1. Hebrew Bible, Psalms, 122.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 546| 122.3. "יְרוּשָׁלִַם הַבְּנוּיָה כְּעִיר שֶׁחֻבְּרָה־לָּהּ יַחְדָּו׃", | 122.3. "Jerusalem, that art builded as a city that is compact together;", |
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2. Hebrew Bible, Numbers, 1.51, 3.10, 3.38, 4.5-4.20, 14.44, 18.1-18.7, 18.22-18.23 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 528, 530, 531, 538, 542| 1.51. "וּבִנְסֹעַ הַמִּשְׁכָּן יוֹרִידוּ אֹתוֹ הַלְוִיִּם וּבַחֲנֹת הַמִּשְׁכָּן יָקִימוּ אֹתוֹ הַלְוִיִּם וְהַזָּר הַקָּרֵב יוּמָת׃", 3.38. "וְהַחֹנִים לִפְנֵי הַמִּשְׁכָּן קֵדְמָה לִפְנֵי אֹהֶל־מוֹעֵד מִזְרָחָה מֹשֶׁה וְאַהֲרֹן וּבָנָיו שֹׁמְרִים מִשְׁמֶרֶת הַמִּקְדָּשׁ לְמִשְׁמֶרֶת בְּנֵי יִשְׂרָאֵל וְהַזָּר הַקָּרֵב יוּמָת׃", 4.5. "וּבָא אַהֲרֹן וּבָנָיו בִּנְסֹעַ הַמַּחֲנֶה וְהוֹרִדוּ אֵת פָּרֹכֶת הַמָּסָךְ וְכִסּוּ־בָהּ אֵת אֲרֹן הָעֵדֻת׃", 4.6. "וְנָתְנוּ עָלָיו כְּסוּי עוֹר תַּחַשׁ וּפָרְשׂוּ בֶגֶד־כְּלִיל תְּכֵלֶת מִלְמָעְלָה וְשָׂמוּ בַּדָּיו׃", 4.7. "וְעַל שֻׁלְחַן הַפָּנִים יִפְרְשׂוּ בֶּגֶד תְּכֵלֶת וְנָתְנוּ עָלָיו אֶת־הַקְּעָרֹת וְאֶת־הַכַּפֹּת וְאֶת־הַמְּנַקִּיֹּת וְאֵת קְשׂוֹת הַנָּסֶךְ וְלֶחֶם הַתָּמִיד עָלָיו יִהְיֶה׃", 4.8. "וּפָרְשׂוּ עֲלֵיהֶם בֶּגֶד תּוֹלַעַת שָׁנִי וְכִסּוּ אֹתוֹ בְּמִכְסֵה עוֹר תָּחַשׁ וְשָׂמוּ אֶת־בַּדָּיו׃", 4.9. "וְלָקְחוּ בֶּגֶד תְּכֵלֶת וְכִסּוּ אֶת־מְנֹרַת הַמָּאוֹר וְאֶת־נֵרֹתֶיהָ וְאֶת־מַלְקָחֶיהָ וְאֶת־מַחְתֹּתֶיהָ וְאֵת כָּל־כְּלֵי שַׁמְנָהּ אֲשֶׁר יְשָׁרְתוּ־לָהּ בָּהֶם׃", 4.11. "וְעַל מִזְבַּח הַזָּהָב יִפְרְשׂוּ בֶּגֶד תְּכֵלֶת וְכִסּוּ אֹתוֹ בְּמִכְסֵה עוֹר תָּחַשׁ וְשָׂמוּ אֶת־בַּדָּיו׃", 4.12. "וְלָקְחוּ אֶת־כָּל־כְּלֵי הַשָּׁרֵת אֲשֶׁר יְשָׁרְתוּ־בָם בַּקֹּדֶשׁ וְנָתְנוּ אֶל־בֶּגֶד תְּכֵלֶת וְכִסּוּ אוֹתָם בְּמִכְסֵה עוֹר תָּחַשׁ וְנָתְנוּ עַל־הַמּוֹט׃", 4.13. "וְדִשְּׁנוּ אֶת־הַמִּזְבֵּחַ וּפָרְשׂוּ עָלָיו בֶּגֶד אַרְגָּמָן׃", 4.14. "וְנָתְנוּ עָלָיו אֶת־כָּל־כֵּלָיו אֲשֶׁר יְשָׁרְתוּ עָלָיו בָּהֶם אֶת־הַמַּחְתֹּת אֶת־הַמִּזְלָגֹת וְאֶת־הַיָּעִים וְאֶת־הַמִּזְרָקֹת כֹּל כְּלֵי הַמִּזְבֵּחַ וּפָרְשׂוּ עָלָיו כְּסוּי עוֹר תַּחַשׁ וְשָׂמוּ בַדָּיו׃", 4.15. "וְכִלָּה אַהֲרֹן־וּבָנָיו לְכַסֹּת אֶת־הַקֹּדֶשׁ וְאֶת־כָּל־כְּלֵי הַקֹּדֶשׁ בִּנְסֹעַ הַמַּחֲנֶה וְאַחֲרֵי־כֵן יָבֹאוּ בְנֵי־קְהָת לָשֵׂאת וְלֹא־יִגְּעוּ אֶל־הַקֹּדֶשׁ וָמֵתוּ אֵלֶּה מַשָּׂא בְנֵי־קְהָת בְּאֹהֶל מוֹעֵד׃", 4.16. "וּפְקֻדַּת אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן שֶׁמֶן הַמָּאוֹר וּקְטֹרֶת הַסַּמִּים וּמִנְחַת הַתָּמִיד וְשֶׁמֶן הַמִּשְׁחָה פְּקֻדַּת כָּל־הַמִּשְׁכָּן וְכָל־אֲשֶׁר־בּוֹ בְּקֹדֶשׁ וּבְכֵלָיו׃", 4.17. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר׃", 4.18. "אַל־תַּכְרִיתוּ אֶת־שֵׁבֶט מִשְׁפְּחֹת הַקְּהָתִי מִתּוֹךְ הַלְוִיִּם׃", 4.19. "וְזֹאת עֲשׂוּ לָהֶם וְחָיוּ וְלֹא יָמֻתוּ בְּגִשְׁתָּם אֶת־קֹדֶשׁ הַקֳּדָשִׁים אַהֲרֹן וּבָנָיו יָבֹאוּ וְשָׂמוּ אוֹתָם אִישׁ אִישׁ עַל־עֲבֹדָתוֹ וְאֶל־מַשָּׂאוֹ׃", 14.44. "וַיַּעְפִּלוּ לַעֲלוֹת אֶל־רֹאשׁ הָהָר וַאֲרוֹן בְּרִית־יְהוָה וּמֹשֶׁה לֹא־מָשׁוּ מִקֶּרֶב הַמַּחֲנֶה׃", 18.1. "וַיֹּאמֶר יְהוָה אֶל־אַהֲרֹן אַתָּה וּבָנֶיךָ וּבֵית־אָבִיךָ אִתָּךְ תִּשְׂאוּ אֶת־עֲוֺן הַמִּקְדָּשׁ וְאַתָּה וּבָנֶיךָ אִתָּךְ תִּשְׂאוּ אֶת־עֲוֺן כְּהֻנַּתְכֶם׃", 18.1. "בְּקֹדֶשׁ הַקֳּדָשִׁים תֹּאכֲלֶנּוּ כָּל־זָכָר יֹאכַל אֹתוֹ קֹדֶשׁ יִהְיֶה־לָּךְ׃", 18.2. "וְגַם אֶת־אַחֶיךָ מַטֵּה לֵוִי שֵׁבֶט אָבִיךָ הַקְרֵב אִתָּךְ וְיִלָּווּ עָלֶיךָ וִישָׁרְתוּךָ וְאַתָּה וּבָנֶיךָ אִתָּךְ לִפְנֵי אֹהֶל הָעֵדֻת׃", 18.2. "וַיֹּאמֶר יְהוָה אֶל־אַהֲרֹן בְּאַרְצָם לֹא תִנְחָל וְחֵלֶק לֹא־יִהְיֶה לְךָ בְּתוֹכָם אֲנִי חֶלְקְךָ וְנַחֲלָתְךָ בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃", 18.3. "וְאָמַרְתָּ אֲלֵהֶם בַּהֲרִימְכֶם אֶת־חֶלְבּוֹ מִמֶּנּוּ וְנֶחְשַׁב לַלְוִיִּם כִּתְבוּאַת גֹּרֶן וְכִתְבוּאַת יָקֶב׃", 18.3. "וְשָׁמְרוּ מִשְׁמַרְתְּךָ וּמִשְׁמֶרֶת כָּל־הָאֹהֶל אַךְ אֶל־כְּלֵי הַקֹּדֶשׁ וְאֶל־הַמִּזְבֵּחַ לֹא יִקְרָבוּ וְלֹא־יָמֻתוּ גַם־הֵם גַּם־אַתֶּם׃", 18.4. "וְנִלְווּ עָלֶיךָ וְשָׁמְרוּ אֶת־מִשְׁמֶרֶת אֹהֶל מוֹעֵד לְכֹל עֲבֹדַת הָאֹהֶל וְזָר לֹא־יִקְרַב אֲלֵיכֶם׃", 18.5. "וּשְׁמַרְתֶּם אֵת מִשְׁמֶרֶת הַקֹּדֶשׁ וְאֵת מִשְׁמֶרֶת הַמִּזְבֵּחַ וְלֹא־יִהְיֶה עוֹד קֶצֶף עַל־בְּנֵי יִשְׂרָאֵל׃", 18.6. "וַאֲנִי הִנֵּה לָקַחְתִּי אֶת־אֲחֵיכֶם הַלְוִיִּם מִתּוֹךְ בְּנֵי יִשְׂרָאֵל לָכֶם מַתָּנָה נְתֻנִים לַיהוָה לַעֲבֹד אֶת־עֲבֹדַת אֹהֶל מוֹעֵד׃", 18.7. "וְאַתָּה וּבָנֶיךָ אִתְּךָ תִּשְׁמְרוּ אֶת־כְּהֻנַּתְכֶם לְכָל־דְּבַר הַמִּזְבֵּחַ וּלְמִבֵּית לַפָּרֹכֶת וַעֲבַדְתֶּם עֲבֹדַת מַתָּנָה אֶתֵּן אֶת־כְּהֻנַּתְכֶם וְהַזָּר הַקָּרֵב יוּמָת׃", 18.22. "וְלֹא־יִקְרְבוּ עוֹד בְּנֵי יִשְׂרָאֵל אֶל־אֹהֶל מוֹעֵד לָשֵׂאת חֵטְא לָמוּת׃", 18.23. "וְעָבַד הַלֵּוִי הוּא אֶת־עֲבֹדַת אֹהֶל מוֹעֵד וְהֵם יִשְׂאוּ עֲוֺנָם חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם וּבְתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה׃", | 1.51. "And when the tabernacle setteth forward, the Levites shall take it down; and when the tabernacle is to be pitched, the Levites shall set it up; and the common man that draweth nigh shall be put to death.", 3.10. "And thou shalt appoint Aaron and his sons, that they may keep their priesthood; and the common man that draweth nigh shall be put to death.’", 3.38. "And those that were to pitch before the tabernacle eastward, before the tent of meeting toward the sunrising, were Moses, and Aaron and his sons, keeping the charge of the sanctuary, even the charge for the children of Israel; and the common man that drew nigh was to be put to death.", 4.5. "when the camp setteth forward, Aaron shall go in, and his sons, and they shall take down the veil of the screen, and cover the ark of the testimony with it;", 4.6. "and shall put thereon a covering of sealskin, and shall spread over it a cloth all of blue, and shall set the staves thereof.", 4.7. "And upon the table of showbread they shall spread a cloth of blue, and put thereon the dishes, and the pans, and the bowls, and the jars wherewith to pour out; and the continual bread shall remain thereon.", 4.8. "And they shall spread upon them a cloth of scarlet, and cover the same with a covering of sealskin, and shall set the staves thereof.", 4.9. "And they shall take a cloth of blue, and cover the candlestick of the light, and its lamps, and its tongs, and its snuffdishes, and all the oil vessels thereof, wherewith they minister unto it.", 4.10. "And they shall put it and all the vessels thereof within a covering of sealskin, and shall put it upon a bar.", 4.11. "And upon the golden altar they shall spread a cloth of blue, and cover it with a covering of sealskin, and shall set the staves thereof.", 4.12. "And they shall take all the vessels of ministry, wherewith they minister in the sanctuary, and put them in a cloth of blue, and cover them with a covering of sealskin, and shall put them on a bar.", 4.13. "And they shall take away the ashes from the altar, and spread a purple cloth thereon.", 4.14. "And they shall put upon it all the vessels thereof, wherewith they minister about it, the fire-pans, the flesh-hooks, and the shovels, and the basins, all the vessels of the altar; and they shall spread upon it a covering of sealskin, and set the staves thereof.", 4.15. "And when Aaron and his sons have made an end of covering the holy furniture, and all the holy vessels, as the camp is to set forward—after that, the sons of Kohath shall come to bear them; but they shall not touch the holy things, lest they die. These things are the burden of the sons of Kohath in the tent of meeting.", 4.16. "And the charge of Eleazar the son of Aaron the priest shall be the oil for the light, and the sweet incense, and the continual meal-offering, and the anointing oil: he shall have the charge of all the tabernacle, and of all that therein is, whether it be the sanctuary, or the furniture thereof.’", 4.17. "And the LORD spoke unto Moses and unto Aaron, saying:", 4.18. "’Cut ye not off the tribe of the families of the Kohathites from among the Levites;", 4.19. "but thus do unto them, that they may live, and not die, when they approach unto the most holy things: Aaron and his sons shall go in, and appoint them every one to his service and to his burden;", 4.20. "but they shall not go in to see the holy things as they are being covered, lest they die.’", 14.44. "But they presumed to go up to the top of the mountain; nevertheless the ark of the covet of the LORD, and Moses, departed not out of the camp.", 18.1. "And the LORD said unto Aaron: ‘Thou and thy sons and thy fathers’ house with thee shall bear the iniquity of the sanctuary; and thou and thy sons with thee shall bear the iniquity of your priesthood.", 18.2. "And thy brethren also, the tribe of Levi, the tribe of thy father, bring thou near with thee, that they may be joined unto thee, and minister unto thee, thou and thy sons with thee being before the tent of the testimony.", 18.3. "And they shall keep thy charge, and the charge of all the Tent; only they shall not come nigh unto the holy furniture and unto the altar, that they die not, neither they, nor ye.", 18.4. "And they shall be joined unto thee, and keep the charge of the tent of meeting, whatsoever the service of the Tent may be; but a common man shall not draw nigh unto you.", 18.5. "And ye shall keep the charge of the holy things, and the charge of the altar, that there be wrath no more upon the children of Israel.", 18.6. "And I, behold, I have taken your brethren the Levites from among the children of Israel; for you they are given as a gift unto the LORD, to do the service of the tent of meeting.", 18.7. "And thou and thy sons with thee shall keep your priesthood in everything that pertaineth to the altar, and to that within the veil; and ye shall serve; I give you the priesthood as a service of gift; and the common man that draweth nigh shall be put to death.’", 18.22. "And henceforth the children of Israel shall not come nigh the tent of meeting, lest they bear sin, and die.", 18.23. "But the Levites alone shall do the service of the tent of meeting, and they shall bear their iniquity; it shall be a statute for ever throughout your generations, and among the children of Israel they shall have no inheritance.", |
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3. Hebrew Bible, Leviticus, 6.6, 24.2, 24.6, 24.8, 26.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 526, 538, 540, 541, 548| 6.6. "אֵשׁ תָּמִיד תּוּקַד עַל־הַמִּזְבֵּחַ לֹא תִכְבֶה׃", 24.2. "צַו אֶת־בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית לַמָּאוֹר לְהַעֲלֹת נֵר תָּמִיד׃", 24.2. "שֶׁבֶר תַּחַת שֶׁבֶר עַיִן תַּחַת עַיִן שֵׁן תַּחַת שֵׁן כַּאֲשֶׁר יִתֵּן מוּם בָּאָדָם כֵּן יִנָּתֶן בּוֹ׃", 24.6. "וְשַׂמְתָּ אוֹתָם שְׁתַּיִם מַעֲרָכוֹת שֵׁשׁ הַמַּעֲרָכֶת עַל הַשֻּׁלְחָן הַטָּהֹר לִפְנֵי יְהוָה׃", 24.8. "בְּיוֹם הַשַּׁבָּת בְּיוֹם הַשַּׁבָּת יַעַרְכֶנּוּ לִפְנֵי יְהוָה תָּמִיד מֵאֵת בְּנֵי־יִשְׂרָאֵל בְּרִית עוֹלָם׃", 26.1. "לֹא־תַעֲשׂוּ לָכֶם אֱלִילִם וּפֶסֶל וּמַצֵּבָה לֹא־תָקִימוּ לָכֶם וְאֶבֶן מַשְׂכִּית לֹא תִתְּנוּ בְּאַרְצְכֶם לְהִשְׁתַּחֲוֺת עָלֶיהָ כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 26.1. "וַאֲכַלְתֶּם יָשָׁן נוֹשָׁן וְיָשָׁן מִפְּנֵי חָדָשׁ תּוֹצִיאוּ׃", | 6.6. "Fire shall be kept burning upon the altar continually; it shall not go out.", 24.2. "’Command the children of Israel, that they bring unto thee pure olive oil beaten for the light, to cause a lamp to burn continually.", 24.6. "And thou shalt set them in two rows, six in a row, upon the pure table before the LORD.", 24.8. "Every sabbath day he shall set it in order before the LORD continually; it is from the children of Israel, an everlasting covet.", 26.1. "Ye shall make you no idols, neither shall ye rear you up a graven image, or a pillar, neither shall ye place any figured stone in your land, to bow down unto it; for I am the LORD your God.", |
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4. Hebrew Bible, Exodus, 13.22, 25.30, 26.36-26.37, 27.20, 30.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 526, 529, 530, 531, 538| 13.22. "לֹא־יָמִישׁ עַמּוּד הֶעָנָן יוֹמָם וְעַמּוּד הָאֵשׁ לָיְלָה לִפְנֵי הָעָם׃", 26.36. "וְעָשִׂיתָ מָסָךְ לְפֶתַח הָאֹהֶל תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר מַעֲשֵׂה רֹקֵם׃", 26.37. "וְעָשִׂיתָ לַמָּסָךְ חֲמִשָּׁה עַמּוּדֵי שִׁטִּים וְצִפִּיתָ אֹתָם זָהָב וָוֵיהֶם זָהָב וְיָצַקְתָּ לָהֶם חֲמִשָּׁה אַדְנֵי נְחֹשֶׁת׃", 30.8. "וּבְהַעֲלֹת אַהֲרֹן אֶת־הַנֵּרֹת בֵּין הָעֲרְבַּיִם יַקְטִירֶנָּה קְטֹרֶת תָּמִיד לִפְנֵי יְהוָה לְדֹרֹתֵיכֶם׃", | 13.22. "the pillar of cloud by day, and the pillar of fire by night, departed not from before the people.", 25.30. "And thou shalt set upon the table showbread before Me always.", 26.36. "And thou shalt make a screen for the door of the Tent, of blue, and purple, and scarlet, and fine twined linen, the work of the weaver in colours.", 26.37. "And thou shalt make for the screen five pillars of acacia, and overlay them with gold; their hooks shall be of gold; and thou shalt cast five sockets of brass for them.", 27.20. "And thou shalt command the children of Israel, that they bring unto thee pure olive oil beaten for the light, to cause a lamp to burn continually.", 30.8. "And when Aaron lighteth the lamps at dusk, he shall burn it, a perpetual incense before the LORD throughout your generations.", |
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5. Hebrew Bible, Deuteronomy, 28.61 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 8| 28.61. "גַּם כָּל־חֳלִי וְכָל־מַכָּה אֲשֶׁר לֹא כָתוּב בְּסֵפֶר הַתּוֹרָה הַזֹּאת יַעְלֵם יְהוָה עָלֶיךָ עַד הִשָּׁמְדָךְ׃", | 28.61. "Also every sickness, and every plague, which is not written in the book of this law, them will the LORD bring upon thee, until thou be destroyed.", |
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6. Hebrew Bible, Joshua, 1.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 530| 1.8. "לֹא־יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה לְמַעַן תִּשְׁמֹר לַעֲשׂוֹת כְּכָל־הַכָּתוּב בּוֹ כִּי־אָז תַּצְלִיחַ אֶת־דְּרָכֶךָ וְאָז תַּשְׂכִּיל׃", | 1.8. "This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein; for then thou shalt make thy ways prosperous, and then thou shalt have good success.", |
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7. Hebrew Bible, Lamentations, 1.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 543| 1.8. "חֵטְא חָטְאָה יְרוּשָׁלִַם עַל־כֵּן לְנִידָה הָיָתָה כָּל־מְכַבְּדֶיהָ הִזִּילוּהָ כִּי־רָאוּ עֶרְוָתָהּ גַּם־הִיא נֶאֶנְחָה וַתָּשָׁב אָחוֹר׃", | 1.8. "Jerusalem sinned grievously, therefore she became a wanderer; all who honored her despised her, for they have seen her shame; moreover, she herself sighed and turned away.", |
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8. Hebrew Bible, Jeremiah, 3.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 527| 3.16. "וְהָיָה כִּי תִרְבּוּ וּפְרִיתֶם בָּאָרֶץ בַּיָּמִים הָהֵמָּה נְאֻם־יְהוָה לֹא־יֹאמְרוּ עוֹד אֲרוֹן בְּרִית־יְהוָה וְלֹא יַעֲלֶה עַל־לֵב וְלֹא יִזְכְּרוּ־בוֹ וְלֹא יִפְקֹדוּ וְלֹא יֵעָשֶׂה עוֹד׃", | 3.16. "And it shall come to pass, when ye are multiplied and increased in the land, in those days, saith the LORD, they shall say no more: The ark of the covet of the LORD; neither shall it come to mind; neither shall they make mention of it; neither shall they miss it; neither shall it be made any more.", |
