| 1. Septuagint, 2 Esdras, 13.32 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple sacrifice, torah study and Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 37 |
| 2. Septuagint, Baruch, 1.11 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple, sacrifice for emperors Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 580 |
3. Hebrew Bible, Leviticus, 19.30, 20.7, 24.3, 26.31 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sacrifices, jerusalem temple •temple sacrifice, priest and •priest, temple sacrifice and Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 48; Levine (2005), The Ancient Synagogue, The First Thousand Years, 200, 240, 356| 20.7. "וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 24.3. "מִחוּץ לְפָרֹכֶת הָעֵדֻת בְּאֹהֶל מוֹעֵד יַעֲרֹךְ אֹתוֹ אַהֲרֹן מֵעֶרֶב עַד־בֹּקֶר לִפְנֵי יְהוָה תָּמִיד חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם׃", 26.31. "וְנָתַתִּי אֶת־עָרֵיכֶם חָרְבָּה וַהֲשִׁמּוֹתִי אֶת־מִקְדְּשֵׁיכֶם וְלֹא אָרִיחַ בְּרֵיחַ נִיחֹחֲכֶם׃", | 19.30. "Ye shall keep My sabbaths, and reverence My sanctuary: I am the LORD.", 20.7. "Sanctify yourselves therefore, and be ye holy; for I am the LORD your God.", 24.3. "Without the veil of the testimony, in the tent of meeting, shall Aaron order it from evening to morning before the LORD continually; it shall be a statute for ever throughout your generations.", 26.31. "And I will make your cities a waste, and will bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours.", |
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4. Hebrew Bible, Genesis, a b c d\n0 13.4 13.4 13 4 \n1 32.10(11) 32.10(11) 32 10(11)\n2 28.22 28.22 28 22 \n3 28.20 28.20 28 20 \n4 28.21 28.21 28 21 \n5 1.3 1.3 1 3 \n6 1.4 1.4 1 4 \n7 1.17 1.17 1 17 \n8 1.26 1.26 1 26 \n9 1.27 1.27 1 27 \n10 1.28 1.28 1 28 \n11 2.2 2.2 2 2 \n12 2.3 2.3 2 3 \n13 1.16 1.16 1 16 \n14 1.5 1.5 1 5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 33| 13.4. "אֶל־מְקוֹם הַמִּזְבֵּחַ אֲשֶׁר־עָשָׂה שָׁם בָּרִאשֹׁנָה וַיִּקְרָא שָׁם אַבְרָם בְּשֵׁם יְהוָה׃", | 13.4. "unto the place of the altar, which he had made there at the first; and Abram called there on the name of the LORD.", |
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5. Hebrew Bible, Hosea, 6.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple sacrifice •temple sacrifice, priest and •priest, temple sacrifice and Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 47| 6.6. "כִּי חֶסֶד חָפַצְתִּי וְלֹא־זָבַח וְדַעַת אֱלֹהִים מֵעֹלוֹת׃", | 6.6. "For I desire mercy, and not sacrifice, And the knowledge of God rather than burnt-offerings.", |
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6. Hebrew Bible, Job, 28.9, 33.8, 36.32, 39.27 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple sacrifice, priest and •priest, temple sacrifice and Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 99| 28.9. "בַּחַלָּמִישׁ שָׁלַח יָדוֹ הָפַךְ מִשֹּׁרֶשׁ הָרִים׃", 33.8. "אַךְ אָמַרְתָּ בְאָזְנָי וְקוֹל מִלִּין אֶשְׁמָע׃", 36.32. "עַל־כַּפַּיִם כִּסָּה־אוֹר וַיְצַו עָלֶיהָ בְמַפְגִּיעַ׃", 39.27. "אִם־עַל־פִּיךָ יַגְבִּיהַּ נָשֶׁר וְכִי יָרִים קִנּוֹ׃", | 28.9. "He putteth forth his hand upon the flinty rock; He overturneth the mountains by the roots.", 33.8. "Surely thou hast spoken in my hearing, And I have heard the voice of thy words;", 36.32. "He covereth His hands with the lightning, And giveth it a charge that it strike the mark.", 39.27. "Doth the vulture mount up at thy command, And make her nest on high?", |
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7. Hebrew Bible, Numbers, 12.13, 15.37-15.41 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 37; Levine (2005), The Ancient Synagogue, The First Thousand Years, 167, 550| 12.13. "וַיִּצְעַק מֹשֶׁה אֶל־יְהוָה לֵאמֹר אֵל נָא רְפָא נָא לָהּ׃", 15.37. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 15.38. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם וְעָשׂוּ לָהֶם צִיצִת עַל־כַּנְפֵי בִגְדֵיהֶם לְדֹרֹתָם וְנָתְנוּ עַל־צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת׃", 15.39. "וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כָּל־מִצְוֺת יְהוָה וַעֲשִׂיתֶם אֹתָם וְלֹא־תָתֻרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר־אַתֶּם זֹנִים אַחֲרֵיהֶם׃", 15.41. "אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיוֹת לָכֶם לֵאלֹהִים אֲנִי יְהוָה אֱלֹהֵיכֶם׃", | 12.13. "And Moses cried unto the LORD, saying: ‘Heal her now, O God, I beseech Thee.’", 15.37. "And the LORD spoke unto Moses, saying:", 15.38. "’Speak unto the children of Israel, and bid them that they make them throughout their generations fringes in the corners of their garments, and that they put with the fringe of each corner a thread of blue.", 15.39. "And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye go not about after your own heart and your own eyes, after which ye use to go astray;", 15.40. "that ye may remember and do all My commandments, and be holy unto your God.", 15.41. "I am the LORD your God, who brought you out of the land of Egypt, to be your God: I am the LORD your God.’", |
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8. Hebrew Bible, Proverbs, 8.22-8.24, 21.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple sacrifice, torah study and •temple sacrifice •temple sacrifice, priest and •priest, temple sacrifice and Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 27, 47| 8.22. "יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃", 8.23. "מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃", 8.24. "בְּאֵין־תְּהֹמוֹת חוֹלָלְתִּי בְּאֵין מַעְיָנוֹת נִכְבַּדֵּי־מָיִם׃", 21.3. "אֵין חָכְמָה וְאֵין תְּבוּנָה וְאֵין עֵצָה לְנֶגֶד יְהוָה׃", 21.3. "עֲשֹׂה צְדָקָה וּמִשְׁפָּט נִבְחָר לַיהוָה מִזָּבַח׃", | 8.22. "The LORD made me as the beginning of His way, The first of His works of old.", 8.23. "I was set up from everlasting, from the beginning, Or ever the earth was.", 8.24. "When there were no depths, I was brought forth; When there were no fountains abounding with water.", 21.3. "To do righteousness and justice Is more acceptable to the LORD than sacrifice.", |
