| 1. Septuagint, 2 Esdras, 10.25-10.28 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple, in heaven •temple, in heaven, in 1 enoch Found in books: Klawans (2009) 129 |
| 2. Septuagint, Susanna, 48 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, heavenly counterpart Found in books: Allison (2018) 454 |
3. Hebrew Bible, Psalms, 24.7-24.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Ganzel and Holtz (2020) 133| 24.7. "שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וְהִנָּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבוֹא מֶלֶךְ הַכָּבוֹד׃", 24.8. "מִי זֶה מֶלֶךְ הַכָּבוֹד יְהוָה עִזּוּז וְגִבּוֹר יְהוָה גִּבּוֹר מִלְחָמָה׃", 24.9. "שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבֹא מֶלֶךְ הַכָּבוֹד׃", | 24.7. "Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors; that the King of glory may come in.", 24.8. "'Who is the King of glory?' 'The LORD strong and mighty, The LORD mighty in battle.'", 24.9. "Lift up your heads, O ye gates, Yea, lift them up, ye everlasting doors; That the King of glory may come in.", 24.10. "'Who then is the King of glory?' 'The LORD of hosts; He is the King of glory.' Selah", |
|
4. Hebrew Bible, Numbers, 14.13-14.19, 16.48 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heavenly court advocates, in bible and second temple literature Found in books: Hidary (2017) 243, 246| 14.13. "וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה וְשָׁמְעוּ מִצְרַיִם כִּי־הֶעֱלִיתָ בְכֹחֲךָ אֶת־הָעָם הַזֶּה מִקִּרְבּוֹ׃", 14.14. "וְאָמְרוּ אֶל־יוֹשֵׁב הָאָרֶץ הַזֹּאת שָׁמְעוּ כִּי־אַתָּה יְהוָה בְּקֶרֶב הָעָם הַזֶּה אֲשֶׁר־עַיִן בְּעַיִן נִרְאָה אַתָּה יְהוָה וַעֲנָנְךָ עֹמֵד עֲלֵהֶם וּבְעַמֻּד עָנָן אַתָּה הֹלֵךְ לִפְנֵיהֶם יוֹמָם וּבְעַמּוּד אֵשׁ לָיְלָה׃", 14.15. "וְהֵמַתָּה אֶת־הָעָם הַזֶּה כְּאִישׁ אֶחָד וְאָמְרוּ הַגּוֹיִם אֲשֶׁר־שָׁמְעוּ אֶת־שִׁמְעֲךָ לֵאמֹר׃", 14.16. "מִבִּלְתִּי יְכֹלֶת יְהוָה לְהָבִיא אֶת־הָעָם הַזֶּה אֶל־הָאָרֶץ אֲשֶׁר־נִשְׁבַּע לָהֶם וַיִּשְׁחָטֵם בַּמִּדְבָּר׃", 14.17. "וְעַתָּה יִגְדַּל־נָא כֹּחַ אֲדֹנָי כַּאֲשֶׁר דִּבַּרְתָּ לֵאמֹר׃", 14.18. "יְהוָה אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד נֹשֵׂא עָוֺן וָפָשַׁע וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃", 14.19. "סְלַח־נָא לַעֲוֺן הָעָם הַזֶּה כְּגֹדֶל חַסְדֶּךָ וְכַאֲשֶׁר נָשָׂאתָה לָעָם הַזֶּה מִמִּצְרַיִם וְעַד־הֵנָּה׃", | 14.13. "And Moses said unto the LORD: ‘When the Egyptians shall hear—for Thou broughtest up this people in Thy might from among them—", 14.14. "they will say to the inhabitants of this land, who have heard that Thou LORD art in the midst of this people; inasmuch as Thou LORD art seen face to face, and Thy cloud standeth over them, and Thou goest before them, in a pillar of cloud by day, and in a pillar of fire by night;", 14.15. "now if Thou shalt kill this people as one man, then the nations which have heard the fame of Thee will speak, saying:", 14.16. "Because the LORD was not able to bring this people into the land which He swore unto them, therefore He hath slain them in the wilderness.", 14.17. "And now, I pray Thee, let the power of the Lord be great, according as Thou hast spoken, saying:", 14.18. "The LORD is slow to anger, and plenteous in lovingkindness, forgiving iniquity and transgression, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, upon the third and upon the fourth generation.", 14.19. "Pardon, I pray Thee, the iniquity of this people according unto the greatness of Thy lovingkindness, and according as Thou hast forgiven this people, from Egypt even until now.’", |
|
5. Hebrew Bible, Job, 1.6-2.7, 33.23, 33.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Hidary (2017) 243| 33.23. "אִם־יֵשׁ עָלָיו מַלְאָךְ מֵלִיץ אֶחָד מִנִּי־אָלֶף לְהַגִּיד לְאָדָם יָשְׁרוֹ׃", | 33.23. "If there be for him an angel, An intercessor, one among a thousand, To vouch for a man’s uprightness;", |
|
6. Hebrew Bible, Hosea, 11.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple, in heaven, in rabbinic literature Found in books: Klawans (2009) 139| 11.9. "לֹא אֶעֱשֶׂה חֲרוֹן אַפִּי לֹא אָשׁוּב לְשַׁחֵת אֶפְרָיִם כִּי אֵל אָנֹכִי וְלֹא־אִישׁ בְּקִרְבְּךָ קָדוֹשׁ וְלֹא אָבוֹא בְּעִיר׃", | 11.9. "I will not execute the fierceness of Mine anger, I will not return to destroy Ephraim; For I am God, and not man, The Holy One in the midst of thee; And I will not come in fury.", |
|
7. Hebrew Bible, Genesis, a b c d\n0 5.24 5.24 5 24 \n1 6.3 6.3 6 3 \n2 6.2 6.2 6 2 \n3 6.1 6.1 6 1 \n4 6.4 6.4 6 4 \n5 32.10(11) 32.10(11) 32 10(11)\n6 18.18 18.18 18 18 \n7 18.17 18.17 18 17 \n8 18.33 18.33 18 33 \n9 18.20 18.20 18 20 \n10 18.19 18.19 18 19 \n11 11.7 11.7 11 7 \n12 18.29 18.29 18 29 \n13 18.28 18.28 18 28 \n14 18.23 18.23 18 23 \n15 18.27 18.27 18 27 \n16 18.26 18.26 18 26 \n17 18.24 18.24 18 24 \n18 18.25 18.25 18 25 \n19 18.22 18.22 18 22 \n20 18.30 18.30 18 30 \n21 18.21 18.21 18 21 \n22 18.32 18.32 18 32 \n23 1.26 1.26 1 26 \n24 18.31 18.31 18 31 \n25 3.22 3.22 3 22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Klawans (2009) 131| 5.24. "וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃", | 5.24. "And Enoch walked with God, and he was not; for God took him.", |
|
8. Hebrew Bible, Exodus, 24.1-24.2, 25.8-25.9, 25.40, 26.30, 27.8, 32.10, 40.29, 40.34-40.35 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Ganzel and Holtz (2020) 128, 133, 136, 137; Hidary (2017) 244; Klawans (2009) 128, 129, 133, 285| 24.1. "וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר׃", 24.1. "וְאֶל־מֹשֶׁה אָמַר עֲלֵה אֶל־יְהוָה אַתָּה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל וְהִשְׁתַּחֲוִיתֶם מֵרָחֹק׃", 24.2. "וְנִגַּשׁ מֹשֶׁה לְבַדּוֹ אֶל־יְהוָה וְהֵם לֹא יִגָּשׁוּ וְהָעָם לֹא יַעֲלוּ עִמּוֹ׃", 25.8. "וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם׃", 25.9. "כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אוֹתְךָ אֵת תַּבְנִית הַמִּשְׁכָּן וְאֵת תַּבְנִית כָּל־כֵּלָיו וְכֵן תַּעֲשׂוּ׃", 27.8. "נְבוּב לֻחֹת תַּעֲשֶׂה אֹתוֹ כַּאֲשֶׁר הֶרְאָה אֹתְךָ בָּהָר כֵּן יַעֲשׂוּ׃", 40.29. "וְאֵת מִזְבַּח הָעֹלָה שָׂם פֶּתַח מִשְׁכַּן אֹהֶל־מוֹעֵד וַיַּעַל עָלָיו אֶת־הָעֹלָה וְאֶת־הַמִּנְחָה כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃", 40.34. "וַיְכַס הֶעָנָן אֶת־אֹהֶל מוֹעֵד וּכְבוֹד יְהוָה מָלֵא אֶת־הַמִּשְׁכָּן׃", 40.35. "וְלֹא־יָכֹל מֹשֶׁה לָבוֹא אֶל־אֹהֶל מוֹעֵד כִּי־שָׁכַן עָלָיו הֶעָנָן וּכְבוֹד יְהוָה מָלֵא אֶת־הַמִּשְׁכָּן׃", | 24.1. "And unto Moses He said: ‘Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off;", 24.2. "and Moses alone shall come near unto the LORD; but they shall not come near; neither shall the people go up with him.’", 25.8. "And let them make Me a sanctuary, that I may dwell among them.", 25.9. "According to all that I show thee, the pattern of the tabernacle, and the pattern of all the furniture thereof, even so shall ye make it.", 25.40. "And see that thou make them after their pattern, which is being shown thee in the mount.", 26.30. "And thou shalt rear up the tabernacle according to the fashion thereof which hath been shown thee in the mount.", 27.8. "Hollow with planks shalt thou make it; as it hath been shown thee in the mount, so shall they make it.", 32.10. "Now therefore let Me alone, that My wrath may wax hot against them, and that I may consume them; and I will make of thee a great nation.’", 40.29. "And the altar of burnt-offering he set at the door of the tabernacle of the tent of meeting, and offered upon it the burnt-offering and the meal-offering; as the LORD commanded Moses.", 40.34. "Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle.", 40.35. "And Moses was not able to enter into the tent of meeting, because the cloud abode thereon, and the glory of the LORD filled the tabernacle.—", |
|
9. Hebrew Bible, Deuteronomy, 5.5, 9.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heavenly court advocates, in bible and second temple literature Found in books: Hidary (2017) 244, 246| 5.5. "אָנֹכִי עֹמֵד בֵּין־יְהוָה וּבֵינֵיכֶם בָּעֵת הַהִוא לְהַגִּיד לָכֶם אֶת־דְּבַר יְהוָה כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ וְלֹא־עֲלִיתֶם בָּהָר לֵאמֹר׃", 9.14. "הֶרֶף מִמֶּנִּי וְאַשְׁמִידֵם וְאֶמְחֶה אֶת־שְׁמָם מִתַּחַת הַשָּׁמָיִם וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי־עָצוּם וָרָב מִמֶּנּוּ׃", | 5.5. "I stood between the LORD and you at that time, to declare unto you the word of the LORD; for ye were afraid because of the fire, and went not up into the mount—saying: .", 9.14. "let Me alone, that I may destroy them, and blot out their name from under heaven; and I will make of thee a nation mightier and greater than they.’", |
|
10. Hebrew Bible, Joshua, 7.6-7.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •heavenly court advocates, in bible and second temple literature Found in books: Hidary (2017) 243| 7.6. "וַיִּקְרַע יְהוֹשֻׁעַ שִׂמְלֹתָיו וַיִּפֹּל עַל־פָּנָיו אַרְצָה לִפְנֵי אֲרוֹן יְהוָה עַד־הָעֶרֶב הוּא וְזִקְנֵי יִשְׂרָאֵל וַיַּעֲלוּ עָפָר עַל־רֹאשָׁם׃", 7.7. "וַיֹּאמֶר יְהוֹשֻׁעַ אֲהָהּ אֲדֹנָי יְהוִה לָמָה הֵעֲבַרְתָּ הַעֲבִיר אֶת־הָעָם הַזֶּה אֶת־הַיַּרְדֵּן לָתֵת אֹתָנוּ בְּיַד הָאֱמֹרִי לְהַאֲבִידֵנוּ וְלוּ הוֹאַלְנוּ וַנֵּשֶׁב בְּעֵבֶר הַיַּרְדֵּן׃", | 7.6. "And Joshua rent his clothes, and fell to the earth upon his face before the ark of the LORD until the evening, he and the elders of Israel; and they put dust upon their heads.", 7.7. "And Joshua said: ‘Alas, O Lord GOD, wherefore hast Thou at all brought this people over the Jordan, to deliver us into the hand of the Amorites, to cause us to perish? would that we had been content and dwelt beyond the Jordan!", |
|
11. Hebrew Bible, Habakkuk, 2.11 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •temple in jerusalem, heavenly counterpart Found in books: Allison (2018) 454| 2.11. "כִּי־אֶבֶן מִקִּיר תִּזְעָק וְכָפִיס מֵעֵץ יַעֲנֶנָּה׃", | 2.11. "For the stone shall cry out of the wall, And the beam out of the timber shall answer it.", |
|
12. Hebrew Bible, Amos, 7.2 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •heavenly court advocates, in bible and second temple literature Found in books: Hidary (2017) 243| 7.2. "וְהָיָה אִם־כִּלָּה לֶאֱכוֹל אֶת־עֵשֶׂב הָאָרֶץ וָאֹמַר אֲדֹנָי יְהוִה סְלַח־נָא מִי יָקוּם יַעֲקֹב כִּי קָטֹן הוּא׃", | 7.2. "And if it had come to pass, that when they had made an end of eating the grass of the land—so I said: O Lord GOD, forgive, I beseech Thee; How shall Jacob stand? for he is small.", |
|
13. Hebrew Bible, 1 Samuel, 2.12-2.17 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple, in heaven, in t. levi Found in books: Klawans (2009) 133| 2.12. "וּבְנֵי עֵלִי בְּנֵי בְלִיָּעַל לֹא יָדְעוּ אֶת־יְהוָה׃", 2.13. "וּמִשְׁפַּט הַכֹּהֲנִים אֶת־הָעָם כָּל־אִישׁ זֹבֵחַ זֶבַח וּבָא נַעַר הַכֹּהֵן כְּבַשֵּׁל הַבָּשָׂר וְהַמַּזְלֵג שְׁלֹשׁ־הַשִּׁנַּיִם בְּיָדוֹ׃", 2.14. "וְהִכָּה בַכִּיּוֹר אוֹ בַדּוּד אוֹ בַקַּלַּחַת אוֹ בַפָּרוּר כֹּל אֲשֶׁר יַעֲלֶה הַמַּזְלֵג יִקַּח הַכֹּהֵן בּוֹ כָּכָה יַעֲשׂוּ לְכָל־יִשְׂרָאֵל הַבָּאִים שָׁם בְּשִׁלֹה׃", 2.15. "גַּם בְּטֶרֶם יַקְטִרוּן אֶת־הַחֵלֶב וּבָא נַעַר הַכֹּהֵן וְאָמַר לָאִישׁ הַזֹּבֵחַ תְּנָה בָשָׂר לִצְלוֹת לַכֹּהֵן וְלֹא־יִקַּח מִמְּךָ בָּשָׂר מְבֻשָּׁל כִּי אִם־חָי׃", 2.16. "וַיֹּאמֶר אֵלָיו הָאִישׁ קַטֵּר יַקְטִירוּן כַּיּוֹם הַחֵלֶב וְקַח־לְךָ כַּאֲשֶׁר תְּאַוֶּה נַפְשֶׁךָ וְאָמַר לו [לֹא] כִּי עַתָּה תִתֵּן וְאִם־לֹא לָקַחְתִּי בְחָזְקָה׃", 2.17. "וַתְּהִי חַטַּאת הַנְּעָרִים גְּדוֹלָה מְאֹד אֶת־פְּנֵי יְהוָה כִּי נִאֲצוּ הָאֲנָשִׁים אֵת מִנְחַת יְהוָה׃", | 2.12. "Now the sons of ῾Eli were worthless men; they knew not the Lord.", 2.13. "And the priest’s custom with the people was, that, when any man offered sacrifice, the priest’s lad came, while the meat was cooking, with a fork having three teeth in his hand;", 2.14. "and he struck it into the pan, or kettle, or cauldron, or pot; all that the fork brought up the priest took for himself. So they did in Shilo to all the people of Yisra᾽el who came there.", 2.15. "Also before they burnt the fat, the priest’s lad came, and said to the man that sacrificed, Give some roasting meat for the priest; for he will not have boiled meat of thee, but raw.", 2.16. "And if any man said to him, Let them first burn the fat, and then take as much as thy soul desires; then he would answer him, No; but thou shalt give it me now: and if not, I will take it by force.", 2.17. "Wherefore the sin of the lads was very great before the Lord: for the men dishonoured the offering of the Lord.", |
|
14. Hebrew Bible, 1 Kings, 6.3, 8.11, 22.19-22.22 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple, in heaven, in rabbinic literature •heavenly temple, in ezekiel Found in books: Ganzel and Holtz (2020) 133, 134; Klawans (2009) 141| 6.3. "וְהָאוּלָם עַל־פְּנֵי הֵיכַל הַבַּיִת עֶשְׂרִים אַמָּה אָרְכּוֹ עַל־פְּנֵי רֹחַב הַבָּיִת עֶשֶׂר בָּאַמָּה רָחְבּוֹ עַל־פְּנֵי הַבָּיִת׃", 6.3. "וְאֶת־קַרְקַע הַבַּיִת צִפָּה זָהָב לִפְנִימָה וְלַחִיצוֹן׃", 8.11. "וְלֹא־יָכְלוּ הַכֹּהֲנִים לַעֲמֹד לְשָׁרֵת מִפְּנֵי הֶעָנָן כִּי־מָלֵא כְבוֹד־יְהוָה אֶת־בֵּית יְהוָה׃", 22.19. "וַיֹּאמֶר לָכֵן שְׁמַע דְּבַר־יְהוָה רָאִיתִי אֶת־יְהוָה יֹשֵׁב עַל־כִּסְאוֹ וְכָל־צְבָא הַשָּׁמַיִם עֹמֵד עָלָיו מִימִינוֹ וּמִשְּׂמֹאלוֹ׃", 22.21. "וַיֵּצֵא הָרוּחַ וַיַּעֲמֹד לִפְנֵי יְהוָה וַיֹּאמֶר אֲנִי אֲפַתֶּנּוּ וַיֹּאמֶר יְהוָה אֵלָיו בַּמָּה׃", 22.22. "וַיֹּאמֶר אֵצֵא וְהָיִיתִי רוּחַ שֶׁקֶר בְּפִי כָּל־נְבִיאָיו וַיֹּאמֶר תְּפַתֶּה וְגַם־תּוּכָל צֵא וַעֲשֵׂה־כֵן׃", | 6.3. "And the porch before the atemple of the house, twenty cubits was the length thereof, according to the breadth of the house; and ten cubits was the breadth thereof before the house.", 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.", 22.19. "And he said: ‘Therefore hear thou the word of the LORD. I saw the LORD sitting on His throne, and all the host of heaven standing by Him on His right hand and on his left.", 22.20. "And the LORD said: Who shall entice Ahab, that he may go up and fall at Ramoth-gilead. And one said: On this manner; and another said: On that manner.", 22.21. "And there came forth the spirit, and stood before the LORD, and said: I will entice him.", 22.22. "And the LORD said unto him: Wherewith? And he said: I will go forth, and will be a lying spirit in the mouth of all his prophets. And He said: Thou shalt entice him, and shalt prevail also; go forth, and do so.", |
|
15. Hebrew Bible, Isaiah, 6.3, 6.5 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Klawans (2009) 136, 137| 6.3. "וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃", 6.5. "וָאֹמַר אוֹי־לִי כִי־נִדְמֵיתִי כִּי אִישׁ טְמֵא־שְׂפָתַיִם אָנֹכִי וּבְתוֹךְ עַם־טְמֵא שְׂפָתַיִם אָנֹכִי יוֹשֵׁב כִּי אֶת־הַמֶּלֶךְ יְהוָה צְבָאוֹת רָאוּ עֵינָי׃", | 6.3. "And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory.", 6.5. "Then said I: Woe is me! for I am undone; Because I am a man of unclean lips, And I dwell in the midst of a people of unclean lips; For mine eyes have seen the King, The LORD of hosts.", |
|
| 16. Hebrew Bible, Ezekiel, 1.1, 1.2, 1.3, 1.4, 1.13, 1.22, 1.27, 3.12, 8, 8.1, 8.2, 8.3, 9, 10, 10.18, 10.19, 11, 11.13, 11.16, 11.22, 28.12, 40, 40.1-42.20, 40.1, 40.1-43.9, 40.2, 40.3, 40.4, 40.5, 40.6, 40.34, 40.48, 41, 42, 42.15, 42.20, 43, 43.1, 43.2, 43.3, 43.4, 43.5, 43.6, 43.7, 43.8, 43.9, 43.10, 43.11, 43.12, 43.13, 43.14, 43.15, 43.16, 43.17, 43.18, 43.19, 43.20, 43.21, 43.22, 43.23, 43.24, 43.25, 43.26, 43.27, 44, 44.1, 44.2, 44.3, 44.5, 45, 46, 47, 47.1, 47.2, 47.3, 47.4, 47.5, 47.6, 47.7, 47.8, 47.9, 47.10, 47.11, 47.12, 48, 99 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Klawans (2009) 128 |
17. Hebrew Bible, Zechariah, 3.1-3.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •heavenly court advocates, in bible and second temple literature Found in books: Hidary (2017) 242| 3.1. "בַּיּוֹם הַהוּא נְאֻם יְהוָה צְבָאוֹת תִּקְרְאוּ אִישׁ לְרֵעֵהוּ אֶל־תַּחַת גֶּפֶן וְאֶל־תַּחַת תְּאֵנָה׃", 3.1. "וַיַּרְאֵנִי אֶת־יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל עֹמֵד לִפְנֵי מַלְאַךְ יְהוָה וְהַשָּׂטָן עֹמֵד עַל־יְמִינוֹ לְשִׂטְנוֹ׃", 3.2. "וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן יִגְעַר יְהוָה בְּךָ הַשָּׂטָן וְיִגְעַר יְהוָה בְּךָ הַבֹּחֵר בִּירוּשָׁלִָם הֲלוֹא זֶה אוּד מֻצָּל מֵאֵשׁ׃", | 3.1. "And he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to accuse him.", 3.2. "And the LORD said unto Satan: ‘The LORD rebuke thee, O Satan, yea, the LORD that hath chosen Jerusalem rebuke thee; is not this man a brand plucked out of the fire?’", |
|
18. Hebrew Bible, 1 Chronicles, 21.1, 28.11 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heavenly court advocates, in bible and second temple literature •temple, in heaven Found in books: Hidary (2017) 242; Klawans (2009) 128| 21.1. "וַיַּעֲמֹד שָׂטָן עַל־יִשְׂרָאֵל וַיָּסֶת אֶת־דָּוִיד לִמְנוֹת אֶת־יִשְׂרָאֵל׃", 21.1. "לֵךְ וְדִבַּרְתָּ אֶל־דָּוִיד לֵאמֹר כֹּה אָמַר יְהוָה שָׁלוֹשׁ אֲנִי נֹטֶה עָלֶיךָ בְּחַר־לְךָ אַחַת מֵהֵנָּה וְאֶעֱשֶׂה־לָּךְ׃", 28.11. "וַיִּתֵּן דָּוִיד לִשְׁלֹמֹה בְנוֹ אֶת־תַּבְנִית הָאוּלָם וְאֶת־בָּתָּיו וְגַנְזַכָּיו וַעֲלִיֹּתָיו וַחֲדָרָיו הַפְּנִימִים וּבֵית הַכַּפֹּרֶת׃", | 21.1. "And Satan stood up against Israel, and moved David to number Israel.", 28.11. "Then David gave to Solomon his son the pattern of the porch [of the temple], and of the houses thereof, and of the treasuries thereof, and of the upper rooms thereof, and of the inner chambers thereof, and of the place of the ark-cover;", |
|
19. Anon., 1 Enoch, 1.3-1.4, 1.36, 9.1, 9.8, 10.11, 12.4, 13.4, 14.5, 14.8-14.25, 15.1-15.7, 19.1, 26.1-26.6, 90.28-90.37 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple, in heaven, in 1 enoch •heavenly court advocates, in bible and second temple literature •temple, in heaven, in t. levi •temple, in heaven Found in books: Hidary (2017) 245; Klawans (2009) 129, 130, 131 | 1.3. for to come. Concerning the elect I said, and took up my parable concerning them:The Holy Great One will come forth from His dwelling, 1.4. And the eternal God will tread upon the earth, (even) on Mount Sinai, [And appear from His camp] And appear in the strength of His might from the heaven of heavens. 9.1. And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being 9.1. borne giants, and the whole earth has thereby been filled with blood and unrighteousness. And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are 10.11. that each one of them will live five hundred years.' And the Lord said unto Michael: 'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselve 12.4. called me -Enoch the scribe- and said to me: 'Enoch, thou scribe of righteousness, go, declare to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken unto themselve 13.4. together, and they were all afraid, and fear and trembling seized them. And they besought me to draw up a petition for them that they might find forgiveness, and to read their petition in the presence 14.5. has been finally passed upon you: yea (your petition) will not be granted unto you. And from henceforth you shall not ascend into heaven unto all eternity, and in bonds of the earth the decree 14.8. written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in 14.9. the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright 14.11. of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were 14.12. fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and it 14.13. portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there 14.14. were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked 14.15. and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater 14.16. than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to 14.17. you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path 14.18. of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of 14.19. cherubim. And from underneath the throne came streams of flaming fire so that I could not look" 14.21. was whiter than any snow. None of the angels could enter and could behold His face by reason" 14.22. of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand time 14.23. ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were 14.24. nigh to Him did not leave by night nor depart from Him. And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: ' Come hither, 14.25. Enoch, and hear my word.' And one of the holy ones came to me and waked me, and He made me rise up and approach the door: and I bowed my face downwards. 15.1. And He answered and said to me, and I heard His voice: 'Fear not, Enoch, thou righteou 15.1. they shall be evil spirits on earth, and evil spirits shall they be called. [As for the spirits of heaven, in heaven shall be their dwelling, but as for the spirits of the earth which were born upon the earth, on the earth shall be their dwelling.] And the spirits of the giants afflict, oppress, destroy, attack, do battle, and work destruction on the earth, and cause trouble: they take no food, but neverthele 15.2. man and scribe of righteousness: approach hither and hear my voice. And go, say to the Watchers of heaven, who have sent thee to intercede for them: 'You should intercede' for men, and not men 15.3. for you: Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children 15.4. of earth, and begotten giants (as your) sons And though ye were holy, spiritual, living the eternal life, you have defiled yourselves with the blood of women, and have begotten (children) with the blood of flesh, and, as the children of men, have lusted after flesh and blood as those also do who die 15.5. and perish. Therefore have I given them wives also that they might impregnate them, and beget 15.6. children by them, that thus nothing might be wanting to them on earth. But you were formerly 15.7. piritual, living the eternal life, and immortal for all generations of the world. And therefore I have not appointed wives for you; for as for the spiritual ones of the heaven, in heaven is their dwelling. 19.1. And Uriel said to me: 'Here shall stand the angels who have connected themselves with women, and their spirits assuming many different forms are defiling mankind and shall lead them astray into sacrificing to demons as gods, (here shall they stand,) till the day of the great judgement in 26.1. And I went from thence to the middle of the earth, and I saw a blessed place in which there were 26.2. trees with branches abiding and blooming [of a dismembered tree]. And there I saw a holy mountain, 26.3. and underneath the mountain to the east there was a stream and it flowed towards the south. And I saw towards the east another mountain higher than this, and between them a deep and narrow 26.4. ravine: in it also ran a stream underneath the mountain. And to the west thereof there was another mountain, lower than the former and of small elevation, and a ravine deep and dry between them: and another deep and dry ravine was at the extremities of the three mountains. And all the ravines were deep rand narrow, (being formed) of hard rock, and trees were not planted upon 26.6. them. And I marveled at the rocks, and I marveled at the ravine, yea, I marveled very much. 90.28. And I stood up to see till they folded up that old house; and carried off all the pillars, and all the beams and ornaments of the house were at the same time folded up with it, and they carried 90.29. it off and laid it in a place in the south of the land. And I saw till the Lord of the sheep brought a new house greater and loftier than that first, and set it up in the place of the first which had beer folded up: all its pillars were new, and its ornaments were new and larger than those of the first, the old one which He had taken away, and all the sheep were within it. 90.31. them in every thing. And thereafter those three who were clothed in white and had seized me by my hand [who had taken me up before], and the hand of that ram also seizing hold of me, they 90.32. took me up and set me down in the midst of those sheep before the judgement took place. And those" 90.33. heep were all white, and their wool was abundant and clean. And all that had been destroyed and dispersed, and all the beasts of the field, and all the birds of the heaven, assembled in that house, and the Lord of the sheep rejoiced with great joy because they were all good and had returned to 90.34. His house. And I saw till they laid down that sword, which had been given to the sheep, and they brought it back into the house, and it was sealed before the presence of the Lord, and all the sheep 90.35. were invited into that house, but it held them not. And the eyes of them all were opened, and they 90.36. aw the good, and there was not one among them that did not see. And I saw that that house was large and broad and very full. 90.37. And I saw that a white bull was born, with large horns and all the beasts of the field and all the |
|