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9. Hebrew Bible, 1 Samuel, 21.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 531, 541| 21.7. "וַיִּתֶּן־לוֹ הַכֹּהֵן קֹדֶשׁ כִּי לֹא־הָיָה שָׁם לֶחֶם כִּי־אִם־לֶחֶם הַפָּנִים הַמּוּסָרִים מִלִּפְנֵי יְהוָה לָשׂוּם לֶחֶם חֹם בְּיוֹם הִלָּקְחוֹ׃", | 21.7. "So the priest gave him hallowed bread: for there was no bread there but the showbread, that was taken from before the Lord, to put hot bread in its place on the day when it was taken away.", |
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10. Hebrew Bible, 1 Kings, 6.29, 6.35, 7.36 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 543| 6.29. "וְאֵת כָּל־קִירוֹת הַבַּיִת מֵסַב קָלַע פִּתּוּחֵי מִקְלְעוֹת כְּרוּבִים וְתִמֹרֹת וּפְטוּרֵי צִצִּים מִלִּפְנִים וְלַחִיצוֹן׃", 6.35. "וְקָלַע כְּרוּבִים וְתִמֹרוֹת וּפְטֻרֵי צִצִּים וְצִפָּה זָהָב מְיֻשָּׁר עַל־הַמְּחֻקֶּה׃", 7.36. "וַיְפַתַּח עַל־הַלֻּחֹת יְדֹתֶיהָ וְעַל ומסגרתיה [מִסְגְּרֹתֶיהָ] כְּרוּבִים אֲרָיוֹת וְתִמֹרֹת כְּמַעַר־אִישׁ וְלֹיוֹת סָבִיב׃", | 6.29. "And he carved all the walls of the house round about with carved figures of cherubim and palm-trees and open flowers, within and without.", 6.35. "And he carved thereon cherubim and palm-trees and open flowers; and he overlaid them with gold fitted upon the graven work.", 7.36. "And on the plates of the stays thereof, and on the borders thereof, he graved cherubim, lions, and palm-trees, according to the space of each, with wreaths round about.", |
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| 11. Septuagint, 3 Maccabees, 1.9-2.24 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 530 |
12. Septuagint, 2 Maccabees, 2.1-2.8, 3.13-3.28 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 527, 530, 533 | 2.1. One finds in the records that Jeremiah the prophet ordered those who were being deported to take some of the fire, as has been told,' 2.2. and that the prophet after giving them the law instructed those who were being deported not to forget the commandments of the Lord, nor to be led astray in their thoughts upon seeing the gold and silver statues and their adornment.' 2.3. And with other similar words he exhorted them that the law should not depart from their hearts." 2.4. It was also in the writing that the prophet, having received an oracle, ordered that the tent and the ark should follow with him, and that he went out to the mountain where Moses had gone up and had seen the inheritance of God.' 2.5. And Jeremiah came and found a cave, and he brought there the tent and the ark and the altar of incense, and he sealed up the entrance.' 2.6. Some of those who followed him came up to mark the way, but could not find it.' 2.7. When Jeremiah learned of it, he rebuked them and declared: 'The place shall be unknown until God gathers his people together again and shows his mercy.' 2.8. And then the Lord will disclose these things, and the glory of the Lord and the cloud will appear, as they were shown in the case of Moses, and as Solomon asked that the place should be specially consecrated.' 3.13. But Heliodorus, because of the king's commands which he had, said that this money must in any case be confiscated for the king's treasury.' 3.14. So he set a day and went in to direct the inspection of these funds.There was no little distress throughout the whole city." 3.15. The priests prostrated themselves before the altar in their priestly garments and called toward heaven upon him who had given the law about deposits, that he should keep them safe for those who had deposited them.' 3.16. To see the appearance of the high priest was to be wounded at heart, for his face and the change in his color disclosed the anguish of his soul.' 3.17. For terror and bodily trembling had come over the man, which plainly showed to those who looked at him the pain lodged in his heart.' 3.18. People also hurried out of their houses in crowds to make a general supplication because the holy place was about to be brought into contempt." 3.19. Women, girded with sackcloth under their breasts, thronged the streets. Some of the maidens who were kept indoors ran together to the gates, and some to the walls, while others peered out of the windows.' 3.20. And holding up their hands to heaven, they all made entreaty.' 3.21. There was something pitiable in the prostration of the whole populace and the anxiety of the high priest in his great anguish." 3.22. While they were calling upon the Almighty Lord that he would keep what had been entrusted safe and secure for those who had entrusted it,' 3.23. Heliodorus went on with what had been decided." 3.24. But when he arrived at the treasury with his bodyguard, then and there the Sovereign of spirits and of all authority caused so great a manifestation that all who had been so bold as to accompany him were astounded by the power of God, and became faint with terror.' 3.25. For there appeared to them a magnificently caparisoned horse, with a rider of frightening mien, and it rushed furiously at Heliodorus and struck at him with its front hoofs. Its rider was seen to have armor and weapons of gold.' 3.26. Two young men also appeared to him, remarkably strong, gloriously beautiful and splendidly dressed, who stood on each side of him and scourged him continuously, inflicting many blows on him.' 3.27. When he suddenly fell to the ground and deep darkness came over him, his men took him up and put him on a stretcher' 3.28. and carried him away, this man who had just entered the aforesaid treasury with a great retinue and all his bodyguard but was now unable to help himself; and they recognized clearly the sovereign power of God.' |
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| 13. Dead Sea Scrolls, Temple Scroll, 3.10-3.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 530, 538 |
14. Philo of Alexandria, Against Flaccus, 46 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 526 | 46. on which account they frequent all the most prosperous and fertile countries of Europe and Asia, whether islands or continents, looking indeed upon the holy city as their metropolis in which is erected the sacred temple of the most high God, but accounting those regions which have been occupied by their fathers, and grandfathers, and great grandfathers, and still more remote ancestors, in which they have been born and brought up, as their country; and there are even some regions to which they came the very moment that they were originally settled, sending a colony of their people to do a pleasure to the founders of the colony. |
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15. Philo of Alexandria, On The Special Laws, 1.69, 1.72 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 527, 530 | 1.69. And the most evident proof of this may be found in the events which actually took place. For innumerable companies of men from a countless variety of cities, some by land and some by sea, from east and from west, from the north and from the south, came to the temple at every festival, as if to some common refuge and safe asylum from the troubles of this most busy and painful life, seeking to find tranquillity, and to procure a remission of and respite from those cares by which from their earliest infancy they had been hampered and weighed down, 1.72. And in the centre was the temple itself, beautiful beyond all possible description, as one may conjecture from what is now seen around on the outside; for what is innermost is invisible to every human creature except the high priest alone, and even he is enjoined only to enter that holy place once in each year. Everything then is invisible. For he carries in a brasier full of coals and frankincense; and then, when a great smoke proceeds from it, as is natural, and when everything all around is enveloped in it, then the sight of men is clouded, and checked, and prevented from penetrating in, being wholly unable to pierce the cloud. |
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16. Philo of Alexandria, On The Embassy To Gaius, 281, 278 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 526 | 278. And I am, as you know, a Jew; and Jerusalem is my country, in which there is erected the holy temple of the most high God. And I have kings for my grandfathers and for my ancestors, the greater part of whom have been called high priests, looking upon their royal power as inferior to their office as priests; and thinking that the high priesthood is as much superior to the power of a king, as God is superior to man; for that the one is occupied in rendering service to God, and the other has only the care of governing them. |
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17. Philo of Alexandria, Who Is The Heir, 225 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 532 | 225. The Creator therefore, wishing that there should be a model upon earth among us of the seven-lighted sphere as it exists in heaven, explained this exquisite work to be made, namely, this candlestick. And its likeness to the soul is often pointed out too; for the soul is divisible into three parts, and each of the parts, as has been already pointed out, is divided into two more. And thus there being six divisions, the sacred and divine Word, the divider of them all, very naturally makes up the number seven. XLVI. |
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| 18. Diodorus Siculus, Historical Library, 40.3.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 527 |
19. Josephus Flavius, Jewish War, 1.152-1.153, 1.354-1.355, 5.216-5.219, 6.420-6.425, 7.148 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 527, 529, 532 | 1.152. 6. But there was nothing that affected the nation so much, in the calamities they were then under, as that their holy place, which had been hitherto seen by none, should be laid open to strangers; for Pompey, and those that were about him, went into the temple itself whither it was not lawful for any to enter but the high priest, and saw what was reposited therein, the candlestick with its lamps, and the table, and the pouring vessels, and the censers, all made entirely of gold, as also a great quantity of spices heaped together, with two thousand talents of sacred money. 1.153. Yet did not he touch that money, nor any thing else that was there reposited; but he commanded the ministers about the temple, the very next day after he had taken it, to cleanse it, and to perform their accustomed sacrifices. Moreover, he made Hyrcanus high priest, as one that not only in other respects had showed great alacrity, on his side, during the siege, but as he had been the means of hindering the multitude that was in the country from fighting for Aristobulus, which they were otherwise very ready to have done; by which means he acted the part of a good general, and reconciled the people to him more by benevolence than by terror. 1.354. 3. But Herod’s concern at present, now he had gotten his enemies under his power, was to restrain the zeal of his foreign auxiliaries; for the multitude of the strange people were very eager to see the temple, and what was sacred in the holy house itself; but the king endeavored to restrain them, partly by his exhortations, partly by his threatenings, nay, partly by force, as thinking the victory worse than a defeat to him, if anything that ought not to be seen were seen by them. 1.355. He also forbade, at the same time, the spoiling of the city, asking Sosius in the most earnest manner, whether the Romans, by thus emptying the city of money and men, had a mind to leave him king of a desert,—and told him that he judged the dominion of the habitable earth too small a compensation for the slaughter of so many citizens. 5.216. but still that sixty cubits in length was divided again, and the first part of it was cut off at forty cubits, and had in it three things that were very wonderful and famous among all mankind, the candlestick, the table [of shew-bread], and the altar of incense. 5.217. Now, the seven lamps signified the seven planets; for so many there were springing out of the candlestick. Now, the twelve loaves that were upon the table signified the circle of the zodiac and the year; 5.218. but the altar of incense, by its thirteen kinds of sweet-smelling spices with which the sea replenished it, signified that God is the possessor of all things that are both in the uninhabitable and habitable parts of the earth, and that they are all to be dedicated to his use. 5.219. But the inmost part of the temple of all was of twenty cubits. This was also separated from the outer part by a veil. In this there was nothing at all. It was inaccessible and inviolable, and not to be seen by any; and was called the Holy of Holies. 6.420. 3. Now the number of those that were carried captive during this whole war was collected to be ninety-seven thousand; as was the number of those that perished during the whole siege eleven hundred thousand, 6.421. the greater part of whom were indeed of the same nation [with the citizens of Jerusalem], but not belonging to the city itself; for they were come up from all the country to the feast of unleavened bread, and were on a sudden shut up by an army, which, at the very first, occasioned so great a straitness among them that there came a pestilential destruction upon them, and soon afterward such a famine, as destroyed them more suddenly. 6.422. And that this city could contain so many people in it, is manifest by that number of them which was taken under Cestius, who being desirous of informing Nero of the power of the city, who otherwise was disposed to contemn that nation, entreated the high priests, if the thing were possible, to take the number of their whole multitude. 6.423. So these high priests, upon the coming of that feast which is called the Passover, when they slay their sacrifices, from the ninth hour till the eleventh, but so that a company not less than ten belong to every sacrifice (for it is not lawful for them to feast singly by themselves), and many of us are twenty in a company, 6.424. found the number of sacrifices was two hundred and fifty-six thousand five hundred; 6.425. which, upon the allowance of no more than ten that feast together, amounts to two million seven hundred thousand and two hundred persons that were pure and holy; 7.148. and for the other spoils, they were carried in great plenty. But for those that were taken in the temple of Jerusalem, they made the greatest figure of them all; that is, the golden table, of the weight of many talents; the candlestick also, that was made of gold, though its construction were now changed from that which we made use of; |
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20. Tosefta, Hagigah, 3.8, 3.35 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 531, 538, 539| 3.8. "אמר ר' נחמיה מפני מה הכל נאמנין <לא> על הקדש ולא על התרומה שלא יהא כל אחד ואחד אומר הריני בונה [מזבח] לעצמי הריני שורף פרה לעצמי שנאמר (במדבר י״ח:ז׳) ואתה ובניך אתך תשמרו את כהונתכם לכל דבר המזבח יכול אף [לתרומת מעשר וחלה] ת\"ל ולמבית לפרוכת מה מבית לפרוכת מיוחד שאין לדעתן של ישראל יצאת תרומה [ותרומת מעשר] וחלה שיש לדעתן של ישראל רבי יהודה אומר הרי הוא אומר (במדבר י״ט:ט׳) והיתה לעדת בני ישראל למשמרת למי נדה שהכל נאמנין על שמירתה ספק רשות עם הארץ מדרסו והסיטו טהורין לחולין וטמאין לתרומה.", | |