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9. Hebrew Bible, Psalms, 55.18, 147.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 571; Levine (2005), The Ancient Synagogue, The First Thousand Years, 546| 55.18. "עֶרֶב וָבֹקֶר וְצָהֳרַיִם אָשִׂיחָה וְאֶהֱמֶה וַיִּשְׁמַע קוֹלִי׃", 147.2. "לֹא עָשָׂה כֵן לְכָל־גּוֹי וּמִשְׁפָּטִים בַּל־יְדָעוּם הַלְלוּ־יָהּ׃", 147.2. "בּוֹנֵה יְרוּשָׁלִַם יְהוָה נִדְחֵי יִשְׂרָאֵל יְכַנֵּס׃", | 55.18. "Evening, and morning, and at noon, will I complain, and moan; And He hath heard my voice.", 147.2. "The LORD doth build up Jerusalem, He gathereth together the dispersed of Israel;", |
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10. Hebrew Bible, Deuteronomy, 6.4-6.9, 11.13-11.21, 26.1-26.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 37; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 81; Levine (2005), The Ancient Synagogue, The First Thousand Years, 167, 550| 6.4. "שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃", 6.5. "וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃", 6.6. "וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ׃", 6.7. "וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃", 6.8. "וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ׃", 6.9. "וּכְתַבְתָּם עַל־מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ׃", 11.13. "וְהָיָה אִם־שָׁמֹעַ תִּשְׁמְעוּ אֶל־מִצְוֺתַי אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם לְאַהֲבָה אֶת־יְהוָה אֱלֹהֵיכֶם וּלְעָבְדוֹ בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃", 11.14. "וְנָתַתִּי מְטַר־אַרְצְכֶם בְּעִתּוֹ יוֹרֶה וּמַלְקוֹשׁ וְאָסַפְתָּ דְגָנֶךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ׃", 11.15. "וְנָתַתִּי עֵשֶׂב בְּשָׂדְךָ לִבְהֶמְתֶּךָ וְאָכַלְתָּ וְשָׂבָעְתָּ׃", 11.16. "הִשָּׁמְרוּ לָכֶם פֶּן יִפְתֶּה לְבַבְכֶם וְסַרְתֶּם וַעֲבַדְתֶּם אֱלֹהִים אֲחֵרִים וְהִשְׁתַּחֲוִיתֶם לָהֶם׃", 11.17. "וְחָרָה אַף־יְהוָה בָּכֶם וְעָצַר אֶת־הַשָּׁמַיִם וְלֹא־יִהְיֶה מָטָר וְהָאֲדָמָה לֹא תִתֵּן אֶת־יְבוּלָהּ וַאֲבַדְתֶּם מְהֵרָה מֵעַל הָאָרֶץ הַטֹּבָה אֲשֶׁר יְהוָה נֹתֵן לָכֶם׃", 11.18. "וְשַׂמְתֶּם אֶת־דְּבָרַי אֵלֶּה עַל־לְבַבְכֶם וְעַל־נַפְשְׁכֶם וּקְשַׁרְתֶּם אֹתָם לְאוֹת עַל־יֶדְכֶם וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֵיכֶם׃", 11.19. "וְלִמַּדְתֶּם אֹתָם אֶת־בְּנֵיכֶם לְדַבֵּר בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃", 11.21. "לְמַעַן יִרְבּוּ יְמֵיכֶם וִימֵי בְנֵיכֶם עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֵיכֶם לָתֵת לָהֶם כִּימֵי הַשָּׁמַיִם עַל־הָאָרֶץ׃", 26.1. "וְהָיָה כִּי־תָבוֹא אֶל־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה וִירִשְׁתָּהּ וְיָשַׁבְתָּ בָּהּ׃", 26.1. "וְעַתָּה הִנֵּה הֵבֵאתִי אֶת־רֵאשִׁית פְּרִי הָאֲדָמָה אֲשֶׁר־נָתַתָּה לִּי יְהוָה וְהִנַּחְתּוֹ לִפְנֵי יְהוָה אֱלֹהֶיךָ וְהִשְׁתַּחֲוִיתָ לִפְנֵי יְהוָה אֱלֹהֶיךָ׃", 26.2. "וְלָקַחְתָּ מֵרֵאשִׁית כָּל־פְּרִי הָאֲדָמָה אֲשֶׁר תָּבִיא מֵאַרְצְךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ וְשַׂמְתָּ בַטֶּנֶא וְהָלַכְתָּ אֶל־הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ לְשַׁכֵּן שְׁמוֹ שָׁם׃", 26.3. "וּבָאתָ אֶל־הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַיהוָה אֱלֹהֶיךָ כִּי־בָאתִי אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֵינוּ לָתֶת לָנוּ׃", 26.4. "וְלָקַח הַכֹּהֵן הַטֶּנֶא מִיָּדֶךָ וְהִנִּיחוֹ לִפְנֵי מִזְבַּח יְהוָה אֱלֹהֶיךָ׃", 26.5. "וְעָנִיתָ וְאָמַרְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ אֲרַמִּי אֹבֵד אָבִי וַיֵּרֶד מִצְרַיְמָה וַיָּגָר שָׁם בִּמְתֵי מְעָט וַיְהִי־שָׁם לְגוֹי גָּדוֹל עָצוּם וָרָב׃", 26.6. "וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים וַיְעַנּוּנוּ וַיִּתְּנוּ עָלֵינוּ עֲבֹדָה קָשָׁה׃", 26.7. "וַנִּצְעַק אֶל־יְהוָה אֱלֹהֵי אֲבֹתֵינוּ וַיִּשְׁמַע יְהוָה אֶת־קֹלֵנוּ וַיַּרְא אֶת־עָנְיֵנוּ וְאֶת־עֲמָלֵנוּ וְאֶת־לַחֲצֵנוּ׃", 26.8. "וַיּוֹצִאֵנוּ יְהוָה מִמִּצְרַיִם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה וּבְמֹרָא גָּדֹל וּבְאֹתוֹת וּבְמֹפְתִים׃", 26.9. "וַיְבִאֵנוּ אֶל־הַמָּקוֹם הַזֶּה וַיִּתֶּן־לָנוּ אֶת־הָאָרֶץ הַזֹּאת אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃", 26.11. "וְשָׂמַחְתָּ בְכָל־הַטּוֹב אֲשֶׁר נָתַן־לְךָ יְהוָה אֱלֹהֶיךָ וּלְבֵיתֶךָ אַתָּה וְהַלֵּוִי וְהַגֵּר אֲשֶׁר בְּקִרְבֶּךָ׃", 26.12. "כִּי תְכַלֶּה לַעְשֵׂר אֶת־כָּל־מַעְשַׂר תְּבוּאָתְךָ בַּשָּׁנָה הַשְּׁלִישִׁת שְׁנַת הַמַּעֲשֵׂר וְנָתַתָּה לַלֵּוִי לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה וְאָכְלוּ בִשְׁעָרֶיךָ וְשָׂבֵעוּ׃", | 6.4. "HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE.", 6.5. "And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might.", 6.6. "And these words, which I command thee this day, shall be upon thy heart;", 6.7. "and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.", 6.8. "And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes.", 6.9. "And thou shalt write them upon the door-posts of thy house, and upon thy gates.", 11.13. "And it shall come to pass, if ye shall hearken diligently unto My commandments which I command you this day, to love the LORD your God, and to serve Him with all your heart and with all your soul,", 11.14. "that I will give the rain of your land in its season, the former rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil.", 11.15. "And I will give grass in thy fields for thy cattle, and thou