurya, said to him: What is your thinking? /b On what basis do you pray for the death of these hooligans? Do you base yourself on the verse, b as it is written: “Let sins cease from the land” /b (Psalms 104:35), which you interpret to mean that the world would be better if the wicked were destroyed? But b is it written, /b let b sinners /b cease?” Let b sins /b cease, b is written. /b One should pray for an end to their transgressions, not for the demise of the transgressors themselves., b Moreover, go to the end of the verse, /b where it says: b “And the wicked will be no more.” /b If, as you suggest, b transgressions shall cease /b refers to the demise of the evildoers, how is it possible that b the wicked will be no more, /b i.e., that they will no longer be evil? b Rather, pray for /b God to have b mercy on them, that they should repent, /b as if they repent, then the wicked will be no more, as they will have repented.,Rabbi Meir saw that Berurya was correct b and he prayed for /b God to have b mercy on them, and they repented. /b ,The Gemara relates an additional example of Berurya’s incisive insight: b A certain heretic said to Berurya: It is written: “Sing, barren woman who has not given birth, /b open forth in song and cry, you did not travail, for more are the children of the desolate than the children of the married wife, said the Lord” (Isaiah 54:1). b Because she has not given birth, /b she should b sing /b and rejoice?,Berurya responded to this heretic’s mockery and b said: Fool! Go to the end of the verse, where it is written: “For the children of the desolate shall be more numerous than the children of the married wife, said the Lord.” /b , b Rather, what /b is the meaning of: b “Sing, barren woman who has not given birth”? /b It means: b Sing congregation of Israel, which is like a barren woman who did not give birth to children who are /b destined b for Gehenna like you. /b ,In explaining passages from Psalms, the Gemara relates another instance of a response to the question of a heretic: b A certain heretic said to Rabbi Abbahu, it is written: “A Psalm of David, when he fled from his son, Absalom” /b (Psalms 3:1), b and /b similarly b it is said: /b “To the chief musician, i al tashḥet /i , b a i mikhtam /i of David when fleeing from Saul into the cave” /b (Psalms 57:1). b Which event was first? Since the event with Saul was first, /b it would have been appropriate b to write it first. /b ,Rabbi Abbahu b said to him: /b For b you, who do /b not employ the b homiletic /b method b of juxtaposition /b of verses, b it is difficult. /b But for b us, who /b employ the b homiletic /b method b of juxtaposition /b of verses, b it is not difficult, /b as the Sages commonly homiletically infer laws and moral lessons from the juxtaposition of two verses.,Regarding the juxtaposition of verses, b Rabbi Yoḥa said: From where /b in the Bible is it derived that one may draw homiletical inferences from the b juxtaposition /b of verses? b As it is said: /b “The works of His hands in truth and justice, all His commandments are sure. b Adjoined forever and ever, made in truth and uprightness” /b (Psalms 111:7–8). Conclude from here that it is appropriate to draw inferences from the juxtaposition of God’s commandments. Accordingly, David’s fleeing from Absalom is situated where it is in order to juxtapose it to the next chapter, which mentions the war of Gog and Magog; the second chapter of Psalms opens: “Why are the nations in an uproar?”, b Why was the chapter of Absalom juxtaposed with the chapter of Gog and Magog? /b They are juxtaposed b so /b that b if a person should say to you, /b expressing doubt with regard to the prophecy of the war of Gog and Magog “against the Lord and against His anointed”: b Is there a slave who rebels against his master? /b Is there someone capable of rebelling against God? b You too say to him: Is there a son who rebels against his father /b and severs the relationship with the one who brought him into the world and raised him? b Yet, /b nevertheless, b there was /b such a son, Absalom, and b so too there /b can b be /b a situation where people will seek to rebel against God., b Rabbi Yoḥa said /b explanations of other verses b in the name of Rabbi Shimon ben Yoḥai: What is /b the meaning of b that which is written: “She opens her mouth with wisdom, and the teaching of loving-kindness is on her tongue” /b (Proverbs 31:26)? The Sages explain that this chapter discusses the wisdom of Torah and those who engage in its study, so b with reference to whom did Solomon say this verse? He said this /b verse b about none other than his father, David, /b who was the clearest example of one who opens his mouth in wisdom, and b who resided in five worlds /b or stages of life b and /b his soul b said a song /b of praise corresponding to each of them. Five times David said: “Bless the Lord, O my soul,” each corresponding to a different stage of life., b He resided in his mother’s womb, /b his first world, b and said a song /b of praise of the pregcy, b as it is stated: /b “of David. b Bless the Lord, O my soul and all that is within me bless His holy name” /b (Psalms 103:1), in which he thanks God