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21. Tosefta, Sotah, 13.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 527| 13.1. "עד ימיו היה פטיש מכה בירושלים בחולו של מועד אף הוא גזר על הודאי וביטל את הדמאי לפי ששלח [לכל עיירות ישראל מצאן שאין מפרישין אלא תרומה גדולה בלבד מעשר ראשון ומעשר שני מקצתן מפרישין ומקצתן אין מפרישין אמר להם יוחנן כהן גדול הואיל ותרומה גדולה עון מיתה ותרומת מעשר טבל עון מיתה יהא אדם קורא שם לתרומה תרומת מעשר ונותנן לכהן ומעשר שני מחללו על המעות והשאר מעשר ומעשר עני] המוציא מחבירו עליו הראיה. ", 13.1. "משנבנה בית ראשון נגנז אוהל מועד ונגנז עמו [קרסיו] קרשיו ובריחיו ועמודיו ואדניו [ואעפ\"כ] שלא היו משתמשין אלא בשלחן שעשה משה ומנורה שעשה משה לא היתה צריכה שמן המשחה שקדושה הראשונה קדשה לשעתה וקדשה לעתיד לבא.", | |
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22. Mishnah, Shekalim, 6.1-6.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 527, 542| 6.1. "שְלשָׁה עָשָר שוֹפָרוֹת, שְלשָה עָשָר שֻלְחָנוֹת, שְׁלשׁ עֶשְׂרֵה הִשְׁתַּחֲוָיוֹת, הָיוּ בַּמִקְדָּשׁ. שֶׁל בֵּית רַבָּן גַּמְלִיאֵל וְשֶׁל בֵּית רַבִּי חֲנַנְיָא סְגַן הַכֹּהֲנִים הָיוּ מִשְׁתַּחֲוִין אַרְבַּע עֶשְׂרֵה. וְהֵיכָן הָיְתָה יְתֵרָה, כְּנֶגֶד דִּיר הָעֵצִים, שֶׁכֵּן מָסֹרֶת בְּיָדָם מֵאֲבוֹתֵיהֶם שֶׁשָּׁם הָאָרוֹן נִגְנַז:", 6.2. "מַעֲשֶׂה בְּכֹהֵן אֶחָד שֶׁהָיָה מִתְעַסֵּק, וְרָאָה הָרִצְפָּה שֶׁהִיא מְשֻׁנָּה מֵחֲבֵרוֹתֶיהָ. בָּא וְאָמַר לַחֲבֵרוֹ. לֹא הִסְפִּיק לִגְמֹר אֶת הַדָּבָר עַד שֶׁיָּצְתָה נִשְׁמָתוֹ, וְיָדְעוּ בְיִחוּד שֶׁשָּׁם הָאָרוֹן נִגְנַז:", | 6.1. "There were in the Temple thirteen chests, thirteen tables and thirteen prostrations. [Members] of the household of Rabban Gamaliel and of Rabbi Haiah the chief of the priests used would prostrate fourteen [times. And where was the additional [prostration]? In front of the wood storage yard, for they had a tradition from their forefathers that the Ark was hidden there.", 6.2. "It once happened that a priest who was busy [there] noticed that the floor [of the wood storage area] was different from the others. He went and told it to his friend but before he had time to finish his words his soul departed. Then they knew for certain that there the Ark was hidden.", |
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| 23. Mishnah, Yoma, 2, 5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 527 |
24. Mishnah, Sukkah, 4.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 546| 4.5. "מִצְוַת עֲרָבָה כֵּיצַד, מָקוֹם הָיָה לְמַטָּה מִירוּשָׁלַיִם, וְנִקְרָא מוֹצָא. יוֹרְדִין לְשָׁם וּמְלַקְּטִין מִשָּׁם מֻרְבִּיּוֹת שֶׁל עֲרָבָה, וּבָאִין וְזוֹקְפִין אוֹתָן בְּצִדֵּי הַמִּזְבֵּחַ, וְרָאשֵׁיהֶן כְּפוּפִין עַל גַּבֵּי הַמִּזְבֵּחַ. תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. בְּכָל יוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ פַּעַם אַחַת, וְאוֹמְרִים, אָנָּא ה' הוֹשִׁיעָה נָּא, אָנָּא ה' הַצְלִיחָה נָּא. רַבִּי יְהוּדָה אוֹמֵר, אֲנִי וָהוֹ הוֹשִׁיעָה נָּא. וְאוֹתוֹ הַיּוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ שֶׁבַע פְּעָמִים. בִּשְׁעַת פְּטִירָתָן, מָה הֵן אוֹמְרִים, יֹפִי לְךָ מִזְבֵּחַ, יֹפִי לְךָ מִזְבֵּחַ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, לְיָהּ וּלְךָ, מִזְבֵּחַ. לְיָהּ וּלְךָ, מִזְבֵּחַ: \n", | 4.5. "The mitzvah of the aravah how was it [performed]?There was a place below Jerusalem called Moza. They went down there and gathered tall branches of aravot and then they came and stood them up at the sides of the altar, and their tops were bent over the altar. They then sounded a teki’ah [long blast], a teru’ah [staccato blast] and again a teki’ah. Every day they went round the altar once, saying, “O Lord, save us, O Lord, make us prosper” (Psalms 118:. Rabbi Judah says: “Ani vaho, save us.” On that day they went round the altar seven times. When they departed, what did they say? “O altar, beauty is to you! O altar, beauty is to you!” Rabbi Eliezer said: [they would say,] “To the Lord and to you, O altar, to the Lord and to you, O altar.”", |
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25. Mishnah, Middot, 1.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 528| 1.1. "בִּשְׁלשָׁה מְקוֹמוֹת הַכֹּהֲנִים שׁוֹמְרִים בְּבֵית הַמִּקְדָּשׁ, בְּבֵית אַבְטִינָס, וּבְבֵית הַנִּיצוֹץ, וּבְבֵית הַמּוֹקֵד. וְהַלְוִיִּם בְּעֶשְׂרִים וְאֶחָד מָקוֹם. חֲמִשָּׁה, עַל חֲמִשָּׁה שַׁעֲרֵי הַר הַבַּיִת. אַרְבָּעָה, עַל אַרְבַּע פִּנּוֹתָיו מִתּוֹכוֹ. חֲמִשָּׁה, עַל חֲמִשָּׁה שַׁעֲרֵי הָעֲזָרָה. אַרְבָּעָה, עַל אַרְבַּע פִּנּוֹתֶיהָ מִבַּחוּץ. וְאֶחָד בְּלִשְׁכַּת הַקָּרְבָּן, וְאֶחָד בְּלִשְׁכַּת הַפָּרֹכֶת, וְאֶחָד לַאֲחוֹרֵי בֵית הַכַּפֹּרֶת: \n", | 1.1. "In three places the priests keep watch in the Temple: in the chamber of Avtinas, in the chamber of the spark, and in the fire chamber. And the Levites in twenty-one places: Five at the five gates of the Temple Mount; Four at its four corners on the inside; Five at five of the gates of the courtyard; Four at its four corners on the outside; One at the offering chamber; One at the chamber of the curtain, And one behind the place of the kapporet.", |
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26. Mishnah, Kelim, 1.8-1.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 534| 1.8. "לִפְנִים מִן הַחוֹמָה מְקֻדָּשׁ מֵהֶם, שֶׁאוֹכְלִים שָׁם קָדָשִׁים קַלִּים וּמַעֲשֵׂר שֵׁנִי. הַר הַבַּיִת מְקֻדָּשׁ מִמֶּנּוּ, שֶׁאֵין זָבִים וְזָבוֹת, נִדּוֹת וְיוֹלְדוֹת נִכְנָסִים לְשָׁם. הַחֵיל מְקֻדָּשׁ מִמֶּנּוּ, שֶׁאֵין גּוֹיִם וּטְמֵא מֵת נִכְנָסִים לְשָׁם. עֶזְרַת נָשִׁים מְקֻדֶּשֶׁת מִמֶּנּוּ, שֶׁאֵין טְבוּל יוֹם נִכְנָס לְשָׁם, וְאֵין חַיָּבִים עָלֶיהָ חַטָּאת. עֶזְרַת יִשְׂרָאֵל מְקֻדֶּשֶׁת מִמֶּנָּה, שֶׁאֵין מְחֻסַּר כִּפּוּרִים נִכְנָס לְשָׁם, וְחַיָּבִין עָלֶיהָ חַטָּאת. עֶזְרַת הַכֹּהֲנִים מְקֻדֶּשֶׁת מִמֶּנָּה, שֶׁאֵין יִשְׂרָאֵל נִכְנָסִים לְשָׁם אֶלָּא בִשְׁעַת צָרְכֵיהֶם, לִסְמִיכָה לִשְׁחִיטָה וְלִתְנוּפָה: \n", 1.9. "בֵּין הָאוּלָם וְלַמִּזְבֵּחַ מְקֻדָּשׁ מִמֶּנָּה, שֶׁאֵין בַּעֲלֵי מוּמִין וּפְרוּעֵי רֹאשׁ נִכְנָסִים לְשָׁם. הַהֵיכָל מְקֻדָּשׁ מִמֶּנּוּ, שֶׁאֵין נִכְנָס לְשָׁם שֶׁלֹּא רְחוּץ יָדַיִם וְרַגְלָיִם. קֹדֶשׁ הַקֳּדָשִׁים מְקֻדָּשׁ מֵהֶם, שֶׁאֵין נִכְנָס לְשָׁם אֶלָּא כֹהֵן גָּדוֹל בְּיוֹם הַכִּפּוּרִים בִּשְׁעַת הָעֲבוֹדָה. אָמַר רַבִּי יוֹסֵי, בַּחֲמִשָּׁה דְבָרִים בֵּין הָאוּלָם וְלַמִּזְבֵּחַ שָׁוֶה לַהֵיכָל, שֶׁאֵין בַּעֲלֵי מוּמִין, וּפְרוּעֵי רֹאשׁ, וּשְׁתוּיֵי יַיִן, וְשֶׁלֹּא רְחוּץ יָדַיִם וְרַגְלַיִם נִכְנָסִים לְשָׁם, וּפוֹרְשִׁין מִבֵּין הָאוּלָם וְלַמִּזְבֵּחַ בִּשְׁעַת הַקְטָרָה: \n", | 1.8. "The area within the wall [of Jerusalem] is holier, for it is there that lesser holy things and second tithe may be eaten. The Temple Mount is holier, for zavim, zavot, menstruants and women after childbirth may not enter it. The chel is holier, for neither non-Jews nor one who contracted corpse impurity may enter it. The court of women is holier, for a tevul yom may not enter it, though he is not obligated a hatat for doing so. The court of the Israelites is holier, for a man who has not yet offered his obligatory sacrifices may not enter it, and if he enters he is liable for a hatat. The court of the priests is holier, for Israelites may not enter it except when they are required to do so: for laying on of the hands, slaying or waving.", 1.9. "The area between the porch (ulam) and the altar is holier, for [priests] who have blemishes or unkempt hair may not enter it. The Hekhal is holier, for no one whose hands or feet are unwashed may enter it. The Holy of Holies is holier, for only the high priest, on Yom Kippur, at the time of the service, may enter it. Rabbi Yose said: in five respects the area between the porch and the altar is equal to the Hekhal, for those afflicted with blemishes or with a wild growth of hair, or who have drunk wine or whose hands or feet are unwashed may not enter there, and the people must keep away from the area between the porch and the altar when the incense is being burned.", |
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27. Mishnah, Hagigah, 3.7-3.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 531, 535, 536| 3.7. "הַפּוֹתֵחַ אֶת חָבִיתוֹ, וְהַמַּתְחִיל בְּעִסָּתוֹ עַל גַּב הָרֶגֶל, רַבִּי יְהוּדָה אוֹמֵר, יִגְמֹר. וַחֲכָמִים אוֹמְרִים, לֹא יִגְמֹר. מִשֶּׁעָבַר הָרֶגֶל, הָיוּ מַעֲבִירִין עַל טָהֳרַת עֲזָרָה. עָבַר הָרֶגֶל בְּיוֹם שִׁשִּׁי, לֹא הָיוּ מַעֲבִירִין, מִפְּנֵי כְבוֹד הַשַּׁבָּת. רַבִּי יְהוּדָה אוֹמֵר, אַף לֹא בְיוֹם חֲמִישִׁי, שֶׁאֵין הַכֹּהֲנִים פְּנוּיִין: \n", 3.8. "כֵּיצַד מַעֲבִירִים עַל טָהֳרַת עֲזָרָה. מַטְבִּילִין אֶת הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ, וְאוֹמְרִין לָהֶם, הִזָּהֲרוּ שֶׁלֹּא תִגְּעוּ בַּשֻּׁלְחָן וּבַמְּנוֹרָה וּתְטַמְּאוּהוּ. כָּל הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ, יֵשׁ לָהֶם שְׁנִיִּים וּשְׁלִישִׁים, שֶׁאִם נִטְמְאוּ הָרִאשׁוֹנִים, יָבִיאוּ שְׁנִיִּים תַּחְתֵּיהֶן. כָּל הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ, טְעוּנִין טְבִילָה, חוּץ מִמִּזְבַּח הַזָּהָב וּמִזְבַּח הַנְּחֹשֶׁת, מִפְּנֵי שֶׁהֵן כַּקַּרְקַע, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, מִפְּנֵי שֶׁהֵן מְצֻפִּין: \n", | 3.7. "One who opened his jar [of wine] or broke into his dough [to sell them] on account of the festival [and an am haaretz touched the wine or dough]: Rabbi Judah says: he may finish [selling them after the festival]; But the sages say: he may not finish. When the festival was over, they undertook the purification of the Temple court. If the festival ended on Friday, they did not undertake [the purification of the Temple court] because of the honor of the Shabbat. Rabbi Judah said: even not on Thursday, for the priests are not free.", 3.8. "How did they undertake the purification of the Temple court? They immersed the vessels which were in the Temple, and they say to them: “Be cautious lest you touch the table or menorah and defile them.” All the vessels that were in the Temple had second and third sets, so that if the first was defiled, they might bring a second set in its place. All the vessels that were in the Temple required immersion, except the altar of gold and the altar of bronze, for they are like the ground, the words of Rabbi Eliezer. But the sages say: because they were overlaid [with metal].", |
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28. Josephus Flavius, Against Apion, 1.194-1.199, 2.73-2.78, 2.102-2.109, 2.190-2.192 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 527, 534 | 1.194. He also speaks of the mighty populousness of our nation, and says that “the Persians formerly carried away many ten thousands of our people to Babylon; as also that not a few ten thousands were removed after Alexander’s death into Egypt and Phoenicia, by reason of the sedition that was arisen in Syria.” 1.195. The same person takes notice in his history, how large the country is which we inhabit, as well as of its excellent character; and says that “the land in which the Jews inhabit contains three millions of arourae, and is generally of a most excellent and most fruitful soil: nor is Judea of lesser dimensions.” 1.196. The same man describes our city Jerusalem also itself as of a most excellent structure, and very large, and inhabited from the most ancient times. He also discourses of the multitude of men in it, and of the construction of our temple, after the following manner:— 1.197. “There are many strong places and villages (says he) in the country of Judea: but one strong city there is, about fifty furlongs in circumference, which is inhabited by a hundred and twenty thousand men, or thereabouts: they call it Jerusalem. 1.198. There is about the middle of the city, a wall of stone, the length of which is five hundred feet, and the breadth a hundred cubits, with double cloisters; wherein there is a square altar, not made of hewn stone, but composed of white stones gathered together, having each side twenty cubits long, and its altitude ten cubits. Hard by it is a large edifice, wherein there is an altar and a candlestick, both of gold, and in weight two talents; 1.199. upon these there is a light that is never extinguished, neither by night nor by day. There is no image, nor any thing, nor any donations therein; nothing at all is there planted, neither grove, nor any thing of that sort. The priests abide therein both nights and days, performing certain purifications, and drinking not the least drop of wine while they are in the temple.” 2.73. Moreover, Apion would lay a blot upon us, because we do not erect images to our emperors, as if those emperors did not know this before, or stood in need of Apion as their defender; whereas he ought rather to have admired the magimity and modesty of the Romans, whereby they do not compel those that are subject to them to transgress the laws of their countries, but are willing to receive the honors due to them after such a manner as those who are to pay them esteem consistent with piety and with their own laws; for they do not thank people for conferring honors upon them, when they are compelled by violence so to do. 2.74. Accordingly, since the Grecians and some other nations think it a right thing to make images, nay, when they have painted the pictures of their parents, and wives, and children, they exult for joy; and some there are who take pictures for themselves of such persons as were no way related to them: nay, some take the pictures of such servants as they were fond of. What wonder is it then if such as these appear willing to pay the same respect to their princes and lords? 2.75. But then our legislator hath forbidden us to make images, not by way of denunciation beforehand, that the Roman authority was not to be honored, but as despising a thing that was neither necessary nor useful for either God or man; and he forbade them, as we shall prove hereafter, to make these images for any part of the animal creation, 2.76. and much less for God himself, who is no part of such animal creation. Yet hath our legislator no where forbidden us to pay honors to worthy men, provided they be of another kind, and inferior to those we pay to God; with which honors we willingly testify our respect to our emperors, and to the people of Rome; 2.77. we also offer perpetual sacrifices for them; nor do we only offer them every day at the common expenses of all the Jews, but although we offer no other such sacrifices out of our common expenses, no, not for our own children, yet do we this as a peculiar honor to the emperors, and to them alone, while we do the same to no other person whomsoever. 