shalt eat and be satisfied.", 11.16. "Take heed to yourselves, lest your heart be deceived, and ye turn aside, and serve other gods, and worship them;", 11.17. "and the anger of the LORD be kindled against you, and He shut up the heaven, so that there shall be no rain, and the ground shall not yield her fruit; and ye perish quickly from off the good land which the LORD giveth you.", 11.18. "Therefore shall ye lay up these My words in your heart and in your soul; and ye shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes.", 11.19. "And ye shall teach them your children, talking of them, when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.", 11.20. "And thou shalt write them upon the door-posts of thy house, and upon thy gates;", 11.21. "that your days may be multiplied, and the days of your children, upon the land which the LORD swore unto your fathers to give them, as the days of the heavens above the earth.", 26.1. "And it shall be, when thou art come in unto the land which the LORD thy God giveth thee for an inheritance, and dost possess it, and dwell therein;", 26.2. "that thou shalt take of the first of all the fruit of the ground, which thou shalt bring in from thy land that the LORD thy God giveth thee; and thou shalt put it in a basket and shalt go unto the place which the LORD thy God shall choose to cause His name to dwell there.", 26.3. "And thou shalt come unto the priest that shall be in those days, and say unto him: ‘I profess this day unto the LORD thy God, that I am come unto the land which the LORD swore unto our fathers to give us.’", 26.4. "And the priest shall take the basket out of thy hand, and set it down before the altar of the LORD thy God.", 26.5. "And thou shalt speak and say before the LORD thy God: ‘A wandering Aramean was my father, and he went down into Egypt, and sojourned there, few in number; and he became there a nation, great, mighty, and populous.", 26.6. "And the Egyptians dealt ill with us, and afflicted us, and laid upon us hard bondage.", 26.7. "And we cried unto the LORD, the God of our fathers, and the LORD heard our voice, and saw our affliction, and our toil, and our oppression.", 26.8. "And the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders.", 26.9. "And He hath brought us into this place, and hath given us this land, a land flowing with milk and honey.", 26.10. "And now, behold, I have brought the first of the fruit of the land, which Thou, O LORD, hast given me.’ And thou shalt set it down before the LORD thy God, and worship before the LORD thy God.", 26.11. "And thou shalt rejoice in all the good which the LORD thy God hath given unto thee, and unto thy house, thou, and the Levite, and the stranger that is in the midst of thee.", 26.12. "When thou hast made an end of tithing all the tithe of thine increase in the third year, which is the year of tithing, and hast given it unto the Levite, to the stranger, to the fatherless, and to the widow, that they may eat within thy gates, and be satisfied,", |
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11. Hebrew Bible, Exodus, 13.12, 13.25, 15.1-15.18, 24.10, 27.20, 30.7-30.8, 32.11-32.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sacrifice, temple •temple sacrifice, torah study and •temple sacrifice, priest and •priest, temple sacrifice and •sacrifices, jerusalem temple Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 37, 99; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 127; Levine (2005), The Ancient Synagogue, The First Thousand Years, 356| 13.12. "וְהַעֲבַרְתָּ כָל־פֶּטֶר־רֶחֶם לַיהֹוָה וְכָל־פֶּטֶר שֶׁגֶר בְּהֵמָה אֲשֶׁר יִהְיֶה לְךָ הַזְּכָרִים לַיהוָה׃", 15.1. "אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃", 15.1. "נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים׃", 15.2. "עָזִּי וְזִמְרָת יָהּ וַיְהִי־לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ׃", 15.2. "וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת־הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל־הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת׃", 15.3. "יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃", 15.4. "מַרְכְּבֹת פַּרְעֹה וְחֵילוֹ יָרָה בַיָּם וּמִבְחַר שָׁלִשָׁיו טֻבְּעוּ בְיַם־סוּף׃", 15.5. "תְּהֹמֹת יְכַסְיֻמוּ יָרְדוּ בִמְצוֹלֹת כְּמוֹ־אָבֶן׃", 15.6. "יְמִינְךָ יְהוָה נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ יְהוָה תִּרְעַץ אוֹיֵב׃", 15.7. "וּבְרֹב גְּאוֹנְךָ תַּהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ׃", 15.8. "וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ־נֵד נֹזְלִים קָפְאוּ תְהֹמֹת בְּלֶב־יָם׃", 15.9. "אָמַר אוֹיֵב אֶרְדֹּף אַשִּׂיג אֲחַלֵּק שָׁלָל תִּמְלָאֵמוֹ נַפְשִׁי אָרִיק חַרְבִּי תּוֹרִישֵׁמוֹ יָדִי׃", 15.11. "מִי־כָמֹכָה בָּאֵלִם יְהוָה מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא׃", 15.12. "נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ׃", 15.13. "נָחִיתָ בְחַסְדְּךָ עַם־זוּ גָּאָלְתָּ נֵהַלְתָּ בְעָזְּךָ אֶל־נְוֵה קָדְשֶׁךָ׃", 15.14. "שָׁמְעוּ עַמִּים יִרְגָּזוּן חִיל אָחַז יֹשְׁבֵי פְּלָשֶׁת׃", 15.15. "אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם אֵילֵי מוֹאָב יֹאחֲזֵמוֹ רָעַד נָמֹגוּ כֹּל יֹשְׁבֵי כְנָעַן׃", 15.16. "תִּפֹּל עֲלֵיהֶם אֵימָתָה וָפַחַד בִּגְדֹל זְרוֹעֲךָ יִדְּמוּ כָּאָבֶן עַד־יַעֲבֹר עַמְּךָ יְהוָה עַד־יַעֲבֹר עַם־זוּ קָנִיתָ׃", 15.17. "תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃", 15.18. "יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃", 30.7. "וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים בַּבֹּקֶר בַּבֹּקֶר בְּהֵיטִיבוֹ אֶת־הַנֵּרֹת יַקְטִירֶנָּה׃", 30.8. "וּבְהַעֲלֹת אַהֲרֹן אֶת־הַנֵּרֹת בֵּין הָעֲרְבַּיִם יַקְטִירֶנָּה קְטֹרֶת תָּמִיד לִפְנֵי יְהוָה לְדֹרֹתֵיכֶם׃", 32.11. "וַיְחַל