for creating all that is within his mother, i.e., her womb., b He emerged into the atmosphere of the world, /b his second world, b looked upon the stars and constellations and said a song /b of praise of God for the entirety of creation, b as it is stated: “Bless the Lord, His angels, mighty in strength, that fulfill His word, listening to the voice of His word. Bless the Lord, all His hosts, /b His servants, that do His will. Bless the Lord, all His works, in all places of His kingship, bless my soul, Lord” (Psalms 103:20–23). David saw the grandeur of all creation and recognized that they are mere servants, carrying out the will of their Creator ( i Ma’ayan HaBerakhot /i )., b He nursed from his mother’s breast, /b his third world, b and he looked upon her bosom and said a song /b of praise, b as it is stated: “Bless the Lord, O my soul, and do not forget all His benefits [ i gemulav /i ]” /b (Psalms 103:2). The etymological association is between i gemulav /i and i gemulei meḥalav /i , which means weaned from milk (Isaiah 28:9).,We still must understand, however, b what is /b meant by b all His benefits? /b What in particular is praiseworthy in what God provided, beyond merely providing for the infant? b Rabbi Abbahu said: /b In contrast with most other animals, God b placed her breasts /b near her heart, b the place /b that is the source b of understanding. /b , b What is the reason /b that God did this? b Rav Yehuda said: So that /b the nursing child b would not look upon the place of /b his mother’s b nakedness. Rav Mattana said: So that /b the child b would not nurse from a place of uncleanliness. /b , b He witnessed /b in both vision and reality b the downfall of the wicked and he said a song /b of praise, b as it is stated: “Let sinners cease from the earth, and let the wicked be no more. Bless the Lord, O my soul, i Halleluya /i ” /b (Psalms 104:35).,The fifth world was when David b looked upon the day of death and said a song /b of praise, b as it is stated: “Bless the Lord, O my soul. Lord my God, You are very great; You are clothed in glory and majesty” /b (Psalms 104:1); for even death is a time of transcendence for the righteous.,The connection between this final praise and the day of death is unclear. The Gemara asks: b From where is it inferred /b that b this /b verse b was stated with regard to the day of death? /b Rabba bar Rav Sheila says: We can derive this b from /b the verses at b the end of the matter, /b where b it is written: “You hide Your face, they vanish; You gather Your breath, they perish /b and return to the dust” (Psalms 104:29).,Other interpretations of this verse exist. The Gemara relates how b Rav Shimi bar Ukva, and some say Mar Ukva, would regularly /b study b before Rabbi Shimon ben Pazi, /b who was well versed in i aggada /i and b would arrange the i aggada /i before Rabbi Yehoshua ben Levi. /b br Once, Rabbi Shimon ben Pazi b said to him: What is /b the meaning of b that which is written: “Bless the Lord, my soul, and all that is within me bless His Holy name”? /b br Rav Shimi bar Ukva b said to /b Rabbi Shimon ben Pazi: b Come and see that the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood, /b as this verse praises the formation of man in his mother’s womb. b The attribute of flesh and blood is /b such that he b shapes a form on the wall /b for all to see, yet b he cannot instill it with a spirit and soul, bowels and intestines. /b While b the Holy One, Blessed be He, is not so, /b as God b shapes one form within another form, /b a child in its mother’s womb, b and instills it with spirit and soul, bowels and intestines. And this is /b the explanation of b what Hannah said /b with regard to the birth of Samuel: b “There is none holy like the Lord, for there is none like You, and there is no Rock like our God” /b (I Samuel 2:2)., b What is /b the meaning of b there is no rock [ i tzur /i ] like our God? There is no artist [ i tzayyar /i ] like our God. /b ,The Gemara continues to interpret the rest of that verse homiletically: b What is /b the meaning of b “there is none like You”? Rabbi Yehuda ben Menasya said: Do not read /b the verse to mean b “there is none like You [ i biltekha /i ]”; rather, read /b it to mean b “none can outlast You [ i levalotkha /i ],” as the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood: The attribute of flesh and blood is /b such b that his creations outlast him, /b but b the Holy One, Blessed be He, outlasts His actions. /b ,This did not satisfy Rav Shimi bar Ukva, who b said to /b Rabbi Shimon ben Pazi: b I /b meant to b say to you as follows: Corresponding to whom did David say these five /b instance of b “Bless /b the Lord, b O my soul”? /b He answered him: b He said them about none other than the Holy One, Blessed be He, and corresponding to the soul, /b as the verse refers to the relationship between man’s soul and God. The five instances of “Bless the Lord, O my soul” correspond to the five parallels between the soul in man’s body and God’s power in His world., b Just as the Holy One, Blessed be He, fills the entire world, so too the soul fills the entire body. /b br b Just as the Holy One, Blessed be He, sees but is not