2.78. And let this suffice for an answer in general to Apion as to what he says with relation to the Alexandrian Jews. /p 2.102. But I leave this matter; for the proper way of confuting fools is not to use bare words, but to appeal to the things themselves that make against them. Now then, all such as ever saw the construction of our temple, of what nature it was, know well enough how the purity of it was never to be profaned; 2.103. for it had four several courts, encompassed with cloisters round about, every one of which had by our law a peculiar degree of separation from the rest. Into the first court every body was allowed to go, even foreigners; and none but women, during their courses, were prohibited to pass through it; 2.104. all the Jews went into the second court, as well as their wives, when they were free from all uncleanness; into the third went the Jewish men when they were clean and purified; into the fourth went the priests, having on their sacerdotal garments; 2.105. but for the most sacred place, none went in but the high priests, clothed in their peculiar garments. Now there is so great caution used about these offices of religion, that the priests are appointed to go into the temple but at certain hours: for, in the morning, at the opening of the inner temple, those that are to officiate receive the sacrifices, as they do again at noon, till the doors are shut. 2.106. Lastly, it is not so much as lawful to carry any vessel into the holy house; nor is there any thing therein, but the altar [of incense], the table [of show-bread], the censer, and the candlestick, which are all written in the law: 2.107. for there is nothing farther there, nor are there any mysteries performed that may not be spoken of; nor is there any feasting within the place. For what I have now said is publicly known, and supported by the testimony of the whole people, and their operations are very manifest; 2.108. for although there be four courses of the priests, and every one of them have above five thousand men in them, yet do they officiate on certain days only; and when those days are over, other priests succeed in the performance of their sacrifices, and assemble together at mid-day, and receive the keys of the temple, and the vessels by tale, without any thing relating to food or drink being carried into the temple; 2.109. nay, we are not allowed to offer such things at the altar, excepting what is prepared for the sacrifices. /p 9. What then can we say of Apion, but that he examined nothing that concerned these things, while still he uttered incredible words about them! But it is a great shame for a grammarian not to be able to write true history. 2.190. What are the things then that we are commanded or forbidden?—They are simply and easily known. The first command is concerning God, and affirms that God contains all things, and is a being every way perfect and happy, self-sufficient, and supplying all other beings; the beginning, the middle, and the end of all things. He is manifest in his works and benefits, and more conspicuous than any other being whatsoever, but as to his form and magnitude, he is most obscure. 2.191. All materials, let them be ever so costly, are unworthy to compose an image for him; and all arts are unartful to express the notion we ought to have of him. We can neither see nor think of any thing like him, nor is it agreeable to piety to form a resemblance of him. 2.192. We see his works, the light, the heaven, the earth, the sun and the moon, the waters, the generations of animals, the productions of fruits. These things hath God made, not with hands, nor with labor, nor as wanting the assistance of any to cooperate with him; but as his will resolved they should be made and be good also, they were made, and became good immediately. All men ought to follow this Being, and to worship him in the exercise of virtue; for this way of worship of God is the most holy of all others. /p |
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29. Josephus Flavius, Jewish Antiquities, 3.122-3.123, 3.125, 3.128, 3.145-3.146, 6.260, 6.387-6.391, 7.146-7.152, 7.158-7.162, 8.90, 8.104, 12.145, 12.250, 14.71-14.72, 14.482-14.483, 15.407, 15.419-15.420, 18.90-18.95, 20.6-20.14, 20.189-20.196 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 527, 529, 530, 532, 534 | 3.122. 4. As for the inside, Moses parted its length into three partitions. At the distance of ten cubits from the most secret end, Moses placed four pillars, the workmanship of which was the very same with that of the rest; and they stood upon the like bases with them, each a small matter distant from his fellow. Now the room within those pillars was the most holy place; but the rest of the room was the tabernacle, which was open for the priests. 3.123. However, this proportion of the measures of the tabernacle proved to be an imitation of the system of the world; for that third part thereof which was within the four pillars, to which the priests were not admitted, is, as it were, a heaven peculiar to God. But the space of the twenty cubits, is, as it were, sea and land, on which men live, and so this part is peculiar to the priests only. 3.125. The first veil was ten cubits every way, and this they spread over the pillars which parted the temple, and kept the most holy place concealed within; and this veil was that which made this part not visible to any. Now the whole temple was called The Holy Place: but that part which was within the four pillars, and to which none were admitted, was called The Holy of Holies. 3.128. Over this there was a veil of linen, of the same largeness with the former: it was to be drawn this way or that way by cords, the rings of which, fixed to the texture of the veil, and to the cords also, were subservient to the drawing and undrawing of the veil, and to the fastening it at the corner, that then it might be no hinderance to the view of the sanctuary, especially on solemn days; 3.145. It was made with its knops, and lilies, and pomegranates, and bowls (which ornaments amounted to seventy in all); by which means the shaft elevated itself on high from a single base, and spread itself into as many branches as there are planets, including the sun among them. 3.146. It terminated in seven heads, in one row, all standing parallel to one another; and these branches carried seven lamps, one by one, in imitation of the number of the planets. These lamps looked to the east and to the south, the candlestick being situate obliquely. 6.260. Accordingly, he took to his assistance such wicked men as were like himself, and slew Ahimelech and all his family, who were in all three hundred and eighty-five. Saul also sent to Nob, the city of the priests, and slew all that were there, without sparing either women or children, or any other age, and burnt it; 7.146. But Bathsheba, the wife of Uriah, when she was informed of the death of her husband, mourned for his death many days; and when her mourning was over, and the tears which she shed for Uriah were dried up, the king took her to wife presently; and a son was born to him by her. 7.147. 3. With this marriage God was not well pleased, but was thereupon angry at David; and he appeared to Nathan the prophet in his sleep, and complained of the king. Now Nathan was a fair and prudent man; and considering that kings, when they fall into a passion, are guided more by that passion than they are by justice, he resolved to conceal the threatenings that proceeded from God, and made a good-natured discourse to him, and this after the manner following:— 7.148. He desired that the king would give him his opinion in the following case:—“There were,” said he, “two men inhabiting the same city, the one of them was rich, and [the other poor]. The rich man had a great many flocks of cattle, of sheep, and of kine; but the poor man had but one ewe lamb. 7.149. This he brought up with his children, and let her eat her food with them; and he had the same natural affection for her which any one might have for a daughter. Now upon the coming of a stranger to the rich man, he would not vouchsafe to kill any of his own flocks, and thence feast his friend; but he sent for the poor man’s lamb, and took her away from him, and made her ready for food, and thence feasted the stranger.” 7.150. This discourse troubled the king exceedingly; and he denounced to Nathan, that “this man was a wicked man who could dare to do such a thing; and that it was but just that he should restore the lamb fourfold, and be punished with death for it also.” Upon this Nathan immediately said that he was himself the man who ought to suffer those punishments, and that by his own sentence; and that it was he who had perpetrated this ‘great and horrid crime.’ 7.151. He also revealed to him, and laid before him, the anger of God against him, who had made him king over the army of the Hebrews, and lord of all the nations, and those many and great nations round about him; who had formerly delivered him out of the hands of Saul, and had given him such wives as he had justly and legally married; and now this God was despised by him, and affronted by his impiety, when he had married, and now had, another man’s wife; and by exposing her husband to the enemy, had really slain him; 7.152. that God would inflict punishments upon him on account of those instances of wickedness; that his own wives should be forced by one of his sons; and that he should be treacherously supplanted by the same son; and that although he had perpetrated his wickedness secretly, yet should that punishment which he was to undergo be inflicted publicly upon him; “that, moreover,” said he, “the child which was born to thee of her shall soon die.” 7.158. and instructed them how he had hopes of the recovery of the child while it was alive, and accordingly did all that was proper for him to do, as thinking by such means to render God propitious to him; but that when the child was dead, there was no longer any occasion for grief, which was then to no purpose. When he had said this, they commended the king’s wisdom and understanding. He then went in unto Bathsheba his wife, and she conceived and bare a son; and by the command of Nathan the prophet called his name Solomon. 7.159. 5. But Joab sorely distressed the Ammonites in the siege, by cutting off their waters, and depriving them of other means of subsistence, till they were in the greatest want of meat and drink, for they depended only on one small well of water, and this they durst not drink of too freely, lest the fountain should entirely fail them. 7.160. So he wrote to the king, and informed him thereof; and persuaded him to come himself to take the city, that he might have the honor of the victory. Upon this letter of Joab’s, the king accepted of his good-will and fidelity, and took with him his army, and came to the destruction of Rabbah; and when he had taken it by force, he gave it to his soldiers to plunder it; 7.161. but he himself took the king of the Ammonites’ crown, whose weight was a talent of gold; and it had in its middle a precious stone called a sardonyx; which crown David ever after wore on his own head. He also found many other vessels in the city, and those both splendid and of great price; but as for the men, he tormented them, and then destroyed them; and when he had taken the other cities of the Ammonites by force, he treated them after the same manner. 7.162. 1. When the king was returned to Jerusalem, a sad misfortune befell his house, on the occasion following: He had a daughter, who was yet a virgin, and very handsome, insomuch that she surpassed all the most beautiful women; her name was Tamar; she had the same mother with Absalom. 8.90. He also made ten thousand candlesticks, according to the command of Moses, one of which he dedicated for the temple, that it might burn in the day time, according to the law; and one table with loaves upon it, on the north side of the temple, over against the candlestick; for this he set on the south side, but the golden altar stood between them. All these vessels were contained in that part of the holy house, which was forty cubits long, and were before the veil of that most secret place wherein the ark was to be set. 8.104. Now the ark contained nothing else but those two tables of stone that preserved the ten commandments, which God spake to Moses in Mount Sinai, and which were engraved upon them; but they set the candlestick, and the table, and the golden altar in the temple, before the most secret place, in the very same places wherein they stood till that time in the tabernacle. So they offered up the daily sacrifices; 12.145. 4. And these were the contents of this epistle. He also published a decree through all his kingdom in honor of the temple, which contained what follows: “It shall be lawful for no foreigner to come within the limits of the temple round about; which thing is forbidden also to the Jews, unless to those who, according to their own custom, have purified themselves. 12.250. So he left the temple bare, and took away the golden candlesticks, and the golden altar [of incense], and table [of shew-bread], and the altar [of burnt-offering]; and did not abstain from even the veils, which were made of fine linen and scarlet. He also emptied it of its secret treasures, and left nothing at all remaining; and by this means cast the Jews into great lamentation, 14.71. of the Jews there fell twelve thousand, but of the Romans very few. Absalom, who was at once both uncle and father-in-law to Aristobulus, was taken captive; and no small enormities were committed about the temple itself, which, in former ages, had been inaccessible, and seen by none; 14.72. for Pompey went into it, and not a few of those that were with him also, and saw all that which it was unlawful for any other men to see but only for the high priests. There were in that temple the golden table, the holy candlestick, and the pouring vessels, and a great quantity of spices; and besides these there were among the treasures two thousand talents of sacred money: yet did Pompey touch nothing of all this, on account of his regard to religion; and in this point also he acted in a manner that was worthy of his virtue. 14.482. 3. And now Herod having overcome his enemies, his care was to govern those foreigners who had been his assistants, for the crowd of strangers rushed to see the temple, and the sacred things in the temple; 14.483. but the king, thinking a victory to be a more severe affliction than a defeat, if any of those things which it was not lawful to see should be seen by them, used entreaties and threatenings, and even sometimes force itself, to restrain them. 15.407. for that they ought to have them in their power, as they formerly had. However, the Jews sent ambassadors to Claudius Caesar, to intercede with him for them; upon whose coming, king Agrippa, junior, being then at Rome, asked for and obtained the power over them from the emperor, who gave command to Vitellius, who was then commander in Syria, to give it them accordingly. 15.419. but the temple further inward in that gate was not allowed to the women; but still more inward was there a third [court of the] temple, whereinto it was not lawful for any but the priests alone to enter. The temple itself was within this; and before that temple was the altar, upon which we offer our sacrifices and burnt-offerings to God. 15.420. Into none of these three did king Herod enter, for he was forbidden, because he was not a priest. However, he took care of the cloisters and the outer enclosures, and these he built in eight years. 18.90. 