מֹשֶׁה אֶת־פְּנֵי יְהוָה אֱלֹהָיו וַיֹּאמֶר לָמָה יְהוָה יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ אֲשֶׁר הוֹצֵאתָ מֵאֶרֶץ מִצְרַיִם בְּכֹחַ גָּדוֹל וּבְיָד חֲזָקָה׃", 32.12. "לָמָּה יֹאמְרוּ מִצְרַיִם לֵאמֹר בְּרָעָה הוֹצִיאָם לַהֲרֹג אֹתָם בֶּהָרִים וּלְכַלֹּתָם מֵעַל פְּנֵי הָאֲדָמָה שׁוּב מֵחֲרוֹן אַפֶּךָ וְהִנָּחֵם עַל־הָרָעָה לְעַמֶּךָ׃", 32.13. "זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ וַתְּדַבֵּר אֲלֵהֶם אַרְבֶּה אֶת־זַרְעֲכֶם כְּכוֹכְבֵי הַשָּׁמָיִם וְכָל־הָאָרֶץ הַזֹּאת אֲשֶׁר אָמַרְתִּי אֶתֵּן לְזַרְעֲכֶם וְנָחֲלוּ לְעֹלָם׃", 32.14. "וַיִּנָּחֶם יְהוָה עַל־הָרָעָה אֲשֶׁר דִּבֶּר לַעֲשׂוֹת לְעַמּוֹ׃", | 13.12. "that thou shalt set apart unto the LORD all that openeth the womb; every firstling that is a male, which thou hast coming of a beast, shall be the LORD’s.", 15.1. "Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea.", 15.2. "The LORD is my strength and song, And He is become my salvation; This is my God, and I will glorify Him; My father’s God, and I will exalt Him.", 15.3. "The LORD is a man of war, The LORD is His name.", 15.4. "Pharaoh’s chariots and his host hath He cast into the sea, And his chosen captains are sunk in the Red Sea.", 15.5. "The deeps cover them— They went down into the depths like a stone.", 15.6. "Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy.", 15.7. "And in the greatness of Thine excellency Thou overthrowest them that rise up against Thee; Thou sendest forth Thy wrath, it consumeth them as stubble.", 15.8. "And with the blast of Thy nostrils the waters were piled up— The floods stood upright as a heap; The deeps were congealed in the heart of the sea.", 15.9. "The enemy said: ‘I will pursue, I will overtake, I will divide the spoil; My lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.’", 15.10. "Thou didst blow with Thy wind, the sea covered them; They sank as lead in the mighty waters.", 15.11. "Who is like unto Thee, O LORD, among the mighty? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders?", 15.12. "Thou stretchedst out Thy right hand— The earth swallowed them.", 15.13. "Thou in Thy love hast led the people that Thou hast redeemed; Thou hast guided them in Thy strength to Thy holy habitation.", 15.14. "The peoples have heard, they tremble; Pangs have taken hold on the inhabitants of Philistia.", 15.15. "Then were the chiefs of Edom affrighted; The mighty men of Moab, trembling taketh hold upon them; All the inhabitants of Canaan are melted away.", 15.16. "Terror and dread falleth upon them; By the greatness of Thine arm they are as still as a stone; Till Thy people pass over, O LORD, Till the people pass over that Thou hast gotten.", 15.17. "Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established.", 15.18. "The LORD shall reign for ever and ever.", 24.10. "and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness.", 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.", 30.7. "And Aaron shall burn thereon incense of sweet spices; every morning, when he dresseth the lamps, he shall burn it.", 30.8. "And when Aaron lighteth the lamps at dusk, he shall burn it, a perpetual incense before the LORD throughout your generations.", 32.11. "And Moses besought the LORD his God, and said: ‘LORD, why doth Thy wrath wax hot against Thy people, that Thou hast brought forth out of the land of Egypt with great power and with a mighty hand?", 32.12. "Wherefore should the Egyptians speak, saying: For evil did He bring them forth, to slay them in the mountains, and to consume them from the face of the earth? Turn from Thy fierce wrath, and repent of this evil against Thy people.", 32.13. "Remember Abraham, Isaac, and Israel, Thy servants, to whom Thou didst swear by Thine own self, and saidst unto them: I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.’", 32.14. "And the LORD repented of the evil which He said He would do unto His people.", |
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12. Hebrew Bible, Jeremiah, 30.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple, sacrifice for emperors Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 571| 30.3. "כִּי הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְשַׁבְתִּי אֶת־שְׁבוּת עַמִּי יִשְׂרָאֵל וִיהוּדָה אָמַר יְהוָה וַהֲשִׁבֹתִים אֶל־הָאָרֶץ אֲשֶׁר־נָתַתִּי לַאֲבוֹתָם וִירֵשׁוּהָ׃", | 30.3. "For, lo, the days come, saith the LORD, that I will turn the captivity of My people Israel and Judah, saith the LORD; and I will cause them to return to the land that I gave to their fathers, and they shall possess it.’", |
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13. Hebrew Bible, Joshua, 1.1-1.28, 2.1-2.10, 8.22-8.53 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple sacrifice, torah study and Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 37| 1.1. "וַיְצַו יְהוֹשֻׁעַ אֶת־שֹׁטְרֵי הָעָם לֵאמֹר׃", 1.1. "וַיְהִי אַחֲרֵי מוֹת מֹשֶׁה עֶבֶד יְהוָה וַיֹּאמֶר יְהוָה אֶל־יְהוֹשֻׁעַ בִּן־נוּן מְשָׁרֵת מֹשֶׁה לֵאמֹר׃", 1.2. "מֹשֶׁה עַבְדִּי מֵת וְעַתָּה קוּם עֲבֹר אֶת־הַיַּרְדֵּן הַזֶּה אַתָּה וְכָל־הָעָם הַזֶּה אֶל־הָאָרֶץ אֲשֶׁר אָנֹכִי נֹתֵן לָהֶם לִבְנֵי יִשְׂרָאֵל׃", 1.3. "כָּל־מָקוֹם אֲשֶׁר תִּדְרֹךְ כַּף־רַגְלְכֶם בּוֹ לָכֶם נְתַתִּיו כַּאֲשֶׁר דִּבַּרְתִּי אֶל־מֹשֶׁה׃", 1.4. "מֵהַמִּדְבָּר וְהַלְּבָנוֹן הַזֶּה וְעַד־הַנָּהָר הַגָּדוֹל נְהַר־פְּרָת כֹּל אֶרֶץ הַחִתִּים וְעַד־הַיָּם הַגָּדוֹל מְבוֹא הַשָּׁמֶשׁ יִהְיֶה גְּבוּלְכֶם׃", 1.5. "לֹא־יִתְיַצֵּב אִישׁ לְפָנֶיךָ כֹּל יְמֵי חַיֶּיךָ כַּאֲשֶׁר הָיִיתִי עִם־מֹשֶׁה אֶהְיֶה עִמָּךְ לֹא אַרְפְּךָ וְלֹא אֶעֶזְבֶךָּ׃", 1.6. "חֲזַק וֶאֱמָץ כִּי אַתָּה תַּנְחִיל אֶת־הָעָם הַזֶּה אֶת־הָאָרֶץ אֲשֶׁר־נִשְׁבַּעְתִּי לַאֲבוֹתָם לָתֵת לָהֶם׃", 