| 20. Dead Sea Scrolls, 4Q400, 1, 1, 1.1, 1.3, 1.4, 1.13, 1.15-16, 2, 2.1-5, 5-6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan nan nan nan |
| 21. Dead Sea Scrolls, 4Q403, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Allison (2018) 454 |
| 22. Dead Sea Scrolls, Shira, 10 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple, in heaven, in songs of the sabbath sacrifice •temple, in heaven, in rabbinic literature Found in books: Klawans (2009) 138 |
| 23. Dead Sea Scrolls, 11Qt, 29.9-29.10 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple, in heaven •temple, in heaven, in 1 enoch Found in books: Klawans (2009) 129 |
24. Septuagint, Wisdom of Solomon, 9.8 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •temple, in heaven Found in books: Klawans (2009) 128 | 9.8. Thou hast given command to build a temple on thy holy mountain,and an altar in the city of thy habitation,a copy of the holy tent which thou didst prepare from the beginning. |
|
25. Anon., Jubilees, 8.19 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple, in heaven, in philo Found in books: Klawans (2009) 286 | 8.19. and his portion goeth towards the west through the midst of this river, and it extendeth till it reacheth the water of the abysses, out of which this river goeth forth |
|
26. Hebrew Bible, Daniel, 7.26, 12.1 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •heavenly court advocates, in bible and second temple literature Found in books: Hidary (2017) 242, 243| 7.26. "וְדִינָא יִתִּב וְשָׁלְטָנֵהּ יְהַעְדּוֹן לְהַשְׁמָדָה וּלְהוֹבָדָה עַד־סוֹפָא׃", 12.1. "יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃", 12.1. "וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעֹמֵד עַל־בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה אֲשֶׁר לֹא־נִהְיְתָה מִהְיוֹת גּוֹי עַד הָעֵת הַהִיא וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל־הַנִּמְצָא כָּתוּב בַּסֵּפֶר׃", | 7.26. "But the judgment shall sit, and his dominions shall be taken away, to be consumed and to be destroy unto the end.", 12.1. "And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book.", |
|
27. Anon., Testament of Levi, 2.6, 3.2-3.8, 4.4, 5.2, 8.1-8.19, 14.1-14.8, 15.1, 18.2-18.14 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •temple, in heaven, in t. levi Found in books: Klawans (2009) 132, 133 | 2.6. And behold the heavens were opened and an angel of God said to me, Levi enter 3.2. And it has fire, snow, and ice made ready for the day of judgement, in the righteous judgement of God; for in it are all the spirits of the retributions for vengeance on men. 3.3. And in the second are the hosts of the armies which are ordained for the day of judgement, to work vengeance on the spirits of deceit and of Beliar. And above them are the holy ones. 3.4. And in the highest of all dwelleth the Great Glory, far above all holiness. 3.5. In [the heaven next to] it are the archangels, who minister and make propitiation to the Lord for all the sins of ignorance of the righteous; 3.6. offering to the Lord a sweet- smelling savour, a reasonable and a bloodless offering. 3.7. And [in the heaven below this] are the angels who bear answers to the angels of the presence of the Lord. 3.8. And in the heaven next to this are thrones and dominions, in which always they offer praise to God. 4.4. The light of knowledge shalt thou light up in Jacob, And as the sun shalt thou be to all the seed of Israel. 5.2. And He said to me: Levi, I have given thee the blessings of the priesthood until I come and sojourn in the midst of Israel. 8.1. And there again I saw a vision as the former, after we had spent there seventy days. 8.2. And I saw seven men in white raiment saying unto me: Arise, put on the robe of the priesthood, and the crown of righteousness, and the breastplate of understanding, and the garment of truth, and the plate of faith, and the turban of the head, and the ephod of prophecy. 8.3. And they severally carried (these things) and put (them,) on me, and said unto me: From henceforth become a priest of the Lord, thou and thy seed for ever. 8.4. And the first anointed me with holy oil, and gave to me the staff of judgment. 8.5. The second washed me with pure water, and fed me with bread and wine (even) the most holy things, and clad me with a holy and glorious robe. 8.6. The third clothed me with a linen vestment like an ephod. 8.7. The, fourth put round me a girdle like unto purple. 8.8. The fifth gave me a branch of rich olive. 8.9. The sixth placed a crown on my head. 14.1. Therefore, my children, I have learnt that at the end of the ages ye will transgress against the Lord, stretching out hands to wickedness [against Him]; and to all the Gentiles shall ye become a scorn. 14.2. For our father Israel is pure from the transgressions of the chief priests [who shall lay their hands upon the Saviour of the world]. 14.3. For as the heaven is purer in the Lord's sight than the earth, so also be ye, the lights of Israel, (purer) than all the Gentiles. 14.4. But if ye be darkened through transgressions, what, therefore, will all the Gentiles do living in blindness? Yea, ye shall bring a curse upon our race, because the light of the law which was given for to lighten every man this ye desire to destroy by teaching commandments contrary to the ordices of God. 14.5. The offerings of the Lord ye shall rob, and from His portion shall ye steal choice portions, eating (them) contemptuously with harlots. 14.6. And out of covetousness ye shall teach the commandments of the Lord, wedded women shall ye pollute, and the virgins of Jerusalem shall ye defile: and with harlots and adulteresses shall ye be joined, and the daughters of the Gentiles shall ye take to wife, purifying them with an unlawful purification; and your union shall be like unto Sodom and Gomorrah. 14.7. And ye shall be puffed up because of your priesthood, lifting yourselves up against men, and not only so, but also against the commands of God. 14.8. For ye shall contemn the holy things with jests and laughter. 15.1. Therefore the temple, which the Lord shall choose, shall be laid waste through your uncleanness, and ye shall be captives throughout all nations. 18.2. Then shall the Lord raise up a new priest. And to him all the words of the Lord shall be revealed; And he shall execute a righteous judgement upon the earth for a multitude of days. 18.3. And his star shall arise in heaven as of a king. Lighting up the light of knowledge as the sun the day, And he shall be magnified in the world. 18.4. He shall shine forth as the sun on the earth, And shall remove all darkness from under heaven, And there shall be peace in all the earth. 18.5. The heavens shall exult in his days, And the earth shall be glad, And the clouds shall rejoice, [And the knowledge of the Lord shall be poured forth upon the earth, as the water of the seas; And the angels of the glory of the presence of the Lord shall be glad in him. 18.6. The heavens shall be opened, And From the temple of glory shall come upon him sanctification, With the Father's voice as from Abraham to Isaac. 18.7. And the glory of the Most High shall be uttered over him, And the spirit of understanding and sanctification shall rest upon him [in the water]. 18.8. For he shall give the majesty of the Lord to His sons in truth for evermore; And there shall none succeed him for all generations for ever. 18.9. And in his priesthood the Gentiles shall be multiplied in knowledge upon the earth, And enlightened through the grace of the Lord: In his priesthood shall sin come to an end, And the lawless shall cease to do evil. [And the just shall rest in him.] |
|
| 28. Anon., Sibylline Oracles, 5.420-5.423 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •temple in jerusalem, heavenly counterpart Found in books: Allison (2018) 404 |
| 29. Philo of Alexandria, On Rewards And Punishments, 9.165-9.167 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •heavenly court advocates, in bible and second temple literature Found in books: Hidary (2017) 245 |
30. Philo of Alexandria, On The Special Laws, 1.37-1.50, 1.237, 2.164-2.166 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •temple, in heaven, in philo •heavenly court advocates, in bible and second temple literature Found in books: Hidary (2017) 246; Klawans (2009) 286 | 1.37. And the witnesses of this fact are those who have not merely tasted philosophy with their outermost lips, but who have abundantly feasted on its reasonings and its doctrines; for the reasoning of these men, being raised on high far above the earth, roams in the air, and soaring aloft with the sun, and moon, and all the firmament of heaven, being eager to behold all the things that exist therein, finds its power of vision somewhat indistinct from a vast quantity of unalloyed light being poured over it, so that the eye of his soul becomes dazzled and confused by the splendour. 1.38. But he does not on that account faint and renounce the task which he has undertaken, but goes on with invincible determination towards the sight which he considers attainable, as if he were a competitor at the games, and were striving for the second prize, though he has missed the first. And guess and conjecture are inferior to true perception, as are all those notions which are classed under the description of reasonable and plausible opinions. 1.39. Though, therefore, we do not know and cannot accurately ascertain what each of the stars is as to its pure and real essence, still we are eager to investigate the subject, delighting in probable reasonings, because of the fondness for learning which is implanted in our nature. 1.40. And so in the same way, though we cannot attain to a distinct conception of the truly living God, we still ought not to renounce the task of investigating his character, because even if we fail to make the discovery, the very search itself is intrinsically useful and an object of deserved ambition; since no one ever blames the eyes of the body because they are unable to look upon the sun itself, and therefore shrink from the brilliancy which is poured upon them from its beams, and therefore look down upon the earth, shrinking from the extreme brilliancy of the rays of the sun.VIII. 1.41. Which that interpreter of the divine word, Moses, the man most beloved by God, having a regard to, besought God and said, "Show me thyself"--all but urging him, and crying out in loud and distinct words--"that thou hast a real being and existence the whole world is my teacher, assuring me of the fact and instructing me as a son might of the existence of his father, or the work of the existence of the workman. But, though I am very desirous to know what thou art as to thy essence, I can find no one who is able to explain to me anything relating to this branch of learning in any part of the universe whatever. 1.42. On which account, I beg and entreat of thee to receive the supplication of a man who is thy suppliant and devoted to God's service, and desirous to serve thee alone; for as the light is not known by the agency of anything else, but is itself its own manifestation, so also thou must alone be able to manifest thyself. For which reason I hope to receive pardon, if, from want of any one to teach me, I am so bold as to flee to thee, desiring to receive instruction from thyself." 1.43. But God replied, "I receive, indeed, your eagerness, inasmuch as it is praiseworthy; but the request which you make is not fitting to be granted to any created being. And I only bestow such gifts as are appropriate to him who receives them; for it is not possible for a man to receive all that it is easy for me to give. On which account I give to him who is deserving of my favour all the gifts which he is able to receive. 1.44. But not only is the nature of mankind, but even the whole heaven and the whole world is unable to attain to an adequate comprehension of me. So know yourself, and be not carried away with impulses and desires beyond your power; and let not a desire of unattainable objects carry you away and keep you in suspense. For you shall not lack anything which may be possessed by you." 1.45. When Moses heard this he betook himself to a second supplication, and said, "I am persuaded by thy explanations that I should not have been able to receive the visible appearance of thy form. But I beseech thee that I may, at all events, behold the glory that is around thee. And I look upon thy glory to be the powers which attend thee as thy guards, the comprehension of which having escaped me up to the present time, worketh in me no slight desire of a thorough understanding of it." 1.46. But God replied and said, "The powers which you seek to behold are altogether invisible, and appreciable only by the intellect; since I myself am invisible and only appreciable by the intellect. And what I call appreciable only by the intellect are not those which are already comprehended by the mind, but those which, even if they could be so comprehended, are still such that the outward senses could not at all attain to them, but only the very purest intellect. 1.47. And though they are by nature incomprehensible in their essence, still they show a kind of impression or copy of their energy and operation; as seals among you, when any wax or similar kind of material is applied to them, make an innumerable quantity of figures and impressions, without being impaired as to any portion of themselves, but still remaining unaltered and as they were before; so also you must conceive that the powers which are around me invest those things which have no distinctive qualities with such qualities, and those which have no forms with precise forms, and that without having any portion of their own everlasting nature dismembered or weakened. 1.48. And some of your race, speaking with sufficient correctness, call them ideas (ideai 1.49. "Do not, then, ever expect to be able to comprehend me nor any one of my powers, in respect of our essence. But, as I have said, I willingly and cheerfully grant unto you such things as you may receive. And this gift is to call you to the beholding of the world and all the things that are in it, which must be comprehended, not indeed by the eyes of the body, but by the sleepless vision of the soul. 1.50. The desire of wisdom alone is continual and incessant, and it fills all its pupils and disciples with famous and most beautiful doctrines." When Moses heard this he did not cease from his desire, but he still burned with a longing for the understanding of invisible things. [...]{7}{mangey thinks that there is a considerable hiatus here. What follows relates to the regulations respecting proselytes, which as the text stands is in no way connected with what has gone before about the worship of God.}IX. 1.237. And then, after he has appeased the man who had been injured, the law proceeds to say, "After this let him go also into the temple, to implore remission of the sins which he has committed, taking with him an irreproachable mediator, namely, that conviction of the soul which has delivered him from his incurable calamity, curing him of the disease which would cause death, and wholly changing and bringing him to good health." And it orders that he should sacrifice a ram, and this victim is expressly mentioned, as it is in the case of the man who has offended in respect of the holy things; 2.164. Apart from the fact that the legislation is in a certain way teaching about the priesthood and that the one who lives by the laws is at once considered a priest, or rather a high priest, in the judgment of truth, the following point is also remarkable. The multitude of gods, both male and female, honored in individual cities happens to be undetermined and indefinite. The poetic clan and the great company of humans have spoken fabulously about them, people for whom the search for truth is impractical and beyond their capability of investigation. Yet all do not reverence and honor the same gods, but different people different gods. The reason is that they do not consider as gods those belonging to another land but make the acceptance of them the occasion for laughter and a joke. They charge those who honor them with great foolishness since they completely violate sound sense. 2.165. But if he is, whom all Greeks together with all barbarians acknowledge with one judgment, the highest Father of both gods and humans and the Maker of the entire cosmos, whose nature--although it is invisible and unfathomable not only to sight but also to perception--all who spend their time with mathematics and other philosophy long to discover, leaving aside none of the things which contribute to the discovery and service of him, then it was necessary for all people to cling to him and not as if through some mechanical device to introduce other gods into participation of equal honors. 2.166. Since they slipped in the most essential matter, the nation of the Jews--to speak most accurately--set aright the false step of others by having looked beyond everything which has come into existence through creation since it is generate and corruptible in nature, and chose only the service of the ungenerate and eternal. The first reason for this is because it is excellent; the second is because it is profitable to be dedicated and associated with the Older rather than those who are younger and with the Ruler rather than those who are ruled and with the Maker rather those things which come into existence. |
|
31. Philo of Alexandria, On The Life of Moses, 1.149-1.162, 2.74-2.76, 2.133-2.134 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •temple, in heaven, in philo •temple, in heaven •temple, in heaven, in 1 enoch •heavenly court advocates, in bible and second temple literature Found in books: Hidary (2017) 246; Klawans (2009) 128, 129, 285 | 1.149. For, as he had abandoned the chief authority in Egypt, which he might have had as the grandson of the reigning king, on account of the iniquities which were being perpetrated in that country, and by reason of his nobleness of soul and of the greatness of his spirit, and the natural detestation of wickedness, scorning and rejecting all the hopes which he might have conceived from those who had adopted him, it seemed good to the Ruler and Governor of the universe to recompense him with the sovereign authority over a more populous and more powerful nation, which he was about to take to himself out of all other nations and to consecrate to the priesthood, that it might for ever offer up prayers for the whole universal race of mankind, for the sake of averting evil from them and procuring them a participation in blessings. 1.150. And when he had received this authority, he did not show anxiety, as some persons do, to increase the power of his own family, and promote his sons (for he had two 1.151. for he kept one most invariable object always steadily before him, namely, that of benefiting those who were subjected to his authority, and of doing everything both in word and deed, with a view to their advantage, never omitting any opportunity of doing anything that might tend to their prosperity. 1.152. Therefore he alone of all the persons who have ever enjoyed supreme authority, neither accumulated treasures of silver and gold, nor levied taxes, nor acquired possession of houses, or property, or cattle, or servants of his household, or revenues, or anything else which has reference to magnificence and superfluity, although he might have acquired an unlimited abundance of them all. 1.153. But as he thought it a token of poverty of soul to be anxious about material wealth, he despised it as a blind thing, but he honoured the far-sighted wealth of nature, and was as great an admirer as any one in the world of that kind of riches, as he showed himself to be in his clothes, and in his food, and in his whole system and manner of life, not indulging in any theatrical affectation of pomp and magnificence, but cultivating the simplicity and unpretending affable plainness of a private individual, but a sumptuousness which was truly royal, in those things which it is becoming for a ruler to desire and to abound in; 1.154. and these things are, temperance, and fortitude, and continence, and presence of mind, and acuteness, and knowledge, and industry, and patience under evil, and contempt of pleasure, and justice, and exhortations to virtue and blame, and lawful punishment of offenders, and, on the contrary, praise and honour to those who did well in accordance with law. 1.155. Therefore, as he had utterly discarded all desire of gain and of those riches which are held in the highest repute among men, God honoured him, and gave him instead the greatest and most perfect wealth; and this is the Wealth{2}{the text here is very corrupt.} of all the earth and sea, and of all the rivers, and of all the other elements, and all combinations whatever; for having judged him deserving of being made a partaker with himself in the portion which he had reserved for himself, he gave him the whole world as a possession suitable for his heir: 1.156. therefore, every one of the elements obeyed him as its master, changing the power which it had by nature and submitting to his commands. And perhaps there was nothing wonderful in this; for if it be true according to the proverb, --"That all the property of friends is common;" 1.157. for God possesses everything and is in need of nothing; but the good man has nothing which is properly his own, no, not even himself, but he has a share granted to him of the treasures of God as far as he is able to partake of them. And this is natural enough; for he is a citizen of the world; on which account he is not spoken of as to be enrolled as a citizen of any particular city in the habitable world, since he very appropriately has for his inheritance not a portion of a district, but the whole world. 1.158. What more shall I say? Has he not also enjoyed an even greater communion with the Father and Creator of the universe, being thought unworthy of being called by the same appellation? For he also was called the god and king of the whole nation, and he is said to have entered into the darkness where God was; that is to say, into the invisible, and shapeless, and incorporeal world, the essence, which is the model of all existing things, where he beheld things invisible to mortal nature; for, having brought himself and his own life into the middle, as an excellently wrought picture, he established himself as a most beautiful and Godlike work, to be a model for all those who were inclined to imitate him. 1.159. And happy are they who have been able to take, or have even diligently laboured to take, a faithful copy of this excellence in their own souls; for let the mind, above all other parts, take the perfect appearance of virtue, and if that cannot be, at all events let it feel an unhesitating and unvarying desire to acquire that appearance; 1.160. for, indeed, there is no one who does not know that men in a lowly condition are imitators of men of high reputation, and that what they see, these last chiefly desire, towards that do they also direct their own inclinations and endeavours. Therefore, when the chief of a nation begins to indulge in luxury and to turn aside to a delicate and effeminate life, then the whole of his subjects, or very nearly the whole, carry their desire for indulging the appetites of the belly and the parts below the belly beyond all reasonable bounds, except that there may be some persons who, through the natural goodness of their disposition, have a soul far removed from treachery, being rather merciful and kind. 1.161. If, on the other hand, the chief of a people adopts a more austere and dignified course of life, then even those of his subjects, who are inclined to be very incontinent, change and become temperate, hastening, either out of fear or out of shame, to give him an idea that they are devoted to the same pursuits and inclinations that he is; and, in fact, the lower orders will never, no, nor will mad men even, reject the customs and habits of their superiors: 1.162. but, perhaps, since Moses was also destined to be the lawgiver of his nation, he was himself long previously, through the providence of God, a living and reasonable law, since that providence appointed him to the lawgiver, when as yet he knew nothing of his appointment. 2.74. Therefore Moses now determined to build a tabernacle, a most holy edifice, the furniture of which he was instructed how to supply by precise commands from God, given to him while he was on the mount, contemplating with his soul the incorporeal patterns of bodies which were about to be made perfect, in due similitude to which he was bound to make the furniture, that it might be an imitation perceptible by the outward senses of an archetypal sketch and pattern, appreciable only by the intellect; 2.75. for it was suitable and consistent for the task of preparing and furnishing the temple to be entrusted to the real high priest, that he might with all due perfection and propriety make all his ministrations in the performance of his sacred duties correspond to the works which he was now to make. 2.76. Therefore the general form of the model was stamped upon the mind of the prophet, being accurately painted and fashioned beforehand invisibly without any materials, in species which were not apparent to the eye; and the completion of the work was made in the similitude of the model, the maker giving an accurate representation of the impression in material substances corresponding to each part of the model, 2.133. The high priest, then, being equipped in this way, is properly prepared for the performance of all sacred ceremonies, that, whenever he enters the temple to offer up the prayers and sacrifices in use among his nation, all the world may likewise enter in with him, by means of the imitations of it which he bears about him, the garment reaching to his feet, being the imitation of the air, the pomegranate of the water, the flowery hem of the earth, and the scarlet dye of his robe being the emblem of fire; also, the mantle over his shoulders being a representation of heaven itself; the two hemispheres being further indicated by the round emeralds on the shoulder-blades, on each of which were engraved six characters equivalent to six signs of the zodiac; the twelve stones arranged on the breast in four rows of three stones each, namely the logeum, being also an emblem of that reason which holds together and regulates the universe. 2.134. For it was indispensable that the man who was consecrated to the Father of the world, should have as a paraclete, his son, the being most perfect in all virtue, to procure forgiveness of sins, and a supply of unlimited blessings; |