3. But Vitellius came into Judea, and went up to Jerusalem; it was at the time of that festival which is called the Passover. Vitellius was there magnificently received, and released the inhabitants of Jerusalem from all the taxes upon the fruits that were bought and sold, and gave them leave to have the care of the high priest’s vestments, with all their ornaments, and to have them under the custody of the priests in the temple, which power they used to have formerly, 18.91. although at this time they were laid up in the tower of Antonia, the citadel so called, and that on the occasion following: There was one of the [high] priests, named Hyrcanus; and as there were many of that name, he was the first of them; this man built a tower near the temple, and when he had so done, he generally dwelt in it, and had these vestments with him, because it was lawful for him alone to put them on, and he had them there reposited when he went down into the city, and took his ordinary garments; 18.92. the same things were continued to be done by his sons, and by their sons after them. But when Herod came to be king, he rebuilt this tower, which was very conveniently situated, in a magnificent manner; and because he was a friend to Antonius, he called it by the name of Antonia. And as he found these vestments lying there, he retained them in the same place, as believing, that while he had them in his custody, the people would make no innovations against him. 18.93. The like to what Herod did was done by his son Archelaus, who was made king after him; after whom the Romans, when they entered on the government, took possession of these vestments of the high priest, and had them reposited in a stone-chamber, under the seal of the priests, and of the keepers of the temple, the captain of the guard lighting a lamp there every day; 18.94. and seven days before a festival they were delivered to them by the captain of the guard, when the high priest having purified them, and made use of them, laid them up again in the same chamber where they had been laid up before, and this the very next day after the feast was over. This was the practice at the three yearly festivals, and on the fast day; 18.95. but Vitellius put those garments into our own power, as in the days of our forefathers, and ordered the captain of the guard not to trouble himself to inquire where they were laid, or when they were to be used; and this he did as an act of kindness, to oblige the nation to him. Besides which, he also deprived Joseph, who was also called Caiaphas, of the high priesthood, and appointed Jonathan the son of Aus, the former high priest, to succeed him. After which, he took his journey back to Antioch. 20.6. He also at this time sent for the high priests and the principal citizens of Jerusalem, and this at the command of the emperor, and admonished them that they should lay up the long garment and the sacred vestment, which it is customary for nobody but the high priest to wear, in the tower of Antonia, that it might be under the power of the Romans, as it had been formerly. 20.7. Now the Jews durst not contradict what he had said, but desired Fadus, however, and Longinus, (which last was come to Jerusalem, and had brought a great army with him, out of a fear that the [rigid] injunctions of Fadus should force the Jews to rebel,) that they might, in the first place, have leave to send ambassadors to Caesar, to petition him that they may have the holy vestments under their own power; and that, in the next place, they would tarry till they knew what answer Claudius would give to that their request. 20.8. So they replied, that they would give them leave to send their ambassadors, provided they would give them their sons as pledges [for their peaceable behavior]. And when they had agreed so to do, and had given them the pledges they desired, the ambassadors were sent accordingly. 20.9. But when, upon their coming to Rome, Agrippa, junior, the son of the deceased, understood the reason why they came, (for he dwelt with Claudius Caesar, as we said before,) he besought Caesar to grant the Jews their request about the holy vestments, and to send a message to Fadus accordingly. 20.10. 2. Hereupon Claudius called for the ambassadors; and told them that he granted their request; and bade them to return their thanks to Agrippa for this favor, which had been bestowed on them upon his entreaty. And besides these answers of his, he sent the following letter by them: 20.11. “Claudius Caesar Germanicus, tribune of the people the fifth time, and designed consul the fourth time, and imperator the tenth time, the father of his country, to the magistrates, senate, and people, and the whole nation of the Jews, sendeth greeting. 20.12. Upon the presentation of your ambassadors to me by Agrippa, my friend, whom I have brought up, and have now with me, and who is a person of very great piety, who are come to give me thanks for the care I have taken of your nation, and to entreat me, in an earnest and obliging manner, that they may have the holy vestments, with the crown belonging to them, under their power,—I grant their request, as that excellent person Vitellius, who is very dear to me, had done before me. 20.13. And I have complied with your desire, in the first place, out of regard to that piety which I profess, and because I would have every one worship God according to the laws of their own country; and this I do also because I shall hereby highly gratify king Herod, and Agrippa, junior, whose sacred regards to me, and earnest good-will to you, I am well acquainted with, and with whom I have the greatest friendship, and whom I highly esteem, and look on as persons of the best character. 20.14. Now I have written about these affairs to Cuspius Fadus, my procurator. The names of those that brought me your letter are Cornelius, the son of Cero, Trypho, the son of Theudio, Dorotheus, the son of Nathaniel, and John, the son of Jotre. This letter is dated before the fourth of the calends of July, when Rufus and Pompeius Sylvanus are consuls.” 20.189. 11. About the same time king Agrippa built himself a very large dining-room in the royal palace at Jerusalem, near to the portico. 20.190. Now this palace had been erected of old by the children of Asamoneus and was situate upon an elevation, and afforded a most delightful prospect to those that had a mind to take a view of the city, which prospect was desired by the king; and there he could lie down, and eat, and thence observe what was done in the temple; 20.191. which thing, when the chief men of Jerusalem saw they were very much displeased at it; for it was not agreeable to the institutions of our country or law that what was done in the temple should be viewed by others, especially what belonged to the sacrifices. They therefore erected a wall upon the uppermost building which belonged to the inner court of the temple towards the west, 20.192. which wall when it was built, did not only intercept the prospect of the dining-room in the palace, but also of the western cloisters that belonged to the outer court of the temple also, where it was that the Romans kept guards for the temple at the festivals. 20.193. At these doings both king Agrippa, and principally Festus the procurator, were much displeased; and Festus ordered them to pull the wall down again: but the Jews petitioned him to give them leave to send an embassage about this matter to Nero; for they said they could not endure to live if any part of the temple should be demolished; 20.194. and when Festus had given them leave so to do, they sent ten of their principal men to Nero, as also Ismael the high priest, and Helcias, the keeper of the sacred treasure. 20.195. And when Nero had heard what they had to say, he not only forgave them what they had already done, but also gave them leave to let the wall they had built stand. This was granted them in order to gratify Poppea, Nero’s wife, who was a religious woman, and had requested these favors of Nero, and who gave order to the ten ambassadors to go their way home; but retained Helcias and Ismael as hostages with herself. 20.196. As soon as the king heard this news, he gave the high priesthood to Joseph, who was called Cabi, the son of Simon, formerly high priest. |
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30. Tosefta, Sukkah, 4.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 546| 4.1. "בראשונה [כשהיה שמחת בית השואבה אנשים רואים מבפנים ונשים רואות מבחוץ וכשראו בית דין שהן באין לידי קלות ראש עשו שלש] גזוזטראות בעזרה כנגד שלש רוחות [ששם נשים יושבות ורואות בשמחת בית השואבה ולא היו מעורבין].", 4.1. "רבי יהודה אומר לא היה פייס למחתה אלא [מי] שזכה בקטורת אומר לזה שעמו [אף אתה למחתה] יו\"ט אחרון של חג פייס לעצמו זמן לעצמו רגל לעצמו קרבן לעצמו [שיר לעצמו] ברכה לעצמו שנאמר (מלכים א ח׳:ס״ו) ביום השמיני שלח את העם ויברכו את המלך יכול לא היו טעונין לינה ת\"ל (דברי הימים ב ז׳:י׳) ביום עשרים ושלשה לחודש השביעי שלח את העם וילכו לאהליהם הא כיצד נפטרו מבעוד יום והשכימו והלכו להם.", | 4.1. "Formerly when they were beholding the joy at the ceremony of the water drawing, the men were beholding it from within the Temple precincts and the women from without. But when the supreme court saw that they behaved in a frivolous manner they erected three balconies in the court, facing the three sides, that from them the women might behold the rejoicing at the ceremony. So when they were beholding the rejoicing at the ceremony the sexes were not mixed up together.", |
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| 31. Tacitus, Histories, 5.9.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 527 |
| 32. Tosefta, Kippurim, 2.15-2.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 543 |
| 33. Anon., 2 Baruch, 6.4-6.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 533 |
| 34. Anon., Sifre Deuteronomy, 328, 306 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 523, 524, 525, 526, 527, 528, 529, 530, 531, 532, 533, 534, 535, 536, 537, 538, 539, 540, 541, 542, 543, 544, 545, 546, 547, 548, 549, 550, 551, 552 |
| 35. Anon., Sifre Numbers, 116 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 528 |
| 36. Anon., Lamentations Rabbah, 9 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 543 |
| 37. Palestinian Talmud, Hagigah, 3.6, 3.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 539, 546 |
38. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 532, 543| 56b. איברא מלכא את דאי לאו מלכא את לא מימסרא ירושלים בידך דכתיב (ישעיהו י, לד) והלבנון באדיר יפול ואין אדיר אלא מלך דכתיב (ירמיהו ל, כא) והיה אדירו ממנו וגו' ואין לבנון אלא ביהמ"ק שנאמר (דברים ג, כה) ההר הטוב הזה והלבנון ודקאמרת אי מלכא אנא אמאי לא קאתית לגבאי עד האידנא בריוני דאית בן לא שבקינן,אמר ליה אילו חבית של דבש ודרקון כרוך עליה לא היו שוברין את החבית בשביל דרקון אישתיק קרי עליה רב יוסף ואיתימא רבי עקיבא (ישעיהו מד, כה) משיב חכמים אחור ודעתם יסכל איבעי ליה למימר ליה שקלינן צבתא ושקלינן ליה לדרקון וקטלינן ליה וחביתא שבקינן לה,אדהכי אתי פריסתקא עליה מרומי אמר ליה קום דמית ליה קיסר ואמרי הנהו חשיבי דרומי לאותיבך ברישא הוה סיים חד מסאני בעא למסיימא לאחרינא לא עייל בעא למשלפא לאידך לא נפק אמר מאי האי,אמר ליה לא תצטער שמועה טובה אתיא לך דכתיב (משלי טו, ל) שמועה טובה תדשן עצם אלא מאי תקנתיה ליתי איניש דלא מיתבא דעתך מיניה ולחליף קמך דכתיב (משלי יז, כב) ורוח נכאה תיבש גרם עבד הכי עייל אמר ליה ומאחר דחכמיתו כולי האי עד האידנא אמאי לא אתיתו לגבאי אמר ליה ולא אמרי לך אמר ליה אנא נמי אמרי לך,אמר ליה מיזל אזילנא ואינש אחרינא משדרנא אלא בעי מינאי מידי דאתן לך אמר ליה תן לי יבנה וחכמיה ושושילתא דרבן גמליאל ואסוותא דמסיין ליה לרבי צדוק קרי עליה רב יוסף ואיתימא רבי עקיבא (ישעיהו מד, כה) משיב חכמים אחור ודעתם יסכל איבעי למימר ליה לשבקינהו הדא זימנא,והוא סבר דלמא כולי האי לא עביד והצלה פורתא נמי לא הוי,אסוותא דמסיין ליה לרבי צדוק מאי היא יומא קמא אשקיוה מיא דפארי למחר מיא דסיפוקא למחר מיא דקימחא עד דרווח מיעיה פורתא פורתא,אזל שדריה לטיטוס ואמר (דברים לב, לז) אי אלהימו צור חסיו בו זה טיטוס הרשע שחירף וגידף כלפי מעלה,מה עשה תפש זונה בידו ונכנס לבית קדשי הקדשים והציע ספר תורה ועבר עליה עבירה ונטל סייף וגידר את הפרוכת ונעשה נס והיה דם מבצבץ ויוצא וכסבור הרג את עצמו שנאמר (תהלים עד, ד) שאגו צורריך בקרב מועדיך שמו אותותם אותות,אבא חנן אומר (תהלים פט, ט) מי כמוך חסין יה מי כמוך חסין וקשה שאתה שומע ניאוצו וגידופו של אותו רשע ושותק דבי רבי ישמעאל תנא (שמות טו, יא) מי כמוכה באלים ה' מי כמוכה באלמים,מה עשה נטל את הפרוכת ועשאו כמין גרגותני והביא כל כלים שבמקדש והניחן בהן והושיבן בספינה לילך להשתבח בעירו שנאמר (קהלת ח, י) ובכן ראיתי רשעים קבורים ובאו וממקום קדוש יהלכו וישתכחו בעיר אשר כן עשו אל תיקרי קבורים אלא קבוצים אל תיקרי וישתכחו אלא וישתבחו,איכא דאמרי קבורים ממש דאפילו מילי דמטמרן איגלייא להון,עמד עליו נחשול שבים לטובעו אמר כמדומה אני שאלהיהם של אלו אין גבורתו אלא במים בא פרעה טבעו במים בא סיסרא טבעו במים אף הוא עומד עלי לטובעני במים אם גבור הוא יעלה ליבשה ויעשה עמי מלחמה יצתה בת קול ואמרה לו רשע בן רשע בן בנו של עשו הרשע בריה קלה יש לי בעולמי ויתוש שמה,אמאי קרי לה בריה קלה דמעלנא אית לה ומפקנא לית לה,עלה ליבשה ותעשה עמה מלחמה עלה ליבשה בא יתוש ונכנס בחוטמו ונקר במוחו שבע שנים יומא חד הוה קא חליף אבבא דבי נפחא שמע קל ארזפתא אישתיק אמר איכא תקנתא כל יומא מייתו נפחא ומחו קמיה לנכרי יהיב ליה ארבע זוזי לישראל אמר ליה מיסתייך דקא חזית בסנאך עד תלתין יומין עבד הכי מכאן ואילך כיון דדש דש,תניא אמר רבי פנחס בן ערובא אני הייתי בין גדולי רומי וכשמת פצעו את מוחו ומצאו בו כצפור דרור משקל שני סלעים במתניתא תנא כגוזל בן שנה משקל שני ליטרין,אמר אביי נקטינן פיו של נחושת וצפורניו של ברזל כי הוה קא מיית אמר להו ליקליוה לההוא גברא ולבדרי לקיטמיה אשב ימי דלא לשכחיה אלהא דיהודאי ולוקמיה בדינא,אונקלוס בר קלוניקוס בר אחתיה דטיטוס הוה בעי לאיגיורי אזל אסקיה לטיטוס בנגידא אמר ליה מאן חשיב בההוא עלמא אמר ליה ישראל מהו לאידבוקי בהו אמר ליה מילייהו נפישין ולא מצית לקיומינהו זיל איגרי בהו בההוא עלמא והוית רישא דכתיב (איכה א, ה) היו צריה לראש וגו' כל המיצר לישראל נעשה ראש אמר ליה דיניה דההוא גברא במאי א"ל | 56b. b in truth, you are a king, /b if not now, then in the future. b As if you are not a king, Jerusalem will not be handed over into your hand, as it is written: “And the Lebanon shall fall by a mighty one” /b (Isaiah 10:34). b And “mighty one” /b means b only a king, as it is written: “And their mighty one shall be of themselves, /b and their ruler shall proceed from the midst of them” (Jeremiah 30:21), indicating that “mighty one” parallels “ruler.” b And “Lebanon” /b means b only the Temple, as it is stated: “That good mountain and the Lebanon” /b (Deuteronomy 3:25). b And /b as for b what you said /b with your second comment: b If I am a king why didn’t you come to me until now, there are zealots among us /b who b did not allow us /b to do this.,Understanding that Rabban Yoḥa ben Zakkai was prepared to ask him not to destroy the Temple, Vespasian b said to him: If /b there is b a barrel of honey and a snake [ i derakon /i ] is wrapped around it, wouldn’t they break the barrel in order to /b kill b the snake? /b In similar fashion, I am forced to destroy the city of Jerusalem in order to kill the zealots barricaded within it. Rabban Yoḥa ben Zakkai b was silent /b and did not answer. In light of this, b Rav Yosef /b later b read /b the following verse b about him, and some say /b that it was b Rabbi Akiva /b who applied the verse to Rabban Yoḥa ben Zakkai: “I am the Lord… b Who turns wise men backward and makes their knowledge foolish” /b (Isaiah 44:25). As Rabban Yoḥa ben Zakkai b should have said /b the following b to /b Vespasian in response: In such a case, b we take tongs, remove the snake, and kill it, and /b in this way b we leave the barrel /b intact. So too, you should kill the rebels and leave the city as it is., b In the meantime, /b as they were talking, b a messenger [ i feristaka /i ] arrived from Rome, /b and b said to him: Rise, for the emperor has died, and the noblemen of Rome plan to appoint you as /b their b leader /b and make you the next emperor. At that time Vespasian b was wearing /b only b one shoe, /b and when b he tried to put on the other one, it would not go on /b his foot. b He /b then b tried to remove the other /b shoe that he was already wearing, but b it would not come off. He said: What is this? /b ,Rabban Yoḥa ben Zakkai b said to him: Be not distressed /b or troubled, for b good tidings have reached you, as it is written: “Good tidings make the bone fat” /b (Proverbs 15:30), and your