seen, so too does the soul see, but is not seen. /b br b Just as the Holy One, Blessed be He, sustains the entire world, so too the soul sustains the entire body. /b br b Just as the Holy One, Blessed be He, is pure, so too is the soul pure. /b br b Just as the Holy One, Blessed be He, resides in a chamber within a chamber, /b in His inner sanctum, b so too the soul resides in a chamber within a chamber, /b in the innermost recesses of the body. br Therefore, b that which has these five characteristics, /b the soul, b should come and praise He Who has these five characteristics. /b ,With regard to redemption and prayer, the Gemara tells the story of Hezekiah’s illness, his prayer to God, and subsequent recuperation. b Rav Hamnuna said: What is /b the meaning of b that which is written /b praising the Holy One, Blessed be He: b “Who is like the wise man, and who knows the interpretation [ i pesher /i ] of the matter” /b (Ecclesiastes 8:1)? This verse means: b Who is like the Holy One, Blessed be He, Who knows how to effect compromise [ i peshara /i ] between two righteous individuals, between Hezekiah, /b the king of Judea, b and Isaiah /b the prophet. They disagreed over which of them should visit the other. b Hezekiah said: Let Isaiah come to me, as that is what we find with regard to Elijah /b the prophet, b who went to Ahab, /b the king of Israel, b as it is stated: “And Elijah went to appear to Ahab” /b (I Kings 18:2). This proves that it is the prophet who must seek out the king. b And Isaiah said: Let Hezekiah come to me, as that is what we find with regard to Yehoram ben Ahab, /b king of Israel, b who went to Elisha /b the prophet, as it is stated: “So the king of Israel, Jehosaphat and the king of Edom went down to him” (II Kings 3:12)., b What did the Holy One, Blessed be He, do /b to effect compromise between Hezekiah and Isaiah? b He brought the suffering /b of illness b upon Hezekiah and told Isaiah: Go and visit the sick. /b Isaiah did as God instructed, b as it is stated: “In those days Hezekiah became deathly ill, and Isaiah ben Amoz the prophet came and said to him: Thus says the Lord of Hosts: Set your house in order, for you will die and you will not live” /b (Isaiah 38:1). This seems redundant; b what is /b the meaning of b you will die and you will not live? /b This repetition means: b You will die in this world, and you will not live, /b you will have no share, b in the World-to-Come. /b ,Hezekiah b said to him: What is all of this? /b For what transgression am I being punished? br Isaiah b said to him: Because you did not /b marry and b engage in procreation. /b br Hezekiah apologized and b said: /b I had no children b because I envisaged through divine inspiration that the children that emerge from me will not be virtuous. /b Hezekiah meant that he had seen that his children were destined to be evil. In fact, his son Menashe sinned extensively, and he thought it preferable to have no children at all.,Isaiah b said to him: Why do you /b involve b yourself with the secrets of the Holy One, Blessed be He? That which you have been commanded, /b the mitzva of procreation, b you are required to perform, and that which is acceptable /b in the eyes of b the Holy One, Blessed be He, let Him perform, /b as He has so decided.,Hezekiah b said to /b Isaiah: b Now give me your daughter /b as my wife; b perhaps my merit and your merit will cause virtuous children to emerge from me. /b br Isaiah b said to him: The decree has already been decreed against you /b and this judgment cannot be changed. br Hezekiah b said to him: Son of Amoz, cease your prophecy and leave. /b As long as the prophet spoke as God’s emissary, Hezekiah was obligated to listen to him. He was not, however, obligated to accept Isaiah’s personal opinion that there was no possibility for mercy and healing.,Hezekiah continued: b I have received a tradition from the house of my father’s father, /b from King David, the founding father of the dynasty of kings of Judea: b Even /b if b a sharp sword rests upon a person’s neck, he should not prevent himself from /b praying for b mercy. /b One may still hold out hope that his prayers will be answered, as was David himself when he saw the Angel of Destruction, but nonetheless prayed for mercy and his prayers were answered.,With regard to the fact that one should not despair of God’s mercy, the Gemara cites that b it was also said /b that b Rabbi Yoḥa and Rabbi Eliezer both said: Even if a sharp sword is resting upon a person’s neck, he should not prevent himself from /b praying for b mercy, as it is stated /b in the words of Job: b “Though He slay me, I will trust in Him” /b (Job 13:15). Even though God is about to take his life, he still prays for God’s mercy. |