|
| 32. Philo of Alexandria, Questions On Exodus, 2.28, 2.52, 2.82, 2.90 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •temple, in heaven, in philo •temple, in heaven •temple, in heaven, in 1 enoch Found in books: Klawans (2009) 129, 285 |
33. Philo of Alexandria, Who Is The Heir, 206, 205 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017) 247 | 205. And the Father who created the universe has given to his archangelic and most ancient Word a pre-eminent gift, to stand on the confines of both, and separated that which had been created from the Creator. And this same Word is continually a suppliant to the immortal God on behalf of the mortal race, which is exposed to affliction and misery; and is also the ambassador, sent by the Ruler of all, to the subject race. |
|
34. Philo of Alexandria, On Husbandry, 51 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •heavenly court advocates, in bible and second temple literature Found in books: Hidary (2017) 246 | 51. and let every one in his turn say the same thing, for it is very becoming to every man who loves God to study such a song as this, but above all this world should sing it. For God, like a shepherd and a king, governs (as if they were a flock of sheep) the earth, and the water, and the air, and the fire, and all the plants, and living creatures that are in them, whether mortal or divine; and he regulates the nature of the heaven, and the periodical revolutions of the sun and moon, and the variations and harmonious movements of the other stars, ruling them according to law and justice; appointing, as their immediate superintendent, his own right reason, his first-born son, who is to receive the charge of this sacred company, as the lieutet of the great king; for it is said somewhere, "Behold, I am he! I will send my messenger before thy face, who shall keep thee in the Road." |
|
35. New Testament, Matthew, 5.22, 23.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, heavenly counterpart Found in books: Allison (2018) 454| 5.22. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει· ὃς δʼ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ Ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δʼ ἂν εἴπῃ Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός. 23.17. μωροὶ καὶ τυφλοί, τίς γὰρ μείζων ἐστίν, ὁ χρυσὸς ἢ ὁ ναὸς ὁ ἁγιάσας τὸν χρυσόν; | 5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. 23.17. You blind fools! For which is greater, the gold, or the temple that sanctifies the gold? |
|
36. New Testament, Luke, 19.40 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, heavenly counterpart Found in books: Allison (2018) 454| 19.40. καὶ ἀποκριθεὶς εἶπεν Λέγω ὑμῖν, ἐὰν οὗτοι σιωπήσουσιν, οἱ λίθοι κράξουσιν. | 19.40. He answered them, "I tell you that if these were silent, the stones would cry out." |
|
37. New Testament, Ephesians, 1.23, 2.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heavenly temple, in second temple messianism Found in books: Ganzel and Holtz (2020) 177| 1.23. ἥτις ἐστὶν τὸ σῶμα αὐτοῦ, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου. 2.20. ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ, | 1.23. which is his body, the fullness of him who fills all in all. 2.20. being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; |
|
38. New Testament, Romans, 12.1, 15.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple, in heaven, in t. levi •heavenly temple, in second temple messianism Found in books: Ganzel and Holtz (2020) 177; Klawans (2009) 132| 12.1. Παρακαλῶ οὖν ὑμᾶς, ἀδελφοί, διὰ τῶν οἰκτιρμῶν τοῦ θεοῦ παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν ἁγίαν τῷ θεῷ εὐάρεστον, τὴν λογικὴν λατρείαν ὑμῶν· 15.20. οὕτως δὲ φιλοτιμούμενον εὐαγγελίζεσθαι οὐχ ὅπου ὠνομάσθη Χριστός, ἵνα μὴ ἐπʼ ἀλλότριον θεμέλιον οἰκοδομῶ, | 12.1. Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. 15.20. yes, making it my aim to preach the gospel, not where Christ was already named, that I might not build on another's foundation. |
|
39. New Testament, Hebrews, 4.14-7.28, 8.1, 8.2, 8.3, 8.4, 8.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Klawans (2009) 129| 8.2. τῶν ἁγίων λειτουργὸς καὶτῆς σκηνῆςτῆς ἀληθινῆς,ἣν ἔπηξεν ὁ κύριος,οὐκ ἄνθρωπος. | 8.2. a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, not man. |
|
40. Mishnah, Avot, 3.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •heavenly temple, in second temple messianism Found in books: Ganzel and Holtz (2020) 180| 3.6. "רַבִּי חֲלַפְתָּא בֶן דּוֹסָא אִישׁ כְּפַר חֲנַנְיָה אוֹמֵר, עֲשָׂרָה שֶׁיּוֹשְׁבִין וְעוֹסְקִין בַּתּוֹרָה, שְׁכִינָה שְׁרוּיָה בֵינֵיהֶם, שֶׁנֶּאֱמַר (תהלים פב) אֱלֹהִים נִצָּב בַּעֲדַת אֵל. וּמִנַּיִן אֲפִלּוּ חֲמִשָּׁה, שֶׁנֶּאֱמַר (עמוס ט) וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ. וּמִנַּיִן אֲפִלּוּ שְׁלשָׁה, שֶׁנֶּאֱמַר (תהלים פב) בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט. וּמִנַּיִן אֲפִלּוּ שְׁנַיִם, שֶׁנֶּאֱמַר (מלאכי ג) אָז נִדְבְּרוּ יִרְאֵי ה' אִישׁ אֶל רֵעֵהוּ וַיַּקְשֵׁב ה' וַיִּשְׁמָע וְגוֹ'. וּמִנַּיִן אֲפִלּוּ אֶחָד, שֶׁנֶּאֱמַר (שמות כ) בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי אָבֹא אֵלֶיךָ וּבֵרַכְתִּיךָ:", | 3.6. "Rabbi Halafta of Kefar Haia said: when ten sit together and occupy themselves with Torah, the Shechinah abides among them, as it is said: “God stands in the congregation of God” (Psalm 82:. How do we know that the same is true even of five? As it is said: “This band of His He has established on earth” (Amos 9:6). How do we know that the same is true even of three? As it is said: “In the midst of the judges He judges” (Psalm 82:1) How do we know that the same is true even of two? As it is said: “Then they that fear the Lord spoke one with another, and the Lord hearkened, and heard” (Malachi 3:16). How do we know that the same is true even of one? As it is said: “In every place where I cause my name to be mentioned I will come unto you and bless you” (Exodus 20:21).", |
|
41. Mishnah, Eduyot, 8.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, heavenly counterpart Found in books: Allison (2018) 404| 8.6. "אָמַר רַבִּי אֱלִיעֶזֶר, שָׁמַעְתִּי, כְּשֶׁהָיוּ בוֹנִים בַּהֵיכָל, עוֹשִׂים קְלָעִים לַהֵיכָל וּקְלָעִים לָעֲזָרוֹת, אֶלָּא שֶׁבַּהֵיכָל בּוֹנִים מִבַּחוּץ, וּבָעֲזָרָה בּוֹנִים מִבִּפְנִים. אָמַר רַבִּי יְהוֹשֻׁעַ, שָׁמַעְתִּי, שֶׁמַּקְרִיבִין אַף עַל פִּי שֶׁאֵין בַּיִת, וְאוֹכְלִים קָדְשֵׁי קָדָשִׁים אַף עַל פִּי שֶׁאֵין קְלָעִים, קָדָשִׁים קַלִּים וּמַעֲשֵׂר שֵׁנִי, אַף עַל פִּי שֶׁאֵין חוֹמָה, שֶׁקְּדֻשָּׁה רִאשׁוֹנָה קִדְּשָׁה לִשְׁעָתָהּ וְקִדְּשָׁה לֶעָתִיד לָבֹא: \n", | 8.6. "Rabbi Eliezer said: I have heard that when they were building the Temple [complex] they made curtains for the Temple and curtains for the Temple-courts; but in the case of the Temple they built from the outside, and in the case of the Temple-court they built from the inside. Rabbi Joshua said: I have heard that sacrifices may be offered even though there is no Temple, and that the most holy sacrifices may be eaten even though there are no curtains, and the less holy sacrifices and second tithes even though there is no wall [around Jerusalem]; because the first sanctification sanctified both for its own time and for the time to come.", |
|
42. Mishnah, Pesahim, 4.9, 10.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple, in heaven, in rabbinic literature •temple in jerusalem, heavenly counterpart Found in books: Allison (2018) 404; Klawans (2009) 141| 4.9. "שִׁשָּׁה דְבָרִים עָשָׂה חִזְקִיָּה הַמֶּלֶךְ, עַל שְׁלֹשָׁה הוֹדוּ לוֹ, וְעַל שְׁלֹשָׁה לֹא הוֹדוּ לוֹ. גֵּרַר עַצְמוֹת אָבִיו עַל מִטָּה שֶׁל חֲבָלִים, וְהוֹדוּ לוֹ. כִּתֵּת נְחַשׁ הַנְּחֹשֶׁת, וְהוֹדוּ לוֹ. גָּנַז סֵפֶר רְפוּאוֹת, וְהוֹדוּ לוֹ. עַל שְׁלֹשָׁה לֹא הוֹדוּ לוֹ, קִצֵּץ דְּלָתוֹת שֶׁל הֵיכָל וְשִׁגְּרָן לְמֶלֶךְ אַשּׁוּר, וְלֹא הוֹדוּ לוֹ. סָתַם מֵי גִיחוֹן הָעֶלְיוֹן, וְלֹא הוֹדוּ לוֹ. עִבֵּר נִיסָן בְּנִיסָן, וְלֹא הוֹדוּ לוֹ: \n", 10.6. "עַד הֵיכָן הוּא אוֹמֵר, בֵּית שַׁמַּאי אוֹמְרִים, עַד אֵם הַבָּנִים שְׂמֵחָה. וּבֵית הִלֵּל אוֹמְרִים, עַד חַלָּמִישׁ לְמַעְיְנוֹ מָיִם. וְחוֹתֵם בִּגְאֻלָּה. רַבִּי טַרְפוֹן אוֹמֵר, אֲשֶׁר גְּאָלָנוּ וְגָאַל אֶת אֲבוֹתֵינוּ מִמִּצְרָיִם, וְלֹא הָיָה חוֹתֵם. רַבִּי עֲקִיבָא אוֹמֵר, כֵּן ה' אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ יַגִּיעֵנוּ לְמוֹעֲדִים וְלִרְגָלִים אֲחֵרִים הַבָּאִים לִקְרָאתֵנוּ לְשָׁלוֹם, שְׂמֵחִים בְּבִנְיַן עִירֶךָ וְשָׂשִׂים בַּעֲבוֹדָתֶךָ, וְנֹאכַל שָׁם מִן הַזְּבָחִים וּמִן הַפְּסָחִים כוּ', עַד בָּרוּךְ אַתָּה ה' גָּאַל יִשְׂרָאֵל: \n", | 4.9. "Six things King Hezekiah did, concerning three they [the sages] agreed with him, and concerning three they did not agree with him: He dragged his father's bones [corpse] on a rope bier, and they agreed with him; He crushed the bronze serpent, and they agreed with him; He hid the book of remedies, and they agreed with him. And concerning three they did not agree with him: He cut down the doors of the Temple and sent them to the king of Assyria, and they did not agree with him; He closed up the waters of the Upper Gihon, and they did not agree with him; He intercalated [the month of] Nisan in Nisan, and they did not agree with him.", 10.6. "How far does one recite it? Bet Shammai say: Until “As a joyous mother of children” (Psalm. But Bet Hillel say: Until “The flinty rock into a fountain of waters” (Psalm. And he concludes with [a formula of] redemption. Rabbi Tarfon says: “Who redeemed us and redeemed our fathers from Egypt”, but he did not conclude [with a blessing]. Rabbi Akiva says: “So may the Lord our God and the God of our fathers bring us to other appointed times and festivals which come towards us for peace, rejoicing in the rebuilding of Your city and glad in Your service, and there we will eat of the sacrifices and the pesahim” etc. until “Blessed are You who has redeemed Israel.”", |
|
43. New Testament, 1 John, 2.1-2.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heavenly court advocates, in bible and second temple literature Found in books: Hidary (2017) 247| 2.1. Τεκνία μου, ταῦτα γράφω ὑμῖν ἵνα μὴ ἁμάρτητε. καὶ ἐάν τις ἁμάρτῃ, παράκλητον ἔχομεν πρὸς τὸν πατέρα Ἰησοῦν Χριστὸν δίκαιον, 2.2. καὶ αὐτὸς ἱλασμός ἐστιν περὶ τῶν ἁμαρτιῶν ἡμῶν, οὐ περὶ τῶν ἡμετέρων δὲ μόνον ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου. | 2.1. My little children, I write these things to you so that you may not sin. If anyone sins, we have a Counselor with the Father, Jesus Christ, the righteous. 2.2. And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world. |
|
44. New Testament, 1 Corinthians, 3.16-3.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heavenly temple, in second temple messianism Found in books: Ganzel and Holtz (2020) 177| 3.16. Οὐκ οἴδατε ὅτι ναὸς θεοῦ ἐστὲ καὶ τὸ πνεῦμα τοῦ θεοῦ ἐν ὑμῖν οἰκεῖ; 3.17. εἴ τις τὸν ναὸν τοῦ θεοῦ φθείρει, φθερεῖ τοῦτον ὁ θεός· ὁ γὰρ ναὸς τοῦ θεοῦ ἅγιός ἐστιν, οἵτινές ἐστε ὑμεῖς. | 3.16. Don't you know that you are a temple of God, and that God'sSpirit lives in you? 3.17. If anyone destroys the temple of God, Godwill destroy him; for God's temple is holy, which you are. |
|
45. New Testament, Acts, 7.48-7.50 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, in heaven •temple, in heaven, in 1 enoch Found in books: Klawans (2009) 129| 7.48. ἀλλʼ οὐχ ὁ ὕψιστος ἐν χειροποιήτοις κατοικεῖ· καθὼς ὁ προφήτης λέγει 7.49. 7.50. | 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?' |
|
46. New Testament, Apocalypse, 7.37-7.39, 21.3-21.4, 21.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heavenly temple, as symbolizing the church •temple, in heaven, in t. levi Found in books: Ganzel and Holtz (2020) 188; Klawans (2009) 132| 21.3. καὶ ἤκουσα φωνῆς μεγάλης ἐκ τοῦ θρόνου λεγούσηςἸδοὺ ἡ σκηνὴτοῦ θεοῦ μετὰ τῶν ἀνθρώπων,καὶ σκηνώσει μετʼ αὐτῶν, καὶ αὐτοὶ λαοὶ αὐτοῦ ἔσονται, καὶαὐτὸς ὁ θεὸςμετʼ αὐτῶν ἔσται, 21.4. καὶ ἐξαλείψει πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶναὐτῶν, καὶ ὁ θάνατος οὐκ ἔσται ἔτι· οὔτεπένθοςοὔτεκραυγὴοὔτε πόνος οὐκ ἔσται ἔτι.τὰ πρῶταἀπῆλθαν. 21.22. Καὶ ναὸν οὐκ εἶδον ἐν αὐτῇ,ὁγὰρκύριος, ὁ θεός, ὁ παντοκράτωρ,ναὸς αὐτῆς ἐστίν, καὶ τὸ ἀρνίον. | 21.3. I heard a loud voice out of heaven saying, "Behold, God's dwelling is with men, and he will dwell with them, and they will be his people, and God himself will be with them as their God. 21.4. He will wipe away from them every tear from their eyes. Death will be no more; neither will there be mourning, nor crying, nor pain, any more. The first things have passed away. 21.22. I saw no temple in it, for the Lord God, the Almighty, and the Lamb, are its temple. |
|
47. New Testament, Colossians, 1.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heavenly temple, in second temple messianism Found in books: Ganzel and Holtz (2020) 177| 1.18. καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας· ὅς ἐστιν [ἡ] ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων, | 1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. |
|
48. New Testament, John, 15.26, 16.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heavenly court advocates, in bible and second temple literature Found in books: Hidary (2017) 247| 15.26. Ὅταν ἔλθῃ ὁ παράκλητος ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ πατρός, τὸ πνεῦμα τῆς ἀληθείας ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ· καὶ ὑμεῖς δὲ μαρτυρεῖτε, 16.7. ἀλλʼ ἐγὼ τὴν ἀλήθειαν λέγω ὑμῖν, συμφέρει ὑμῖν ἵνα ἐγὼ ἀπέλθω. ἐὰν γὰρ μὴ ἀπέλθω, ὁ παράκλητος οὐ μὴ ἔλθῃ πρὸς ὑμᾶς· ἐὰν δὲ πορευθῶ, πέμψω αὐτὸν πρὸς ὑμᾶς. | 15.26. "When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. 16.7. Nevertheless I tell you the truth: It is to your advantage that I go away, for if I don't go away, the Counselor won't come to you. But if I go, I will send him to you. |
|
49. Mishnah, Taanit, 3.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •heavenly court advocates, in bible and second temple literature Found in books: Hidary (2017) 247| 3.8. "עַל כָּל צָרָה שֶׁלֹּא תָבֹא עַל הַצִּבּוּר, מַתְרִיעִין עֲלֵיהֶן, חוּץ מֵרוֹב גְּשָׁמִים. מַעֲשֶׂה שֶׁאָמְרוּ לוֹ לְחוֹנִי הַמְעַגֵּל, הִתְפַּלֵּל שֶׁיֵּרְדוּ גְשָׁמִים. אָמַר לָהֶם, צְאוּ וְהַכְנִיסוּ תַנּוּרֵי פְסָחִים, בִּשְׁבִיל שֶׁלֹּא יִמּוֹקוּ. הִתְפַּלֵּל, וְלֹא יָרְדוּ גְשָׁמִים. מֶה עָשָׂה, עָג עוּגָה וְעָמַד בְּתוֹכָהּ, וְאָמַר לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם, בָּנֶיךָ שָׂמוּ פְנֵיהֶם עָלַי, שֶׁאֲנִי כְבֶן בַּיִת לְפָנֶיךָ. נִשְׁבָּע אֲנִי בְשִׁמְךָ הַגָּדוֹל שֶׁאֵינִי זָז מִכָּאן, עַד שֶׁתְּרַחֵם עַל בָּנֶיךָ. הִתְחִילוּ גְּשָׁמִים מְנַטְּפִין. אָמַר, לֹא כָךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי בוֹרוֹת שִׁיחִין וּמְעָרוֹת. הִתְחִילוּ לֵירֵד בְּזָעַף. אָמַר, לֹא כָךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי רָצוֹן, בְּרָכָה וּנְדָבָה. יָרְדוּ כְתִקְנָן, עַד שֶׁיָּצְאוּ יִשְׂרָאֵל מִירוּשָׁלַיִם לְהַר הַבַּיִת מִפְּנֵי הַגְּשָׁמִים. בָּאוּ וְאָמְרוּ לוֹ, כְּשֵׁם שֶׁהִתְפַּלַלְתָּ עֲלֵיהֶם שֶׁיֵּרְדוּ כָּךְ הִתְפַּלֵּל שֶׁיֵּלְכוּ לָהֶן. אָמַר לָהֶן, צְאוּ וּרְאוּ אִם נִמְחֵת אֶבֶן הַטּוֹעִים. שָׁלַח לוֹ שִׁמְעוֹן בֶּן שָׁטָח, אִלְמָלֵא חוֹנִי אַתָּה, גּוֹזְרַנִי עָלֶיךָ נִדּוּי. אֲבָל מָה אֶעֱשֶׂה לְּךָ, שֶׁאַתָּה מִתְחַטֵּא לִפְנֵי הַמָּקוֹם וְעוֹשֶׂה לְךָ רְצוֹנְךָ כְּבֵן שֶׁהוּא מִתְחַטֵּא עַל אָבִיו וְעוֹשֶׂה לוֹ רְצוֹנוֹ. וְעָלֶיךָ הַכָּתוּב אוֹמֵר (משלי כג), יִשְׂמַח אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ: \n", | 3.8. "For every trouble that should not come upon the community they sound a blast except on account of too much rain. It happened that they said to Honi the circle drawer: “Pray for rain to fall.” He replied: “Go and bring in the pesah ovens so that they do not dissolve.” He prayed and no rain fell. What did he do? He drew a circle and stood within it and exclaimed before Him: “Master of the universe, Your children have turned their faces to me because I am like one who was born in Your house. I swear by Your great name that I will not move from here until You have mercy upon Your children.” Rain then began to drip, and he exclaimed: “I did not request this but rain [which can fill] cisterns, ditches and caves. The rain then began to come down with great force, and he exclaimed: “I did not request this but pleasing rain of blessing and abudance.” Rain then fell in the normal way until the Jews in Jerusalem had to go up Temple Mount because of the rain. They came and said to him: “In the same way that you prayed for [the rain] to fall pray [now] for the rain to stop.” He replied: “Go and see if the stone of people claiming lost objects has washed away.” Rabbi Shimon ben Shetah sent to him: “Were you not Honi I would have excommunicated you, but what can I do to you, for you are spoiled before God and he does your will like a son that is spoiled before his father and his father does his request. Concerning you it is written, “Let your father and your mother rejoice, and let she that bore you rejoice” (Proverbs 23:25).", |
|
| 50. Tosefta, Avodah Zarah, 8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •heavenly court advocates, in bible and second temple literature Found in books: Hidary (2017) 247 |
| 51. Ps.-Philo, Biblical Antiquities, 11.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, in heaven Found in books: Klawans (2009) 128 |
| 52. Anon., 2 Baruch, 4.1-4.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, in heaven •temple, in heaven, in 1 enoch Found in books: Klawans (2009) 128, 129 |
53. Tosefta, Bava Qamma, 2.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •heavenly court advocates, in bible and second temple literature Found in books: Hidary (2017) 245| 2.9. "שנים שהיו מהלכין ברשות הרבים אחד רץ ואחד מהלך שניהן רצין שניהן מהלכין שניהם ממשמשין והזיקו זה את זה שניהן פטורין שלזה רשות להלך ולזה רשות להלך איסי הבבלי אומר הרץ חייב מפני ששינה ומודה איסי הבבלי שאם היה ערב שבת עם חשיכה פטור.", | |
|
54. Tosefta, Hagigah, 2.1-2.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, in heaven, in rabbinic literature Found in books: Klawans (2009) 141| 2.1. "אין דורשין בעריות בשלשה אבל דורשין בשנים [ולא] במעשה בראשית בשנים אבל דורשין ביחיד ולא במרכבה ביחיד אא\"כ היה חכם מבין מדעתו מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה רבי אלעזר בן ערך מחמר אחריו אמר לו רבי שנה פרק אחד במעשה מרכבה אמר לו לא [כן אמרתי לך מתחלה שאין שונין] במרכבה ביחיד אלא אם כן היה חכם מבין מדעתו אמר לו מעתה ארצה לפניך אמר לו אמור פתח רבי אלעזר בן ערך ודרש במעשה מרכבה ירד רבי יוחנן בן זכאי מן החמור ונתעטף בטליתו וישבו שניהם על גבי אבן תחת הזית והרצה לפניו עמד ונשקו ואמר ברוך ה' אלהי ישראל אשר נתן בן לאברהם אבינו שיודע להבין ולדרוש בכבוד אביו שבשמים יש נאה דורש ואין נאה מקיים נאה מקיים ואין נאה דורש [אלעזר בן ערך] נאה דורש ונאה מקיים אשריך [אברהם] אבינו שאלעזר בן ערך יצא מחלציך [שיודע להבין ולדרוש בכבוד אביו שבשמים] רבי יוסי ברבי יהודה אומר רבי יהושע הרצה לפני רבן יוחנן בן זכאי [רבי עקיבה] הרצה לפני רבי יהושע חנניא בן חכינאי הרצה לפני רבי עקיבה.", 2.2. "ארבעה נכנסו לפרדס בן עזאי ובן זומא אחר ורבי עקיבה אחד הציץ ומת אחד הציץ ונפגע אחד הציץ וקיצץ בנטיעות ואחד עלה בשלום וירד בשלום בן עזאי הציץ ומת עליו הכתוב אומר (תהילים קטו) יקר בעיני ה' המותה לחסידיו בן זומא הציץ ונפגע עליו הכתוב אומר (משלי כה) דבש מצאת אכול דייך [וגו'] אלישע הציץ וקיצץ בנטיעות עליו הכתוב אומר (קוהלת ה) אל תתן את פיך לחטיא את בשרך וגו' רבי עקיבה עלה בשלום וירד בשלום עליו הכתוב אומר (שיר השירים א) משכני אחריך נרוצה [וגו'] משלו משל למה הדבר דומה לפרדס של מלך ועלייה בנוייה על גביו מה עליו [על אדם] להציץ ובלבד שלא יזוז [את עיניו] ממנו. ועוד משלו משל למה הדבר דומה [לאיסתרא] העוברת בין שני דרכים אחד של אור ואחד של שלג הטה לכאן נכוה [באור] הטה לכאן נכוה משלג מה עליו על אדם להלך באמצע ובלבד שלא יהא נוטה לא לכאן ולא לכאן. מעשה ברבי יהושע [שהיה מהלך באסתרטא והיה בן זומא בא כנגדו] הגיע אצלו ולא נתן לו שלום אמר לו [מאין ולאן] בן זומא אמר לו צופה הייתי במעשה בראשית ואין בין מים העליונים למים התחתונים אפילו טפח שנאמר (בראשית א) ורוח אלהים מרחפת על פני המים ואומר (דברים לג) כנשר יעיר קנו [וגו'] מה נשר זה טס על גבי קינו נוגע ואינו נוגע כך אין בין מים העליונים למים התחתונים אפילו טפח אמר להם רבי יהושע לתלמידיו כבר בן זומא מבחוץ לא היו ימים מועטים עד שנסתלק בן זומא.", 2.3. "כל המסתכל בארבעה דברים ראוי לו [כאלו לא] בא לעולם מה למעלה מה למטה מה לפנים ומה לאחור [יכול] קודם למעשה בראשית תלמוד לומר (דברים ד) למן היום אשר ברא אלהים אדם על הארץ יכול [עד שלא נבראו סדרי תקופות תלמוד לומר (שם) ולמקצה השמים ועד קצה השמים מה תלמוד לומר למן היום אשר ברא אלהים אדם על הארץ מן היום אשר ברא אלהים אדם על הארץ אתה דורש ואי אתה דורש] מה למעלה מה למטה מה היה ומה עתיד להיות.", 2.4. "מימיהן לא נחלקו אלא על הסמיכה חמשה זוגות הן שלשה מזוגות הראשונים שאמרו [שלא] לסמוך ושנים מזוגות האחרונים שאמרו לסמוך [שלשה] היו נשיאים ושנים [מהן] אבות בית דין דברי רבי מאיר [רבי יהודה אומר שמעון בן שטח נשיא] יהודה בן טבאי אב ב\"ד אמר רבי יוסי בתחלה לא היתה מחלוקת בישראל אלא בית דין של שבעים ואחד [היה] בלשכת הגזית [ושאר] בתי דינים של עשרים ושלשה [היו בעיירות ארץ ישראל ושני בתי דינים של שלשה שלשה היו בירושלים אחד בהר הבית ואחד בחיל] נצרך אחד מהם הולך אצל בית דין שבעירו אין בית דין הולך אצל בית דין הסמוך לעירו [אם] שמעו אמרו להם אם לאו הוא ומופלא שבהן באין לבית דין שבהר הבית [אם] שמעו אמרו להם ואם לאו הוא ומופלא שבהם באין לבית דין [שבחיל אם שמעו אמרו להם אם לאו אלו ואלו באין לבית דין] שבלשכת הגזית ובית דין שבלשכת הגזית אע\"פ שהוא של שבעים ואחד אין פחות מעשרים ושלשה נצרך אחד מהם לצאת רואה אם יש שם עשרים ושלשה יוצא ואם לאו אין יוצא עד שיהו שם עשרים ושלשה היו יושבין מתמיד של שחר עד תמיד של בין הערבים ובשבתות ובימים טובים נכנסין לבית המדרש שבהר הבית [נשאלה הלכה] אם שמעו אמרו להם ואם לאו עומדין במנין אם רבו המטמאין טימאו אם רבו המטהרין טיהרו משם הלכה יוצא רווחת בישראל משרבו תלמידי שמאי והלל שלא שמשו כל צרכן [הרבו] מחלוקת בישראל [ונעשו כשתי תורות ומשם היו יושבין ובודקין] כל מי שהוא חכם [ועניו] ושפוי וירא חטא ופרקו טוב [ורוח] הבריות נוחה הימנו [עושין אותו] דיין בעירו משנעשה דיין בעירו מעלין ומושיבין אותו בהר הבית ומשם מעלין ומושיבין אותו בחיל ומשם מעלין ומושיבין אותו בלשכת הגזית ושם יושבין ובודקין יחסי כהונה ויחסי לויה כהן שנמצא בו פסול לובש שחורין ומתעטף שחורין יוצא והולך לו ושלא נמצא בו פסול לובש לבנים ומתעטף לבנים נכנס ומשמש עם אחיו הכהנים ויום טוב היו עושין שלא נמצא פסול בזרעו של אהרן ומביא עשירית האיפה משלו ועובדה בידו אף על פי שאין המשמר שלו אחד כהן גדול ואחד כהן הדיוט שעבדו עד שלא הביאו עשירית האיפה שלהן עבודתן כשרה.", 2.5. "איזו היא סמיכה שנחלקו עליה בית שמאי אומרים אין סומכין ביום טוב ושלמים החוגג בהן סומך עליהן מערב יום טוב [בית הלל אומרים מביאין שלמים ועולות וסומכין עליהן] אמרו בית הלל לבית שמאי ומה אם בשעה שאי אתה מותר לעשות להדיוט אתה מותר לעשות לגבוה שעה שאתה מותר לעשות להדיוט אין דין שיהא מותר לעשות לגבוה אמרו להם בית שמאי נדרים ונדבות יוכיחו [שמותרין לעשות להדיוט ואין מותרין לעשות] לגבוה אמרו להם בית הלל לא אם אמרתם בנדרים ונדבות שאין זמנן קבוע תאמרו בחגיגה שזמנה קבועה אמרו להם בית שמאי אף חגיגה פעמים [שאין זמנה] קבוע שמי שלא חג ביום טוב הראשון של חג חוגג את כל הרגל ויום טוב האחרון אבא שאול היה אומר בלשון אחרת משום בית הלל ומה אם [בשעת] שכירתך סתומה כירת רבך פתוחה [בעת] שכירתך פתוחה [לא תהא כירת] רבך פתוחה דבר אחר שלא יהא שולחנך מלא ושולחן רבך ריקן.", 2.6. "מעשה בהלל הזקן שסמך על העולה בעזרה וחברו עליו תלמידי בית שמאי אמר להם באו וראו שהיא נקבה וצריכין אנו לעשותה זבחי שלמים הפליגן בדברים והלכו להם מיד גברה ידן של ב\"ש ובקשו לקבוע הלכה כמותן והיה שם בבא בן בוטא שהוא מתלמידי בית שמאי [ויודע שהלכה כדברי בית הלל] בכל מקום [והלך] והביא את כל צאן קדר והעמידן בעזרה ואמר כל מי שצריך להביא עולות ושלמים יבוא ויטול באו ונטלו [את הבהמה והעלו עולות] וסמכו עליהן בו ביום נקבעה הלכה כדברי בית הלל ולא [ערער אדם בדבר] ושוב מעשה [בתלמיד אחד] מתלמידי בית הלל שסמך על העולה בעזרה מצאו תלמיד אחד מתלמידי בית שמאי אמר לו מה זה סמיכה אמר לו מה זה שתיקה שתקו בנזיפה.", 2.7. "עצרת שחל להיות בשני או בחמישי או בששי או באחד מכל ימות השבת בית שמאי אומרים יום טבוח [ביום של אחריה] בית הלל אומרים אין יום טבוח ומעשה שמת [אלכסנדר] בלוד ובאו אנשי עיירות להספידו אמר להם ר\"ט צאו אין מספידין ביו\"ט. ", | 2.2. "Four entered the orchard: Ben Azzai, Ben Zoma, another, and Rabbi Akiva. One looked and died. One looked and was harmed. One looked and cut down the trees. And one went up in peace and went down in peace. Ben Azzai looked and died. Scripture says about him (Psalms 116, 15): \"Precious in the sight of the LORD Is the death of His saints\". Ben Zoma looked and was harmed. Scripture says about him (Proverbs 25, 16): \"Hast thou found honey? eat so much as is sufficient for thee\" and the continuation. [Cont. of the verse: \"Lest thou be filled therewith, and vomit it.