1.7. "רַק חֲזַק וֶאֱמַץ מְאֹד לִשְׁמֹר לַעֲשׂוֹת כְּכָל־הַתּוֹרָה אֲשֶׁר צִוְּךָ מֹשֶׁה עַבְדִּי אַל־תָּסוּר מִמֶּנּוּ יָמִין וּשְׂמֹאול לְמַעַן תַּשְׂכִּיל בְּכֹל אֲשֶׁר תֵּלֵךְ׃", 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׃", 1.9. "הֲלוֹא צִוִּיתִיךָ חֲזַק וֶאֱמָץ אַל־תַּעֲרֹץ וְאַל־תֵּחָת כִּי עִמְּךָ יְהוָה אֱלֹהֶיךָ בְּכֹל אֲשֶׁר תֵּלֵךְ׃", 1.11. "עִבְרוּ בְּקֶרֶב הַמַּחֲנֶה וְצַוּוּ אֶת־הָעָם לֵאמֹר הָכִינוּ לָכֶם צֵידָה כִּי בְּעוֹד שְׁלֹשֶׁת יָמִים אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן הַזֶּה לָבוֹא לָרֶשֶׁת אֶת־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֵיכֶם נֹתֵן לָכֶם לְרִשְׁתָּהּ׃", 1.12. "וְלָראוּבֵנִי וְלַגָּדִי וְלַחֲצִי שֵׁבֶט הַמְנַשֶּׁה אָמַר יְהוֹשֻׁעַ לֵאמֹר׃", 1.13. "זָכוֹר אֶת־הַדָּבָר אֲשֶׁר צִוָּה אֶתְכֶם מֹשֶׁה עֶבֶד־יְהוָה לֵאמֹר יְהוָה אֱלֹהֵיכֶם מֵנִיחַ לָכֶם וְנָתַן לָכֶם אֶת־הָאָרֶץ הַזֹּאת׃", 1.14. "נְשֵׁיכֶם טַפְּכֶם וּמִקְנֵיכֶם יֵשְׁבוּ בָּאָרֶץ אֲשֶׁר נָתַן לָכֶם מֹשֶׁה בְּעֵבֶר הַיַּרְדֵּן וְאַתֶּם תַּעַבְרוּ חֲמֻשִׁים לִפְנֵי אֲחֵיכֶם כֹּל גִּבּוֹרֵי הַחַיִל וַעֲזַרְתֶּם אוֹתָם׃", 1.15. "עַד אֲשֶׁר־יָנִיחַ יְהוָה לַאֲחֵיכֶם כָּכֶם וְיָרְשׁוּ גַם־הֵמָּה אֶת־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֵיכֶם נֹתֵן לָהֶם וְשַׁבְתֶּם לְאֶרֶץ יְרֻשַּׁתְכֶם וִירִשְׁתֶּם אוֹתָהּ אֲשֶׁר נָתַן לָכֶם מֹשֶׁה עֶבֶד יְהוָה בְּעֵבֶר הַיַּרְדֵּן מִזְרַח הַשָּׁמֶשׁ׃", 1.16. "וַיַּעֲנוּ אֶת־יְהוֹשֻׁעַ לֵאמֹר כֹּל אֲשֶׁר־צִוִּיתָנוּ נַעֲשֶׂה וְאֶל־כָּל־אֲשֶׁר תִּשְׁלָחֵנוּ נֵלֵךְ׃", 1.17. "כְּכֹל אֲשֶׁר־שָׁמַעְנוּ אֶל־מֹשֶׁה כֵּן נִשְׁמַע אֵלֶיךָ רַק יִהְיֶה יְהוָה אֱלֹהֶיךָ עִמָּךְ כַּאֲשֶׁר הָיָה עִם־מֹשֶׁה׃", 1.18. "כָּל־אִישׁ אֲשֶׁר־יַמְרֶה אֶת־פִּיךָ וְלֹא־יִשְׁמַע אֶת־דְּבָרֶיךָ לְכֹל אֲשֶׁר־תְּצַוֶּנּוּ יוּמָת רַק חֲזַק וֶאֱמָץ׃", 2.1. "וַיִּשְׁלַח יְהוֹשֻׁעַ־בִּן־נוּן מִן־הַשִּׁטִּים שְׁנַיִם־אֲנָשִׁים מְרַגְּלִים חֶרֶשׁ לֵאמֹר לְכוּ רְאוּ אֶת־הָאָרֶץ וְאֶת־יְרִיחוֹ וַיֵּלְכוּ וַיָּבֹאוּ בֵּית־אִשָּׁה זוֹנָה וּשְׁמָהּ רָחָב וַיִּשְׁכְּבוּ־שָׁמָּה׃", 2.1. "כִּי שָׁמַעְנוּ אֵת אֲשֶׁר־הוֹבִישׁ יְהוָה אֶת־מֵי יַם־סוּף מִפְּנֵיכֶם בְּצֵאתְכֶם מִמִּצְרָיִם וַאֲשֶׁר עֲשִׂיתֶם לִשְׁנֵי מַלְכֵי הָאֱמֹרִי אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן לְסִיחֹן וּלְעוֹג אֲשֶׁר הֶחֱרַמְתֶּם אוֹתָם׃", 2.2. "וְאִם־תַּגִּידִי אֶת־דְּבָרֵנוּ זֶה וְהָיִינוּ נְקִיִּם מִשְּׁבֻעָתֵךְ אֲשֶׁר הִשְׁבַּעְתָּנוּ׃", 2.2. "וַיֵּאָמַר לְמֶלֶךְ יְרִיחוֹ לֵאמֹר הִנֵּה אֲנָשִׁים בָּאוּ הֵנָּה הַלַּיְלָה מִבְּנֵי יִשְׂרָאֵל לַחְפֹּר אֶת־הָאָרֶץ׃", 2.3. "וַיִּשְׁלַח מֶלֶךְ יְרִיחוֹ אֶל־רָחָב לֵאמֹר הוֹצִיאִי הָאֲנָשִׁים הַבָּאִים אֵלַיִךְ אֲשֶׁר־בָּאוּ לְבֵיתֵךְ כִּי לַחְפֹּר אֶת־כָּל־הָאָרֶץ בָּאוּ׃", 2.4. "וַתִּקַּח הָאִשָּׁה אֶת־שְׁנֵי הָאֲנָשִׁים וַתִּצְפְּנוֹ וַתֹּאמֶר כֵּן בָּאוּ אֵלַי הָאֲנָשִׁים וְלֹא יָדַעְתִּי מֵאַיִן הֵמָּה׃", 2.5. "וַיְהִי הַשַּׁעַר לִסְגּוֹר בַּחֹשֶׁךְ וְהָאֲנָשִׁים יָצָאוּ לֹא יָדַעְתִּי אָנָה הָלְכוּ הָאֲנָשִׁים רִדְפוּ מַהֵר אַחֲרֵיהֶם כִּי תַשִּׂיגוּם׃", 2.6. "וְהִיא הֶעֱלָתַם הַגָּגָה וַתִּטְמְנֵם בְּפִשְׁתֵּי הָעֵץ הָעֲרֻכוֹת לָהּ עַל־הַגָּג׃", 2.7. "וְהָאֲנָשִׁים רָדְפוּ אַחֲרֵיהֶם דֶּרֶךְ הַיַּרְדֵּן עַל הַמַּעְבְּרוֹת וְהַשַּׁעַר סָגָרוּ אַחֲרֵי כַּאֲשֶׁר יָצְאוּ הָרֹדְפִים אַחֲרֵיהֶם׃", 2.8. "וְהֵמָּה טֶרֶם יִשְׁכָּבוּן וְהִיא עָלְתָה עֲלֵיהֶם עַל־הַגָּג׃", 2.9. "וַתֹּאמֶר אֶל־הָאֲנָשִׁים יָדַעְתִּי כִּי־נָתַן יְהוָה לָכֶם אֶת־הָאָרֶץ וְכִי־נָפְלָה אֵימַתְכֶם עָלֵינוּ וְכִי נָמֹגוּ כָּל־יֹשְׁבֵי הָאָרֶץ מִפְּנֵיכֶם׃", 8.22. "וְאֵלֶּה יָצְאוּ מִן־הָעִיר לִקְרָאתָם וַיִּהְיוּ לְיִשְׂרָאֵל בַּתָּוֶךְ אֵלֶּה מִזֶּה וְאֵלֶּה מִזֶּה וַיַּכּוּ אוֹתָם עַד־בִּלְתִּי הִשְׁאִיר־לוֹ שָׂרִיד וּפָלִיט׃", 8.23. "וְאֶת־מֶלֶךְ הָעַי תָּפְשׂוּ חָי וַיַּקְרִבוּ אֹתוֹ אֶל־יְהוֹשֻׁעַ׃", 8.24. "וַיְהִי כְּכַלּוֹת יִשְׂרָאֵל לַהֲרֹג אֶת־כָּל־יֹשְׁבֵי הָעַי בַּשָּׂדֶה בַּמִּדְבָּר אֲשֶׁר רְדָפוּם בּוֹ וַיִּפְּלוּ כֻלָּם לְפִי־חֶרֶב עַד־תֻּמָּם וַיָּשֻׁבוּ כָל־יִשְׂרָאֵל הָעַי וַיַּכּוּ אֹתָהּ לְפִי־חָרֶב׃", 8.25. "וַיְהִי כָל־הַנֹּפְלִים בַּיּוֹם הַהוּא מֵאִישׁ וְעַד־אִשָּׁה שְׁנֵים עָשָׂר אָלֶף כֹּל אַנְשֵׁי הָעָי׃", 8.26. "וִיהוֹשֻׁעַ לֹא־הֵשִׁיב יָדוֹ אֲשֶׁר נָטָה בַּכִּידוֹן עַד אֲשֶׁר הֶחֱרִים אֵת כָּל־יֹשְׁבֵי הָעָי׃", 8.27. "רַק הַבְּהֵמָה וּשְׁלַל הָעִיר הַהִיא בָּזְזוּ לָהֶם יִשְׂרָאֵל כִּדְבַר יְהוָה אֲשֶׁר צִוָּה אֶת־יְהוֹשֻׁעַ׃", 8.28. "וַיִּשְׂרֹף יְהוֹשֻׁעַ אֶת־הָעָי וַיְשִׂימֶהָ תֵּל־עוֹלָם שְׁמָמָה עַד הַיּוֹם הַזֶּה׃", 8.29. "וְאֶת־מֶלֶךְ הָעַי תָּלָה עַל־הָעֵץ עַד־עֵת הָעָרֶב וּכְבוֹא הַשֶּׁמֶשׁ צִוָּה יְהוֹשֻׁעַ וַיֹּרִידוּ אֶת־נִבְלָתוֹ מִן־הָעֵץ וַיַּשְׁלִיכוּ אוֹתָהּ אֶל־פֶּתַח שַׁעַר הָעִיר וַיָּקִימוּ עָלָיו גַּל־אֲבָנִים גָּדוֹל עַד הַיּוֹם הַזֶּה׃", 8.31. "כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל כַּכָּתוּב בְּסֵפֶר תּוֹרַת מֹשֶׁה מִזְבַּח אֲבָנִים שְׁלֵמוֹת אֲשֶׁר לֹא־הֵנִיף עֲלֵיהֶן בַּרְזֶל וַיַּעֲלוּ עָלָיו עֹלוֹת לַיהוָה וַיִּזְבְּחוּ שְׁלָמִים׃", 8.32. "וַיִּכְתָּב־שָׁם עַל־הָאֲבָנִים אֵת מִשְׁנֵה תּוֹרַת מֹשֶׁה אֲשֶׁר כָּתַב לִפְנֵי בְּנֵי יִשְׂרָאֵל׃", 8.33. "וְכָל־יִשְׂרָאֵל וּזְקֵנָיו וְשֹׁטְרִים וְשֹׁפְטָיו עֹמְדִים מִזֶּה וּמִזֶּה לָאָרוֹן נֶגֶד הַכֹּהֲנִים הַלְוִיִּם נֹשְׂאֵי אֲרוֹן בְּרִית־יְהוָה כַּגֵּר כָּאֶזְרָח חֶצְיוֹ אֶל־מוּל הַר־גְּרִזִים וְהַחֶצְיוֹ אֶל־מוּל הַר־עֵיבָל כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה לְבָרֵךְ אֶת־הָעָם יִשְׂרָאֵל בָּרִאשֹׁנָה׃", 8.34. "וְאַחֲרֵי־כֵן קָרָא אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַבְּרָכָה וְהַקְּלָלָה כְּכָל־הַכָּתוּב בְּסֵפֶר הַתּוֹרָה׃", 8.35. "לֹא־הָיָה דָבָר מִכֹּל אֲשֶׁר־צִוָּה מֹשֶׁה אֲשֶׁר לֹא־קָרָא יְהוֹשֻׁעַ נֶגֶד כָּל־קְהַל יִשְׂרָאֵל וְהַנָּשִׁים וְהַטַּף וְהַגֵּר הַהֹלֵךְ בְּקִרְבָּם׃", | 1.1. "Now it came to pass after the death of Moses the servant of the LORD, that the LORD spoke unto Joshua the son of Nun, Moses’minister, saying:", 1.2. "’Moses My servant is