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27. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •christianization of the roman empire, supersessionism Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 389, 390| 102b. ומי איכא כי האי גוונא אין דחזיוה רבנן לרב יהודה דנפק בחמשא זוזי מוקי לשוקא,אמר רב יהודה אמר רב יבמה שהגדילה בין האחין מותרת לינשא לאחד מן האחין ואין חוששין שמא חלצה סנדל לאחד מהן טעמא דלא חזינן הא חזינן חיישינן,והא תניא בין שנתכוון הוא ולא נתכוונה היא בין שנתכוונה היא ולא נתכוון הוא חליצתה פסולה עד שיתכוונו שניהם כאחד הכי קאמר אע"ג דחזינן אין חוששין שמא כוונו,ואיכא דאמרי טעמא דלא חזינן הא חזינן חוששין ודקא תנא בעי כוונה הני מילי לאישתרויי לעלמא אבל לאחין מיפסלא,אמר רב יהודה אמר רב סנדל התפור בפשתן אין חולצין בו שנאמר (יחזקאל טז, י) ואנעלך תחש ואימא תחש אין מידי אחרינא לא נעל נעל ריבה,אי נעל נעל ריבה אפי' כל מילי נמי אם כן תחש מאי אהני ליה,בעא מיניה רבי אלעזר מרב הוא של עור ותריסיותיו של שער מהו אמר ליה מי לא קרינן ביה ואנעלך תחש אי הכי כולו של שער נמי ההוא קרקא מקרי,אמר ליה רב כהנא לשמואל ממאי דהאי וחלצה נעלו מעל רגלו מישלף הוא דכתיב (ויקרא יד, מ) וחלצו את האבנים אשר בהן הנגע,ואימא זרוזי הוא דכתיב (במדבר לא, ג) החלצו מאתכם אנשים לצבא התם נמי שלופי מביתא לקרבא,והכתיב (איוב לו, טו) יחלץ עני בעניו בשכר עניו יחלצו מדינה של גיהנם,אלא הא דכתיב (תהלים לד, ח) חונה מלאך ה' סביב ליראיו ויחלצם בשכר יראיו יחלצם מדינה של גיהנם,אלא הא דכתיב (ישעיהו נח, יא) ועצמותיך יחליץ ואמר רבי אלעזר זו מעולה שבברכות ואמר רבא זרוזי גרמי אין משמע הכי ומשמע הכי דהכא אי ס"ד זרוזי הוא א"כ לכתוב רחמנא וחלצה נעלו ברגלו,אי כתב רחמנא ברגלו ה"א ברגלו אין בשוקו לא כתב רחמנא מעל רגלו דאפילו בשוקו א"כ לכתוב רחמנא במעל רגלו מאי מעל רגלו ש"מ מישלף הוא,אמר ליה ההוא מינא לר"ג עמא דחלץ ליה מריה מיניה דכתיב (הושע ה, ו) בצאנם ובבקרם ילכו לבקש את ה' ולא ימצאו חלץ מהם,אמר ליה שוטה מי כתיב חלץ להם חלץ מהם כתיב ואילו יבמה דחלצו לה אחין מידי מששא אית ביה:,באנפיליא חליצתה פסולה כו': למימרא דאנפיליא לאו מנעל הוא,ותנן נמי אין התורם נכנס לא בפרגוד חפות ולא באנפיליא ואין צריך לומר במנעל וסנדל לפי שאין נכנסין במנעל וסנדל לעזרה,ורמינהו אחד מנעל וסנדל ואנפיליא לא יטייל בהן לא מבית לבית ולא ממטה למטה,אמר אביי דאית ביה כתיתי ומשום תענוג אמר ליה רבא ומשום תענוג בלא מנעל ביום הכפורים מי אסירי והא רבה בר רב הונא כריך סודרא אכרעיה ונפיק אלא אמר רבא לא קשיא כאן באנפיליא של עור כאן באנפיליא של בגד,ה"נ מסתברא דאי לא תימא הכי קשיא יום הכפורים איום הכפורים דתניא לא יטייל אדם בקורדקיסין בתוך ביתו אבל מטייל הוא באנפילין בתוך ביתו אלא לאו ש"מ כאן באנפיליא של עור כאן באנפיליא של בגד ש"מ,תניא כוותיה דרבא חלצה במנעל הנפרם שחופה את רוב הרגל בסנדל הנפחת שמקבל את רוב הרגל בסנדל של שעם ושל סיב בקב הקיטע במוק בסמיכת הרגלים באנפיליא של עור והחולצת מן הגדול | 102b. The Gemara asks: b Is there really a case like this /b where people wear one shoe on top of another? The Gemara answers: b Yes, for the Sages saw Rav Yehuda, who went out /b once b to the market wearing five pairs of /b shoes, which were similar to b slippers, /b one on top of another., b Rav Yehuda said /b another i halakha /i that b Rav said: /b An underage b i yevama /i who grew up among /b her husband’s b brothers /b before any i ḥalitza /i was performed b is permitted to marry one of the brothers /b through levirate marriage, b and we are not concerned /b about the possibility b that /b during the time she was in the company of her i yevamin /i b she removed a sandal from one of them, /b and thereby she would have already performed i ḥalitza /i . The Gemara infers from this statement: b The reason /b it is permitted to perform levirate marriage now b is /b specifically b that we did not see /b her remove one of their shoes, b but if /b in fact b we did see /b her do so, b we are concerned /b and treat her as a i yevama /i who already performed i ḥalitza /i and is thereby forbidden to all the brothers.,The Gemara challenges: b But isn’t it taught /b in a i baraita /i : b Whether he intended /b to perform i ḥalitza /i b and she did not intend /b to, b or whether she intended /b to perform i ḥalitza /i b and he did not intend to, the i ḥalitza /i is invalid, unless they both intended it as one /b to perform a proper act of i ḥalitza /i ? The Gemara answers: b This is what /b Rav b said: Even if we /b did b see /b that she removed a shoe from one of them, b we are not concerned that perhaps they intended to /b perform i ḥalitza /i ., b And there are /b those b who say /b the inference from Rav’s statement should be made in the opposite manner: b The reason /b it is permitted for her to perform levirate marriage now b is /b specifically b that we did not see /b her remove a shoe from one of the brothers. b But if we did see, we would be concerned /b and would treat her as a i yevama /i who already performed i ḥalitza /i , despite our knowledge that she did not intend to perform i ḥalitza /i . b And /b with regard to b that which was taught /b in the i baraita /i , b that intention is required, this applies /b only as far as validating the act of i ḥalitza /i in order b to permit her to marry a stranger. But /b performing an act of i ḥalitza /i even without intention is sufficient to b disqualify her for the brothers, /b rendering prohibited an act of levirate marriage afterward., b Rav Yehuda /b also b said /b that b Rav said: One may not perform i ḥalitza /i using a sandal /b that was b sewn /b together b with /b threads made of b flax, as it is stated: “And I made you shoes of i taḥash /i skin” /b (Ezekiel 16:10), which is the skin of an animal, implying that a shoe is something made entirely of leather. The Gemara challenges: If the source is “ i taḥash /i ,” b let us say: /b A shoe made of b i taḥash /i skin, yes, /b it is valid; but