\" Elisha looked and cut down the trees. Scripture says about him (Ecclesiastes 5, 5): \"Suffer not thy mouth to bring thy flesh into guilt\" etc. Rabbi Akiva went up in peace and went down in peace. Scripture says about him (Song of Songs 1, 4): \"Draw me, we will run after thee\" etc. They gave a parable: What is this similar to? To the orchard of a king and there is an attic above it. It is upon [the man] to look so long as he does not move [his eyes] from it. Another parable was given. What is this similar tp? To [a street] that passes between two paths, one of fire, and one of snow. If it leans one way, it gets burned [by the fire]. If it leans the other way it gets burned by the snow. A man must walk in the middle and not lean to or fro. A story of Rabbi Yehoshua [Who was walkin in the street and Ben Zoma came opposite him] he reached him and did not greet him. He said to him [from where and to where] Ben Zoma? He said to him: I was watching the creation, and there is not between the upper waters and the lower waters even a handbreadth. As it is written (Genesis 1, 2) \"and the spirit of God hovered over the face of the waters\". And it says (Deuteronomy 32, 11): \"As a vulture that stirreth up her nest\" etc. Just as the vulture flies over the nest, touching and not touching, so too there is not even a handbreadth between the upper waters and lower waters. Rabbi Yehoshua said to his students: Ben Zoma is already outside. In a few days, Ben Zoma passed away.", 2.4. "In their days they only argued about laying of hands. There were five pairs. three of the first pairs said not to lay on hands and two of the other pairs said to lay on hands. Three were Nesi'im (princes) and two (of them) were the heads of courts. The words of R. Meir. R. Judah said Simon ben Shetah was Nasi (prince) and Judah ben Tabbai the head of the court....Said R. Yose: Originally there were no arguments in Israel. Rather, a 71 member court sat in the chamber of hewn stone and other courts of 23 existed in the cities of Erez Yisrael. And two courts of 3 apiece were in Jerusalem, one on the temple mount and one in Hayil. When one of them was necessary [a person] goes to the court in his city. No court (in his city)--[the person] goes to the court near his city. If they heard, they say to him; if not, he and their most distinguished member go to the court on the temple mount. If they heard, they say to him; if not, he and their most distinguished member go to the court in Hayil. If they heard they say to him; if not these and these arrive at the court in the chamber of hewn stone (And the court of the chamber of hewn stone even though it is 71, it can never have less than 23. If one of them needs to leave, he sees if there will be 23 he may leave; if not, he may not leave until there are 23. They would sit from the offering of the morning sacrifice until the offering of the afternoon sacrifice. And on sabbaths and Holidays they would enter the Beit Midrash on the temple mount.) If they heard they say to them, and if not, they establish a quorum and take a roll. If the majority says impure it is impure. If the majority says pure it is pure. From there the Halakhah (law) goes out widespread in Israel. When there increased the students of Shammai and Hillel who did not properly apprentice, conflict increased in Israel and it became as though there were two Torahs. And for there they would sit and inspect. Whoever was wise and humble and abundant and sin-fearing and mature and getting along with other people they make him a judge in his city. After being made a judge in his city they could elevate and set him on the temple mount and from there they could elevate and seat him in Hayil and from there they can elevate and seat him in the chamber of hewn stone and from there they sit and inspect the lineages of the priests and levites. A priest in whom has been found a blemish wears black and wraps in black, exits and leaves. One in whom not a blemish is found wears white and wraps in white, enters and serves with his brothers the priests. They would make a holiday that not a blemish was found among the children of Aaron. And he would bring a tenth of an Eifah of his own flour and do the service with his own hands even though it is not his priestly shift. A high priest and a regular priest who served before bringing their tenth of an Eifah their service is acceptable. " |
|
| 55. Tosefta, Negaim, 1.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, heavenly counterpart Found in books: Allison (2018) 404 |
56. Clement of Rome, 1 Clement, 41.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, heavenly counterpart Found in books: Allison (2018) 404| 41.2. οὐ πανταχοῦ, ἀδελφοί, προσφέρονται θυσίαι ἐνδελεχισμοῦ ἢ εὐχῶν C reads proseuxw=n. ἢ περὶ ἁμαρτίας καὶ πλημμελείας, ἀλλ̓ ἢ ἐν Ἱερουσαλὴμ μόνῃ: κἀκεῖ δὲ οὐκ ἐν παντὶ τόπῳ προσφέρεται, ἀλλ̓ ἔμπροσθεν τοῦ ναοῦ πρὸς τὸ θυσιαστήριον, μωμοσκοπηθὲν τὸ προσφερόμενον διὰ τοῦ ἀρχιερέως καὶ τῶν προειρημένων λειτουργῶν. | |
|
| 57. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 58. Palestinian Talmud, Nedarim, 3.9 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •heavenly court advocates, in bible and second temple literature Found in books: Hidary (2017) 242 |
| 59. Anon., Sifre Deuteronomy, 352 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •temple, in heaven, in rabbinic literature Found in books: Klawans (2009) 139 |
60. Anon., Genesis Rabba, 55.4, 55.8, 56.7-56.8, 69.7 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •heavenly court advocates, in bible and second temple literature •temple, in heaven, in songs of the sabbath sacrifice •temple, in heaven, in rabbinic literature Found in books: Hidary (2017) 242; Klawans (2009) 138| 55.4. אַחַר הַדְּבָרִים הָאֵלֶּה, אַחַר הִרְהוּרֵי דְבָרִים שֶׁהָיוּ שָׁם, מִי הִרְהֵר אַבְרָהָם הִרְהֵר וְאָמַר שָׂמַחְתִּי וְשִׂמַּחְתִּי אֶת הַכֹּל וְלֹא הִפְרַשְׁתִּי לְהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא פַּר אֶחָד וְלֹא אַיִל אֶחָד. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל מְנָת שֶׁנֹּאמַר לְךָ שֶׁתַּקְרִיב אֶת בִּנְךָ וְלֹא תְעַכֵּב, עַל דַּעְתֵּיהּ דְּרַבִּי אֶלְעָזָר דְּאָמַר, אֱלֹהִים וְהָאֱלֹהִים, הוּא וּבֵית דִּינוֹ, מַלְאֲכֵי הַשָּׁרֵת אָמְרוּ, אַבְרָהָם זֶה שָׂמַח וְשִׂמַּח אֶת הַכֹּל וְלֹא הִפְרִישׁ לְהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא פַּר אֶחָד וְלֹא אַיִל אֶחָד. אָמַר לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא עַל מְנָת שֶׁנֹּאמַר לוֹ שֶׁיַּקְרִיב אֶת בְּנוֹ וְלֹא יְעַכֵּב. יִצְחָק וְיִשְׁמָעֵאל הָיוּ מִדַּיְּנִים זֶה עִם זֶה, זֶה אוֹמֵר אֲנִי חָבִיב מִמְךָ שֶׁנִּמַּלְתִּי לִשְׁלשׁ עֶשְׂרֵה שָׁנָה, וְזֶה אָמַר חָבִיב אֲנִי מִמְךָ שֶׁנִּמַּלְתִּי לִשְׁמוֹנָה יָמִים. אָמַר לֵיהּ יִשְׁמָעֵאל אֲנִי חָבִיב מִמְךָ, לָמָּה שֶׁהָיָה סִפֵּק בְּיָדִי לִמְחוֹת וְלֹא מָחִיתִי. בְּאוֹתָהּ שָׁעָה אָמַר יִצְחָק הַלְּוַאי הָיָה נִגְלָה עָלַי הַקָּדוֹשׁ בָּרוּךְ הוּא וְאוֹמֵר לִי שֶׁאֶחְתֹּךְ אֶחָד מֵאֵבָרַי וְלֹא אֲעַכֵּב, מִיָּד וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם. br br[נֻסַּח אַחֵר: אָמַר לוֹ יִשְׁמָעֵאל, אֲנִי חָבִיב מִמְךָ שֶׁנִּמַּלְתִּי לִשְׁלשׁ עֶשְׂרֵה שָׁנָה, אֲבָל אַתָּה נִמַּלְתָּ בְּקָטְנְךָ וְאִי אֶפְשָׁר לִמְחוֹת. אָמַר לוֹ יִצְחָק כָּל מַה שֶּׁהִלְוֵיתָ לְהַקָּדוֹשׁ בָּרוּךְ הוּא שְׁלשָׁה טִפִּים דַּם הֵם, אֶלָּא הֲרֵינִי עַכְשָׁו בֶּן שְׁלשִׁים וְשֶׁבַע שָׁנָה אִלּוּ מְבַקֵּשׁ לִי הַקָּדוֹשׁ בָּרוּךְ הוּא לְהִשָּׁחֵט אֵינִי מְעַכֵּב, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי הַשָּׁעָה, מִיָּד וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם.] 55.8. וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבשׁ אֶת חֲמֹרוֹ (בראשית כב, ג), אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אַהֲבָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה וְשִׂנְאָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה. אַהֲבָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה דִּכְתִיב: וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וגו', וְלֹא הָיָה לוֹ כַּמָּה עֲבָדִים, אֶלָּא אַהֲבָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה. וְשִׂנְאָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה, שֶׁנֶּאֱמַר (במדבר כב, כא): וַיָּקָם בִּלְעָם בַּבֹּקֶר וַיַּחֲבשׁ אֶת אֲתֹנוֹ, וְלֹא הָיוּ לוֹ כַּמָּה עֲבָדִים, אֶלָּא שִׂנְאָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה. אַהֲבָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה שֶׁנֶּאֱמַר (בראשית מו, כט): וַיֶּאֱסֹר יוֹסֵף מֶרְכַּבְתּוֹ וַיַּעַל לִקְרַאת יִשְׂרָאֵל אָבִיו, וְכִי לֹא הָיָה לְיוֹסֵף כַּמָּה עֲבָדִים, אֶלָּא אַהֲבָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה. שִׂנְאָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה, דִּכְתִיב (שמות יד, ו): וַיֶּאֱסֹר אֶת רִכְבּוֹ, וְלֹא הָיָה לוֹ כַּמָּה עֲבָדִים, אֶלָּא שִׂנְאָה מְקַלְקֶלֶת הַשּׁוּרָה. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי תָּבוֹא חֲבָשָׁה וְתַעֲמֹד עַל חֲבָשָׁה, תָּבוֹא חֲבָשָׁה שֶׁחָבַשׁ אַבְרָהָם אָבִינוּ לֵילֵךְ וְלַעֲשׂוֹת רְצוֹנוֹ שֶׁל מָקוֹם שֶׁל מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, שֶׁנֶּאֱמַר (בראשית כב, י): וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ וגו', וְתַעֲמֹד עַל חֲבָשָׁה שֶׁחָבַשׁ בִּלְעָם לֵילֵךְ וּלְקַלֵּל אֶת יִשְׂרָאֵל. תָּבוֹא אֲסָרָה שֶׁאָסַר יוֹסֵף לִקְרַאת אָבִיו, וְתַעֲמֹד עַל אֲסָרָה שֶׁל פַּרְעֹה שֶׁהָיָה הוֹלֵךְ לִרְדֹף אֶת יִשְׂרָאֵל, תָּנֵי רַבִּי יִשְׁמָעֵאל תָּבוֹא חֶרֶב יַד שֶׁעָשָׂה אַבְרָהָם אָבִינוּ, שֶׁנֶּאֱמַר: וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ וַיִּקַח אֶת הַמַּאֲכֶלֶת לִשְׁחֹט אֶת בְּנוֹ, וְתַעֲמֹד עַל חֶרֶב יַד שֶׁאָמַר פַּרְעֹה (שמות טו, ט): אָרִיק חַרְבִּי. (בראשית כב, ג): וַיִּקַּח אֶת שְׁנֵי נְעָרָיו אִתּוֹ, אָמַר רַבִּי אַבָּהוּ שְׁנֵי בְּנֵי אָדָם נָהֲגוּ בְּדֶרֶךְ אֶרֶץ, אַבְרָהָם וְשָׁאוּל, אַבְרָהָם, שֶׁנֶּאֱמַר: וַיִּקַּח אֶת שְׁנֵי נְעָרָיו. שָׁאוּל, (שמואל א כח, ח): וַיֵּלֶךְ הוּא וּשְׁנֵי אֲנָשִׁים עִמּוֹ. (בראשית כב, ג): וַיְבַקַּע עֲצֵי עֹלָה, רַבִּי חִיָּא בַּר יוֹסֵי בְּשֵׁם רַבִּי מְיָאַשָׁא וְתָנֵי לָהּ בְּשֵׁם רַבִּי בְּנָיָה, בִּשְׂכַר שְׁתֵּי בְּקִיעוֹת שֶׁבָּקַע אַבְרָהָם אָבִינוּ עֲצֵי עוֹלָה זָכָה לְהִבָּקַע הַיָּם לִפְנֵי בְּנֵי יִשְׂרָאֵל, שֶׁנֶּאֱמַר: וַיְבַקַּע עֲצֵי עֹלָה, וְנֶאֱמַר לְהַלָּן (שמות יד, כא): וַיִבָּקְעוּ הַמָּיִם. אָמַר רַבִּי לֵוִי דַּיֶּיךָּ עַד כֹּה, אֶלָּא אַבְרָהָם לְפִי כֹחוֹ וְהַקָּדוֹשׁ בָּרוּךְ הוּא לְפִי כֹחוֹ, (בראשית כב, ג): וַיָּקָם וַיֵּלֶךְ אֶת הַמָּקוֹם, נִתַּן לוֹ שְׂכַר קִימָה וּשְׂכַר הֲלִיכָה. 56.7. וַיִּקְרָא אֵלָיו מַלְאַךְ ה' מִן הַשָּׁמַיִם וַיֹּאמֶר אַבְרָהָם אַבְרָהָם (בראשית כב, יא), תָּנֵי רַבִּי חִיָּא לְשׁוֹן חִבָּה לְשׁוֹן זֵרוּז. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אָמַר לוֹ וְלַדּוֹרוֹת, אֵין דּוֹר שֶׁאֵין בּוֹ כְּאַבְרָהָם, וְאֵין דּוֹר שֶׁאֵין בּוֹ כְּיַעֲקֹב, וְאֵין דּוֹר שֶׁאֵין בּוֹ כְּמשֶׁה, וְאֵין דּוֹר שֶׁאֵין בּוֹ כִּשְׁמוּאֵל. (בראשית כב, יב): וַיֹּאמֶר אַל תִּשְׁלַח יָדְךָ, וְסַכִּין הֵיכָן הָיָה, נָשְׁרוּ שָׁלשׁ דְּמָעוֹת מִמַּלְאֲכֵי הַשָּׁרֵת וְשִׁחֵת הַסַּכִּין. אָמַר לוֹ אֲחַנְקֶנּוּ, אָמַר לוֹ אַל תִּשְׁלַח יָדְךָ אֶל הַנַּעַר. אָמַר לוֹ אוֹצִיא מִמֶּנּוּ טִפַּת דָּם. אָמַר לוֹ אַל תַּעַשׂ לוֹ מְאוּמָה, אַל תַּעֲשׂ לוֹ מוּמָה. כִּי עַתָּה יָדַעְתִּי, הוֹדַעְתִּי לַכֹּל שֶׁאַתְּ אוֹהֲבֵנִי וְלֹא חָשַׂכְתָּ וגו', שֶׁלֹא תֹאמַר כָּל הֶחֳלָאִים שֶׁחוּץ לַגּוּף אֵינָן חֳלָאִים, אֶלָּא מַעֲלֶה אֲנִי עָלֶיךָ כְּאִלּוּ אָמַרְתִּי לְךָ הַקְרֵב עַצְמְךָ לִי וְלֹא עִכַּבְתָּ. 56.8. דָּבָר אַחֵר, אָמַר רַבִּי יִצְחָק בְּשָׁעָה שֶׁבִּקֵּשׁ אַבְרָהָם לַעֲקֹד יִצְחָק בְּנוֹ, אָמַר לוֹ אַבָּא בָּחוּר אֲנִי וְחוֹשֵׁשַׁנִי שֶׁמָּא יִזְדַּעֲזַע גּוּפִי מִפַּחֲדָהּ שֶׁל סַכִּין וַאֲצַעֲרֶךָ, וְשֶׁמָּא תִּפָּסֵל הַשְּׁחִיטָה וְלֹא תַעֲלֶה לְךָ לְקָרְבָּן, אֶלָּא כָּפְתֵנִי יָפֶה יָפֶה, מִיָּד וַיַּעֲקֹד אֶת יִצְחָק, כְּלוּם יָכוֹל אָדָם לִכְפּוֹת בֶּן שְׁלשִׁים וָשֶׁבַע [נסח אחר: בן עשרים ושש שנה] אֶלָּא לְדַעְתּוֹ. מִיָּד וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ, הוּא שׁוֹלֵחַ יָד לִטֹּל אֶת הַסַּכִּין וְעֵינָיו מוֹרִידוֹת דְמָעוֹת וְנוֹפְלוֹת דְּמָעוֹת לְעֵינָיו שֶׁל יִצְחָק מֵרַחֲמָנוּתוֹ שֶׁל אַבָּא, וְאַף עַל פִּי כֵן הַלֵּב שָׂמֵחַ לַעֲשׂוֹת רְצוֹן יוֹצְרוֹ, וְהָיוּ הַמַּלְאָכִים מִתְקַבְּצִין כִּתּוֹת כִּתּוֹת מִלְּמַעְלָן, מָה הֲווֹן צָוְחִין (ישעיה לג, ח): נָשַׁמּוּ מְסִלּוֹת שָׁבַת עֹבֵר אֹרַח הֵפֵר בְּרִית מָאַס עָרִים, אֵין רְצוֹנוֹ בִּירוּשָׁלַיִם וּבְבֵית הַמִּקְדָּשׁ שֶׁהָיָה בְּדַעְתּוֹ לְהוֹרִישׁ לְבָנָיו שֶׁל יִצְחָק. (ישעיה לג, ח): לֹא חָשַׁב אֱנוֹשׁ, לֹא עָמְדָה זְכוּת לְאַבְרָהָם לֵית לְכָל בְּרִיָה חֲשִׁיבוּת קֳדָמוֹי. אָמַר רַבִּי אַחָא הִתְחִיל אַבְרָהָם תָּמֵהַּ, אֵין הַדְּבָרִים הַלָּלוּ אֶלָּא דְבָרִים שֶׁל תֵּמַהּ, אֶתְמוֹל אָמַרְתָּ (בראשית כא, יב): כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע, חָזַרְתָּ וְאָמַרְתָּ (בראשית כב, ב): קַח נָא אֶת בִּנְךָ, וְעַכְשָׁיו אַתְּ אָמַר לִי (בראשית כב, יב): אַל תִּשְׁלַח יָדְךָ אֶל הַנַּעַר, אֶתְמְהָא. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַבְרָהָם (תהלים פט, לה): לֹא אֲחַלֵּל בְּרִיתִי וּמוֹצָא שְׂפָתַי לֹא אֲשַׁנֶּה. כְּשֶׁאָמַרְתִּי לְךָ קַח נָא אֶת בִּנְךָ, לֹא אָמַרְתִּי שְׁחָטֵהוּ, אֶלָּא וְהַעֲלֵהוּ, לְשֵׁם חִבָּה אָמַרְתִּי לָךְ, אֲסִקְתֵּיהּ וְקִיַּמְתָּ דְּבָרַי, וְעַתָּה אַחֲתִינֵיהּ. br br [נסח אחר: משלו משל למלך שאמר לאוהבו העלה את בנך על שלחני, הביאו אותו אוהבו וסכינו בידו, אמר המלך וכי העלהו לאכלו אמרתי לך, העלהו אמרתי לך מפני חבתו. הדא הוא דכתיב (ירמיה יט, ה): ולא עלתה על לבי, זה יצחק. ] 69.7. וַיִּיקַּץ יַעֲקֹב מִשְּׁנָתוֹ (בראשית כח, טז), רַבִּי יוֹחָנָן אָמַר מִמִּשְׁנָתוֹ. (בראשית כח, טז): וַיֹּאמֶר אָכֵן יֵשׁ ה' בַּמָּקוֹם הַזֶּה, אָכֵן הַשְּׁכִינָה שְׁרוּיָה בַּמָּקוֹם הַזֶּה, וְלֹא הָיִיתִי יוֹדֵעַ. (בראשית כח, יז): וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה, רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי בֶּן זִמְרָא אָמַר הַסֻּלָּם הַזֶּה עוֹמֵד בִּבְאֵר שֶׁבַע וְשִׁפּוּעוֹ מַגִּיעַ עַד בֵּית הַמִּקְדָּשׁ, מַה טַּעַם וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע, וַיַּחֲלֹם וְהִנֵּה סֻלָּם, וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה, אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן הַסֻּלָּם הַזֶּה עוֹמֵד בְּבֵית הַמִּקְדָּשׁ וְשִׁפּוּעוֹ מַגִּיעַ עַד בֵּית אֵל, מַה טַּעַם, וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה, וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא בֵּית אֵל. אֵין זֶה כִּי אִם בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם, אָמַר רַב אַחָא עָתִיד הַשַּׁעַר הַזֶּה לְהִפָּתַח לְהַרְבֵּה צַדִּיקִים כַּיּוֹצֵא בָּךְ. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אֵין בֵּית הַמִּקְדָּשׁ שֶׁל מַעְלָן גָּבוֹהַּ מִבֵּית הַמִּקְדָּשׁ שֶׁל מַטָּן, אֶלָּא שְׁמוֹנָה עֶשְׂרֵה מִיל, מַה טַּעַם, וְזֶה שַׁעַר הַשָּׁמָיִם, מִנְיַן וְזֶ"ה. דָּבָר אַחֵר, מְלַמֵּד שֶׁהֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיַעֲקֹב בֵּית הַמִּקְדָּשׁ בָּנוּי וְחָרֵב וּבָנוּי, וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה, זֶה בָּנוּי, הֵיךְ מָה דְאַתְּ אָמַר (תהלים סח, לו): נוֹרָא אֱלֹהִים מִמִּקְדָּשֶׁיךָ, וְאֵין זֶה, הֲרֵי חָרֵב, כְּמָה דְאַתְּ אָמַר (איכה ה, יז): עַל זֶה הָיָה דָּוֶה לִבֵּנוּ עַל אֵלֶּה חָשְׁכוּ עֵינֵינוּ. כִּי אִם בֵּית אֱלֹהִים, בָּנוּי וּמְשֻׁכְלָל לֶעָתִיד לָבוֹא, כְּמָה דְאַתְּ אָמַר (תהלים קמז, יג): כִּי חִזַּק בְּרִיחֵי שְׁעָרָיִךְ. | 55.4. "After these things — misgivings were experienced on that occasion. Who then had misgivings? Avraham, saying to himself: ‘I have rejoiced and made all others rejoice, yet I did not set aside a single bullock or ram for the Holy One of Blessing.’ Said the Holy One of Blessing to him: ‘I know that even if you were commanded to offer your only son to Me, you would not refuse.’ - this is according to Rabbi Eleazar who said that the employment of va-e-lohim where E-lohim would suffice, implies both God and God’s Court. It was the ministering angels who spoke thus: ‘This Avraham rejoiced and made all others rejoice, yet did not set aside for the Holy One of Blessing a single bullock or ram.’ Said the Holy One of Blessing to them: ‘Even if we tell him to offer his own son, he will not refuse.’ Itzchak and Ishmael were engaged in a dispute: the latter argued, ‘I am more beloved than you, because I was circumcised at the age of thirteen’; while the other retorted, ‘I am more beloved than you, because I was circumcised at eight days.’ Said Ishmael to him: ‘I am more beloved, because I could have protested, yet I did not.’ At that moment Itzchak exclaimed: ‘O that God would appear to me and bid me cut off one of my limbs! then I would not refuse.’ Said God: ‘Even if I bid you sacrifice yourself, you will not refuse.’ [Another version: Said Ishmael to him: ‘I am more beloved than you, since I as circumcised at the age of thirteen, but you were circumcised as a baby and could not refuse.’ Itzchak retorted: ‘All that you did lend to the Holy One of Blessing was three drops of blood. But look, I am now thirty-seven years old, yet if God desired of me that I be slaughtered, I would not refuse.’ Said the Holy One of Blessing ‘This is the moment!’ Straightway, “God tested Avraham”.]", 55.8. "...And Avraham rose early in the morning, and saddled his donkey (Genesis 22:3). Rabbi Simeon b. Yohai said: Love upsets the natural order, and hate upsets the natural order. Love upsets the natural order: \"And Avraham rose early in the morning, etc\".: surely he had plenty of slaves? But the reason was that love upset the natural order. Hate upsets the natural order: \"And Bilam rose up in the morning, and saddled his donkey\" (Num. 22:21): surely he had plenty of slaves? Hate, however, upsets the natural order. Love upsets the natural order: \"And Yosef made ready his chariot, etc.\" (Gen. 46:29): yet surely Yosef had plenty of slaves? But love upsets the natural order. Hate upsets the natural order: \"And he made ready his chariot\" (Ex. 14:6); yet surely he had plenty of slaves? Thus hate upsets the natural order. Rabbi Simeon b. Yohai said: Let saddling counteract saddling. Let the saddling done by our father Avraham in order to go and fulfill the will of the One at whose word the world came into existence counteract the saddling done by Bilam in order to go and curse Israel. Let preparing counteract preparing. Let Yosef’s preparing [of his chariot] to meet his father counteract Pharaoh’s preparing to go and pursue Israel. Rabbi Ishmael taught: Let the sword of the hand counteract the sword of the hand. Let the sword taken in the hand of our father Avraham, as it says, \"And Avraham stretched forth his hand, and took the knife to slay his son\" (Gen. 22:10), come and counteract the sword grasped by Pharaoh’s hand when he said, \"I will draw my sword, my hand shall destroy them\" (Ex. 15:9). \"And took two of his young men with him, and Itzchak his son.\" (Gen. 22:3) Rabbi Abbahu said: Two people behaved with derech eretz (decency), Avraham and Saul: Avraham, as it says, \"And took two of his young men with him\"; Saul, as it says, \"And Saul … went, he and two men with him\" (I Sam. 28:8). \"And he cleaved the wood for the burnt-offering,\" (Gen. 22:3) Rabbi Hiyya b. Rabbi Yosei said in the name of Rabbi Meyasha, and it was also repeated in the name of Rabbi Benaiah: As a reward for the two cleavings with which our father Avraham cleaved the wood of the burnt-offering, he earned that God should cleave [divide] the Sea before his descendants, as it says, And the waters were divided (Ex. 14:21). Said Rabbi Levi: Enough of this! In truth Avraham acted according to his powers an the Holy One of Blessing according to His powers. \"And he rose up, and went to the place.\" (Gen. 22:3) Avraham was rewarded for rising up and for going.", 56.7. "\"And the angel of Ad-nai called to him out of heaven, and said: Abraham, Abraham\" (Gen. 22:11). Rabbi Hiya taught: This is an expression of love, this is an expression of urging. Rabbi Eliezer ben Yaakov said: He spoke to him and to future generations, there is no generation which does not contain people like Avraham, and there is no generation which does not contain people like Yaakov, Moshe, and Shmuel. And he said: \"Do not lay your hand etc.\" (Gen. 22:12) Where was the knife? Three tears had fallen from the angels of service and the knife dissolved. Avraham said: ‘I will strangle him,’ He said: ‘Do not lay your hand upon the lad.’ [Avraham] said ‘I will take a drop of blood from him’ - He said to him: ‘Neither do anything [me'uma] to him’ [meaning] inflict no blemish [muma] upon him. \"Because now I know\" [meaning] I have made it known to all that you love Me, \"and you have not withheld, etc\". And do not say that all ills that do not affect one’s own body are not ills, rather I ascribe merit to you as though I had told to you to sacrifice yourself and you did not refuse.", 56.8. "Another explanation: Rabbi Itzchak said, \"At the time that Avraham sought to bind Itzchak, his son, [the latter] said to him, 'Father, I am a young man and I am concerned lest my body shake from fear of the knife and I will trouble you, and lest the slaughtering will be invalid and it will not be considered a sacrifice for you. Rather, tie me very well.' Immediately, ‘and he bound Itzchak.' Could he really tie up a man of thirty-seven (a different version: of twenty six years)? Rather, it was with his agreement. Immediately. 'And Avraham sent his hand.' He sends his hand to take the knife and his eyes brings down tears and the tears fall onto the eyes of Itzchak from the mercy of his father. And nonetheless, the heart was happy to do the will of his Maker. And the angels gathered in many groups above them. What did they yell out? 'The ways have become desolate, the wayfarer has ceased; He has rescinded His covet; He has become disgusted with the cities' (Isaiah 33:7) – He does not desire Jerusalem and the Temple that he had in mind to bequeath to the children of Itzchak. 'He did not consider a man' – merit did not stand Avraham well: 'No creation has importance in front of Me.'\" Rabbi Acha said, \"Avraham started to wonder, 'These words are only words of wonder. Yesterday, you told me (Genesis 21:12), \"Because in Itzchak will your seed be called.\" And [then] you went back and said, \"Please take your son.\" And now You say to me, \"Do not send your hand to the youth.\" It is a wonder!' The Holy One, blessed be He, said, 'Avraham, \"I will not profane My covet and the utterances of My lips, I will not change\" (Psalms 89:35) – When I said, \"Please take your son,\" I did not say, \"slaughter him,\" but rather, \"and bring him up.\" For the sake of love did I say [it] to you: I said to you, \"Bring him up,\" and you have fulfilled My words. And now, bring him down.’ [A different version: They said a parable about a king that said to his friend, 'Bring up your son to my table.' His friend brought him up and his knife was in his hand. The king said, 'And did I say to you, \"Bring him up to eat him?\" I said to you, \"Bring him up\"' – [and this was] because of [the king's] love.) This is [the meaning of] what is written (Jeremiah 19:5), 'it did not come up on My heart' – that is Itzchak.\"]", |
|
| 61. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •temple in jerusalem, heavenly counterpart Found in books: Allison (2018) 404 |