feet have grown fatter out of joy and satisfaction. Vespasian said to him: b But what is the remedy? /b What must I do in order to put on my shoe? Rabban Yoḥa ben Zakkai b said to him: Have someone with whom you are displeased come and pass before you, as it is written: “A broken spirit dries the bones” /b (Proverbs 17:22). b He did this, and /b his shoe b went on /b his foot. Vespasian b said to him: Since you are so wise, why didn’t you come to /b see b me until now? /b Rabban Yoḥa ben Zakkai b said to him: But didn’t I /b already b tell you? /b Vespasian b said to him: I also told you /b what I had to say.,Vespasian then b said to /b Rabban Yoḥa ben Zakkai: b I will be going /b to Rome to accept my new position, b and I will send someone else /b in my place to continue besieging the city and waging war against it. b But /b before I leave, b ask something of me that I /b can b give you. /b Rabban Yoḥa ben Zakkai b said to him: Give me Yavne and its Sages /b and do not destroy it, b and /b spare b the dynasty of Rabban Gamliel /b and do not kill them as if they were rebels, b and /b lastly give me b doctors to heal Rabbi Tzadok. Rav Yosef read /b the following verse b about him, and some say /b that it was b Rabbi Akiva /b who applied the verse to Rabban Yoḥa ben Zakkai: “I am the Lord… b Who turns wise men backward and makes their knowledge foolish” /b (Isaiah 44:25), as b he should have said to him to leave /b the Jews alone b this time. /b , b And /b why didn’t Rabban Yoḥa ben Zakkai make this request? b He maintained /b that Vespasian b might not do that much /b for him, b and there would not be even a small /b amount of b salvation. /b Therefore, he made only a modest request, in the hope that he would receive at least that much.,The Gemara asks: b What /b was he requesting when he asked for b doctors to heal Rabbi Tzadok? /b How did they heal him? b The first day they gave him water to drink /b that contained b bran [ i parei /i ]. The next /b day they gave him b water /b containing b flour mixed with bran [ i sipuka /i ]. The following day /b they gave him b water /b containing b flour. /b In this way they slowly restored his ability to eat, allowing b his stomach to broaden little by little. /b ,§ Vespasian b went /b back to Rome and b sent Titus /b in his place. The Gemara cites a verse that was expounded as referring to Titus: b “And he shall say: Where is their God, their rock in whom they trusted?” /b (Deuteronomy 32:37). b This is the wicked Titus, who insulted and blasphemed God on High. /b , b What did /b Titus b do /b when he conquered the Temple? b He took a prostitute with his hand, and entered the Holy of Holies /b with her. b He /b then b spread out a Torah scroll /b underneath him b and committed a sin, /b i.e., engaged in sexual intercourse, b on it. /b Afterward b he took a sword and cut into the curtain /b separating between the Sanctuary and the Holy of Holies. b And a miracle was performed and blood spurted forth. /b Seeing the blood, b he /b mistakenly b thought /b that b he had killed himself. /b Here, the term himself is a euphemism for God. Titus saw blood issuing forth from the curtain in God’s meeting place, the Temple, and he took it as a sign that he had succeeded in killing God Himself. b As it is stated: “Your enemies roar in the midst of Your meeting place; they have set up their own signs for signs” /b (Psalms 74:4)., b Abba Ḥa says: /b The verse states: b “Who is strong like You, O Lord?” /b (Psalms 89:9). b Who is strong and indurate like You, as You hear the abuse and the blasphemy of that wicked man and remain silent. /b Similarly, b the school of Rabbi Yishmael taught /b that the verse: b “Who is like You, O Lord, among the gods [ i elim /i ]” /b (Exodus 15:11), should be read as: b Who is like You among the mute [ i ilmim /i ], /b for You conduct Yourself like a mute and remain silent in the face of Your blasphemers., b What /b else did Titus b do? He took the curtain and formed it like a large basket, and brought all of the /b sacred b vessels of the Temple and placed them in it. And he put them on a ship to go and be praised in his city /b that he had conquered Jerusalem, b as it is stated: “And so I saw the wicked buried, and come to their rest; but those that had done right were gone from the holy place, and were forgotten in the city; this also is vanity” /b (Ecclesiastes 8:10). b Do not read /b the word b as “buried [ i kevurim /i ].” Rather, /b read it as b collected [ i kevutzim /i ]. /b And b do not read /b the word b as “and were forgotten [ i veyishtakeḥu /i ].” Rather, /b read it as: b And they were praised [ i veyishtabeḥu /i ]. /b According to this interpretation, the verse speaks of those who will gather and collect items “from the holy place,” the Temple, and be praised in their city about what they had done., b There are /b those b who say /b that the verse is to be read as written, as it is referring to items that were b actually buried. /b This is because b even items that had been buried were revealed to them, /b i.e., Titus and his soldiers, as they found all of the sacred vessels.,It is further related about Titus that he was once traveling b at sea /b and b a wave rose up against him /b and threatened b to drown him. /b Titus b said: It seems to me that their God, /b the God of Israel, b has power only in water. Pharaoh rose /b against them and b He drowned him in water. Sisera rose /b against them and b He drowned him in water. /b Here b too, He has risen up against me to drown me in water. If He is /b really b mighty, let Him go up on dry land and /b there b wage war against me. A Divine Voice issued forth and said to him: Wicked one, son of a wicked one, grandson of Esau the wicked, /b for you are among his descendants and act just like him, b I have a lowly creature in My world and it is called a gnat. /b ,The Gemara interjects: b Why is it called a lowly creature? /b It is called this b because it has an entrance /b for taking in food, b but it does not have an exit /b for excretion.,The Gemara resumes its story about Titus. The Divine Voice continued: b Go up on dry land and make war with it. He went up on dry land, /b and b a gnat came, entered his nostril, and picked at his brain for seven years. /b Titus suffered greatly from this until b one day he passed by the gate of a blacksmith’s shop. /b The gnat b heard the sound of a hammer /b and b was silent /b and still. Titus b said: /b I see that b there is a remedy /b for my pain. b Every day they would bring a blacksmith who hammered before him. He would give four dinars /b as payment b to a gentile /b blacksmith, and b to a Jew he would /b simply b say: It is enough for you that you see your enemy /b in so much pain. b He did this for thirty days /b and it was effective until then. b From that /b point b forward, since /b the gnat b became accustomed /b to the hammering, b it became accustomed /b to it, and once again it began to pick away at Titus’s brain., b It is taught /b in a i baraita /i that b Rabbi Pineḥas ben Arova said: I was /b at that time b among the noblemen of Rome, and when /b Titus b died they split open his head and found /b that the gnat had grown to b the size of a sparrow weighing two i sela /i . It was taught in /b another b i baraita /i : /b It was b like /b a one- b year-old pigeon weighing two i litra /i . /b , b Abaye said: We have a tradition /b that b its mouth /b was made b of copper and its claws were /b fashioned of b iron. When /b Titus b was dying, he said to /b his attendants: b Burn that man, /b i.e., me, b and scatter his ashes across the seven seas, so that the God of the Jews should not find me and stand me for judgment. /b ,§ The Gemara relates: b Onkelos bar Kalonikos, the son of Titus’s sister, wanted to convert /b to Judaism. b He went /b and b raised Titus /b from the grave b through necromancy, /b and b said to him: Who is /b most b important in that world /b where you are now? Titus b said to him: The Jewish people. /b Onkelos asked him: b Should I /b then b attach /b myself b to them /b here in this world? Titus b said to him: Their commandments are numerous, and you will not be able to fulfill them. /b It is best that you do as follows: b Go /b out and b battle against them in that world, and you will become the chief, as it is written: “Her adversaries [ i tzareha /i ] have become the chief” /b (Lamentations 1:5), which means: b Anyone who distresses [ i meitzer /i ] Israel will become the chief. /b Onkelos b said to him: What is the punishment of that man, /b a euphemism for Titus himself, in the next world? Titus b said to him: /b |
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39. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 536, 540, 546| 26b. שלא תגעו בשלחן,כל הכלים שהיו במקדש יש להם שניים ושלישים שאם נטמאו הראשונים יביאו שניים תחתיהן כל הכלים שהיו במקדש טעונין טבילה חוץ ממזבח הזהב ומזבח הנחשת מפני שהן כקרקע דברי ר"א וחכ"א מפני שהן מצופין:, big strongגמ׳ /strong /big תנא הזהרו שמא תגעו בשולחן ובמנורה ותנא דידן מ"ט לא תני מנורה שלחן כתיב ביה תמיד מנורה לא כתיב בה תמיד,ואידך כיון דכתיב (שמות כו, לה) ואת המנורה נכח השלחן כמאן דכתיב בה תמיד דמי ואידך ההוא לקבוע לה מקום הוא דאתא,ותיפוק לי דכלי עץ העשוי לנחת הוא וכל כלי עץ העשוי לנחת לא מטמא מאי טעמא דומיא דשק בעינן מה שק מיטלטל מלא וריקם אף כל מיטלטל מלא וריקם,האי נמי מיטלטל מלא וריקם הוא כדר"ל דאמר ר"ל מאי דכתיב (ויקרא כד, ו) על השלחן הטהור מכלל שהוא טמא,ואמאי כלי עץ העשוי לנחת הוא ואינו מקבל טומאה אלא מלמד שמגביהין אותו ומראין בו לעולי רגלים לחם הפנים ואומרים להם ראו חיבתכם לפני המקום סילוקו כסידורו דא"ר יהושע בן לוי נס גדול נעשה בלחם הפנים כסידורו כך סילוקו שנאמר (שמואל א כא, ז) לשום לחם חום ביום הלקחו,ותיפוק לי משום ציפוי דהתנן השלחן והדולפקי שנפחתו או שחיפן בשייש ושייר בהם מקום הנחת כוסות טמא ר' יהודה אומר מקום הנחת החתיכות,וכי תימא שאני עצי שטים דחשיבי ולא בטלי הניחא לר"ל דאמר לא שנו אלא בכלי אכסלגים הבאין ממדינת הים אבל בכלי מסמים לא בטלי שפיר אלא לרבי יוחנן דאמר אפילו בכלי מסמים נמי בטלי מאי איכא למימר,וכי תימא כאן בציפוי עומד כאן בציפוי שאינו עומד הא בעא מיניה ר"ל מרבי יוחנן בציפוי עומד או בציפוי שאינו עומד בחופה את לבזבזיו או בשאינו חופה את לבזבזיו,וא"ל לא שנא בציפוי עומד ולא שנא בציפוי שאינו עומד לא שנא בחופה את לבזבזיו ולא שנא בשאינו חופה את לבזבזיו אלא שאני שלחן | 26b. b that you not touch the table /b of the shewbread. If you defile it by touching it, it would need to be removed for immersion, and this would lead to the temporary suspension of the mitzva of the shewbread, which had to be on the table at all times.,The mishna continues: b All the vessels that were in the Temple had second and third /b substitute vessels, b so that if the first ones became impure they could bring the second ones in their place. All the vessels that were in the Temple required immersion /b after the Festival, b apart from the golden altar and the bronze altar, because they are /b considered b like the ground /b and therefore, like land itself, not susceptible to impurity. This is b the statement of Rabbi Eliezer. And the Rabbis say: /b It is b because they are coated. /b , strong GEMARA: /strong A i tanna /i b taught /b in a i baraita /i that they would say to the i am ha’aretz /i priests: b Be careful lest you touch the table, /b as explained above, b or the candelabrum, /b as the Gemara will explain. The Gemara asks: b And /b regarding b the i tanna /i of our /b mishna, b what is the reason he did not teach /b that they were instructed not to touch the b candelabrum /b as well? The Gemara answers: b With regard to the table it is written: /b “Shewbread before Me b always” /b (Exodus 25:30), indicating that the table holding the shewbread must always be in its place, whereas b with regard to the candelabrum it is not written “always,” /b and therefore it can be removed for immersing.,The Gemara asks: b And /b regarding b the other /b i tanna /i , in the i baraita /i , why does he include the candelabrum? The Gemara answers: b Since it is written: “And /b you shall set the table without the veil b and the candelabrum opposite the table” /b (Exodus 26:35), indicating that the candelabrum must always be placed opposite the table; b it is as though it is written “always” with regard to /b the candelabrum as well. b And the other /b i tanna /i , in the mishna, who does not object to removing the candelabrum for immersion, would reply: b That /b verse b comes /b only b to establish a place for /b the candelabrum, to describe where it must be positioned, but it does not mean to say that it must be opposite the table at all times.,The Gemara poses a question concerning the requirement to keep i amei ha’aretz /i away from the table: b And let us derive it, /b i.e., let it be established, that it is not necessary to take care against contact with the table, as it is incapable of contracting ritual impurity. This is b because it is a wooden vessel designated to rest /b in a fixed place, b and /b the i halakha /i is that b any /b large, b wooden vessel designated to rest /b in a fixed place b cannot become impure. What is the reason /b for this i halakha /i ? Since wooden vessels and sacks are juxtaposed in the verse describing their impurity (Leviticus 11:32), b we require /b a wooden vessel b to be similar to a sack /b in order to be capable of contracting impurity, in the following manner: b Just as a sack is carried /b when it is both b full and empty, so too any /b wooden vessel that is b carried full and empty /b can contract impurity, as opposed to vessels, such as the table, that are designated to rest in a fixed place. The table should therefore not be susceptible to impurity at all.,The Gemara answers: The table b too is /b in fact b carried full and empty, in accordance with /b the words b of Reish Lakish. For Reish Lakish said: What is /b the meaning of that b which is written: /b “And you shall set them in two rows, six in a row, b upon the pure table” /b (Leviticus 24:6)? The words “pure table” teach b by inference that it is /b capable of becoming b impure, /b and therefore the Torah warns us to make sure it is pure when the twelve loaves of bread are placed there., b And why /b indeed is the table susceptible to ritual impurity, being that b it is a wooden vessel designated to rest /b in a fixed place b and /b should therefore b not /b be b susceptible to impurity? Rather, /b this verse b teaches that they /b would b lift /b the table with the shewbread on it b to display the shewbread to the pilgrims /b standing in the Temple courtyard, as it was prohibited for Israelites to enter the Sanctuary, where the table stood, b and they /b would b say to them: Behold your affection before God, /b Who performs a perpetual miracle with the bread, for when b it is removed /b from the table on Shabbat it is just as fresh b as /b when b it was arranged /b on the previous Shabbat. b As Rabbi Yehoshua ben Levi said: A great miracle was performed with the shewbread: As its /b condition during its b arrangement, so was its /b condition during its b removal, as it is stated: “To place hot bread on the day when it was taken away” /b (I Samuel 21:7), indicating that it was as hot on the day of its removal as it was on the day when it was placed.,The Gemara asks another question: b Let us derive /b this fact, i.e., that the table can contract ritual impurity, not because it is portable but b due to /b its golden