if made of b anything else, no. /b The Gemara rejects this: Because b “shoe” /b and b “shoe” /b are written in the Torah multiple times, this b amplifies /b and includes all types of shoes crafted from leather skins as valid for performing i ḥalitza /i .,The Gemara asks: b If /b the inclusion of the words b “shoe” /b and b “shoe” amplifies, /b then should one include as valid for performing i ḥalitza /i shoes crafted from b even any /b other b materials as well, /b including those not produced from leather at all? The Gemara answers: b If so, what purpose does “ i taḥash /i ” serve, /b as nothing is learned from it? Rather, from the word i taḥash /i it is derived that the shoe must be crafted entirely of leather, but all types of leather are included because the word “shoe” is repeated in the Torah numerous times., b Rabbi Elazar asked Rav: /b What is the status of the following type of sandal used for performing i ḥalitza /i ? In a case where b it, /b the shoe itself, b is made of leather, and /b the sections that hold b its straps [ i tereisiyyot /i ] /b are made b of hair, /b as they were woven together with goat’s hair, b what is /b the i halakha /i ? b He said to him: Do we not refer to /b such a sandal b as: “And I made you shoes of i taḥash /i ”? /b Since it is crafted from material that comes from an animal it is valid. The Gemara asks: b If that is so, /b i.e., that anything derived from an animal is valid, then even if it is fashioned b entirely of hair it should also be /b valid. The Gemara answers: b That would be called a slipper, /b not a shoe., b Rav Kahana said to Shmuel: From where is it known that this /b phrase: b “And she shall remove [ i ḥaltza /i ] his shoe from on his foot” /b (Deuteronomy 25:9), b means to remove? As it is written: /b “Then the priest shall command, b and they shall take out [ i ḥiltzu /i ] the stones in which the plague is” /b (Leviticus 14:40), indicating that the word i ḥaltza /i means that they shall remove the stones from their place.,The Gemara asks whether the word i ḥaltza /i can be interpreted differently based upon its apparent meaning in other contexts: b But /b could you b say it is /b a term for b strengthening, as it is written: “Arm [ i heḥaletzu /i ] men from among you for the army” /b (Numbers 31:3), meaning that men among you will be strengthened and take up arms to prepare for battle? The Gemara answers: b There too, /b the meaning of the word is referring to taking something from its place, as it means b removing /b people b from their houses /b in order b to go /b out b to war. /b ,The Gemara challenges: b But isn’t it written: “He delivers [ i yeḥaletz /i ] the afflicted by His affliction [ i be’onyo /i ]” /b (Job 36:15)? This indicates that the afflicted one becomes stronger due to his affliction, as, if the intention was to deliver him from his affliction, it should have said: From His affliction, rather than “by His affliction.” The Gemara answers that the verse should be interpreted as follows: i Be’onyo /i , in other words, b as reward for his /b suffering from b affliction, He shall deliver him from the judgment of Gehenna, /b as is understood from the term i be’onyo /i , through the reward due to his affliction.,The Gemara challenges further: b But /b with regard to b that it is written: “The angel of the Lord encamps around those who fear Him and delivers them [ i vayeḥaltzem /i ]” /b (Psalms 34:8), doesn’t i vayeḥaltzem /i rather mean: He shall strengthen them? The Gemara answers: The verse means: b As a reward for those that fear Him, He shall deliver them from the judgment of Gehenna. /b Therefore, the Gemara interprets i vayeḥaltzem /i as “delivers them,” not as: Strengthens them.,The Gemara challenges further: b But /b with regard to b that which is written: /b “And the Lord will guide you, and satisfy your soul in drought, b and make your bones strong [ i yaḥalitz /i ]” /b (Isaiah 58:11), b and Rabbi Elazar said /b regarding that verse: b This is the greatest of blessings, and Rava said /b it means: b Strengthening of bones. /b This seems to indicate that the root of the word i ḥalitza /i is referring to strengthening. The Gemara answers: b Yes, it has this connotation, and it has this connotation, /b i.e., the root i ḥ-l-tz /i sometimes connotes removal and sometimes connotes strengthening. b But here, /b only one meaning is possible, as, b if it enters your mind /b that i ḥalitza /i here b connotes strengthening, then let the Merciful One write /b in the Torah: b She shall strengthen [ i ḥaletza /i ] his shoe on his foot [ i beraglo /i ], /b indicating that she should tighten the shoe on his foot, rather than stating: “From on his foot [ i me’al raglo /i ],” which indicates that she is removing something from his foot.,The Gemara responds: b If the Merciful One had written /b in the Torah: b On his foot [ i beraglo /i ], I would have said /b she must strengthen and tighten the shoe b on his foot, yes, but on his calf, no; /b and if his foot were amputated she may no longer perform i ḥalitza /i . Therefore, b the Merciful One writes /b in the Torah: b “From on his foot [ i me’al raglo /i ],” /b to teach that she may strengthen the shoe b