62. Hippolytus, Refutation of All Heresies, 9.25 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, heavenly counterpart Found in books: Allison (2018) 454 | 9.25. Since, therefore, we have explained even the diversities among the Jews, it seems expedient likewise not to pass over in silence the system of their religion. The doctrine, therefore, among all Jews on the subject of religion is fourfold-theological, natural, moral, and ceremonial. And they affirm that there is one God, and that He is Creator and Lord of the universe: that He has formed all these glorious works which had no previous existence; and this, too, not out of any coeval substance that lay ready at hand, but His Will - the efficient cause- was to create, and He did create. And (they maintain) that there are angels, and that these have been brought into being for ministering unto the creation; but also that there is a sovereign Spirit that always continues beside God, for glory and praise. And that all things in the creation are endued with sensation, and that there is nothing iimate. And they earnestly aim at serious habits and a temperate life, as one may ascertain from their laws. Now these matters have long ago been strictly defined by those who in ancient times have received the divinely-appointed law; so that the reader will find himself astonished at the amount of temperance, and of diligence, lavished on customs legally enacted in reference to man. The ceremonial service, however, which has been adapted to divine worship in a manner befitting the dignity of religion, has been practised among them with the highest degree of elaboration. The superiority of their ritualism it is easy for those who wish it to ascertain, provided they read the book which furnishes information on these points. They will thus perceive how that with solemnity and sanctity the Jewish priests offer unto God the first-fruits of the gifts bestowed by Him for the rise and enjoyment of men; how they fulfil their ministrations with regularity and steadfastness, in obedience to His commandments. There are, however, some (liturgical usages adopted) by these, which the Sadducees refuse to recognise, for they are not disposed to acquiesce in the existence of angels or spirits. Still all parties alike expect Messiah, inasmuch as the Law certainly, and the prophets, preached beforehand that He was about to be present on earth. Inasmuch, however, as the Jews were not cognizant of the period of His advent, there remains the supposition that the declarations (of Scripture) concerning His coming have not been fulfilled. And so it is, that up to this day they continue in anticipation of the future coming of the Christ, - from the fact of their not discerning Him when He was present in the world. And (yet there can be little doubt but) that, on beholding the signs of the times of His having been already among us, the Jews are troubled; and that they are ashamed to confess that He has come, since they have with their own hands put Him to death, because they were stung with indignation in being convicted by Himself of not having obeyed the laws. And they affirm that He who was thus sent forth by God is not this Christ (whom they are looking for); but they confess that another Messiah will come, who as yet has no existence; and that he will usher in some of the signs which the law and the prophets have shown beforehand, whereas, regarding the rest (of these indications), they suppose that they have fallen into error. For they say that his generation will be from the stock of David, but not from a virgin and the Holy Spirit, but from a woman and a man, according as it is a rule for all to be procreated from seed. And they allege that this Messiah will be King over them - a warlike and powerful individual, who, after having gathered together the entire people of the Jews, and having done battle with all the nations, will restore for them Jerusalem the royal city. And into this city He will collect together the entire Hebrew race, and bring it back once more into the ancient customs, that it may fulfil the regal and sacerdotal functions, and dwell in confidence for periods of time of sufficient duration. After this repose, it is their opinion that war would next be waged against them after being thus congregated; that in this conflict Christ would fall by the edge of the sword; and that, after no long time, would next succeed the termination and conflagration of the universe; and that in this way their opinions concerning the resurrection would receive completion, and a recompense be rendered to each man according to his works. |
|
63. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple, in heaven, in rabbinic literature Found in books: Klawans (2009) 141| 7a. א"ר יוחנן משום ר' יוסי מנין שהקב"ה מתפלל שנאמר (ישעיהו נו, ז) והביאותים אל הר קדשי ושמחתים בבית תפלתי תפלתם לא נאמר אלא תפלתי מכאן שהקב"ה מתפלל.,מאי מצלי,אמר רב זוטרא בר טוביה אמר רב יה"ר מלפני שיכבשו רחמי את כעסי ויגולו רחמי על מדותי ואתנהג עם בני במדת רחמים ואכנס להם לפנים משורת הדין.,תניא א"ר ישמעאל בן אלישע פעם אחת נכנסתי להקטיר קטורת לפני ולפנים וראיתי אכתריאל יה ה' צבאות שהוא יושב על כסא רם ונשא ואמר לי ישמעאל בני ברכני אמרתי לו יה"ר מלפניך שיכבשו רחמיך את כעסך ויגולו רחמיך על מדותיך ותתנהג עם בניך במדת הרחמים ותכנס להם לפנים משורת הדין ונענע לי בראשו וקמ"ל שלא תהא ברכת הדיוט קלה בעיניך,וא"ר יוחנן משום ר' יוסי מנין שאין מרצין לו לאדם בשעת כעסו דכתיב (שמות לג, יד) פני ילכו והנחותי לך אמר לו הקב"ה למשה המתן לי עד שיעברו פנים של זעם ואניח לך,ומי איכא רתחא קמיה דקודשא בריך הוא,אין דתניא (תהלים ז, יב) ואל זועם בכל יום,וכמה זעמו רגע וכמה רגע אחד מחמשת רבוא ושמונת אלפים ושמנה מאות ושמנים ושמנה בשעה וזו היא רגע ואין כל בריה יכולה לכוין אותה שעה חוץ מבלעם הרשע דכתיב ביה (במדבר כד, טז) ויודע דעת עליון,השתא דעת בהמתו לא הוה ידע דעת עליון הוה ידע,אלא מלמד שהיה יודע לכוין אותה שעה שהקב"ה כועס בה,והיינו דאמר להו נביא לישראל (מיכה ו, ה) עמי זכר נא מה יעץ בלק מלך מואב וגו' מאי (מיכה ו, ה) למען דעת צדקות ה',א"ר אלעזר אמר להם הקב"ה לישראל דעו כמה צדקות עשיתי עמכם שלא כעסתי בימי בלעם הרשע שאלמלי כעסתי לא נשתייר משונאיהם של ישראל שריד ופליט,והיינו דקא"ל בלעם לבלק (במדבר כג, ח) מה אקב לא קבה אל ומה אזעם לא זעם ה' מלמד שכל אותן הימים לא זעם.,וכמה זעמו רגע וכמה רגע א"ר אבין ואיתימא רבי אבינא רגע כמימריה.,ומנא לן דרגע רתח שנא' (תהלים ל, ו) כי רגע באפו חיים ברצונו ואב"א מהכא (ישעיהו כו, כ) חבי כמעט רגע עד יעבור זעם,ואימת רתח אמר אביי בהנך תלת שעי קמייתא כי חיורא כרבלתא דתרנגולא וקאי אחד כרעא,כל שעתא ושעתא נמי קאי הכי,כל שעתא אית ביה שורייקי סומקי בההיא שעתא לית ביה שורייקי סומקי.,ההוא צדוקי דהוה בשבבותיה דר' יהושע בן לוי הוה קא מצער ליה טובא בקראי יומא חד שקל תרנגולא ואוקמיה בין כרעי' דערסא ועיין ביה סבר כי מטא ההיא שעתא אלטייה כי מטא ההיא שעתא ניים אמר ש"מ לאו אורח ארעא למעבד הכי (תהלים קמה, ט) ורחמיו על כל מעשיו כתיב,וכתיב (משלי יז, כו) גם ענוש לצדיק לא טוב,תנא משמיה דר' מאיר בשעה שהחמה זורחת וכל מלכי מזרח ומערב מניחים כתריהם בראשיהם ומשתחוים לחמה מיד כועס הקב"ה:,וא"ר יוחנן משום רבי יוסי טובה מרדות אחת בלבו של אדם יותר מכמה מלקיות שנא' (הושע ב, ט) ורדפה את מאהביה וגו' ואמרה אלכה ואשובה אל אישי הראשון כי טוב לי אז מעתה וריש לקיש אמר יותר ממאה מלקיות שנאמר (משלי יז, י) תחת גערה במבין מהכות כסיל מאה:,וא"ר יוחנן משום ר' יוסי שלשה דברים בקש משה מלפני הקב"ה ונתן לו בקש שתשרה שכינה על ישראל ונתן לו שנאמר (שמות לג, טז) הלוא בלכתך עמנו,בקש שלא תשרה שכינה על עובדי כוכבים ונתן לו שנאמר (שמות לג, טז) ונפלינו אני ועמך,בקש להודיעו דרכיו של הקב"ה ונתן לו שנא' (שמות לג, יג) הודיעני נא את דרכיך אמר לפניו רבש"ע מפני מה יש צדיק וטוב לו ויש צדיק ורע לו יש רשע וטוב לו ויש רשע ורע לו אמר לו משה צדיק וטוב לו צדיק בן צדיק צדיק ורע לו צדיק בן רשע רשע וטוב לו רשע בן צדיק רשע ורע לו רשע בן רשע:,אמר מר צדיק וטוב לו צדיק בן צדיק צדיק ורע לו צדיק בן רשע איני והא כתיב (שמות לד, ז) פקד עון אבות על בנים וכתיב (דברים כד, טז) ובנים לא יומתו על אבות ורמינן קראי אהדדי,ומשנינן לא קשיא הא כשאוחזין מעשה אבותיהם בידיהם הא כשאין אוחזין מעשה אבותיהם בידיהם,אלא הכי קא"ל צדיק וטוב לו צדיק גמור צדיק ורע לו צדיק שאינו גמור רשע וטוב לו רשע שאינו גמור רשע ורע לו רשע גמור,ופליגא דר' מאיר דא"ר מאיר שתים נתנו לו ואחת לא נתנו לו שנא' (שמות לג, יט) וחנתי את אשר אחון אע"פ שאינו הגון ורחמתי את אשר ארחם אע"פ שאינו הגון,(שמות לג, כ) ויאמר לא תוכל לראות את פני תנא משמיה דר' יהושע בן קרחה כך א"ל הקב"ה למשה כשרציתי לא רצית עכשיו שאתה רוצה איני רוצה,ופליגא דר' שמואל בר נחמני א"ר יונתן דא"ר שמואל בר נחמני א"ר יונתן בשכר שלש זכה לשלש,בשכר (שמות ג, ו) ויסתר משה פניו זכה לקלסתר פנים בשכר כי ירא זכה (שמות לד, ל) לוייראו מגשת אליו בשכר מהביט זכה (במדבר יב, ח) לותמונת ה' יביט:,(שמות לג, כג)והסירתי את כפי וראית את אחרי אמר רב חנא בר ביזנא א"ר שמעון חסידא מלמד שהראה הקב"ה למשה קשר של תפילין:,וא"ר יוחנן משום ר' יוסי כל דבור ודבור שיצא מפי הקב"ה לטובה אפי' על תנאי לא חזר בו,מנא לן ממשה רבינו שנא' (דברים ט, יד) הרף ממני ואשמידם וגו' ואעשה אותך לגוי עצום אע"ג דבעא משה רחמי עלה דמלתא ובטלה אפ"ה אוקמה בזרעיה שנא' (דברי הימים א כג, טו) בני משה גרשום ואליעזר ויהיו בני אליעזר רחביה הראש וגו' ובני רחביה רבו למעלה וגו',ותני רב יוסף למעלה מששים רבוא אתיא רביה רביה כתיב הכא רבו למעלה וכתיב התם (שמות א, ז) ובני ישראל פרו וישרצו וירבו: | 7a. Along the same lines, b Rabbi Yoḥa said in the name of Rabbi Yosei: From where /b is it derived b that the Holy One, Blessed be He, prays? As it is stated: “I will bring them to My holy mountain, and make them joyful in the house of My prayer” /b (Isaiah 56:7). The verse b does not say /b the house of b their prayer, but rather, “ /b the house of b My prayer”; from here /b we see b that the Holy One, Blessed be He, prays. /b ,The Gemara asks: b What does /b God b pray? /b , b Rav Zutra bar Tovia said /b that b Rav said: /b br God says: b May it be My will that My mercy will overcome My anger /b towards Israel for their transgressions, br b and may My mercy prevail over My /b other b attributes /b through which Israel is punished, br b and may I conduct /b myself b toward My children, /b Israel, b with the attribute of mercy, /b br b and may I enter before them beyond the letter of the law. /b ,Similarly, b it was taught /b in a i baraita /i that b Rabbi Yishmael ben Elisha, /b the High Priest, said: b Once, /b on Yom Kippur, b I entered the innermost sanctum, /b the Holy of Holies, b to offer incense, and /b in a vision b I saw Akatriel Ya, the Lord of Hosts, /b one of the names of God expressing His ultimate authority, b seated upon a high and exalted throne /b (see Isaiah 6). br b And He said to me: Yishmael, My son, bless Me. /b br b I said to Him /b the prayer that God prays: b “May it be Your will that Your mercy overcome Your anger, /b br b and may Your mercy prevail over Your /b other b attributes, /b br b and may You act toward Your children with the attribute of mercy, /b br b and may You enter before them beyond the letter of the law.” /b br The Holy One, Blessed be He, b nodded His head /b and accepted the blessing. This event b teaches us that you should not take the blessing of an ordinary person lightly. /b If God asked for and accepted a man’s blessing, all the more so that a man must value the blessing of another man., b And Rabbi Yoḥa said in the name of Rabbi Yosei: From where /b is it derived b that one must not placate a person while /b he is in the throes of b his anger, /b rather he should mollify him after he has calmed down? b As it is written, /b when following the sin of the Golden Calf, Moses requested that the Divine Presence rest upon Israel as it had previously, God said to him: b “My face will go, and I will give you rest” /b (Exodus 33:14). Rabbi Yoḥa explained: b The Holy One, Blessed be He, said to /b Moses: b Wait until My face of wrath will pass and I will grant your /b request. One must wait for a person’s anger to pass as well.,The Gemara asks: b And is there anger before the Holy One, Blessed be He? /b Can we speak of God using terms like anger?,The Gemara answers: b Yes, as it was taught /b in a i baraita /i , God becomes angry, as it is stated: “God vindicates the righteous, b God is furious every day” /b (Psalms 7:12)., b How much /b time does b His anger /b last? God’s anger lasts b a moment. And how /b long b is a moment? One fifty-eight thousand, eight hundred and eighty-eighth of an hour, that is a moment. /b The Gemara adds: b And no creature can /b precisely b determine that moment /b when God becomes angry, b except for Balaam the wicked, about whom it is written: “He who knows the knowledge of the Most High” /b (Numbers 24:16).,This should not be understood to mean that Balaam was a full-fledged prophet. b Now, /b clearly, Balaam b did not know the mind of his animal; and he did know the mind of the Most High? /b If he could not understand the rebuke of his donkey, he was certainly unable to understand the mind of the Most High., b Rather, this /b verse from Numbers b teaches that /b Balaam b was able to /b precisely b determine the hour that the Holy One, Blessed be He, is angry. /b At that moment, Balaam would utter his curse and, through God’s anger, it would be fulfilled., b And that is what the prophet said to Israel: “My nation, remember what Balak king of Moab advised, /b and how Balaam, son of Beor, responded; from Shittim to Gilgal, so that you may know the righteous acts of the Lord” (Micah 6:5). b What is /b meant by the statement: b “So that you may know the righteous acts of the Lord”? /b , b Rabbi Elazar said /b that b the Holy One, Blessed be He, said to Israel: Know how many acts of kindness I performed on your behalf, that I did not become angry during the days of Balaam the wicked, for had I become angry, there would have been no remt or survivor remaining among the enemies of Israel, /b a euphemism for Israel itself. Instead, God restrained His anger and Balaam’s curse went unfulfilled., b And that is what Balaam said to Balak: “How can I curse whom God has not cursed? And how can I condemn whom God has not condemned?” /b (Numbers 23:8). This verse b teaches that all those days, /b God b was not angry. /b , b And how /b long b does His anger /b last? God’s anger lasts b a moment. And how /b long b is a moment? Rabbi Avin, and some say Rabbi Avina, said: /b A moment lasts as long as it takes b to say it [ i rega /i ] /b ., b From where do we /b derive that God b is /b only b angry for a moment? As it is stated: “His anger is but for a moment, His favor, for a lifetime” /b (Psalms 30:6). b And if you wish, say /b instead, b from here, /b as it is stated: b “Hide yourself for a brief moment, until the anger passes” /b (Isaiah 26:20), meaning that God’s anger passes in a mere moment.,The Gemara asks: b When is /b the Holy One, Blessed be He, b angry? Abaye said: /b God’s anger is revealed through animals. b During the first three hours /b of the day, b when the sun whitens the crest of the rooster and it stands on one leg. /b When it appears that its life has left him and he suddenly turns white, that is when God is angry.,The Gemara asks: The rooster b also stands that way every hour. /b What kind of sign is this?,The Gemara answers: The difference is that b every /b other b hour /b when the rooster stands in that way, b there are red streaks /b in his crest. But b when /b God is angry, b there are no red streaks /b in his crest.,The Gemara relates: b A certain heretic who was in Rabbi Yehoshua ben Levi’s neighborhood would upset him /b by incessantly challenging the legitimacy of b verses. One day, /b Rabbi Yehoshua ben Levi b took a rooster and placed it between the legs of the bed /b upon which he sat b and looked at it. He thought: When the moment /b of God’s anger b arrives, I will curse him /b and be rid of him. b When the moment /b of God’s anger b arrived, /b Rabbi Yehoshua ben Levi b slept. /b When he woke up, b he said /b to himself: b Conclude from /b the fact that I nodded off b that it is not proper conduct to do so, /b to curse people, even if they are wicked. b “His mercy is over all His creations” /b (Psalms 145:9) b is written /b even with regard to sinners.,Moreover, it is inappropriate to cause the punishment of another, as b it is written: “Punishment, even for the righteous, is not good” /b (Proverbs 17:26), even for a righteous person, it is improper to punish another.,Explaining the cause of God’s anger, b it is taught in the name of Rabbi Meir: When the sun rises and the kings of the East and the West place their crowns on their heads and bow down to the sun, the Holy One, Blessed be He, immediately grows angry. /b Since this occurs in the early hours every day, God becomes angry at His world at that moment every day., b And Rabbi Yoḥa said in the name of Rabbi Yosei: A single regret /b or pang of guilt b in one’s heart is preferable to many lashes /b administered by others that cause only physical pain, b as it is stated: “And she chases her lovers, /b but she does not overtake them; she seeks them, but she will not find them; b and she will say ‘I will go and return to my first husband; for it was better for me then than now’” /b (Hosea 2:9). Remorse is more effective than any externally imposed punishment listed in the verses that follow (Hosea 2:11–19). b And Reish Lakish said /b that in the Bible, it seems that such remorse is b preferable to one hundred lashes, as it is stated: “A rebuke enters deeper into a man of understanding than a hundred lashes to a fool” /b (Proverbs 17:10)., b And Rabbi Yoḥa said in the name of Rabbi Yosei /b regarding Moses’ request that the Divine Presence rest upon Israel as it once had: Moses b requested three things from the Holy One, Blessed be He, /b at that time, b all of which were granted him. He requested that the Divine Presence rest upon Israel /b and not leave, b and He granted /b it b to him, as it is stated: /b “For how can it be known that I have found grace in Your sight, I and Your people? b Is it not in that You go with us, /b so that we are distinguished, I and Your people, from all the people that are on the face of the earth?” (Exodus 33:16). The request: Is it not in that You go with us, refers to the resting of the Divine Presence upon Israel.,Moses b requested that the Divine Presence not rest upon the nations of the world, and He granted /b it b to him, as it is stated: “So that we are distinguished, I and Your people, /b from all the people on the face of the earth” (Exodus 33:16).,Lastly, Moses b requested that the ways /b in which b God /b conducts the b world be revealed to him, and He granted /b it b to him, as it is stated: “Show me Your ways /b and I will know You” (Exodus 33:13). br Moses b said before /b God: b Master of the Universe. Why is it that /b the b righteous prosper, the righteous suffer, /b the b wicked prosper, /b the b wicked suffer? /b br God b said to him: Moses, the righteous /b person b who prospers is a righteous /b person, b the son of a righteous /b person, who is rewarded for the actions of his ancestors. b The righteous /b person b who suffers is a righteous /b person, b the son of a wicked /b person, who is punished for the transgressions of his ancestors. b The wicked /b person b who prospers is a wicked /b person, b the son of a righteous /b person, who is rewarded for the actions of his ancestors. b The wicked /b person b who suffers is a wicked person, the son of a wicked person, /b who is punished for the transgressions of his ancestors.,The Gemara expands upon these righteous and wicked individuals: b The Master said: The righteous /b person b who prospers is a righteous /b person, b the son of a righteous /b person. b The righteous /b person b who suffers is a righteous /b person, b the son of a wicked /b person. The Gemara asks: b Is it so /b that one is always punished for his ancestors’ transgressions? b Isn’t it written: “He visits iniquity of the fathers upon the children, /b and upon the children’s children, unto the third and fourth generations” (Exodus 34:7). b And it is written /b elsewhere: “Fathers shall not die for their children, b and children shall not be put to death for the fathers; /b every man shall die for his own transgression” (Deuteronomy 24:16). b And /b the Gemara b raises a contradiction between the two verses. /b ,The Gemara b resolves /b the contradiction: b This is not difficult. This /b verse from Exodus, which states that God punishes descendants for the transgressions of their ancestors, refers to a case b where they adopt the actions of their ancestors as their own. While this /b verse from Deuteronomy, which states that descendants are not punished for the actions of their ancestors, refers to a case b where they do not adopt the actions of their ancestors as their own, /b as it is stated: “I visit iniquity of the fathers upon the children, and upon the third and fourth generations of my enemies” (Exodus 20:5).,A righteous person is clearly not punished for the transgressions of his ancestors. b Rather, /b it must be that God b said to /b Moses b as follows: /b br b The righteous /b person b who prospers is /b a b completely righteous /b person whose actions are entirely good and whose reward is entirely good both in this world and in the World-to-Come. br b The righteous /b person b who suffers is /b one who is b not a completely righteous /b person. Because he does have some transgressions, he is punished in this world so that he will receive a complete reward in the World-to-Come. br b The wicked /b person b who prospers is /b one who is b not a completely wicked /b person. God rewards him in this world for the good deeds that he performed, so that he will receive a complete punishment in the World-to-Come. br Finally, b the wicked /b person b who suffers is /b a b completely wicked /b person. Since he performed absolutely no mitzvot and deserves no reward, he receives only punishment both in this world and in the World-to-Come (Maharsha).,Rabbi Yoḥa’s opinion, that God granted Moses all three of his requests, b disagrees with /b that of b Rabbi Meir, /b as b Rabbi Meir said: Two /b of Moses’ requests b were granted to him, and one was not granted to him. /b God granted him that the Divine Presence would rest upon Israel and not leave, and that the Divine Presence would not rest upon the nations of the world, but God did not reveal to Moses the ways in which He conducts the world. b As it is said: “And I will be gracious to whom I will be gracious” /b (Exodus 33:19); in His mercy, God bestows His grace upon every person, b even though he is not worthy. /b Similarly, God says: b “And I will have mercy upon whom I will have mercy,” even though he is not worthy. /b According to Rabbi Meir, the way in which God conducts the world and bestows grace and mercy was not revealed even to Moses.,The Gemara continues to cite the Sages’ explanation of verses that require clarification on the same topic. With regard to God’s statement to Moses, b “And He said: ‘You cannot see My face, /b for man shall not see Me and live’” (Exodus 33:20), b it was taught in the name of Rabbi Yehoshua ben Korḥa that the Holy One, Blessed be He, said to /b Moses b as follows: When I wanted /b to show you My glory at the burning bush, b you did not want /b to see it, as it is stated: “And Moses concealed his face, fearing to gaze upon God” (Exodus 3:6). But b now that you want /b to see My glory, as you said: “Show me Your glory,” b I do not want /b to show it to you. Rabbi Yehoshua ben Korḥa interprets Moses’ initial refusal to look upon God’s glory negatively, as he rebuffed God’s desire to be close to him.,This b disagrees with /b that which b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan /b said, as b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: /b Specifically b as a reward for three /b acts of humility in averting his glance at the burning bush, Moses b was privileged /b to experience b three /b great revelations:,Because “Moses b concealed his face, /b fearing to gaze upon God” (Exodus 3:6), b he was privileged to /b have his b countece [ i kelaster /i ] /b glow. br Because b he “feared,” he was privileged that “they feared to approach him” /b (Exodus 34:30). br Because he did not b “gaze,” he was privileged to “behold the likeness of the Lord” /b (Numbers 12:8).,What did Moses see? It is said: b “And I will remove My hand, and you will see My back, /b but My face you will not see” (Exodus 33:23). b Rav Ḥana bar Bizna said in the name of Rabbi Shimon Ḥasida, /b the expression: “And you will see My back,” should be understood as follows: b This teaches that the Holy One, Blessed be He, /b Who, as mentioned above, wears phylacteries, b showed him the knot of the phylacteries /b of His head, which is worn on the back of the head.,On this subject, b Rabbi Yoḥa said in the name of Rabbi Yosei: Every statement /b to a person or to a nation b that emerged from the mouth of the Holy One, Blessed be He, /b with a promise b of good, even if it was conditional, He did not renege /b on it. Ultimately, every promise made by God will be fulfilled., b From where do we /b derive that all of God’s promises are fulfilled? We know this b from Moses our teacher, /b as God promised and b said: “Leave Me alone; I will destroy them /b and blot out their name from under heaven; b and I will make from you a nation mightier /b and greater than they” (Deuteronomy 9:14). b Even though /b Moses b prayed /b to have the decree repealed, b and /b it b was nullified, the promise was fulfilled /b and Moses’ b descendants /b became a nation mightier and greater than the 600,000 Israelites in the desert. b As it is stated /b with regard to the Levites: b “The sons of Moses: Gershom and Eliezer…and the sons of Eliezer were Reḥaviya the chief. /b And Eliezer had no other sons; b and the sons of Reḥaviya were very many” /b (I Chronicles 23:15–17)., b And Rav Yosef taught /b in a i baraita /i : b “Many” /b means more b than 600,000. /b This is learned through a verbal analogy between the words b many /b and b many. It is written here /b with regard to Reḥaviya’s sons: b “Were very many.” And it is written there /b with regard to the Israelites in Egypt: b “And the children of Israel became numerous and multiplied and were very many, /b and waxed exceeding mighty; and the land was filled with them” (Exodus 1:7). Just as when the children of Israel were in Egypt, very many meant that there were 600,000 of them, so too the descendants of Reḥaviya were 600,000. |