b coating. For didn’t we learn /b in a mishna ( i Kelim /i 22:1): Concerning b a table and a i dulpaki /i that /b some of its surface b became broken off, or that one coated with marble, /b i.e., stone not being susceptible to impurity: If b he left on them a place /b on the surface that remained unbroken or uncoated, big enough b for placing cups, it /b remains b susceptible to impurity /b as a wooden vessel. b Rabbi Yehuda says: /b It must have an unbroken and uncoated b place /b big enough b for placing pieces /b of meat and bread as well in order to maintain susceptibility to impurity as a wooden vessel. It is clear from this mishna that if a table is completely coated with stone it is not susceptible to impurity, showing that the status of a vessel follows its external coating, not its main material. The Temple table, which was coated with gold, should have the status of a metal vessel.,The Gemara proposes a possible answer: b And if you would say /b that b acacia wood, /b from which the Temple table was made, b is different, as /b it is an b important, /b valuable kind of wood b and is /b therefore b not nullified /b by a coating, b this works out well according to Reish Lakish, who said: They taught /b that a wooden vessel is nullified by its coating b only with regard to vessels /b made of cheap b i akhselag /i /b wood b which comes from overseas, but /b vessels made of expensive b i masmi /i /b wood b are not nullified /b by a coating. According to this opinion it is b fine, /b for we can say that the acacia wood of the table is also not nullified by its golden coating. b But according to Rabbi Yoḥa, who said: Even /b expensive b i masmi /i vessels are also nullified /b by a coating, b what is there to say? /b ,The Gemara proposes another possible answer: b And if you would say /b that the mishna is not applicable because b here /b in the mishna the wood is nullified by its coating because it is speaking b of a fixed coating, /b whereas b there /b in the case of the Temple table the golden b coating /b is b not fixed /b onto the wood, this is impossible. For b didn’t Reish Lakish inquire of Rabbi Yoḥa: /b Does this law that vessels follow their coating deal only b with a fixed coating or /b even b with a coating that is not fixed? /b And he asked him further: Does it deal only b with /b a coating b that covers the /b table’s b rim /b as well as the table itself, b or /b even b with one that does not cover its rim? /b ,And Rabbi Yoḥa b said to him /b in response: b It is not different /b if b it is a fixed coating and it is not different /b if b it is a coating that is not fixed; /b and b it is not different /b if the coating b covers /b the table’s b rim and it is not different /b if b it does not cover its rim. /b Therefore, since the coating always determines the status of the vessel, the Temple table, with its gold coating, should be susceptible to impurity. b Rather, /b we must say a different explanation as to why the coating does not make the table susceptible to impurity: The b table is different /b |
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40. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 541 | 29a. b and /b the b eighteen of the /b six b branches; this /b equals b twenty-two /b goblets. Concerning the b knobs as well, /b it is clear how the number b eleven /b was reached. The Candelabrum contains the b two knobs of its /b main shaft, as the verse states: “Its knobs” (Exodus 25:34), with the plural “knobs” indicating that there were two, b and /b the b six of /b the six b branches, /b as it is written: “In one branch, a knob and a flower” (Exodus 25:33). In addition to these eight knobs, the verse states: b “And a knob /b under two branches of one piece with it, b and a knob /b under two branches of one piece with it, b and a knob /b under two branches of one piece with it” (Exodus 25:35); b this /b equals b eleven /b knobs., b But from where do we /b derive that the Candelabrum contained b nine flowers? /b According to the verse there are the b two flowers of its /b main shaft, as it is written: “And its flowers” (Exodus 25:34), b and the six of /b the six b branches, /b as it is written: “In one branch, a knob and a flower” (Exodus 25:33), meaning that b there are eight, /b not nine, flowers on the Candelabrum. b Rav Shalman said /b in response: b It is written: “It was a beaten work, from the base to the flower” /b (Numbers 8:4), which teaches that there was a ninth flower near the base., b Rav says: The height of /b the b Candelabrum /b is b nine handbreadths. Rav Shimi bar Ḥiyya raised an objection to /b the statement of b Rav: /b We learned in a mishna ( i Tamid /i 30b): b There was a stone before /b the b Candelabrum and it had three steps, upon which the priest /b would b stand and prepare the lamps /b for kindling. If the Candelabrum was only nine handbreadths high, why would it be necessary for the priest to stand on an elevated surface to reach the lamps?,Rav b said to him: Shimi, /b is it b you /b who is asking me such a question? b When I said /b that the height of the Candelabrum is nine handbreadths, I was referring not to the total height, which is eighteen handbreadths; rather, I meant that the Candelabrum is nine handbreadths b from the point /b at which the b branches /b extend from the main shaft b and above. /b ,§ b It is written: “And the flowers, and the lamps, and the tongs, of gold, and that perfect gold [ i mikhlot zahav /i ]” /b (II Chronicles 4:21). The Gemara asks: b What /b is meant by b i mikhlot zahav /i ? Rav Ami says: /b It is a reference to the fact b that /b the Candelabrum and its vessels b exhausted [ i kilattu /i ] all of Solomon’s pure [ i sagur /i ] gold [ i zahav /i ], /b which was used in its fashioning in such great quantities. b As Rav Yehuda says /b that b Rav said: Solomon made ten Candelabrums, and for each and every one he brought one thousand talents of gold, and they placed /b the gold b in the furnace /b to refine it b one thousand times, until they reduced /b the gold b to /b one b talent /b for each Candelabrum, as it is stated: “of a talent of pure gold shall it be made” (Exodus 25:39).,The Gemara asks: b Is that so /b that all of Solomon’s gold was exhausted for the fashioning of the Candelabrum and its vessels? b But isn’t it written: “And all King Solomon’s drinking vessels were of gold, and all the vessels of the house of the forest of Lebanon were of pure gold;silver was nothing accounted of in the days of Solomon” /b (II Chronicles 9:20)? The Gemara answers: b We are saying /b that Solomon’s b pure gold /b was exhausted for the fashioning of the Candelabrum, but not all of his gold.,The Gemara asks: b And would /b refining the gold b reduce /b it b to this extent, /b that one thousand talents of gold would be reduced to one talent? b But isn’t it taught /b in a i baraita /i : b Rabbi Yosei, son of Rabbi Yehuda, says: An incident /b occurred where the weight of b the Candelabrum of the Temple was /b found to be b greater than /b the weight of the Candelabrum b of Moses by /b one b i Kordikini /i gold dinar, and they placed it in the furnace eighty times until /b the weight of the Candelabrum b stood at /b precisely one b talent. /b Evidently, putting the Candelabrum into a furnace reduces its weight by very little. The Gemara answers: b Once it is standing, it is standing, /b i.e., since the gold was refined to such a degree in the time of Solomon, later when it was refined eighty times it was reduced by the weight of only one dinar.,§ b Rabbi Shmuel bar Naḥmani says /b that b Rabbi Yonatan says: What /b is the meaning of that b which is written: “Upon the pure Candelabrum” /b (Leviticus 24:4)? It teaches b that /b the procedure for b fashioning it descended, /b i.e., was shown to Moses, b from the place of purity, /b i.e., by God, who showed Moses a model of the Candelabrum. The Gemara asks: b If that is so, /b is that to say that phrase b “upon the pure Table” /b (Leviticus 24:6) also teaches b that /b the procedure for b fashioning it /b was shown to Moses b from the place of purity? Rather, /b the expression “the b pure /b Table” teaches, b by inference, that it is /b susceptible to becoming b ritually impure. Here too, /b the expression “the b pure /b Candelabrum” teaches, b by inference, that it is /b susceptible to becoming b ritually impure. /b ,The Gemara rejects this: b Granted, /b the inference drawn b there /b with regard to the Table is b in accordance with /b that b which Reish Lakish /b says; b as Reish Lakish says: What /b is the meaning of that b which is written: “Upon the pure Table” /b (Leviticus 24:6)? The expression “pure Table” teaches, b by inference, that it is /b susceptible to becoming b ritually impure, /b but why? Isn’t the Table b a wooden vessel designated to rest /b in a fixed place, b and any wooden vessel that is designated to rest /b in a fixed place b is not susceptible to /b becoming b ritually impure? Rather, /b this b teaches that /b the Table was not always left in a fixed place; the priests would b lift /b the Table with its shewbread b to display the shewbread to the pilgrims /b standing in the Temple courtyard, b and /b a priest would b say to them: See your affection before the Omnipresent. /b For this reason, the Table is susceptible to becoming ritually impure.,Parenthetically, the Gemara asks: b What /b is meant by: See b your affection /b before God? It is b in accordance with /b that b which Rabbi Yehoshua ben Levi /b says, b as Rabbi Yehoshua ben Levi says: A great miracle was performed with the shewbread: /b Its condition at the time of b its removal /b from the Table, after having been left there for a week, was b like /b its condition at the time of b its arrangement /b on the Table, b as it is stated: “To place hot bread on the day when it was taken away” /b (I Samuel 21:7), indicating that it was as hot on the day of its removal as it was on the day when it was placed on the Table.,The Gemara resumes stating its objection: b But here, /b with regard to the Candelabrum, there is no reason to explain that the expression “the b pure /b Candelabrum” teaches, b by inference, that it is /b susceptible to becoming b ritually impure; /b this is b obvious, /b as the Candelabrums b are metal vessels, and metal vessels are susceptible to /b becoming b ritually impure /b whether or not they remain in a fixed location. b Rather, /b it must be that the expression “the pure Candelabrum” teaches b that /b the procedure for b fashioning it descended, /b i.e., was shown to Moses, b from the place of purity. /b ,§ b It is taught /b in a i baraita /i : b Rabbi Yosei, son of Rabbi Yehuda, says: An Ark of fire and a Table of fire and a Candelabrum of fire descended from the Heavens, and Moses saw /b their format b and fashioned /b the vessels for the Tabernacle b in their likeness. As it is stated /b after the command to fashion these items: b “And see that you make them after their pattern, which is being shown to you in the mount” /b (Exodus 25:40).,The Gemara asks: b If that is so, /b is that to say that the verse: b “And you shall set up the Tabernacle according to its fashion which has been shown to you in the mount” /b (Exodus 26:30), b also /b indicates that God showed Moses a Tabernacle of fire? The Gemara answers: b Here, /b with regard to the Tabernacle, b it is written: “According to its fashion,” /b meaning that it should be built according to the instructions given to Moses, whereas b there, /b with regard to the Ark, Table, and Candelabrum, b it is written: “After their pattern,” /b indicating that an actual model of the items was shown to Moses.,Apropos this discussion the Gemara relates: b Rabbi Ḥiyya bar Abba says /b that b Rabbi Yoḥa says: /b The angel b Gabriel /b was b girded with a type of /b wide b belt [ i pesikiyya /i ] /b in the manner of artisans who tie up their clothes to prevent these clothes from hindering them in their work. b And he showed /b the precise b way to fashion the Candelabrum to Moses, as it is written: “And this is the work of the Candelabrum” /b (Numbers 8:4), and the term “this” indicates that an exact replica was shown to him., b The school of Rabbi Yishmael taught: Three matters were difficult for Moses /b to comprehend precisely, b until the Holy One, Blessed be He, showed /b them to b him with His finger, and these are /b the three matters: The form of the b Candelabrum, and /b the exact size of the b new moon, and /b the impure b creeping animals. /b The b Candelabrum /b was shown to him, b as it is written: “And this is the work of the Candelabrum” /b (Numbers 8:4). The b new moon /b was shown to him, b as it is written: “This month shall be for you the beginning of months” /b (Exodus 12:2). The b creeping animals /b were shown to him, b as it is written: “And these are they which are unclean for you /b among the swarming things” (Leviticus 11:29). b And there are /b those b who say /b that God b also /b showed Moses b the i halakhot /i of slaughtering, as it is stated: “Now this is that which you shall sacrifice upon the altar” /b (Exodus 29:38), and slaughtering is the first ritual of sacrifice.,§ The mishna teaches: With regard to the b two passages that are in the i mezuza /i , /b the absence of b each prevents fulfillment of the mitzva with the others. And /b furthermore, the absence of b even one letter prevents fulfillment of the mitzva with /b the rest of b them. /b The Gemara asks: Isn’t it b obvious /b that the absence of even one letter prevents fulfillment of the mitzva, since it is written: “And you shall write them [ i ukhtavtam /i ]” (Deuteronomy 6:9), which teaches that the writing [ i ketav /i ] must be complete [ i tam /i ]?, b Rav Yehuda says /b that b Rav says: /b It b was necessary /b to state that b only /b to teach that even the absence of b the thorn, /b i.e., the small stroke, b of /b a letter b i yod /i /b prevents fulfillment of the mitzva. The Gemara asks: b But /b isn’t b this also obvious, /b since the letter is not formed properly? b Rather, /b it is necessary b according to another /b statement b that Rav Yehuda says /b that b Rav /b says, b as Rav Yehuda says /b that b Rav says: Any letter that is not encircled with /b blank b parchment on /b all b four of its sides, /b i.e., where its ink connects to the letter above it, below it, preceding it, or succeeding it, is b unfit. /b When the mishna makes reference to one letter preventing fulfillment of the mitzva, it is referring to a letter that touches an adjacent letter., b Ashiyan bar Nadbakh says in the name of Rav Yehuda: /b If b the inner /b part b of /b the letter b i heh /i was perforated /b it is b fit, /b but if the perforation was in b the leg of /b the letter i heh /i it is b unfit. Rabbi Zeira says: /b This matter was b explained to me by Rav Huna, and Rabbi Ya’akov says: /b This matter was b explained to me by Rav Yehuda: /b If b the inner /b part b of /b the letter b i heh /i was perforated /b it is b fit. /b In a case where the perforation was in b the leg of /b the letter i heh /i , then b if there remained in /b the leg that is attached to the roof of the letter b the equivalent of the measure of a small letter, /b i.e., the letter i yod /i , then it is b fit. But if not, /b it is b unfit. /b ,The Gemara relates: b Agra, the father-in-law of Rabbi Abba, /b |