even on his calf, /b which is part of the leg, or i regel /i , above the foot. The Gemara answers: b If so, /b and i ḥalitza /i really means strengthening, b let the Merciful One write /b in the Torah: She shall strengthen his shoe b on the upper part of his foot [ i beme’al raglo /i ], /b indicating that the shoe can also be tightened on the area of the calf. b What /b then b is /b the meaning of b “from on his foot [ i me’al raglo /i ],” /b which is written in the verse? b Learn from here /b that in this context the word i ḥalitza /i clearly b indicates removal, /b meaning that the mitzva of i ḥalitza /i is for the i yevama /i to remove the shoe of the i yavam /i and not to tighten it on his foot.,Parenthetical to this discussion, the Gemara relates: b A certain heretic said to Rabban Gamliel: /b You, the children of Israel, are b a nation whose Master removed [ i ḥalatz /i ] Himself from them, /b for God has left you in much the same way in which a i yavam /i would perform i ḥalitza /i with his i yevama /i , b as it is written: “With their flocks and with their herds they shall go to seek the Lord, but they shall not find Him. He has removed [ i ḥalatz /i ] Himself from them [ i meihem /i ]” /b (Hoshea 5:6). The heretic tried to use this verse as scriptural support that God has performed i ḥalitza /i with the Jewish people., b He, /b Rabban Gamliel, b said to him: Imbecile, does it say: He performed i ḥalitza /i to them [ i lahem /i ]? /b Rather, b it says “ i ḥalatz /i from them [ i meihem /i ],” /b meaning it is as if they, the Jewish people, performed i ḥalitza /i on Him. b But if a i yevama /i had her shoe removed by her i yevamin /i , does this have any significance? /b Here too, the meaning of the verse is that the nation of Israel abandoned God by removing themselves from Him, and this abandonment has no significance.,The Gemara analyzes the phrase used in the mishna that discusses the types of shoes that can be used for i ḥalitza /i . It was taught in the mishna that if he was wearing b a soft shoe [ i anpileya /i ] /b made of cloth for i ḥalitza /i , b her i ḥalitza /i is invalid. /b The Gemara explains: b That is to say that an i anpileya /i is not /b considered b a shoe. /b , b And we also learned /b similarly in a mishna ( i Shekalim /i 3:2): b The one who collects the funds /b of shekels donated to the Temple from the chamber and puts them it into baskets in order to be used b may not enter /b to collect the funds b wearing a garment [ i pargod /i ] that is cuffed [ i ḥafut /i ], nor wearing an i anpileya /i , and needless to say /b that he may not enter wearing b a shoe or a sandal, because one may not enter /b the Temple b courtyard wearing a shoe or a sandal. /b It is prohibited for the one collecting funds from the chamber to enter the chamber wearing a garment or footwear in which money could be hidden, lest people come to suspect that he hid in them funds collected from the chamber. In any case, the wording of the mishna indicates that an i anpileya /i is not considered a type of shoe, since it is permitted to enter the Temple wearing an i anpileya /i when there is no reason for suspicion, unlike a shoe or sandal, which can never be worn in the Temple., b And /b the Gemara b raises a contradiction /b from a i baraita /i concerning what footwear is permitted on Yom Kippur, which seems to indicate otherwise: The halakha is b the same for a /b soft leather b shoe, and a /b hard leather b sandal, and an i anpileya /i , as one may not walk in them from one house to another, nor from one bed to another /b on Yom Kippur, due to the prohibition against wearing shoes, indicating that at least as far as Yom Kippur is concerned, an i anpileya /i is considered a shoe., b Abaye said: /b There, with regard to Yom Kippur, it is referring to an i anpileya /i b that has cushioning, and /b this is forbidden b due to the pleasure /b that one derives from cushioned footwear on a day when people are commanded to afflict themselves. b Rava said to him: But /b is footwear b that is not considered /b to be b shoes forbidden on Yom Kippur due to /b the b pleasure /b one derives from wearing them? b But Rabba bar Rav Huna would wrap a scarf on his feet and go out /b on Yom Kippur so his feet would not be injured, implying that there is no prohibition against wearing something comfortable on one’s foot, as long as it is not defined as a shoe. b Rather, Rava said: This /b is b not difficult. Here, /b when they said that an i anpileya /i has the status of a shoe, it is referring to b an i anpileya /i /b made b of leather. There, /b when they do not consider it a shoe, it is referring to b an i anpileya /i /b made b of cloth. /b ,The Gemara adds: b And so too, it is reasonable /b to distinguish in this manner, b as, if you do not say so, it /b is b difficult /b to reconcile the seeming contradiction between one statement about b Yom Kippur and /b another statement about b Yom Kippur. As it is taught /b in a i baraita /i : b A person shall not walk /b while wearing b slippers [ i kordakisin /i ] within his house /b on Yom Kippur, b but he may walk /b while wearing b an i anpileya /i within his house. /b This would imply