|
64. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple, in heaven, in songs of the sabbath sacrifice •temple, in heaven, in rabbinic literature Found in books: Klawans (2009) 138, 139, 140, 142| 12b. את הארץ למה לי להקדים שמים לארץ והארץ היתה תהו ובהו מכדי בשמים אתחיל ברישא מאי שנא דקא חשיב מעשה ארץ תנא דבי ר' ישמעאל משל למלך בשר ודם שאמר לעבדיו השכימו לפתחי השכים ומצא נשים ואנשים למי משבח למי שאין דרכו להשכים והשכים,תניא ר' יוסי אומר אוי להם לבריות שרואות ואינן יודעות מה רואות עומדות ואין יודעות על מה הן עומדות הארץ על מה עומדת על העמודים שנאמר (איוב ט, ו) המרגיז ארץ ממקומה ועמודיה יתפלצון עמודים על המים שנאמר (תהלים קלו, ו) לרוקע הארץ על המים מים על ההרים שנאמר על הרים יעמדו מים הרים ברוח שנאמר (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח רוח בסערה שנאמר (תהלים קמח, ח) רוח סערה עושה דברו סערה תלויה בזרועו של הקב"ה שנאמר (דברים לג, כז) ומתחת זרועות עולם,וחכ"א על י"ב עמודים עומדת שנאמר (דברים לב, ח) יצב גבולות עמים למספר בני ישראל וי"א ז' עמודים שנאמר (משלי ט, א) חצבה עמודיה שבעה ר"א בן שמוע אומר על עמוד אחד וצדיק שמו שנאמר (משלי י, כה) וצדיק יסוד עולם,א"ר יהודה שני רקיעים הן שנאמר (דברים י, יד) הן לה' אלהיך השמים ושמי השמים,ר"ל אמר שבעה ואלו הן וילון רקיע שחקים זבול מעון מכון ערבות וילון אינו משמש כלום אלא נכנס שחרית ויוצא ערבית ומחדש בכל יום מעשה בראשית שנאמר (ישעיהו מ, כב) הנוטה כדוק שמים וימתחם כאהל לשבת רקיע שבו חמה ולבנה כוכבים ומזלות קבועין שנאמר (בראשית א, יז) ויתן אותם אלהים ברקיע השמים שחקים שבו רחיים עומדות וטוחנות מן לצדיקים שנאמר (תהלים עח, כג) ויצו שחקים ממעל ודלתי שמים פתח וימטר עליהם מן לאכול וגו',זבול שבו ירושלים ובית המקדש ומזבח בנוי ומיכאל השר הגדול עומד ומקריב עליו קרבן שנאמר (מלכים א ח, יג) בנה בניתי בית זבול לך מכון לשבתך עולמים ומנלן דאיקרי שמים דכתיב (ישעיהו סג, טו) הבט משמים וראה מזבול קדשך ותפארתך,מעון שבו כיתות של מלאכי השרת שאומרות שירה בלילה וחשות ביום מפני כבודן של ישראל שנאמר (תהלים מב, ט) יומם יצוה ה' חסדו ובלילה שירה עמי,אמר ר"ל כל העוסק בתורה בלילה הקב"ה מושך עליו חוט של חסד ביום שנאמר יומם יצוה ה' חסדו ומה טעם יומם יצוה ה' חסדו משום ובלילה שירה עמי ואיכא דאמרי אמר ר"ל כל העוסק בתורה בעוה"ז שהוא דומה ללילה הקב"ה מושך עליו חוט של חסד לעוה"ב שהוא דומה ליום שנאמר יומם יצוה ה' חסדו ובלילה שירה עמי,א"ר לוי כל הפוסק מדברי תורה ועוסק בדברי שיחה מאכילין אותו גחלי רתמים שנאמר (איוב ל, ד) הקוטפים מלוח עלי שיח ושרש רתמים לחמם ומנלן דאיקרי שמים שנאמר (דברים כו, טו) השקיפה ממעון קדשך מן השמים,מכון שבו אוצרות שלג ואוצרות ברד ועליית טללים רעים ועליית אגלים וחדרה של סופה [וסערה] ומערה של קיטור ודלתותיהן אש שנאמר (דברים כח, יב) יפתח ה' לך את אוצרו הטוב,הני ברקיעא איתנהו הני בארעא איתנהו דכתיב (תהלים קמח, ז) הללו את ה' מן הארץ תנינים וכל תהומות אש וברד שלג וקיטור רוח סערה עושה דברו אמר רב יהודה אמר רב דוד ביקש עליהם רחמים והורידן לארץ אמר לפניו רבש"ע (תהלים ה, ה) לא אל חפץ רשע אתה לא יגורך (במגורך) רע צדיק אתה ה' לא יגור במגורך רע ומנלן דאיקרי שמים דכתיב (מלכים א ח, לט) ואתה תשמע השמים מכון שבתך,ערבות שבו צדק משפט וצדקה גנזי חיים וגנזי שלום וגנזי ברכה ונשמתן של צדיקים ורוחות ונשמות שעתיד להיבראות וטל שעתיד הקב"ה להחיות בו מתים צדק ומשפט דכתיב (תהלים פט, טו) צדק ומשפט מכון כסאך צדקה דכתיב (ישעיהו נט, יז) וילבש צדקה כשרין גנזי חיים דכתיב (תהלים לו, י) כי עמך מקור חיים וגנזי שלום דכתיב (שופטים ו, כד) ויקרא לו ה' שלום וגנזי ברכה דכתיב (תהלים כד, ה) ישא ברכה מאת ה',נשמתן של צדיקים דכתיב (שמואל א כה, כט) והיתה נפש אדוני צרורה בצרור החיים את ה' אלהיך רוחות ונשמות שעתיד להיבראות דכתיב (ישעיהו נז, טז) כי רוח מלפני יעטוף ונשמות אני עשיתי וטל שעתיד הקב"ה להחיות בו מתים דכתיב (תהלים סח, י) גשם נדבות תניף אלהים נחלתך ונלאה אתה כוננתה,שם אופנים ושרפים וחיות הקדש ומלאכי השרת וכסא הכבוד מלך אל חי רם ונשא שוכן עליהם בערבות שנאמר (תהלים סח, ה) סולו לרוכב בערבות ביה שמו ומנלן דאיקרי שמים אתיא רכיבה רכיבה כתיב הכא סולו לרוכב בערבות וכתיב התם (דברים לג, כו) רוכב שמים בעזרך,וחשך וענן וערפל מקיפין אותו שנאמר (תהלים יח, יב) ישת חשך סתרו סביבותיו סוכתו חשכת מים עבי שחקים ומי איכא חשוכא קמי שמיא והכתיב [דניאל ב, כב] הוא (גלי) עמיקתא ומסתרתא ידע מה בחשוכא ונהורא עמיה שרי לא קשיא הא | 12b. b Why do I /b need b “and the earth” [ i et ha’aretz /i ]? To /b teach that b heaven preceded earth /b in the order of Creation. The next verse states: b “And the earth was unformed and void” /b (Genesis 1:2). The Gemara asks: b After all, /b the Bible b began with heaven first; what is different /b about the second verse? Why does the Bible b recount the creation of earth /b first in the second verse? b The Sage of the school of Rabbi Yishmael taught: /b This can be explained by b a parable of a flesh-and-blood king who said to his servants: Rise early /b and come b to my entrance. He arose and found women and men /b waiting for him. b Whom does he praise? Those who are unaccustomed to rising early but /b yet b rose early, /b the women. The same applies to the earth: Since it is a lowly, physical sphere, we would not have expected it to be created together with heaven. Therefore, it is fitting to discuss it at greater length.,§ b It is taught /b in a i baraita /i : b Rabbi Yosei says: Woe to them, the creations, who see and know not what they see; /b who b stand and know not upon what they stand. /b He clarifies: b Upon what does the earth stand? Upon pillars, as it is stated: “Who shakes the earth out of its place, and its pillars tremble” /b (Job 9:6). These b pillars /b are positioned b upon water, as it is stated: “To Him Who spread forth the earth over the waters” /b (Psalms 136:6). These b waters /b stand b upon mountains, as it is stated: “The waters stood above the mountains” /b (Psalms 104:6). The b mountains /b are upon the b wind, as it is stated: “For behold He forms the mountains and creates the wind” /b (Amos 4:13). The b wind /b is b upon a storm, as it is stated: “Stormy wind, fulfilling His word” /b (Psalms 148:8). The b storm hangs upon the arm of the Holy One, Blessed be He, as it is stated: “And underneath are the everlasting arms” /b (Deuteronomy 33:27), which demonstrates that the entire world rests upon the arms of the Holy One, Blessed be He.,And the Rabbis say: The earth b stands on twelve pillars, as it is stated: “He set the borders of the nations according to the number of the children of Israel” /b (Deuteronomy 32:8). Just as the children of Israel, i.e., the sons of Jacob, are twelve in number, so does the world rest on twelve pillars. b And some say: /b There are b seven pillars, as it is stated: “She has hewn out her seven pillars” /b (Proverbs 9:1). b Rabbi Elazar ben Shammua says: /b The earth rests b on one pillar and a righteous person is its name, as it is stated: “But a righteous person is the foundation of the world” /b (Proverbs 10:25).,§ b Rabbi Yehuda said: There are two firmaments, as it is stated: “Behold, to the Lord your God belongs the heaven and the heaven of heavens” /b (Deuteronomy 10:14), indicating that there is a heaven above our heaven., b Reish Lakish said: /b There are b seven /b firmaments, b and they are as follows: i Vilon /i , i Rakia /i , i Sheḥakim /i , i Zevul /i , i Ma’on /i , i Makhon /i , /b and b i Aravot /i . /b The Gemara proceeds to explain the role of each firmament: b i Vilon /i , /b curtain, is the firmament that b does not contain anything, but enters at morning and departs /b in the b evening, and renews the act of Creation daily, as it is stated: “Who stretches out the heavens as a curtain [ i Vilon /i ], and spreads them out as a tent to dwell in” /b (Isaiah 40:22). b i Rakia /i , /b firmament, is the one b in which /b the b sun, moon, stars, and zodiac signs are fixed, as it is stated: “And God set them in the firmament [ i Rakia /i ] of the heaven” /b (Genesis 1:17). b i Sheḥakim /i , /b heights, is the one b in which mills stand and grind manna for the righteous, as it is stated: “And He commanded the heights [ i Shehakim /i ] above, and opened the doors of heaven; and He caused manna to rain upon them for food, /b and gave them of the corn of heaven” (Psalms 78:23–24)., b i Zevul /i , /b abode, b is /b the location b of /b the heavenly b Jerusalem and /b the heavenly b Temple, and /b there the heavenly b altar is built, and /b the angel b Michael, the great minister, stands and sacrifices an offering upon it, as it is stated: “I have surely built a house of i Zevul /i for You, a place for You to dwell forever” /b (I Kings 8:13). b And from where do we /b derive b that /b i Zevul /i b is called heaven? As it is written: “Look down from heaven and see, from Your holy and glorious abode [ i Zevul /i ]” /b (Isaiah 63:15)., b i Ma’on /i , /b habitation, b is where /b there are b groups of ministering angels who recite song at night and are silent during the day out of respect for Israel, /b in order not to compete with their songs, b as it is stated: “By day the Lord will command His kindness, and in the night His song is with me” /b (Psalms 42:9), indicating that the song of the angels is with God only at night.,With regard to the aforementioned verse, b Reish Lakish said: Whoever occupies /b himself b with Torah at night, the Holy One, Blessed be He, extends a thread of kindness over him by day, as it is stated: “By day, the Lord will command His kindness,” and what is the reason /b that b “by day, the Lord will command His kindness”? Because “and in the night His song,” /b i.e., the song of Torah, b “is with me.” And some say /b that b Reish Lakish said: Whoever occupies himself with Torah in this world, which is comparable to night, the Holy One, Blessed be He, extends a thread of kindness over him in the World-to-Come, which is comparable to day, as it is stated: “By day, the Lord will command His kindness, and in the night His song is with me.” /b ,With regard to the same matter, b Rabbi Levi said: Anyone who pauses from words of Torah to occupy himself with mundane conversation will be fed with the coals of the broom tree, as it is stated: “They pluck saltwort [ i maluaḥ /i ] with wormwood [ i alei siaḥ /i ], and the roots of the broom tree [ i retamim /i ] are their food” /b (Job 30:4). The exposition is as follows: Those who pluck, i.e., pause, from learning Torah, which was given upon two tablets, i luḥot /i , which sounds similar to i maluaḥ /i , for the purpose of i siaḥ /i , idle chatter, are punished by having to eat coals made from “the roots of the broom tree.” b And from where do we /b derive b that /b i Ma’on /i b is called heaven? As it is stated: “Look forth from Your holy i Ma’on /i , from heaven” /b (Deuteronomy 26:15)., b i Makhon /i , /b dwelling place, b is where there are storehouses of snow and storehouses of hail, and the upper chamber of harmful dews, and the upper chamber of drops, and the room of tempests and storms, and the cave of mist. And the doors /b of all these are made of b fire. /b How do we know that there are storehouses for evil things? b For it is stated: “The Lord will open for you His good storehouse, /b the heavens” (Deuteronomy 28:12), which indicates the existence of a storehouse that contains the opposite of good.,The Gemara asks a question: With regard to b these /b things listed above, are they b located in heaven? /b It is obvious that b they /b are b located on the earth. As it is written: “Praise the Lord from the earth, sea monsters and all depths, fire and hail, snow and mist, stormy wind, fulfilling His word” /b (Psalms 148:7–8). The verse seems to indicate that all these things are found on the earth. b Rav Yehuda said /b that b Rav said: David requested mercy with regard to them, /b that they should not remain in heaven, b and He brought them down to earth. He said before Him: Master of the Universe, “You are not a God that has pleasure in wickedness, evil shall not sojourn with You” /b (Psalms 5:5). In other words, b You are righteous, O Lord. /b Nothing b evil should sojourn in Your vicinity. /b Rather, it is better that they remain close to us. b And from where do we /b derive b that /b this place b is called “heaven”? As it is written: “And You shall hear /b in b heaven, the i Makhon /i of Your dwelling” /b (I Kings 8:39)., b i Aravot /i , /b skies, is the firmament b that contains righteousness; justice; righteousness, /b i.e., charity; b the treasuries of life; the treasuries of peace; the treasuries of blessing; the souls of the righteous; the spirits and souls that are to be created; and the dew that the Holy One, Blessed be He, will use to revive the dead. /b The Gemara proves this statement: b Righteousness and justice /b are found in heaven, b as it is written: “Righteousness and justice are the foundation of Your throne” /b (Psalms 89:15); b righteousness, as it is written: “And He donned righteousness as armor” /b (Isaiah 59:17); b the treasuries of life, as it is written: “For with You is the source of life” /b (Psalms 36:10). b And the treasuries of peace /b are found in heaven, b as it is written: “And he called Him the Lord of peace” /b (Judges 6:24), implying that peace is God’s name and is therefore found close to Him. b And the treasuries of blessing, as it is written: “He shall receive a blessing from the Lord” /b (Psalms 24:5)., b The souls of the righteous /b are found in heaven, b as it is written: “And the soul of my master shall be bound in the bundle of life with the Lord, your God” /b (I Samuel 25:29). b Spirits and souls that are to be created /b are found there, b as it is written: “For the spirit that enwraps itself is from Me, and the souls that I have made” /b (Isaiah 57:16), which indicates that the spirit to be released into the world, wrapped around a body, is located close to God. b The dew that the Holy One, Blessed be He, will use to revive the dead /b is found in heaven, b as it is written: “A bountiful rain You will pour down, God; when Your inheritance was weary, You confirmed it” /b (Psalms 68:10)., b There, /b in the firmaments, are the b i ofanim /i , /b the b seraphim, /b the b holy divine creatures, and the ministering angels, and the Throne of Glory. The King, God, /b the b living, lofty, exalted One dwells above them in i Aravot /i , as it is stated: “Extol Him Who rides upon the skies [ i Aravot /i ], Whose name is God” /b (Psalms 68:5). b And from where do we /b derive b that /b i Aravot /i b is called “heaven”? /b This is b learned /b by using a verbal analogy between two instances of b “rides” /b and b “rides”: Here, it is written: “Extol Him Who rides upon the skies [ i Aravot /i ],” and there, it is written: “Who rides upon the heaven as your help” /b (Deuteronomy 33:26)., b And darkness and clouds and fog surround Him, as it is stated: “He made darkness His hiding place, His pavilion round about Him; darkness of waters, thick clouds of the skies” /b (Psalms 18:12). The Gemara asks: b And is there darkness before Heaven, /b i.e., before God? b But isn’t it written: “He reveals deep and secret things, He knows what is in the darkness, and the light dwells with Him” /b (Daniel 2:22), demonstrating that only light, not darkness, is found with God? The Gemara answers: This is b not difficult. This /b verse, which states that only light dwells with Him, is referring |
|
65. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Klawans (2009) 138, 140, 142 | 110a. b and swear to the Lord of hosts; /b one shall be called the city of destruction” (Isaiah 19:18). b They went to Alexandria in Egypt and built an altar and sacrificed /b offerings b upon it for the sake of Heaven, as it is stated /b in the following verse: b “In that day shall there be an altar to the Lord in the midst of the land of Egypt, /b and a pillar at its border, to the Lord” (Isaiah 19:19).,The verse states: b “One shall be called the city of destruction” /b (Isaiah 19:18). The Gemara asks: b What /b is the meaning of the verse: b “One shall be called the city of destruction”? /b The Gemara answers: b As Rav Yosef translates /b into Aramaic: Concerning b the City of the Sun, which will be destroyed in the future, it will be said that it is one of them. And from where /b is it derived b that /b in the phrase: b “The city of destruction [ i heres /i ],” the term /b i heres /i b is /b referring b to the sun? As it is written: “Who commands the sun [ i ḥeres /i ], and it does not rise; /b and seals up the stars” (Job 9:7).,§ After mentioning the Jewish community in Egypt, the Gemara discusses Jewish communities in other locations. The verse states: “Fear not, for I am with you; I will bring your seed from the east and gather you from the west; I will say to the north: Give up, and to the south: Keep not back, b bring My sons from far, and My daughters from the end of the earth” /b (Isaiah 43:5–6). What is the meaning of b “bring My sons from far”? Rav Huna says: These are the exiles of Babylonia, whose minds are calm, like sons, /b and who can therefore focus properly on Torah study and mitzvot. What is the meaning of b “and My daughters from the end of the earth”? These are the exiles of other countries, whose minds are unsettled, like daughters. /b ,§ b Rabbi Abba bar Rav Yitzḥak says /b that b Rav Ḥisda says, and some say /b that b Rav Yehuda says /b that b Rav says: /b The gentiles living b from Tyre to Carthage recognize the Jewish people, /b their religion, b and their Father in Heaven. But /b those living b to the west of Tyre and to the east of Carthage recognize neither the Jewish people nor their Father in Heaven. /b , b Rav Shimi bar Ḥiyya raised an objection to /b the statement of b Rav /b from the verse: b “From the rising of the sun until it sets, My name is great among the nations; and in every place offerings are presented to My name, and a pure meal offering; /b for My name is great among the nations, says the Lord of hosts” (Malachi 1:11). This indicates that God’s name is known across the entire world, even to the west of Tyre and the east of Carthage. Rav b said to him: Shimi, /b is it b you /b who is raising such an objection? The verse does not mean that they recognize God and worship him. Rather, it means b that /b although they worship idols, b they call Him the God of gods. /b ,§ The verse states: “And b in every place offerings are presented to My name, /b and a pure meal offering; for My name is great among the nations, says the Lord of hosts.” Does it b enter your mind /b to say that it is permitted to sacrifice offerings b in every place? /b Rather, b Rabbi Shmuel bar Naḥmani says /b that b Rabbi Yonatan says: These are Torah scholars, who engage in Torah /b study b in every place. /b God says: b I ascribe them /b credit b as though they burn and present /b offerings b to My name. /b ,Furthermore, when the verse states: b “And a pure meal offering,” this /b is referring to b one who studies Torah in purity, /b i.e., one who first b marries a woman and afterward studies Torah. /b Since he is married, he is not disturbed by sinful thoughts.,The Gemara cites another verse that praises Torah scholars. b “A Song of Ascents, Behold, bless the Lord, all you servants of the Lord, who stand in the House of the Lord at night” /b (Psalms 134:1). b What /b is the meaning of b “at night,” /b given that the Temple service is not performed at night and all the offerings must be sacrificed during the daytime? b Rabbi Yoḥa says: These are Torah scholars, who engage in Torah /b study b at night. The verse ascribes them /b credit b as though they engage in the /b Temple b service. /b ,§ The Gemara cites another verse that is interpreted in a similar vein. King Solomon said to Hiram of Tyre: “Behold, I am about to build a house for the name of the Lord my God, to dedicate it to Him, and to burn before Him incense of sweet spices, and for the continual shewbread, and for the burnt offerings morning and evening, on the i Shabbatot /i , and on the New Moons, and on the Festivals of the Lord our God. b This is an ordice forever for Israel” /b (II Chronicles 2:3). Since the Temple was eventually destroyed, what did Solomon mean when he said that it is “an ordice forever”? b Rav Giddel says /b that b Rav says: This /b is referring to the b altar /b that remains b built /b in Heaven even after the earthly Temple was destroyed, b and /b the angel b Michael, the great minister, stands and sacrifices an offering upon it. /b , b And Rabbi Yoḥa says /b that there is an alternative explanation of the verse: b These are Torah scholars, who engage in /b studying b the i halakhot /i of /b the Temple b service. The verse ascribes them /b credit b as though the Temple was built in their days /b and they are serving in it.,§ The Gemara cites similar interpretations of verses: b Reish Lakish said: What /b is the meaning of that b which is written: “This is the law [ i torah /i ] of the burnt offering, of the meal offering, and of the sin offering, and of the guilt offering, /b and of the consecration offering, and of the sacrifice of peace offerings” (Leviticus 7:37)? This teaches that b anyone who engages in Torah /b study is considered b as though he sacrificed a burnt offering, a meal offering, a sin offering, and a guilt offering. /b , b Rava said /b an objection to this interpretation: b This /b verse states: b “of the burnt offering, of the meal offering.” /b If the interpretation of Reish Lakish is correct, the verse b should have /b written: b “Burnt offering and meal offering.” Rather, Rava says /b that the correct interpretation of this verse is: b Anyone who engages in Torah /b study b need not /b bring b a burnt offering, nor a sin offering, nor a meal offering, nor a guilt offering. /b , b Rabbi Yitzḥak said: What /b is the meaning of that b which is written: “This is the law of the sin offering” /b (Leviticus 6:18), b and: “This is the law of the guilt offering” /b (Leviticus 7:1)? These verses teach that b anyone who engages in /b studying b the law of the sin offering /b is ascribed credit b as though he sacrificed a sin offering, and anyone who engages in /b studying b the law of a guilt offering /b is ascribed credit b as though he sacrificed a guilt offering. /b , strong MISHNA: /strong b It is stated with regard to an animal burnt offering: “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 1:9), b and with regard to a bird burnt offering: “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 1:17), b and with regard to a meal offering: “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 2:2). The repetitive language employed concerning all of these different offerings is b to say to you /b that b one who brings a substantial /b offering b and one who brings a meager /b offering have equal merit, b provided that he directs his heart toward Heaven. /b , strong GEMARA: /strong b Rabbi Zeira said: What is the verse /b from which this principle is derived? b “Sweet is the sleep of a laboring man, whether he consumes little or much” /b (Ecclesiastes 5:11).The verse is interpreted as referring to one who brings an offering, and teaches that one who brings a substantial offering and one who brings a meager offering can be equally assured that their offering will be accepted., b Rav Adda bar Ahava said /b that the source is b from here: “When goods increase, those who consume them increase; and what advantage is there to the