dead; now therefore arise, go over this Jordan, thou, and all this people, unto the land which I do give to them, even to the children of Israel.", 1.3. "Every place that the sole of your foot shall tread upon, to you have I given it, as I spoke unto Moses.", 1.4. "From the wilderness, and this Lebanon, even unto the great river, the river Euphrates, all the land of the Hittites, and unto the Great Sea toward the going down of the sun, shall be your border.", 1.5. "There shall not any man be able to stand before thee all the days of thy life; as I was with Moses, so I will be with thee; I will not fail thee, nor forsake thee.", 1.6. "Be strong and of good courage; for thou shalt cause this people to inherit the land which I swore unto their fathers to give them.", 1.7. "Only be strong and very courageous, to observe to do according to all the law, which Moses My servant commanded thee; turn not from it to the right hand or to the left, that thou mayest have good success whithersoever thou goest.", 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.", 1.9. "Have not I commanded thee? Be strong and of good courage; be not affrighted, neither be thou dismayed: for the LORD thy God is with thee whithersoever thou goest.’", 1.10. "Then Joshua commanded the officers of the people, saying:", 1.11. "’Pass through the midst of the camp, and command the people, saying: Prepare you victuals; for within three days ye are to pass over this Jordan, to go in to possess the land, which the LORD your God giveth you to possess it.’", 1.12. "And to the Reubenites, and to the Gadites, and to the half-tribe of Manasseh, spoke Joshua, saying:", 1.13. "’Remember the word which Moses the servant of the LORD commanded, you, saying: The LORD your God giveth you rest, and will give you this land.", 1.14. "Your wives, your little ones, and your cattle, shall abide in the land which Moses gave you beyond the Jordan; but ye shall pass over before your brethren armed, all the mighty men of valour, and shall help them;", 1.15. "until the LORD have given your brethren rest, as unto you, and they also have possessed the land which the LORD your God giveth them; then ye shall return unto the land of your possession, and possess it, which Moses the servant of the LORD gave you beyond the Jordan toward the sunrising.’", 1.16. "And they answered Joshua, saying: ‘All that thou hast commanded us we will do, and whithersoever thou sendest us we will go.", 1.17. "According as we hearkened unto Moses in all things, so will we hearken unto thee; only the LORD thy God be with thee, as He was with Moses.", 1.18. "Whosoever he be that shall rebel against thy commandment, and shall not hearken unto thy words in all that thou commandest him, he shall be put to death; only be strong and of good courage.’", 2.1. "And Joshua the son of Nun sent out of Shittim two spies secretly, saying: ‘Go view the land, and Jericho.’ And they went, and came into the house of a harlot whose name was Rahab, and lay there.", 2.2. "And it was told the king of Jericho, saying: ‘Behold, there came men in hither to-night of the children of Israel to search out the land.’", 2.3. "And the king of Jericho sent unto Rahab, saying: ‘Bring forth the men that are come to thee, that are entered into thy house; for they are come to search out all the land.’", 2.4. "And the woman took the two men, and hid them; and she said: ‘Yea, the men came unto me, but I knew not whence they were;", 2.5. "and it came to pass about the time of the shutting of the gate, when it was dark, that the men went out; whither the men went I know not; pursue after them quickly; for ye shall overtake them.’", 2.6. "But she had brought them up to the roof, and hid them with the stalks of flax, which she had spread out upon the roof.", 2.7. "And the men pursued after them the way to the Jordan unto the fords; and as soon as they that pursued after them were gone out, the gate was shut.", 2.8. "And before they were laid down, she came up unto them upon the roof;", 2.9. "and she said unto the men: ‘I know that the LORD hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land melt away before you.", 2.10. "For we have heard how the LORD dried up the water of the Red Sea before you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were beyond the Jordan, unto Sihon and to Og, whom ye utterly destroyed.", 8.22. "And the other came forth out of the city against them; so they were in the midst of Israel, some on this side, and some on that side; and they smote them, so that they let none of them remain or escape.", 8.23. "And the king of Ai they took alive, and brought him to Joshua.", 8.24. "And it came to pass, when Israel had made an end of slaying all the inhabitants of Ai in the field, even in the wilderness wherein they pursued them, and they were all fallen by the edge of the sword, until they were consumed, that all Israel returned unto Ai, and smote it with the edge of the sword.", 8.25. "And all that fell that day, both of men and women, were twelve thousand, even all the men of Ai.", 8.26. "For Joshua drew not back his hand, wherewith he stretched out the javelin, until he had utterly destroyed all the inhabitants of Ai.", 8.27. "Only the cattle and the spoil of that city Israel took for a prey unto themselves, according unto the word of the LORD which He commanded Joshua.", 8.28. "So Joshua burnt Ai, and made it a heap for ever, even a desolation, unto this day.", 8.29. "And the king of Ai he hanged on a tree until the eventide; and at the going down of the sun Joshua commanded, and they took his carcass down from the tree, and cast it at the entrance of the gate of