that wearing an i anpileya /i is permitted, but the i baraita /i quoted above taught that it is prohibited. b Rather, /b must one b not conclude from here /b that b here, /b where it indicates that an i anpileya /i is forbidden, it is referring b to an i anpileya /i /b made b of leather, /b as they are considered like a shoe, and b there, /b where an i anpileya /i is permitted, it is referring b to an i anpileya /i /b made b of cloth? /b The Gemara concludes: Indeed, b learn from here /b that it is so.,It b is taught /b in a i baraita /i b in accordance with /b the opinion b of Rava: /b If b she performed i ḥalitza /i using a shoe whose seams were opened up, which /b still b covered most of the foot; /b or if she performed i ḥalitza /i b with a sandal /b whose sole b was /b partially b opened that /b still b held most of the foot; /b or if she performed i ḥalitza /i b with a sandal /b made b of cork [ i sha’am /i ], or of fibers /b from a tree; or b with a prosthetic foot of an amputee; /b or b with a felt shoe [ i muk /i ]; /b or b with a leg blanket /b that an amputee makes for his feet as a covering in which to put the stumps of his legs, which is not an actual shoe; or b with a leather i anpileya /i ; and /b likewise, a woman b who performs i ḥalitza /i /b with her i yavam /i when he is an b adult man, /b |
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28. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •supersessionism, christian Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 241| 30a. משום דהוה ליה מצוה הבאה בעבירה שנאמר (מלאכי א, יג) והבאתם גזול ואת הפסח ואת החולה גזול דומיא דפסח מה פסח לית ליה תקנתא אף גזול לית ליה תקנתא לא שנא לפני יאוש ולא שנא לאחר יאוש,בשלמא לפני יאוש (ויקרא א, ב) אדם כי יקריב מכם אמר רחמנא ולאו דידיה הוא אלא לאחר יאוש הא קנייה ביאוש אלא לאו משום דהוה ליה מצוה הבאה בעבירה,וא"ר יוחנן משום ר' שמעון בן יוחי מאי דכתיב (ישעיהו סא, ח) כי אני ה' אוהב משפט שונא גזל בעולה משל למלך בשר ודם שהיה עובר על בית המכס אמר לעבדיו תנו מכס למוכסים אמרו לו והלא כל המכס כולו שלך הוא אמר להם ממני ילמדו כל עוברי דרכים ולא יבריחו עצמן מן המכס אף הקב"ה אמר אני ה' שונא גזל בעולה ממני ילמדו בני ויבריחו עצמן מן הגזל,אתמר נמי אמר רבי אמי יבש פסול מפני שאין הדר גזול פסול משום דהוה ליה מצוה הבאה בעבירה,ופליגא דר' יצחק דא"ר יצחק בר נחמני אמר שמואל לא שנו אלא ביום טוב ראשון אבל ביום טוב שני מתוך שיוצא בשאול יוצא נמי בגזול,מתיב רב נחמן בר יצחק לולב הגזול והיבש פסול הא שאול כשר אימת אילימא בי"ט ראשון הא כתיב לכם משלכם והאי לאו דידיה הוא אלא לאו ביום טוב שני וקתני גזול פסול,(רבא אמר) לעולם ביום טוב ראשון ולא מיבעיא קאמר לא מיבעיא שאול דלאו דידיה הוא אבל גזול אימא סתם גזילה יאוש בעלים הוא וכדידיה דמי קא משמע לן,אמר להו רב הונא להנהו אוונכרי כי זבניתו אסא מעכו"ם לא תגזזו אתון אלא לגזזוה אינהו ויהבו לכו מאי טעמא סתם עובדי כוכבים גזלני ארעתא נינהו | 30a. It is unfit b because it is a mitzva that comes /b to be fulfilled b by means of a transgression, /b which renders the mitzva unfulfilled, b as it is stated: “And you have brought that which was stolen and the lame, and the sick; /b that is how you bring the offering; should I accept this of your hand? says the Lord” (Malachi 1:13). Based on the juxtaposition in the verse, it is derived that the legal status of b a stolen /b animal is b equivalent to /b that of b a lame /b animal. b Just as a lame /b animal, because it is blemished, b has no remedy /b and is unfit for use, b so too, a stolen /b animal b has no remedy. /b There is b no difference before /b the owners reach a state of b despair /b of recovering the stolen animal, and there is b no difference after despair. /b In both cases there is no remedy.,The Gemara elaborates: b Granted, before /b the b despair /b of the owner, the robber may not sacrifice the animal because the animal does not belong to him. b The Merciful One says: “When a person sacrifices from yours /b an offering” (Leviticus 1:2). The term “from yours” indicates that the animal must belong to the one sacrificing it, b and this /b stolen animal b is not his. However, after /b the b despair /b of the owner, b didn’t /b the robber b acquire /b the animal b with /b the b despair? /b Once the owner despairs, the animal belongs to the robber, despite the fact that he incurs a debt that he must repay the owner. Since the animal is legally his, why is it prohibited for the robber to sacrifice it as an offering? b Rather, is it not because /b the offering b is a mitzva that comes by means of a transgression? /b Since the animal came into his possession by means of a transgression, it is unfit for use in fulfilling a mitzva., b And Rabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: What is /b the meaning of b that which is written: “For I the Lord love justice, I hate robbery in a burnt-offering” /b (Isaiah 61:8)? The Gemara cites b a parable of a flesh-and-blood king who was passing by a customs house. He said to his servants: Pay the levy to the taxmen. They said to him: Doesn’t all the tax in its entirety belong to you? /b If the taxes will ultimately reach the royal treasury, what is the point of paying the levy? b He said to them: From my /b conduct, b all travelers will learn and will not evade /b payment of b the tax. So too, the