owner, /b except seeing them with his eyes?” (Ecclesiastes 5:10). One who brings a substantial offering, who thereby increases the number of priests who partake of it, does not have more merit than one who brings a meager offering. Rather, the offering that God desires is one where He recognizes, i.e., “seeing them with His eyes,” that its owner has the proper intent.,The Gemara addresses the expression “an aroma pleasing to the Lord” stated in the verses mentioned in the mishna. b It is taught /b in a i baraita /i that b Rabbi Shimon ben Azzai says: Come and see what is written in the portion of offerings: As /b in these verses, the divine names b i El /i and i Elohim /i are not stated, but /b only b “the Lord.” /b This is b so /b as b not to give a claim to a litigant to argue. /b Only one name of God is used in conjunction with all the various offerings, to prevent heretics from claiming that different offerings are brought to different gods., b And it is stated with regard to a large bull /b offering: b “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 1:9), b and with regard to a small bird /b offering: b “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 1:17), b and with regard to a meal offering: “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 1:9). The repetitive language employed concerning all of these different offerings is b to say to you /b that b one who brings a substantial /b offering b and one who brings a meager /b offering have equal merit, b provided that he directs his heart toward Heaven. /b , b And lest you say /b that God b needs /b these offerings b for consumption, /b in which case a larger offering would be preferable to a smaller one, b the verse states: “If I were hungry, I would not tell you; for the world is Mine, and everything within it” /b (Psalms 50:12). b And it is stated: “For every beast of the forest is Mine, and the cattle upon a thousand hills. I know all the fowls of the mountains; and the wild beasts of the field are Mine” /b (Psalms 50:10–11). Similarly, it is stated in the following verse: b “Do I eat the flesh of bulls, or drink the blood of goats?” /b (Psalms 50:13)., b I did not say to you: Sacrifice /b offerings to me, b so that you will say: I will do His will, /b i.e., fulfill His needs, b and He will do my will. You are not sacrificing to /b fulfill b My will, /b i.e., My needs, b but you are sacrificing to /b fulfill b your will, /b i.e., your needs, in order to achieve atonement for your sins by observing My mitzvot, b as it is stated: /b “And when you sacrifice an offering of peace offerings to the Lord, b you shall sacrifice it so that you may be accepted” /b (Leviticus 19:5)., b Alternatively, /b the verse: “And when you sacrifice an offering of peace offerings to the Lord, b you shall sacrifice it so that you may be accepted [ i lirtzonkhem /i ]” /b (Leviticus 19:5), can be interpreted differently: b Sacrifice willingly [ i lirtzonkhem /i ]; sacrifice intentionally. /b ,This is b as Shmuel asked Rav Huna: From where /b is it derived with regard b to one who acts unawares /b in the case b of consecrated /b items, i.e., if one slaughtered an offering without intending to perform the act of slaughter at all, but rather appeared like one occupied with other matters, b that /b the offering b is disqualified? /b Rav Huna said to Shmuel: It is derived from a verse, b as it is stated: “And he shall slaughter the young bull /b before the Lord” (Leviticus 1:5), teaching that the mitzva is not performed properly b unless the slaughter is for the sake of a young bull, /b i.e., with the knowledge that he is performing an act of slaughter.,Shmuel b said to /b Rav Huna: b We have this /b as an established i halakha /i already, that it is a mitzva to slaughter the offering for the sake of a bull, but b from where /b is it derived that this requirement is b indispensable? /b Rav Huna b said to him /b that the verse states: b “With your will you shall slaughter it” /b (Leviticus 19:5), i.e., b sacrifice intentionally, /b in the form of a purposeful action.,...Y |
|
66. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •heavenly court advocates, in bible and second temple literature Found in books: Hidary (2017) 242| 32a. מפני שנתעסק במלון תחילה שנאמר ויהי בדרך במלון (שמות ד, כד),רבן שמעון בן גמליאל אומר לא למשה רבינו ביקש שטן להרוג אלא לאותו תינוק שנאמר כי חתן דמים אתה לי (שמות ד כה) צא וראה מי קרוי חתן הוי אומר זה התינוק,דרש רבי יהודה בר ביזנא בשעה שנתרשל משה רבינו מן המילה באו אף וחימה ובלעוהו ולא שיירו ממנו אלא רגליו מיד ותקח צפורה צור ותכרת את ערלת בנה (שמות ד, כה) מיד וירף ממנו (שמות ד, כו),באותה שעה ביקש משה רבינו להורגן שנאמר הרף מאף ועזוב חמה (תהלים לז, ח) ויש אומרים לחימה הֲרָגוֹ שנאמר חמה אין לי (ישעיהו כז, ד) והכתיב כי יגרתי מפני האף והחמה (דברים ט, יט) תרי חימה הוו ואיבעית אימא גונדא דחימה,תניא רבי אומר גדולה מילה שאין לך מי שנתעסק במצוות כאברהם אבינו ולא נקרא תמים אלא על שם מילה שנאמר התהלך לפני והיה תמים (בראשית יז, א) וכתיב ואתנה בריתי ביני ובינך (בראשית יז, ב),דבר אחר גדולה מילה ששקולה כנגד כל המצוות שבתורה שנאמר כי על פי הדברים האלה וגו' (שמות לד, כז) דבר אחר גדולה מילה שאילמלא מילה לא נתקיימו שמים וארץ שנאמר אם לא בריתי יומם ולילה וגו' (ירמיהו לג, כה),ופליגא דרבי אליעזר דאמר רבי אליעזר גדולה תורה שאילמלא תורה לא נתקיימו שמים וארץ שנאמר אם לא בריתי יומם ולילה חקות שמים וארץ לא שמתי וגו',אמר רב יהודה אמר רב בשעה שאמר לו הקב"ה לאברהם אבינו התהלך לפני והיה תמים (בראשית יז, א) אחזתו רעדה אמר שמא יש בי דבר מגונה כיוון שאמר לו ואתנה בריתי ביני ובינך (בראשית יז, ב) נתקררה דעתו,ויוצא אותו החוצה (בראשית טו, ה) אמר לפניו רבונו של עולם הסתכלתי במזל שלי ואין לי אלא בן אחד אמר לו צא מאיצטגנינות שלך אין מזל לישראל,אמר רבי יצחק כל המתמים עצמו הקב"ה מתמים עמו שנאמר עם חסיד תתחסד עם גבר תמים תתמם (תהלים יח, כו),אמר רבי הושעיא כל המתמים עצמו שעה עומדת לו שנאמר התהלך לפני והיה תמים (בראשית יז, א) וכתיב והיית לאב המון גוים (בראשית יז, ד),אמר רבי כל המנחש לו נחש שנאמר כי לא נחש ביעקב (במדבר כג, כג) והא בלמ"ד אל"ף כתיב אלא משום מידה כנגד מידה,תני אהבה בריה דרבי זירא כל אדם שאינו מנחש מכניסין אותו במחיצה שאפילו מלאכי השרת אין יכולין ליכנס בתוכה שנאמר כי לא נחש ביעקב ולא קסם בישראל וגו' (במדבר כג, כג),אמר רבי אבהו אמר רבי אלעזר מפני מה נענש אברהם אבינו ונשתעבדו בניו למצרים מאתיים ועשר שנים מפני שעשה אנגרייא בתלמידי חכמים שנאמר וירק את חניכיו ילידי ביתו (בראשית יד, יד),ושמואל אמר מפני שהפריז על מדותיו של הקב"ה שנאמר במה אדע כי אירשנה (בראשית טו, ח) ורבי יוחנן אמר שהפריש בני אדם מלהכנס תחת כנפי השכינה שנאמר תן לי הנפש והרכוש קח לך (בראשית יד, כא),וירק את חניכיו ילידי ביתו (בראשית יד, יד) רב אמר שהוריקן בתורה ושמואל אמר שהוריקן בזהב,שמנה עשר ושלש מאות (בראשית יד, יד) אמר רבי אמי בר אבא אליעזר כנגד כולם איכא דאמרי אליעזר הוא דחושבניה הכי הוי,ואמר רבי אמי בר אבא בן שלוש שנים הכיר אברהם את בוראו שנאמר עקב אשר שמע אברהם בקולי (בראשית כו, ה) חושבניה מאה ושבעין ותרין,ואמר רמי בר אבא | 32a. b Because he was occupied with lodging first /b and did not immediately perform the mitzva of circumcision, b as it is stated: “And it came to pass on the way at the lodging-place” /b (Exodus 4:24)., b Rabban Shimon ben Gamliel says: It was not Moses our teacher /b that b Satan wanted to kill, but rather, that infant /b who was not circumcised, b as it is stated: “Surely a bridegroom of blood are you to me” /b (Exodus 4:25). b Go out and see: Who /b does it make sense would be the one that b is called the bridegroom /b in this instance? b You must say this is the infant, /b since he is the one who entered the covet of Abraham by means of the circumcision., b Rabbi Yehuda bar Bizna taught: At the time that Moses our teacher was negligent about the circumcision, /b the destructive angels named b Af, /b meaning anger, b and Ḥeima, /b meaning wrath, b came and swallowed him, and only his legs were left /b outside. b Immediately, “Zipporah took a flint, and cut off the foreskin of her son” /b (Exodus 4:25), and b immediately “He let him alone” /b (Exodus 4:26)., b At that moment, Moses our teacher wanted to kill them, as it is stated: “Cease from anger [ i af /i ] and forsake wrath [ i ḥeima /i ]” /b (Psalms 37:8), which indicates that he wanted to harm them. b And there are those who say: He killed /b the angel named b Ḥeima, as it is stated: “Wrath is not in me” /b (Isaiah 27:4). The Gemara asks: How is it possible to say that he killed Ḥeima? b Isn’t it written /b that Moses himself said much later: b “For I was in dread of the anger and wrath” /b (Deuteronomy 9:19)? The Gemara answers: b There are two /b types of b wrath. And if you wish, say /b that b the army of Ḥeima /b remained but not the angel itself., b It is taught /b in a i baraita /i : b Rabbi /b Yehuda HaNasi b says: Great is /b the mitzva of b circumcision, for there is no one who was engaged in mitzvot like Abraham our Patriarch, and /b yet b he was called wholehearted only due to /b the mitzva of b circumcision, as it is stated: “Walk before Me and you should be wholehearted” /b (Genesis 17:1), b and it is written /b in the next verse: b “And I will make My covet between Me and you” /b (Genesis 17:2), and Abraham was then commanded with regard to circumcision. This indicates that he was not called wholehearted until he performed circumcision., b Alternatively, /b so b great is /b the mitzva of b circumcision that it is equal to all the mitzvot of the Torah, as it is stated /b at the giving of the Torah: b “For according to these words /b I have made a covet with you and with Israel” (Exodus 34:27), and “covet” refers to circumcision. b Alternatively, /b so b great is /b the mitzva of b circumcision that if not for circumcision heaven and earth would not have been established, as it is stated: “If My covet be not with day and night, /b I would not have appointed the ordices of heaven and earth” (Jeremiah 33:25), and the covet that exists day and night is the covet of circumcision, as it is always found on the person’s body.,The Gemara comments: b And /b this statement b disagrees /b with the words b of Rabbi Eliezer, for Rabbi Eliezer said: Great is the Torah, for if not for Torah, heaven and earth would not have been established, as it is stated: “If My covet be not with day and night, /b I would not have appointed the ordices of heaven and earth” (Jeremiah 33:25). According to Rabbi Eliezer, the covet that exists day and night is the Torah, as it says: “You should contemplate it day and night” (Joshua 1:8)., b Rav Yehuda said /b that b Rav said: At the time that the Holy One, Blessed be He, said to Abraham our Patriarch: “Walk before Me and you should be wholehearted” /b (Genesis 17:1), a sensation of b trembling seized him /b and b he said: Perhaps there is something disgraceful about me /b due to a transgression that I committed, and therefore I cannot be called complete. b When /b God b said to him: “And I will make My covet between Me and you” /b (Genesis 17:2), b his mind was set at ease, /b since he understood that the removal of the foreskin that he was now commanded to do was the reason he had not yet achieved completion.,The Gemara expounds the verse b “and He brought him outside” /b (Genesis 15:5): Abraham b said before Him: Master of the Universe, I looked at my constellation and /b according to it b I /b will b have only one son, /b and a son has already been born to me, i.e., Ishmael. b He said to him: Emerge from your astrology /b because b there is no constellation for the Jewish people, /b as they are not subject to the influence of astrology., b Rabbi Yitzḥak said: Anyone who conducts himself with wholeheartedness, the Holy One, Blessed be He, treats him with wholeheartedness, as it is stated: “With the devout You act devoutly, and with the one who is strong in his wholeheartedness You act wholeheartedly” /b (II Samuel 22:26)., b Rabbi Hoshaya said: Anyone who acts wholeheartedly, time will stand for him, /b i.e., he will be successful, b as it is stated: “Walk before Me and you should be wholehearted” /b (Genesis 17:1), b and it is written: “And you shall be the father of a multitude of nations” /b (Genesis 17:4)., b Rabbi /b Yehuda HaNasi b said: Anyone who divines, /b i.e., he guesses and looks for signs about the future, b the sign /b will injure b him, as it is stated: “For there is to him [ i lo /i ] divination with Jacob” /b (Numbers 23:23). The Gemara asks: b But it is written /b i lo /i b with /b the letters b i lamed alef /i , /b meaning “no divination,” as opposed to with the letters i lamed vav /i , meaning “there is to him divination.” The straightforward meaning of the verse is that there is no divination with regard to Jacob. b Rather, /b the reason that he will be injured is not based on the verse but rather b due to /b the concept of b measure for measure: /b Since he attempts to tell his fortune, it injures him., b Ahava, son of Rabbi Zeira, teaches: Any person who does not divine /b his future b is brought inside a partition /b close to God to a place b that even the ministering angels cannot enter inside, as it is stated: “For there is no divination with Jacob, neither is there any enchantment with Israel, /b now it is said to Jacob and Israel what has God wrought” (Numbers 23:23). In other words, matters are revealed to Israel that even the angels do not know, since Israel is closer to God than the angels., b Rabbi Abbahu said /b that b Rabbi Elazar said: For what reason was Abraham our Patriarch punished and his children enslaved to Egypt /b for b 210 years? Because he made a draft [ i angarya /i ] of Torah scholars, as it is stated: “He led forth his trained men, born in his house” /b (Genesis 14:14). These trained men that he took to war were actually his disciples, who were Torah scholars., b And Shmuel said: Because he greatly examined [ i hifriz /i ] the characteristics of the Holy One, Blessed be He, as it is stated: “Whereby shall I know that I shall inherit it?” /b (Genesis 15:8). b And Rabbi Yoḥa said: /b He was punished b because he distanced people from entering under the wings of the Divine Presence, as it is stated /b that the king of Sodom said to him: b “Give me the people and take the goods to yourself” /b (Genesis 14:21), but Abraham refused to take any goods either. If he had not listened to the king of Sodom and had allowed the people to remain with him, he would have brought the prisoners under the wings of the Divine Presence.,The Gemara returns to discuss one of the verses cited previously: b “He led forth [ i vayyarek /i ] his trained men, born in his house” /b (Genesis 14:14). b Rav said: He showered them [ i horikan /i ] with Torah /b like someone who pours from one vessel into another, b and Shmuel said: He showered them [ i horikan /i ] with gold /b and gave them an abundance of money so that they would go to war with him.,The Torah states that he took b “eighteen and three hundred” /b (Genesis 14:14) men to war. b Rabbi Ami bar Abba said: Eliezer /b was b equivalent /b to b all of them. There are /b those b who say: /b Only b Eliezer is /b referred to here, b as the numerical value /b of the letters of his name b is this /b amount, i.e., 318., b And Rabbi Ami bar Abba said: Abraham recognized his Creator at the age of three years, as it is stated: “Because [ i ekev /i ] Abraham hearkened to My voice” /b (Genesis 26:5). b The numerical value /b of the letters of the word i ekev /i is b 172, /b indicating that he observed the i halakha /i for this many years. If Abraham lived until 175 then his first recognition of the Creator must have been at the age of three., b And Rami bar Abba said /b in a similar manner: |
|
67. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Klawans (2009) 138| 94b. ע"י שליח נפרע הקב"ה ממנו ע"י שליח,פרעה דכתיב ביה (שמות ה, ב) מי ה' אשר אשמע בקולו נפרע הקב"ה ממנו בעצמו דכתיב (שמות יד, כז) וינער ה' את מצרים בתוך הים וכתיב (חבקוק ג, טו) דרכת בים סוסיך וגו' סנחריב דכתיב (מלכים ב יט, כג) ביד מלאכיך חרפת ה' נפרע הקב"ה ממנו ע"י שליח דכתיב (מלכים ב יט, לה) ויצא מלאך ה' ויך במחנה אשור מאה ושמונים וחמשה אלף וגו',ר' חנינא בר פפא רמי כתיב (ישעיהו לז, כד) מרום קיצו וכתיב (מלכים ב יט, כג) מלון קיצו אמר אותו רשע בתחלה אחריב דירה של מטה ואחר כך אחריב דירה של מעלה,א"ר יהושע בן לוי מאי דכתיב (מלכים ב יח, כה) עתה המבלעדי ה' עליתי על המקום הזה להשחיתו ה' אמר אלי עלה אל הארץ הזאת והשחיתה מאי היא דשמע לנביא דקאמר (ישעיהו ח, ו) יען כי מאס העם הזה את מי השילוח ההולכים לאט ומשוש את רצין ובן רמליהו,אמר רב יוסף אלמלא תרגומא דהאי קרא לא הוה ידענא מאי קאמר חלף דקץ עמא הדין במלכותא דבית דוד דמדבר להון בנייח כמי שילוחא דנגדין בנייח ואיתרעיאו ברצין ובר רמליה,א"ר יוחנן מאי דכתיב (משלי ג, לג) מארת ה' בבית רשע ונוה צדיקים יבורך מארת ה' בבית רשע זה פקח בן רמליהו שהיה אוכל מ' סאה גוזלות בקינוח סעודה ונוה צדיקים יבורך זה חזקיה מלך יהודה שהיה אוכל ליטרא ירק בסעודה,(ישעיהו ח, ז) ולכן הנה ה' מעלה עליהם את מי הנהר העצומים והרבים את מלך אשור וכתיב (ישעיהו ח, ח) וחלף ביהודה שטף ועבר עד צואר יגיע,אלא מ"ט איעניש נביא אעשרת השבטים איתנבי איהו יהיב דעתיה על כולה ירושלים בא נביא וא"ל (ישעיהו ח, כג) כי לא מועף לאשר מוצק לה א"ר אלעזר בר ברכיה אין נמסר עם עייף בתורה ביד מי המציק לו,מאי (ישעיהו ח, כג) כעת הראשון הקל ארצה זבולון וארצה נפתלי והאחרון הכביד דרך הים עבר הירדן גליל הגוים לא כראשונים שהקלו מעליהם עול תורה אבל אחרונים שהכבידו עליהן עול תורה וראויין הללו לעשות להם נס כעוברי הים וכדורכי הירדן אם חוזר בו מוטב ואם לאו אני אעשה לו גליל בגוים,(דברי הימים ב לב, א) אחרי הדברים והאמת האלה בא סנחריב מלך אשור ויבא ביהודה ויחן על הערים הבצורות ויאמר לבקעם אליו האי רישנא להאי פרדשנא,אחרי הדברים והאמת (אחר מאי) אמר רבינא לאחר שקפץ הקב"ה ונשבע ואמר אי אמינא ליה לחזקיה מייתינא ליה לסנחריב ומסרנא ליה בידך השתא אמר לא הוא בעינא ולא ביעתותיה בעינא,מיד קפץ הקב"ה ונשבע דמייתינא ליה שנאמר (ישעיהו יד, כד) נשבע ה' צבאות לאמר אם לא כאשר דמיתי כן היתה וכאשר יעצתי היא תקום לשבור אשור בארצי ועל הרי אבוסנו וסר מעליהם עולו וסבלו מעל שכמו יסור א"ר יוחנן אמר הקב"ה יבא סנחריב וסיעתו ויעשה אבוס לחזקיהו ולסיעתו,(ישעיהו י, כז) והיה ביום ההוא יסור סבלו מעל שכמך ועולו מעל צוארך וחובל עול מפני שמן א"ר יצחק נפחא חובל עול של סנחריב מפני שמנו של חזקיהו שהיה דולק בבתי כנסיות ובבתי מדרשות,מה עשה נעץ חרב על פתח בית המדרש ואמר כל מי שאינו עוסק בתורה ידקר בחרב זו בדקו מדן ועד באר שבע ולא מצאו עם הארץ מגבת ועד אנטיפרס ולא מצאו תינוק ותינוקת איש ואשה שלא היו בקיאין בהלכות טומאה וטהרה,ועל אותו הדור הוא אומר (ישעיהו ז, כא) והיה ביום ההוא יחיה איש עגלת בקר ושתי צאן וגו' ואומר (ישעיהו ז, כג) והיה ביום ההוא יהיה כל מקום אשר יהיה שם אלף גפן באלף כסף לשמיר ולשית יהיה אע"פ שאלף גפן באלף כסף לשמיר ולשית יהיה,(ישעיהו לג, ד) ואוסף שללכם אוסף החסיל אמר להם נביא לישראל אספו שללכם אמרו לו לבזוז או לחלוק אמר להם כאוסף החסיל מה אוסף החסיל כל אחד ואחד לעצמו אף שללכם כל אחד ואחד לעצמו,אמרו לו והלא ממון עשרת השבטים מעורב בו אמר להם (ישעיהו לג, ד) כמשק גבים שוקק בו מה גבים הללו מעלין את האדם מטומאה לטהרה אף ממונם של ישראל כיון שנפל ביד עובדי כוכבים מיד טיהר (כדרב פפא דאמר רב פפא) עמון ומואב טהרו בסיחון,אמר רב הונא עשר מסעות נסע אותו רשע באותו היום שנאמר (ישעיהו י, כח) בא על עית עבר במגרון למכמש יפקיד כליו עברו מעברה גבע מלון לנו חרדה הרמה גבעת שאול נסה (ישעיהו י, ל) צהלי קולך בת גלים הקשיבה לישה עניה ענתות נדדה מדמנה יושבי הגבים העיזו ((ישעיהו י, לב) עוד היום בנוב לעמוד ינופף ידו הר בת ציון גבעת ירושלם),הני טובא הויין צהלי קולך בת גלים נביא הוא דקאמר לה לכנסת ישראל צהלי קולך בת גלים בתו של אברהם יצחק ויעקב שעשו מצות כגלי הים הקשיבה לישה מהאי לא תסתפי אלא איסתפי מנבוכדנצר הרשע דמתיל כאריה שנא' (ירמיהו ד, ז) עלה אריה מסובכו וגו',מאי | 94b. b by means of an agent, the Holy One, Blessed be He, exacted retribution from him by means of an agent. /b , b Pharaoh /b blasphemed God, b as it is written /b that he said to Moses and Aaron: b “Who is the Lord that I should obey His voice?” /b (Exodus 5:2) b The Holy One, Blessed be He, Himself exacted retribution from him, as it is written: “And the Lord overthrew Egypt in the midst of the sea” /b (Exodus 14:27), b and it is written: “You have trodden through the sea with Your horses” /b (Habakkuk 3:15). b Sennacherib /b blasphemed God by means of an agent, b as it is written: “By your messengers you have taunted the Lord” /b (II Kings 19:23). b The Holy One, Blessed be He, exacted retribution from him by means of an agent, as it is written: “Then the angel of the Lord went forth and smote in the camp of the Assyrians one hundred and eighty-five thousand” /b (II Kings 19:35)., b Rabbi Ḥanina bar Pappa raises a contradiction. It is written /b that Sennacherib said: “And I will enter b into its farthest height” /b (Isaiah 37:24), b and it is written /b in a parallel verse that he said: “And I have entered b into its farthest lodge” /b (II Kings 19:23). The Gemara resolves the contradiction. b That wicked person said: Initially, I will destroy /b the earthly b dwelling place below, /b i.e., the Temple, its farthest lodge, b and thereafter, I will destroy /b the heavenly b dwelling place above, /b its farthest height.,§ b Rabbi Yehoshua ben Levi says: What /b is the meaning of that b which is written /b in the statement of Rab-shakeh, emissary of Sennacherib: b “Have I now come up without the Lord against this place to destroy it? The Lord said to me: Go up against this land and destroy it” /b (II Kings 18:25). b What is /b this command to destroy the land? Rabbi Yehoshua ben Levi explains: It is referring to the fact b that he heard the prophet who said: “Since the people rejected the waters of Shiloah that flow slowly and rejoice with Rezin and the son of Remaliah. /b Now therefore, behold, the Lord brings upon them…the king of Assyria” (Isaiah 8:6–7)., b Rav Yosef says: Were it not for the /b Aramaic b translation of this verse I would not know what it is saying. /b It is translated: b Since this people loathed the reign of the house of David that led them gently, like the waters of the Shiloah, which flow gently, and they preferred Rezin and the son of Remaliah, /b who were kings from the northern kingdom of Israel. And the verse continues: “Now therefore, behold, the Lord brings upon them…the king of Assyria.”, b Rabbi Yoḥa says: What /b is the meaning of that b which is written: “The curse of the Lord is in the house of the wicked, but He blesses the habitation of the just” /b (Proverbs 3:33)? b “The curse of the Lord is in the house of the wicked”; this is /b a reference to b Pekah, son of Remaliah, who would eat forty i se’a /i of fledglings for dessert /b and would still not be satiated, as his property was cursed. b “But He blesses the habitation of the just”; this is /b a reference to b Hezekiah, king of Judea, who would eat a i litra /i of vegetables at /b his b meal /b and was satiated, as his property was blessed.,It is written in the verse: b “Now therefore, behold, the Lord brings up upon them the strong and abundant waters of the river, the king of Assyria” /b (Isaiah 8:7). b And it is written: “And he shall sweep through Judea; he shall inundate and pass through, reaching even the neck” /b (Isaiah 8:8). Rab-shakeh alluded to that prophecy when he said in the verse in Kings that the Lord said to destroy the land.,The Gemara asks: b But what is the reason /b that Sennacherib b was punished /b if he was merely fulfilling God’s command? The Gemara answers: b The prophet prophesied about /b the destruction of the kingdom of Israel and the exile of b the ten tribes, /b but b he directed his attention to /b destroy b all of Jerusalem. The prophet came and said to him: “For there is no weariness [ i mu’af /i ] that is set [ i mutzak /i ] against her” /b (Isaiah 8:23). b Rabbi Elazar bar Berekhya says /b that the verse is interpreted homiletically: b A nation /b that is b weary [ i ayef /i ] /b from its constant engagement b in Torah /b study b is not delivered into the hands of one who oppresses [ i metzik /i ] it. /b , b What /b is the meaning of the continuation of the verse, which states: b “Now the former has lightly afflicted [ i hakel /i ] the land of Zebulun and the land of Naphtali but the latter has dealt a more grievous blow [ i hikhbid /i ] by way of the sea, beyond the Jordan in the district [ i gelil /i ] of the nations”? /b The generation in Judea in the time of Hezekiah is b not like the former /b generation of Ahaz, b who eased [ i hekellu /i ] the yoke of Torah from upon /b the people. b But /b the b latter /b generation of Hezekiah, b who intensified [ i hikhbidu /i ] the yoke of Torah upon /b the people, b is fit /b for God b to perform /b a miracle b for them like /b the miracles performed for b those who crossed the /b Red b Sea and those who trod /b through b the Jordan /b River. God is saying: b If /b Sennacherib b reconsiders /b his planned conquest, b good, but if /b he does b not, I will render him wallowing [ i galil /i ] /b in shame b among the nations. /b ,The verse states: b “After these matters and this truth, Sennacherib, king of