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41. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 541, 549| 54a. כל הדרה מאי כל הדרה חדרה אתה מאי אתה אומר אמר לו שאני אומר ארון במקומו נגנז שנאמר ויאריכו הבדים וגו',אמר ליה רבה לעולא מאי משמע דכתיב (מלכים א ח, ח) ויהיו שם עד היום הזה וכל היכא דכתיב עד היום הזה לעולם הוא והכתיב (שופטים א, כא) ואת היבוסי יושב ירושלם לא הורישו בני בנימין וישב היבוסי את בני בנימין בירושלם עד היום הזה הכי נמי דלא גלו,והתניא ר' יהודה אומר חמשים ושתים שנה לא עבר איש ביהודה שנאמר (ירמיהו ט, ט) על ההרים אשא בכי ונהי ועל נאות מדבר קינה כי נצתו מבלי איש עובר ולא שמעו קול מקנה מעוף השמים ועד בהמה נדדו הלכו בהמה בגימטריא חמשין ושתים הוו,ותניא ר' יוסי אומר שבע שנים נתקיימה גפרית ומלח בארץ ישראל ואמר רבי יוחנן מאי טעמא דרבי יוסי אתיא ברית ברית כתיב הכא (דניאל ט, כז) והגביר ברית לרבים שבוע אחד וכתיב התם (דברים כט, כד) ואמרו על אשר עזבו את ברית ה' אלהי אבותם,אמר ליה הכא כתיב שם התם לא כתיב שם וכל היכא דכתיב שם לעולם הוא מיתיבי (דברי הימים א ד, מב) ומהם מן בני שמעון הלכו להר שעיר אנשים חמש מאות ופלטיה ונעריה ורפיה ועוזיאל בני ישעי בראשם ויכו את שארית הפליטה לעמלק וישבו שם עד היום הזה,וכבר עלה סנחריב מלך אשור ובלבל כל הארצות שנאמר (ישעיהו י, יג) ואסיר גבולות עמים ועתודותיהם שושתי תיובתא,אמר רב נחמן תנא וחכמים אומרים ארון בלשכת דיר העצים היה גנוז אמר רב נחמן בר יצחק אף אנן נמי תנינא מעשה בכהן אחד שהיה מתעסק וראה רצפה משונה מחברותיה ובא והודיע את חבירו ולא הספיק לגמור את הדבר עד שיצתה נשמתו וידעו ביחוד ששם ארון גנוז,מאי הוה עביד אמר רבי חלבו מתעסק בקרדומו היה תנא דבי רבי ישמעאל שני כהנים בעלי מומין היו מתליעין בעצים ונשמטה קרדומו של אחד מהם ונפלה שם ויצתה אש ואכלתו,רב יהודה רמי כתיב (מלכים א ח, ח) ויראו ראשי הבדים וכתיב (מלכים א ח, ח) ולא יראו החוצה הא כיצד נראין ואין נראין תניא נמי הכי ויראו ראשי הבדים יכול לא יהו זזין ממקומן ת"ל ויאריכו הבדים יכול יהו מקרעין בפרוכת ויוצאין ת"ל ולא יראו החוצה,הא כיצד דוחקין ובולטין ויוצאין בפרוכת ונראין כשני דדי אשה שנא' (שיר השירים א, יג) צרור המור דודי לי בין שדי ילין,אמר רב קטינא בשעה שהיו ישראל עולין לרגל מגללין להם את הפרוכת ומראין להם את הכרובים שהיו מעורים זה בזה ואומרים להן ראו חבתכם לפני המקום כחבת זכר ונקבה,מתיב רב חסדא (במדבר ד, כ) ולא יבואו לראות כבלע את הקדש ואמר רב יהודה אמר רב בשעת הכנסת כלים לנרתק שלהם,אמר רב נחמן משל לכלה כל זמן שהיא בבית אביה צנועה מבעלה כיון שבאתה לבית חמיה אינה צנועה מבעלה,מתיב רב חנא בר רב קטינא מעשה בכהן אחד שהיה מתעסק וכו' אמר ליה נתגרשה קא אמרת נתגרשה חזרו לחיבתה הראשונה,במאי עסקינן אי נימא במקדש ראשון מי הואי פרוכת אלא במקדש שני מי הוו כרובים לעולם במקדש ראשון ומאי פרוכת פרוכת דבבי,דאמר רבי זירא אמר רב שלשה עשר פרוכות היו במקדש שבעה כנגד שבעה שערים שתים אחת לפתחו של היכל ואחת לפתחו של אולם שתים בדביר ושתים כנגדן בעליה,רב אחא בר יעקב אמר לעולם במקדש שני וכרובים דצורתא הוו קיימי דכתיב (מלכים א ו, כט) ואת כל קירות הבית מסב קלע (מלכים א ו, לה) כרובים ותמרות ופטורי ציצים וצפה זהב מישר על המחוקה,וכתיב (מלכים א ז, לו) כמער איש ולויות מאי כמער איש ולויות אמר רבה בר רב שילא | 54a. b all her splendor” /b (Lamentations 1:6). b What is /b the meaning of: b “All her splendor [ i hadara /i ]”? /b It means: b Her chamber [ i ḥadra /i ], /b i.e., something that was hidden within the innermost chambers, namely the Ark. b You, /b Rabbi Shimon ben Yoḥai, b what do you say /b in response to this? b He said to him: As I say, the Ark was buried in its place /b and not exiled, b as it is stated: “And the staves were so long /b that the ends of the staves were seen from the sacred place before the partition, but they could not be seen without; and they are there to this day” (I Kings 8:8)., b Rabba said to Ulla: From where /b in this verse may it b be inferred /b that the Ark was buried in its place? Ulla replied that the source is b as it is written: “And they are there to this day,” /b which is referring to any day when one might read this sentence, i.e., forever. Rabba objected to this explanation: b And /b is it the case that b anywhere that it is written “to this day” it /b means b forever, /b as opposed to the time when the verse was written? b But isn’t it written: “And the children of Benjamin did not drive out the Jebusites who inhabited Jerusalem; but the Jebusites dwelt with the children of Benjamin in Jerusalem, to this day” /b (Judges 1:21)? b So too here, /b let us say b that /b the Jebusites b were not exiled /b from Jerusalem., b But wasn’t it taught /b in a i baraita /i that b Rabbi Yehuda says: No person passed through /b the land of b Judea /b for b fifty-two years /b after the destruction of the Temple by Nebuchadnezzar, b as it is stated: “I will raise crying and wailing for the mountains, and a lamentation for the pastures of the wilderness, for they have been burned, with no person passing through. And they do not hear the sound of the cattle; from the bird of the heavens to the beast [ i behema /i ], all have fled and gone” /b (Jeremiah 9:9). b i Behema /i , /b spelled i beit /i , i heh /i , i mem /i , i heh /i , b has a numerical value of fifty-two, /b alluding to the fact that no one passed through the land for fifty-two years., b And it was taught /b in another i baraita /i that b Rabbi Yosei says: /b For b seven years /b a curse of b brimstone and salt endured in Eretz Yisrael, /b rendering it unfit for human habitation. b And Rabbi Yoḥa said: What is the rationale of Rabbi Yosei; /b from where does he learn this? It is b derived from /b a verbal analogy between b “covet” /b and b “covet.” It is written here: “And he shall make a firm covet with many for one week” /b (Daniel 9:27), i.e., seven years. b And it is written there: /b “And that its entire land is brimstone and salt… b They shall say: Because they forsook the covet of the Lord, the God of their fathers” /b (Deuteronomy 29:22; 24). Evidently, the Jebusites must have been exiled from Jerusalem, which proves that the phrase “to this day” does not always mean forever.,Ulla b said to him: Here, /b with regard to the Ark, b it is written: /b “And they are b there”; /b whereas b there, /b in the verse that deals with the Jebusites, b it is not written. And anywhere that “there” is written /b with the phrase “to this day” b it /b means b forever. /b The Gemara b raises an objection /b from the following verse: b “And some of them, even of the sons of Simeon, five hundred men, went to Mount Seir having for their captains Pelatiah and Neariah and Rephaiah and Uzziel, the sons of Ishi. And they smote the remt of the Amalekites who escaped, and dwelt there to this day” /b (I Chronicles 4:42–43).,The Gemara explains its objection: b But Sennacherib, king of Assyria, /b had b already come, and /b through his policy of forced population transfer b he had scrambled all /b the nations of b the lands, as it is stated /b in reference to Sennacherib: b “And I have removed the bounds of the peoples, and have robbed their treasures” /b (Isaiah 10:13). This indicates that the children of Simeon were also exiled, despite the fact that the verse states: “There to this day.” The Gemara concludes: Indeed, this is b a conclusive refutation /b of Ulla’s statement., b Rav Naḥman said /b that a Sage b taught /b in the i Tosefta /i : b And the Rabbis say /b that the b Ark /b of the Covet b was buried in the Chamber of the Woodshed. Rav Naḥman bar Yitzḥak said: We, too, have learned /b in a mishna: There was b an incident involving a certain priest who was occupied /b with various matters, b and he saw a floor /b tile in the woodshed that was b different from the others. /b One of the marble floor tiles was higher than the rest, suggesting it had been lifted out and replaced. b He came and informed his friend /b of the uneven tile, b but was unable to finish his report /b and provide the exact location of the tile b before his soul departed /b from his body. b And /b consequently b they knew definitively that the Ark was buried there, /b but its location was meant to be kept secret.,The Gemara asks: b What was he doing, /b that priest who noticed the misplaced tile? b Rabbi Ḥelbo said: He was occupied with his axe, /b i.e., he was banging the floor with his axe. He thereby discovered an empty space under a tile, which he guessed was the opening of a tunnel. b The school of Rabbi Yishmael taught: Two blemished priests were sorting wormy wood when the axe of one of them dropped and fell there, /b into the hole in the floor. Blemished priests were appointed to inspect the wood for worms, as these logs were unfit for use on the altar. b And fire burst out and consumed /b that priest, so the exact location remains unknown.,§ b Rabbi Yehuda raised a contradiction. It is written: “The ends of the staves were seen,” and it is written /b in that same verse: b “But they could not be seen without” /b (I Kings 8:8). b How /b can one reconcile this contradiction? b They were seen and /b yet b not seen, /b i.e., the staves were partially visible. b This was also taught /b in a i baraita /i : b “The ends of the staves were seen”; /b one b might /b have thought that b they did not move from their position /b and did not protrude at all. Therefore, b the verse states: “And the staves were so long.” /b One b might /b have thought that b they ripped through the curtain and emerged /b on the other side; therefore, b the verse states: “They could not be seen without.” /b , b How /b is this so? The staves of the Ark b pushed and protruded and stuck out against the curtain /b toward the outside, b and appeared like the two breasts of a woman /b pushing against her clothes. b As it is stated: “My beloved is to me like a bundle of myrrh, that lies between my breasts” /b (Song of Songs 1:13). For this reason the Ark of the Covet, where the Divine Presence rests, is positioned so that its staves protrude through the curtain, like the breasts of a woman.,Continuing the previous discussion, b Rav Ketina said: When the Jewish people would ascend for /b one of the pilgrimage b Festivals, /b the priests would b roll up the curtain for them and show them the cherubs, which were clinging to one another, and say to them: See how you are beloved before God, like the love of a male and female. /b The two cherubs symbolize the Holy One, Blessed be He, and the Jewish people., b Rav Ḥisda raised an objection: /b How could the priests allow the people to see this? After all, it is stated with regard to the Tabernacle: b “But they shall not go in to see the sacred objects as they are being covered, /b lest they die” (Numbers 4:20), b and Rav Yehuda said /b that b Rav said: When the vessels were put into their containers /b for transport, it was prohibited even for the Levites to look at them. The prohibition against viewing the vessels should be even more severe when they are fixed in their sacred place within the Temple. How could they be publicly displayed?, b Rav Naḥman said /b in answer: This is b analogous to a bride; as long as she is /b engaged but still b in her father’s house, she is modest /b in the presence b of her husband. /b However, b once she /b is married and b comes to her father-in-law’s house /b to live with her husband, b she is no longer modest /b in the presence b of her husband. /b Likewise, in the wilderness, when the Divine Presence did not dwell in a permanent place, it was prohibited to see the sacred objects. By contrast, all were allowed to see the sacred objects in their permanent place in the Temple., b Rav Ḥana bar Rav Ketina raised an objection /b from the aforementioned mishna: There was b an incident involving a certain priest who was occupied /b and discovered the place where the Ark was hidden, and he subsequently died before he could reveal its location. Since he was prevented from seeing the Ark, it was evidently prohibited to see the sacred objects even after the Temple was built. Rav Naḥman b said to him: /b This is not difficult, as b you are speaking /b of when b she was divorced. /b Since the Jewish people were exiled after the destruction of the First Temple, they are compared to a woman divorced from her husband, b and when /b a woman is b divorced she returns to her original beloved /b but reserved state. She is once again modest and does not reveal herself. Likewise, the Divine Presence will remain hidden until the glory of the First Temple is restored.,The Gemara poses a question concerning Rav Ketina’s statement: b With what are we dealing /b here; in what circumstance did the priests roll up the curtain to show everyone the cherubs? b If we say /b this is referring b to /b the b First Temple, was there a curtain /b between the Sanctuary and the Holy of Holies? In the First Temple, there was a wall there. b Rather, /b we will say this is referring b to /b the b Second Temple; /b but b were there cherubs /b there? Since there was no Ark, it follows that there were no cherubs on it. The Gemara answers: b Actually, /b Rav Ketina is referring b to /b the b First Temple, and what is the curtain /b that he mentioned? It is b the curtain of the gates. /b For all of the Jewish people to be able to see, they had to raise the curtains hanging on all the gates., b As Rabbi Zeira said /b that b Rav said: There were thirteen curtains in the /b Second b Temple: Seven opposite, /b i.e., on the inside of, b seven gates; two /b additional ones within the Temple, b one /b of which was b at the entrance to the Sanctuary and /b the other b one /b of which was b at the entrance to the Entrance Hall. Two /b additional curtains were b within the partition, /b in the Holy of Holies in place of the one-cubit partition, b and two corresponding to them /b were above b in the upper chamber. /b Above the Holy of Holies, there was another level in the same layout as the one below, and a curtain was affixed there, too, as no one climbed up to the higher chamber above the Holy of Holies without a pressing need. These curtains were most likely hanging in the First Temple as well., b Rav Aḥa bar Ya’akov said: Actually, /b Rav Ketina’s statement is referring b to /b the b Second Temple: /b There was a curtain at the entrance of the Holy of Holies, b and /b indeed b there were images of cherubs there, /b i.e., drawn or engraved pictures of the cherubs on the walls. b As it is written: “And he carved all the walls of the house round about with carved figures of cherubs and palm trees and open flowers, /b within and without” (I Kings 6:29), and it is further stated: b “And he overlaid them with gold fitted upon the graven work” /b (I Kings 6:35), which teaches that in addition to the cherubs within the sacred place, other cherubs were drawn on the walls., b And it is written: “According to the space of each with i loyot /i ” /b (I Kings 7:36). The Gemara asks: b What is /b the meaning of: b “According to the space of each with i loyot /i ”? Rabba bar Rav Sheila said: /b |
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| 42. Eusebius of Caesarea, Demonstration of The Gospel, 6.18.20-6.18.23 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 549 |
| 43. Eusebius of Caesarea, Preparation For The Gospel, 9.39 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 527 |
| 45. Papyri, P.Oxy., 840 Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 544, 545, 546, 548 |
| 47. Jerusalem Talmud, B. Qam., None Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 546 |
| 48. Anon., Mekhilta Deut., None Tagged with subjects: •temple, holy vessels of; the sancta Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 530 |