the city, and raised thereon a great heap of stones, unto this day.", 8.30. "Then Joshua built an altar unto the LORD, the God of Israel, in mount Ebal,", 8.31. "as Moses the servant of the LORD commanded the children of Israel, as it is written in the book of the law of Moses, an altar of unhewn stones, upon which no man had lifted up any iron; and they offered thereon burnt-offerings unto the LORD, and sacrificed peace-offerings.", 8.32. "And he wrote there upon the stones a copy of the law of Moses, which he wrote before the children of Israel.", 8.33. "And all Israel, and their elders and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, that bore the ark of the covet of the LORD, as well the stranger as the home-born; half of them in front of mount Gerizim and half of them in front of mount Ebal; as Moses the servant of the LORD had commanded at the first, that they should bless the people of Israel.", 8.34. "And afterward he read all the words of the law, the blessing and the curse, according to all that is written in the book of the law.", 8.35. "There was not a word of all that Moses commanded, which Joshua read not before all the assembly of Israel, and the women, and the little ones, and the strangers that walked among them.", |
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14. Hebrew Bible, Isaiah, 1.26-1.27, 6.3, 6.5, 11.11-11.12, 27.13, 56.7, 63.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple, sacrifice for emperors •temple, in heaven, in songs of the sabbath sacrifice •sacrifice, temple •sacrifices, jerusalem temple Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 571; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 33; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 136, 137; Levine (2005), The Ancient Synagogue, The First Thousand Years, 240| 1.26. "וְאָשִׁיבָה שֹׁפְטַיִךְ כְּבָרִאשֹׁנָה וְיֹעֲצַיִךְ כְּבַתְּחִלָּה אַחֲרֵי־כֵן יִקָּרֵא לָךְ עִיר הַצֶּדֶק קִרְיָה נֶאֱמָנָה׃", 1.27. "צִיּוֹן בְּמִשְׁפָּט תִּפָּדֶה וְשָׁבֶיהָ בִּצְדָקָה׃", 6.3. "וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃", 6.5. "וָאֹמַר אוֹי־לִי כִי־נִדְמֵיתִי כִּי אִישׁ טְמֵא־שְׂפָתַיִם אָנֹכִי וּבְתוֹךְ עַם־טְמֵא שְׂפָתַיִם אָנֹכִי יוֹשֵׁב כִּי אֶת־הַמֶּלֶךְ יְהוָה צְבָאוֹת רָאוּ עֵינָי׃", 11.11. "וְהָיָה בַּיּוֹם הַהוּא יוֹסִיף אֲדֹנָי שֵׁנִית יָדוֹ לִקְנוֹת אֶת־שְׁאָר עַמּוֹ אֲשֶׁר יִשָּׁאֵר מֵאַשּׁוּר וּמִמִּצְרַיִם וּמִפַּתְרוֹס וּמִכּוּשׁ וּמֵעֵילָם וּמִשִּׁנְעָר וּמֵחֲמָת וּמֵאִיֵּי הַיָּם׃", 11.12. "וְנָשָׂא נֵס לַגּוֹיִם וְאָסַף נִדְחֵי יִשְׂרָאֵל וּנְפֻצוֹת יְהוּדָה יְקַבֵּץ מֵאַרְבַּע כַּנְפוֹת הָאָרֶץ׃", 27.13. "וְהָיָה בַּיּוֹם הַהוּא יִתָּקַע בְּשׁוֹפָר גָּדוֹל וּבָאוּ הָאֹבְדִים בְּאֶרֶץ אַשּׁוּר וְהַנִּדָּחִים בְּאֶרֶץ מִצְרָיִם וְהִשְׁתַּחֲווּ לַיהוָה בְּהַר הַקֹּדֶשׁ בִּירוּשָׁלִָם׃", 56.7. "וַהֲבִיאוֹתִים אֶל־הַר קָדְשִׁי וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי עוֹלֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן עַל־מִזְבְּחִי כִּי בֵיתִי בֵּית־תְּפִלָּה יִקָּרֵא לְכָל־הָעַמִּים׃", 63.16. "כִּי־אַתָּה אָבִינוּ כִּי אַבְרָהָם לֹא יְדָעָנוּ וְיִשְׂרָאֵל לֹא יַכִּירָנוּ אַתָּה יְהוָה אָבִינוּ גֹּאֲלֵנוּ מֵעוֹלָם שְׁמֶךָ׃", | 1.26. "And I will restore thy judges as at the first, And thy counsellors as at the beginning; Afterward thou shalt be called The city of righteousness, The faithful city.", 1.27. "Zion shall be redeemed with justice, And they that return of her with righteousness.", 6.3. "And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory.", 6.5. "Then said I: Woe is me! for I am undone; Because I am a man of unclean lips, And I dwell in the midst of a people of unclean lips; For mine eyes have seen the King, The LORD of hosts.", 11.11. "And it shall come to pass in that day, That the Lord will set His hand again the second time To recover the remt of His people, That shall remain from Assyria, and from Egypt, And from Pathros, and from Cush, and from Elam, And from Shinar, and from Hamath, and from the islands of the sea.", 11.12. "And He will set up an ensign for the nations, And will assemble the dispersed of Israel, And gather together the scattered of Judah From the four corners of the earth.", 27.13. "And it shall come to pass in that day, That a great horn shall be blown; And they shall come that were lost in the land of Assyria, And they that were dispersed in the land of Egypt; And they shall worship the LORD in the holy mountain at Jerusalem.", 56.7. "Even them will I bring to My holy mountain, And make them joyful in My house of prayer; Their burnt-offerings and their sacrifices Shall be acceptable upon Mine altar; For My house shall be called A house of prayer for all peoples.", 63.16. "For Thou art our Father; for Abraham knoweth us not, and Israel doth not acknowledge us; Thou, O LORD, art our Father, Our Redeemer from everlasting is Thy name.", |
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15. Hebrew Bible, 1 Samuel, 3.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 356| 3.3. "וְנֵר אֱלֹהִים טֶרֶם יִכְבֶּה וּשְׁמוּאֵל שֹׁכֵב בְּהֵיכַל יְהוָה אֲשֶׁר־שָׁם אֲרוֹן אֱלֹהִים׃", | 3.3. "and the lamp of God had not yet gone out in the temple of the Lord, where the ark of God was, and Shemu᾽el was laid down to sleep;", |