Assyria, came and entered Judea and encamped against the fortified cities and sought to breach them for himself” /b (II Chronicles 32:1). The Gemara asks: Is b this gift [ i rishna /i ], /b the invasion of Sennacherib, appropriate compensation b for that gift [ i pardashna /i ], /b Hezekiah’s restoration of the Temple and the worship of God in Judea?,The Gemara explains: When the verse states: b “After /b these b matters and /b this b truth [ i emet /i ],” after what /b matters is the verse referring to? b Ravina says: /b This is referring to b after the Holy One, Blessed be He, preempted and took an oath, /b referenced with the term i emet /i , that He will deliver the spoils of the army of the king of Assyria into the hands of Hezekiah. b And /b this was because b He /b had b said: If I say to Hezekiah: I will bring Sennacherib and I will deliver him into your hands; he will /b then b say: I neither want him /b delivered into my hands b nor do I want /b the accompanying b fear /b of b him. /b , b Immediately, the Holy One, Blessed be He, preempted /b Hezekiah b and took an oath: /b I take an oath b that I will deliver him, as it is stated: “The Lord of hosts has taken an oath, saying: Is it not as I imagined it, so has it come to pass; and as I have proposed, so shall it arise, that I will break Assyria in My land, and upon My mountains subdue him [ i avusennu /i ]; then shall his yoke depart from them, and his burden depart from its shoulder” /b (Isaiah 14:24–25). b Rabbi Yoḥa says /b that b the Holy One, Blessed be He, said: Sennacherib and his entourage shall come and be transformed into /b a feeding b trough [ i evus /i ], /b in the sense of a source of sustece b for Hezekiah and his entourage. /b ,§ It is stated with regard to the downfall of Assyria: b “And it shall come to pass on that day, his burden shall be taken from on your shoulder, and his yoke from on your neck, and the yoke shall be destroyed due to fatness [ i shamen /i ]” /b (Isaiah 10:27). b Rabbi Yitzḥak Nappaḥa says: The yoke of Sennacherib was destroyed due to the oil [ i shemen /i ] of Hezekiah that would burn in the synagogues and study halls /b when the Jewish people were engaged in Torah study at night., b What did /b Hezekiah b do /b to ensure Torah study? b He inserted a sword at the entrance of the study hall and said: Anyone who does not engage in Torah /b study b shall be stabbed with this sword. /b As a result, b they searched from Dan /b in the north b to Beersheba /b in the south, b and did not find an ignoramus. /b They searched b from Gevat to Antipatris and did not find a male child, or a female child, /b or b a man, or a woman who was not expert /b even b in the /b complex b i halakhot /i of ritual purity and impurity. /b , b And /b it is b about that generation /b that the prophet b says: “And it shall come to pass in that day, that a man shall nourish a young calf and two sheep. /b And it shall come to pass, from the abundance of milk that they produce, he shall eat butter, for butter and honey shall everyone eat, everyone who remains in the midst of the land” (Isaiah 7:21–22). b And /b the prophet continues and b says: “And it shall come to pass in that day that every place where there were one thousand vines for one thousand silver coins, it shall be for briars and thorns” /b (Isaiah 7:23). b Although one thousand vines are worth one thousand silver coins /b and one could earn substantial profits through agricultural labor, the fields b will /b grow b briars and thorns /b due to neglect. The people of that generation were devoted to the study of Torah and engaged in labor only minimally to sustain themselves.,It is written: b “And your spoils shall be gathered like the gathering of the locusts; /b as the advance of the locusts shall he advance” (Isaiah 33:4). b The prophet said to the Jewish people: Gather your spoils /b from the army of Sennacherib. b They said to him: /b Are we b to pillage /b the spoils, each person for himself, b or /b are we b to divide /b the spoils with the monarchy? b He said to them: /b Gather the spoils b like the gathering by the locusts. Just as /b in b the gathering by the locusts, each and every one /b of the locusts takes food b for itself, so too, /b in gathering b your spoils, each and every one /b of you shall take spoils b for himself. /b , b They said to him: /b Since the army of Sennacherib came to Jerusalem after its conquest of the kingdom of Israel, b isn’t the property of the ten tribes intermingled with it, /b and therefore, gathering the spoils would be robbery? b He said to them: “As the advance of the locusts [ i gevim /i ] shall he advance” /b (Isaiah 33:4). b Just as these pools /b of water b elevate a person up from /b a state of b ritual impurity to /b a state of b purity /b through immersion, b so too the property of the Jewish people, once it falls into the hands of gentiles, it immediately purifies /b the property, in the sense that it is no longer considered robbery to take it, as its owners despair of its recovery. This is b in accordance with /b the statement b of Rav Pappa, as Rav Pappa says: /b The property of b Ammon and Moab was purified through /b the conquest of b Sihon. /b Although the Torah rendered it prohibited to conquer the land of Ammon and Moab, once Sihon conquered their land, it was permitted for the Jewish people to conquer it.,§ b Rav Huna says: That wicked /b Sennacherib b traveled ten journeys on that day, as it is stated: “He is come to Aiath, he is passed through Migron; at Michmas he deposited his baggage. They passed [ i averu /i ] Mabara; they have taken up their lodging at Geba; Ramah trembles; Gibeath Shaul has fled. Cry with a shrill voice, daughter of Gallim; hearken, Laish; poor Anathoth. Madmenah is in flight; the inhabitants of Gebim flee to cover. This very day shall he halt at Nov; he shall shake his hand against the mountain of the daughter of Zion, the hill of Jerusalem” /b (Isaiah 10:28–32). He traveled to all these places on the same day.,The Gemara asks: b Aren’t these more /b than ten? The Gemara answers that in the verse: b “Cry with a shrill voice, daughter of Gallim,” /b it is b the prophet who is saying it to the congregation of Israel: “Cry with a shrill voice, daughter of Gallim,” daughter of Abraham, Isaac, and Jacob, who performed mitzvot /b as numerous b as the waves of the sea. “Hearken, Laish”; from this /b king, Sennacherib, b fear not; but fear Nebuchadnezzar, the wicked who is likened to a lion, as it is stated: “The lion [ i arye /i ] is gone up from its thicket” /b (Jeremiah 4:7).,The Gemara asks: b What /b is the meaning of the phrase: |
|
68. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple, in heaven, in rabbinic literature Found in books: Klawans (2009) 139| 5a. רבא אמר כיון שהתחיל שוב אינו פוסק וכן אמר רב ששת כיון שהתחיל שוב אינו פוסק,ואף רב הדר ביה דאמר רב חננאל אמר רב מונה עשרים ואחד יום כדרך שמונה עשרה ימים מר"ה עד יוה"כ ומתחיל וכיון שהתחיל שוב אינו פוסק והלכתא כיון שהתחיל שוב אינו פוסק:, big strongמתני׳ /strong /big עד מתי שואלין את הגשמים ר' יהודה אומר עד שיעבור הפסח ר' מאיר אומר עד שיצא ניסן שנאמר (יואל ב, כג) ויורד לכם גשם יורה ומלקוש בראשון:, big strongגמ׳ /strong /big א"ל רב נחמן לר' יצחק יורה בניסן יורה במרחשון הוא (דתנן) יורה במרחשון ומלקוש בניסן א"ל הכי אמר רבי יוחנן בימי יואל בן פתואל נתקיים מקרא זה דכתיב ביה (יואל א, ד) יתר הגזם אכל הארבה וגו' אותה שנה יצא אדר ולא ירדו גשמים ירדה להם רביעה ראשונה באחד בניסן,אמר להם נביא לישראל צאו וזרעו אמרו לו מי שיש לו קב חטים או קבים שעורין יאכלנו ויחיה או יזרענו וימות אמר להם אעפ"כ צאו וזרעו נעשה להם נס ונתגלה להם מה שבכתלין ומה שבחורי נמלים,יצאו וזרעו שני ושלישי ורביעי וירדה להם רביעה שניה בחמשה בניסן הקריבו עומר בששה עשר בניסן נמצאת תבואה הגדילה בששה חדשים גדילה באחד עשר יום נמצא עומר הקרב מתבואה של ששה חדשים קרב מתבואה של אחד עשר יום,ועל אותו הדור הוא אומר (תהלים קכו, ה) הזורעים בדמעה ברנה יקצרו הלך ילך ובכה נושא משך הזרע וגו' מאי הלך ילך ובכה נושא משך וגו' א"ר יהודה שור כשהוא חורש הולך ובוכה ובחזירתו אוכל חזיז מן התלם וזהו בא יבא ברנה,מאי נושא אלומותיו א"ר חסדא ואמרי לה במתניתא תנא קנה זרת שיבולת זרתים,א"ל רב נחמן לר' יצחק מאי דכתיב (מלכים ב ח, א) כי קרא ה' לרעב וגם בא אל הארץ שבע שנים בהנך שבע שנים מאי אכול,א"ל הכי אמר רבי יוחנן שנה ראשונה אכלו מה שבבתים שניה אכלו מה שבשדות שלישית בשר בהמה טהורה רביעית בשר בהמה טמאה חמישית בשר שקצים ורמשים ששית בשר בניהם ובנותיהם שביעית בשר זרועותיהם לקיים מה שנאמר (ישעיהו ט, יט) איש בשר זרועו יאכלו,וא"ל רב נחמן לר' יצחק מאי דכתיב (הושע יא, ט) בקרבך קדוש ולא אבוא בעיר משום דבקרבך קדוש לא אבוא בעיר א"ל הכי א"ר יוחנן אמר הקב"ה לא אבוא בירושלים של מעלה עד שאבוא לירושלים של מטה,ומי איכא ירושלים למעלה אין דכתיב (תהלים קכב, ג) ירושלם הבנויה כעיר שחוברה לה יחדיו,וא"ל רב נחמן לר' יצחק מאי דכתיב (ירמיהו י, ח) ובאחת יבערו ויכסלו מוסר הבלים עץ הוא א"ל הכי א"ר יוחנן אחת היא שמבערת רשעים בגיהנם מאי היא ע"ז כתיב הכא מוסר הבלים עץ הוא וכתיב התם (ירמיהו י, טו) הבל המה מעשה תעתועים,וא"ל רב נחמן לר' יצחק מ"ד (ירמיהו ב, יג) כי שתים רעות עשה עמי תרתין הוא דהוו עשרין וארבע שביקא להו א"ל הכי א"ר יוחנן אחת שהיא | 5a. b Rava said /b an alternative suggestion: b Once one has started /b to mention rain, b he no longer stops, /b i.e., he continues the mention of rain consistently until the summer. b And, so too, Rav Sheshet said: Once one has started /b to mention rain, b he no longer stops. /b In other words, once one has begun to mention rain in his prayers in the additional prayer on the Eighth Day of Assembly, he continues to do so uninterrupted, even in the Diaspora.,The Gemara adds: b And even Rav retracted /b his previously stated opinion, b as Rav Ḥael said /b that b Rav said: One counts twenty-one days /b from Rosh HaShana, just b as one counts ten days from Rosh HaShana until Yom Kippur. And /b after the twenty-one days, b one starts /b to mention rain, b and once one has started, he no longer stops. /b The Gemara concludes: b And the i halakha /i is in accordance with /b the opinion that b once one has started /b to mention rain, b he no longer stops. /b , strong MISHNA: /strong b Until when does one request rain? Rabbi Yehuda says: /b We request rain b until Passover has passed. Rabbi Meir says: Until /b the month of b Nisan has ended, as it is stated: “And He causes to come down for you the rain, /b the b first rain and /b the b last rain, in the first /b month” (Joel 2:23). Since the verse states that it rains in Nisan, the first month, this indicates that the entire month is considered part of the rainy season., strong GEMARA: /strong b Rav Naḥman said to Rabbi Yitzḥak: /b Is the b first rain in Nisan? /b The b first rain is in Marḥeshvan, as we learned /b in a i baraita /i : b The first rain /b is b in Marḥeshvan and the last rain /b is b in Nisan. /b Rabbi Yitzḥak b said to /b Rav Naḥman that b Rabbi Yoḥa said as follows: This verse was fulfilled in the days of /b the prophet b Joel, son of Pethuel, /b in a year b concerning /b which b it is written: “That which the palmer-worm has left, the locust has eaten /b and that which the locust has left, the canker-worm has eaten; and that which the canker-worm has left, the caterpillar has eaten” (Joel 1:4), when no crops remained. In b that year, /b the month of b Adar ended and /b still b no rain had fallen. /b The rain of the b first rainy season fell for them on the first of Nisan. /b ,After the first rain fell, b the prophet said to the Jews: Go out and sow. They said to him: One who has /b one b i kav /i of wheat or two i kav /i of barley /b left, b should he eat them and live /b off them for a while b or sow them and die? /b Given the improbability of the crops’ growth under these circumstances, it appears wasteful to plant them rather than consume that which remains. The prophet b said to them: Nevertheless, go out and sow. A miracle occurred for them and they discovered /b wheat and barley seeds b that /b were hidden b in the walls and that /b were concealed b in ant holes. /b , b They went out and sowed on the second, third, and fourth /b days of Nisan, b and /b the rain of the b second rainy season fell for them on the fifth of Nisan. /b The crops grew so quickly that b they /b were able to b sacrifice /b the b i omer /i /b offering in its proper time, b on the sixteenth of Nisan. Consequently, grain that /b normally b grows in six months grew in eleven days, and consequently, /b the b i omer /i that is /b generally b sacrificed from grain /b that grows b in six months was sacrificed /b that year b from grain /b that grew b in eleven days. /b , b And with regard to that generation /b the verse b says: “They who sow in tears shall reap with /b songs of b joy. Though he goes on his way weeping, who bears the measure of seed, /b he shall come home with joy, bearing his sheaves” (Psalms 126:6). The Gemara asks: b What is /b the meaning of the expression: b “Though he goes on his way weeping, who bears /b the measure of seed”? b Rabbi Yehuda said: An ox, when it plowed /b at that time, b it went /b on its way b weeping /b and lamenting its labor; b and /b yet b upon its return, /b through the same furrow, b it /b was able to b eat the young shoots [ i ḥaziz /i ] /b of crops that had already sprouted b from the furrow. And this is /b the meaning of the phrase: b “He shall come home with /b songs of b joy.” /b ,The Gemara further asks: b What is /b the meaning of the expression: b “Bearing his sheaves”? Rav Ḥisda said, and some say this was taught in a i baraita /i : /b The b stalk /b of that crop was one b span, /b i.e., the distance between the thumb and the little finger, while the b ear /b itself was b two spans, /b i.e., the ears were twice as long as the stalk, whereas usually the stalk is three or four times longer than the ear.,§ Incidental to the interpretation of these verses, the Gemara cites a series of verses, starting with the topic of hunger, that also involve questions that Rav Naḥman posed to Rabbi Yitzḥak. b Rav Naḥman said to Rabbi Yitzḥak: What is /b the meaning of that b which is written: “For the Lord has called upon a famine and it shall also come upon the land seven years” /b (II Kings 8:1)? Specifically, b in those seven years, what /b did they b eat? /b ,Rabbi Yitzḥak b said to /b Rabbi Naḥman that b Rabbi Yoḥa said as follows: /b In b the first year they ate /b that b which was in their houses; /b in b the second /b year b they ate /b that b which was in their fields; /b in b the third /b year they ate the b meat of /b their remaining b kosher animals; /b in b the fourth /b year they ate the b meat of /b their remaining b non-kosher animals; /b in b the fifth /b year they ate the b meat of repugt creatures and creeping animals, /b i.e., any insects they found; in b the sixth /b year they ate the b flesh of their sons and their daughters; /b and in b the seventh /b year they ate the b flesh of their /b own b arms, to fulfill that which is stated: “Each man shall eat the flesh of his own arm” /b (Isaiah 9:19)., b And Rav Naḥman said to Rabbi Yitzḥak: What is /b the meaning of that b which is written: “It is sacred in your midst, and I will not enter the city” /b (Hosea 11:9)? This verse is puzzling: b Because it is sacred in your midst, will /b God b not enter the city? /b Rabbi Yitzḥak b said to /b Rav Naḥman that b Rabbi Yoḥa said /b the verse should be understood b as follows: The Holy One, Blessed be He, said: I shall not enter Jerusalem above, /b in heaven, b until I enter Jerusalem /b on earth down b below /b at the time of the redemption, when it will be sacred in your midst.,The Gemara asks: b And is there /b such a place as b Jerusalem above? /b The Gemara answers: b Yes, as it is written: “Jerusalem built up, a city unified together” /b (Psalms 122:3). The term unified indicates that there are two cities of Jerusalem, a heavenly one and an earthly one, which are bound together.,§ b And Rav Naḥman said to Rabbi Yitzḥak: What is /b the meaning of that b which is written: “And with one they are brutish and foolish, the teaching of their vanity is a stock” /b (Jeremiah 10:8)? Rabbi Yitzḥak b said to /b Rabbi Naḥman that b Rabbi Yoḥa said as follows: There is one /b transgression b that causes the wicked to burn in Gehenna. What is this /b transgression? b Idol worship. /b This can be proven by a verbal analogy. b It is written here: “The teaching of their vanity [ i hevel /i ] is a stock,” and it is written there, /b with regard to idols: b “They are vanity [ i hevel /i ], a work of delusion” /b (Jeremiah 10:15)., b And Rav Naḥman said to Rabbi Yitzḥak: What is /b the meaning of that b which is written: “For my people have committed two evils” /b (Jeremiah 2:13)? b Were there /b only b two /b evils they performed? Were, then, the b twenty-four /b violations listed in the book of Ezekiel b abandoned, /b i.e., pardoned? Rabbi Yitzḥak b said to /b Rav Naḥman that b Rabbi Yoḥa said as follows: /b They have violated b one /b transgression b that is /b |
|
| 69. Anon., Apostolic Constitutions, 7.35.1-7.35.10 (4th cent. CE - 4th cent. CE) Tagged with subjects: •temple, in heaven, in songs of the sabbath sacrifice Found in books: Klawans (2009) 137 |
70. Anon., Exodus Rabbah, 5.8 (4th cent. CE - 9th cent. CE) Tagged with subjects: •heavenly court advocates, in bible and second temple literature Found in books: Hidary (2017) 242| 5.8. וַיְהִי בַדֶּרֶךְ בַּמָּלוֹן, חֲבִיבָה מִילָה שֶׁלֹא נִתְלָה משֶׁה עָלֶיהָ אֲפִלּוּ שָׁעָה אַחַת, לְפִיכָךְ כְּשֶׁהָיָה בַּדֶּרֶךְ וְנִתְעַסֵּק בַּמָּלוֹן וְנִתְעַצֵּל לָמוּל לֶאֱלִיעֶזֶר בְּנוֹ, מִיָּד וַיִּפְגְּשֵׁהוּ ה' וַיְבַקֵּשׁ הֲמִיתוֹ. אַתְּ מוֹצֵא מַלְאָךְ שֶׁל רַחֲמִים הָיָה וְאַף עַל פִּי כֵן וַיְבַקֵּשׁ הֲמִיתוֹ. וַתִּקַּח צִפֹּרָה צֹר, וְכִי מִנַּיִן יָדְעָה צִפּוֹרָה שֶׁעַל עִסְקֵי מִילָה נִסְתַּכֵּן משֶׁה, אֶלָּא בָּא הַמַּלְאָךְ וּבָלַע לְמשֶׁה מֵרֹאשׁוֹ וְעַד הַמִּילָה. כֵּיוָן שֶׁרָאֲתָה צִפּוֹרָה שֶׁלֹא בָּלַע אוֹתוֹ אֶלָּא עַד הַמִּילָה הִכִּירָה שֶׁעַל עִסְקֵי הַמִּילָה הוּא נִיזֹּק, וְיָדְעָה כַּמָּה גָדוֹל כֹּחַ הַמִּילָה שֶׁלֹא הָיָה יָכוֹל לְבָלְעוֹ יוֹתֵר מִכָּאן, מִיָּד וַתִּכְרֹת אֶת עָרְלַת בְּנָהּ וַתַּגַּע לְרַגְלָיו, וַתֹּאמֶר כִּי חֲתַן דָּמִים אַתָּה לִי, אָמְרָה חֲתָנִי תִּהְיֶה אַתָּה נָתוּן לִי בִּזְכוּת דָּמִים הַלָּלוּ שֶׁל מִילָה, שֶׁהֲרֵי קִיַּמְתִּי הַמִּצְוָה, מִיָּד וַיִּרֶף הַמַּלְאָךְ מִמֶּנּוּ. אָז אָמְרָה חֲתַן דָּמִים לַמּוּלֹת, אָמְרָה כַּמָּה גָּדוֹל כֹּחַ הַמִּילָה שֶׁחֲתָנִי הָיָה חַיָּב מִיתָה שֶׁנִּתְעַצֵּל בְּמִצְוַת הַמִּילָה לַעֲשׂוֹתָהּ, וְלוּלֵי הִיא לֹא נִצָּל. | |
|
71. Anon., Numbers Rabba, 12.12 (4th cent. CE - 9th cent. CE) Tagged with subjects: •temple, in heaven, in rabbinic literature Found in books: Klawans (2009) 139, 140| 12.12. לְהָקִים אֶת הַמִּשְׁכָּן, הֲדָא הוּא דִכְתִיב (שמות טו, יג): נָחִיתָ בְחַסְדְּךָ וגו'. תַּמָּן תְּנֵינַן עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה, וְעַל הָעֲבוֹדָה, וְעַל גְּמִילוּת חֲסָדִים, וּשְׁלָשְׁתָּן זְכָרָן משֶׁה בְּפָסוּק אֶחָד, נָחִיתָ בְחַסְדְּךָ עַם זוּ גָאָלְתָּ זֶה הַחֶסֶד, נֵהַלְתָּ בְעָזְךָ זוֹ תּוֹרָה, כְּמָה דְתֵימָא (תהלים כט, יא): ה' עֹז לְעַמּוֹ יִתֵּן. אֶל נְוֵה קָדְשֶׁךָ זוֹ עֲבוֹדַת הַמִּשְׁכָּן וְהַמִּקְדָשׁ. נָחִיתָ בְחַסְדְּךָ, אֵלּוּ הַדּוֹרוֹת שֶׁעָמְדוּ מִשֶּׁנִּבְרָא הָעוֹלָם עַד שֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם שֶׁקִּבְּלוּ הַתּוֹרָה, שֶׁהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְנַהֵג אוֹתָם בְּחַסְדּוֹ שֶׁלֹא הָיוּ מַעֲשִׂים טוֹבִים שֶׁיִּחְיוּ בָּהֶם וְזָנָם הַקָּדוֹשׁ בָּרוּךְ הוּא בְּחַסְדּוֹ, וּכְנֶגְדָן אָמַר דָּוִד עֶשְׂרִים וְשֵׁשׁ פְּעָמִים כִּי לְעוֹלָם חַסְדּוֹ, וּבְאוֹתוֹ חֶסֶד יָצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם, לְכָךְ אָמַר נָחִיתָ בְחַסְדְּךָ עַם זוּ גָאָלְתָּ, שֶׁבְּחֶסֶד גְּאָלָם. נֵהַלְתָּ בְעָזְךָ, נִהֲלָם בִּזְכוּת הַתּוֹרָה שֶׁקִּבְּלוּ עַד הֲקָמַת הַמִּשְׁכָּן. לְמָה הָיָה הָעוֹלָם דּוֹמֶה בְּאוֹתָהּ שָׁעָה לִטְרַסְקָל עַל שְׁתֵּי רַגְלַיִם שֶׁאֵינוֹ יָכוֹל לַעֲמֹד וְהוּא רוֹתֵת, כֵּיוָן שֶׁעָשׂוּ לוֹ רֶגֶל שְׁלִישִׁי נִתְבַּסֵּס וְעָמַד, כָּךְ כֵּיוָן שֶׁנַּעֲשָׂה הַמִּשְׁכָּן, כְּמָה דְתֵימָא אֶל נְוֵה קָדְשֶׁךָ, מִיָּד נִתְבַּסֵּס וְעָמַד. שֶׁמִּתְּחִלָּה לֹא הָיָה לָעוֹלָם אֶלָּא שְׁתֵּי רַגְלַיִם, חֶסֶד וְתוֹרָה, וְהָיָה רוֹתֵת, נַעֲשָׂה לוֹ רֶגֶל שְׁלִישִׁי, זֶה מִשְׁכָּן, מִיָּד עָמַד. וּלְכָךְ כְּתִיב: לְהָקִים אֶת הַמִּשְׁכָּן, מַהוּ אֶת, הָעוֹלָם שֶׁנִּקְרָא אֹהֶל, הוּקַם עִמּוֹ, הֱוֵי לְהָקִים אֶת הַמִּשְׁכָּן. דָּבָר אַחֵר, לְהָקִים אֶת הַמִּשְׁכָּן, אָמַר רַבִּי סִימוֹן בְּשָׁעָה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל לְהָקִים אֶת הַמִּשְׁכָּן, רָמַז לְמַלְאֲכֵי הַשָּׁרֵת שֶׁיַּעֲשׂוּ אַף הֵם מִשְׁכָּן, וּבְעֵת שֶׁהוּקַם לְמַטָּן הוּקַם לְמַעְלָן, וְהוּא מִשְׁכַּן הַנַּעַר שֶׁשְּׁמוֹ מַטטרו"ן, שֶׁבּוֹ מַקְרִיב נַפְשׁוֹתֵיהֶם שֶׁל צַדִּיקִים לְכַפֵּר עַל יִשְׂרָאֵל בִּימֵי גָּלוּתָם, וּלְכָךְ כְּתִיב: אֶת הַמִּשְׁכָּן, שֶׁמִּשְׁכָּן אַחֵר הוּקַם עִמּוֹ, וְכֵן הוּא אוֹמֵר (שמות טו, יז): מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה' מִקְדָּשׁ ה' כּוֹנְנוּ יָדֶיךָ. | |
|
| 72. Anon., The Acts of Justin And Seven Companions (Review A), 95, 92 Tagged with subjects: •nan Found in books: Klawans (2009) 135 |
| 73. Pontius, V. Cyp., None Tagged with subjects: •temple in jerusalem, heavenly counterpart Found in books: Allison (2018) 454 |
| 74. Serapion, C. Man. (Ed. Casey), 53.5 Tagged with subjects: •temple in jerusalem, heavenly counterpart Found in books: Allison (2018) 404 |
| 75. Anon., Ladder of Jacob, 7.17 Tagged with subjects: •temple in jerusalem, heavenly counterpart Found in books: Allison (2018) 454 |
| 76. John Chrysostom, Sac., 22.19 Tagged with subjects: •heavenly court advocates, in bible and second temple literature Found in books: Hidary (2017) 242 |
| 77. Dead Sea Scrolls, 4Q405, None Tagged with subjects: •nan Found in books: Klawans (2009) 136 |
| 78. Dead Sea Scrolls, 4Q201, 1.5-1.6 Tagged with subjects: •temple, in heaven, in 1 enoch Found in books: Klawans (2009) 130 |
| 79. Dead Sea Scrolls, 11Q17, 9.4-9.5 Tagged with subjects: •temple, in heaven, in songs of the sabbath sacrifice Found in books: Klawans (2009) 135 |
| 81. Anon., Apocryphon of Jeremiah, 41 Tagged with subjects: •temple in jerusalem, heavenly counterpart Found in books: Allison (2018) 404 |
82. Anon., Letter of Aristeas, 119-120, 226-228, 225 Tagged with subjects: •nan Found in books: Klawans (2009) 141 | 225. The king praised the man in a long speech and then asked another How he could despise his enemies? And he replied, 'If you show kindness to all men and win their friendship, you need fear no one. To be popular with all men is the best of good gifts to receive from God.' |
|
83. Anon., 4 Baruch, 1.1, 3.2, 4.6, 5.1, 5.26, 7.13, 9.7, 9.13, 9.24, 9.27, 9.29-9.30, 9.32 Tagged with subjects: •nan Found in books: Allison (2018) 404, 454 | 3.2. And behold, there came a sound of trumpets; and angels emerged fromheaven holding torches in their hands, and they set them on the wallsof the city. 4.6. While Jeremiah was still weeping for the people, they brought him outwith the people and dragged them into Babylon. 5.1. But Abimelech took the figs in the burning heat; and coming upon atree, he sat under its shade to rest a bit. 5.26. But that you might know, take the figs and see! 7.13. And he kept silent until Jeremiah came along, for he and some of thepeople were coming out to bury a corpse outside the city. 9.7. When Jeremiah had said this, and while he was standing in thealtar-area with Baruch and Abimelech, he became as one whose soul haddeparted. 9.13. And when they heard the voice they did not bury him, but stayedaround his tabernacle for three days saying, "when will he arise?" 9.24. But Jeremiah said to them: Be silent and weep not, for they cannot kill me until I describe for you everything I saw. 9.27. Then the stone, by God's command, took on the appearance of Jeremiah. 9.29. But Jeremiah delivered to Baruch and to Abimelech all the mysterieshe had seen, and forthwith he stood in the midst of the peopledesiring to complete his ministry. 9.30. Then the stone cried out, saying: O foolish children of Israel, why do you stone me, supposing that I am Jeremiah? Behold, Jeremiah is standing in your midst! 9.32. And when Baruch and Abimelech came, they buried him, and taking thestone they placed it on his tomb and inscribed it thus: This is the stone that was the ally of Jeremiah.//end of Longer Version// |
|
84. Anon., 4 Ezra, 7.26, 10.54 Tagged with subjects: •temple in jerusalem, heavenly counterpart Found in books: Allison (2018) 404 | 7.26. For behold, the time will come, when the signs which I have foretold to you will come to pass, that the city which now is not seen shall appear, and the land which now is hidden shall be disclosed. 10.54. for no work of man's building could endure in a place where the city of the Most High was to be revealed. |
|