Holy One, Blessed be He, said: “I the Lord... hate robbery in a burnt-offering.” /b Although the whole world is His and the acquisitions of man have no impact upon Him, God says: b From My /b conduct, b My children will learn and distance themselves from robbery, /b even from robbery unrelated to the needs of offerings., b It was also stated: Rabbi Ami said: A dry i lulav /i is unfit because it /b does b not /b meet the criterion of b beauty, and a stolen /b i lulav /i b is unfit because it is a mitzva that comes by means of a transgression. /b ,The Gemara notes: b And /b Rabbi Ami b disagrees with /b the opinion of b Rabbi Yitzḥak, as Rabbi Yitzhak bar Naḥmani said /b that b Shmuel said: /b The Sages b taught /b that the i halakha /i that a stolen i lulav /i is unfit applies b only with regard to the first day of the festival /b of i Sukkot /i . b However, /b beginning b on the second day of the Festival, /b there is no longer a Torah requirement to use a i lulav /i from one’s own property. b Since one fulfills his obligation with a borrowed /b i lulav /i , b one fulfills /b his obligation b with a stolen one as well. /b , b Rabbi Naḥman bar Yitzḥak raises an objection /b from the mishna: b A i lulav /i that was stolen or that is /b completely b dry /b is b unfit. /b By inference, one concludes b that a borrowed /b i lulav /i b is fit /b for use. The Gemara asks: b When /b does this i halakha /i apply? b If you say /b that it applies only on b the first day of the Festival, isn’t it written: /b “And you shall take b for yourselves /b on the first day,” indicating that the four species must be taken b from your own /b property, b and this /b borrowed i lulav /i b is not his? /b Clearly, the mishna is not referring to the first day. b Rather, is it not /b that the mishna is referring to b the second day of the Festival, and /b the mishna b teaches that a stolen /b i lulav /i b is unfit /b on this day too, contrary to Shmuel’s opinion?, b Rava said: Actually, /b the mishna can be explained as referring to b the first day of the Festival, /b and the i tanna /i b is stating /b the i halakha /i employing the didactic style: b It was not necessary. It was not necessary /b to state that one does not fulfill his obligation with b a borrowed i lulav /i , as it is not his. However, /b with regard to b a stolen /b i lulav /i , b say: /b Barring extraordinary circumstances, b standard robbery /b is a case that leads to b despair of the owners, and /b despite the fact that a stolen i lulav /i was acquired by means of a transgression, its legal status b is like /b the robber’s own property. Therefore, the mishna b teaches us /b that this is not so. One does not fulfill his obligation with a stolen i lulav /i . The mishna is not a refutation of Shmuel’s opinion.,§ Apropos the unfitness of four species acquired through robbery, the Gemara relates: b Rav Huna said to the merchants [ i avankarei /i ] /b selling the four species: b When you purchase myrtle /b branches b from gentiles, don’t you cut /b them off the tree? b Rather, let the gentiles cut them and give them to you. What is the reason /b for this advice? It is because b typical gentiles are land robbers, /b |
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| 29. Julian (Emperor), Letters, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 154, 155 |
30. Ammianus Marcellinus, History, 22.5.4, 22.10.7, 25.4.20 (4th cent. CE - 4th cent. CE) Tagged with subjects: •julian, challenging christian supersessionism of greek philosophy and religion Found in books: Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 147, 148, 153 | 22.5.4. On this he took a firm stand, to the end that, as this freedom increased their dissension, he might afterwards have no fear of a united populace, knowing as he did from experience that no wild beasts are such enemies to mankind as are most of the Christians in their deadly hatred of one another. And he often used to say: Hear me, to whom the Alamanni and the Franks have given ear, thinking that in this he was imitating a saying of the earlier emperor Marcus. But he did not observe that the two cases were very different. 22.10.7. For after many other things, he also corrected some of the laws, removing ambiguities, so that they showed clearly what they demanded or forbade to be done. But this one thing was inhumane, and ought to be buried in eternal silence, namely, that he forbade teachers of rhetoric and literature to practise their profession, if they were followers of the Christian religion. 25.4.20. For the laws which he enacted were not oppressive, but stated exactly what was to be done or left undone, with a few exceptions, For example, it was a harsh law that forbade Christian Cf. xxii. 10, 7. rhetoricians and grammarians to teach, unless they consented to worship the pagan deities. |
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| 31. Cicero, 2 Clem, 2 Tagged with subjects: •christianization of the roman empire, supersessionism Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 389 |
| 38. Anon., Prayer of Manasseh, 8 Tagged with subjects: •supersessionism, christian Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 82 |