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16. Hebrew Bible, Ezekiel, 3.12, 20.34 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple, in heaven, in songs of the sabbath sacrifice •temple, sacrifice for emperors Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 571; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 137| 3.12. "וַתִּשָּׂאֵנִי רוּחַ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד־יְהוָה מִמְּקוֹמוֹ׃", 20.34. "וְהוֹצֵאתִי אֶתְכֶם מִן־הָעַמִּים וְקִבַּצְתִּי אֶתְכֶם מִן־הָאֲרָצוֹת אֲשֶׁר נְפוֹצֹתֶם בָּם בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה וּבְחֵמָה שְׁפוּכָה׃", | 3.12. "Then a spirit lifted me up, and I heard behind me the voice of a great rushing: ‘Blessed be the glory of the LORD from His place’;", 20.34. "and I will bring you out from the peoples, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with an outstretched arm, and with fury poured out;", |
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17. Hebrew Bible, Nehemiah, 1.4-1.11, 8.5-8.8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple sacrifice, torah study and •sacrifices, jerusalem temple Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 37; Levine (2005), The Ancient Synagogue, The First Thousand Years, 530| 1.4. "וַיְהִי כְּשָׁמְעִי אֶת־הַדְּבָרִים הָאֵלֶּה יָשַׁבְתִּי וָאֶבְכֶּה וָאֶתְאַבְּלָה יָמִים וָאֱהִי צָם וּמִתְפַּלֵּל לִפְנֵי אֱלֹהֵי הַשָּׁמָיִם׃", 1.5. "וָאֹמַר אָנָּא יְהוָה אֱלֹהֵי הַשָּׁמַיִם הָאֵל הַגָּדוֹל וְהַנּוֹרָא שֹׁמֵר הַבְּרִית וָחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְוֺתָיו׃", 1.6. "תְּהִי נָא אָזְנְךָ־קַשֶּׁבֶת וְעֵינֶיךָ פְתֻוּחוֹת לִשְׁמֹעַ אֶל־תְּפִלַּת עַבְדְּךָ אֲשֶׁר אָנֹכִי מִתְפַּלֵּל לְפָנֶיךָ הַיּוֹם יוֹמָם וָלַיְלָה עַל־בְּנֵי יִשְׂרָאֵל עֲבָדֶיךָ וּמִתְוַדֶּה עַל־חַטֹּאות בְּנֵי־יִשְׂרָאֵל אֲשֶׁר חָטָאנוּ לָךְ וַאֲנִי וּבֵית־אָבִי חָטָאנוּ׃", 1.7. "חֲבֹל חָבַלְנוּ לָךְ וְלֹא־שָׁמַרְנוּ אֶת־הַמִּצְוֺת וְאֶת־הַחֻקִּים וְאֶת־הַמִּשְׁפָּטִים אֲשֶׁר צִוִּיתָ אֶת־מֹשֶׁה עַבְדֶּךָ׃", 1.8. "זְכָר־נָא אֶת־הַדָּבָר אֲשֶׁר צִוִּיתָ אֶת־מֹשֶׁה עַבְדְּךָ לֵאמֹר אַתֶּם תִּמְעָלוּ אֲנִי אָפִיץ אֶתְכֶם בָּעַמִּים׃", 1.9. "וְשַׁבְתֶּם אֵלַי וּשְׁמַרְתֶּם מִצְוֺתַי וַעֲשִׂיתֶם אֹתָם אִם־יִהְיֶה נִדַּחֲכֶם בִּקְצֵה הַשָּׁמַיִם מִשָּׁם אֲקַבְּצֵם והבואתים [וַהֲבִיאוֹתִים] אֶל־הַמָּקוֹם אֲשֶׁר בָּחַרְתִּי לְשַׁכֵּן אֶת־שְׁמִי שָׁם׃", 1.11. "אָנָּא אֲדֹנָי תְּהִי נָא אָזְנְךָ־קַשֶּׁבֶת אֶל־תְּפִלַּת עַבְדְּךָ וְאֶל־תְּפִלַּת עֲבָדֶיךָ הַחֲפֵצִים לְיִרְאָה אֶת־שְׁמֶךָ וְהַצְלִיחָה־נָּא לְעַבְדְּךָ הַיּוֹם וּתְנֵהוּ לְרַחֲמִים לִפְנֵי הָאִישׁ הַזֶּה וַאֲנִי הָיִיתִי מַשְׁקֶה לַמֶּלֶךְ׃", 8.5. "וַיִּפְתַּח עֶזְרָא הַסֵּפֶר לְעֵינֵי כָל־הָעָם כִּי־מֵעַל כָּל־הָעָם הָיָה וּכְפִתְחוֹ עָמְדוּ כָל־הָעָם׃", 8.6. "וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃", 8.7. "וְיֵשׁוּעַ וּבָנִי וְשֵׁרֵבְיָה יָמִין עַקּוּב שַׁבְּתַי הוֹדִיָּה מַעֲשֵׂיָה קְלִיטָא עֲזַרְיָה יוֹזָבָד חָנָן פְּלָאיָה וְהַלְוִיִּם מְבִינִים אֶת־הָעָם לַתּוֹרָה וְהָעָם עַל־עָמְדָם׃", 8.8. "וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃", | 1.4. "And it came to pass, when I heard these words, that I sat down and wept, and mourned certain days; and I fasted and prayed before the God of heaven,", 1.5. "and said: ‘I beseech Thee, O LORD, the God of heaven, the great and awful God, that keepeth covet and mercy with them that love Him and keep His commandments;", 1.6. "let Thine ear now be attentive, and Thine eyes open, that Thou mayest hearken unto the prayer of Thy servant, which I pray before Thee at this time, day and night, for the children of Israel Thy servants, while I confess the sins of the children of Israel, which we have sinned against Thee; yea, I and my father’s house have sinned.", 1.7. "We have dealt very corruptly against Thee, and have not kept the commandments, nor the statutes, nor the ordices which Thou didst command Thy servant Moses.", 1.8. "Remember, I beseech Thee, the word that Thou didst command Thy servant Moses, saying: If ye deal treacherously, I will scatter you abroad among the peoples;", 1.9. "but if ye return unto Me, and keep My commandments and do them, though your dispersed were in the uttermost part of the heaven, yet will I gather them from thence, and will bring them unto the place that I have chosen to cause My name to dwell there.", 1.10. "Now these are Thy servants and Thy people, whom Thou hast redeemed by Thy great power, and by Thy strong hand.", 1.11. "O Lord, I beseech Thee, let now Thine ear be attentive to the prayer of Thy servant, and to the prayer of Thy servants, who delight to fear Thy name; and prosper, I pray Thee, Thy servant this day, and grant him mercy in the sight of this man.’ Now I was cupbearer to the king.", 8.5. "And Ezra opened the book in the sight of all the people—for he was above all the people—and when he opened it, all the people stood up.", 8.6. "And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground.", 8.7. "Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Ha, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place.", 8.8. "And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading.", |
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| 18. Theopompus of Chios, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple, sacrifice for emperors Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 580 |
19. Herodotus, Histories, 6.11 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple, sacrifice for emperors Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 580 | 6.11. Then the Ionians who had gathered at Lade held assemblies; among those whom I suppose to have addressed them was Dionysius, the Phocaean general, who spoke thus: ,“Our affairs, men of Ionia, stand on the edge of a razor, whether to be free men or slaves, and runaway slaves at that. If you now consent to endure hardships, you will have toil for the present time, but it will be in your power to overcome your enemies and gain freedom; but if you will be weak and disorderly, I see nothing that can save you from paying the penalty to the king for your rebellion. ,Believe me and entrust yourselves to me; I promise you that (if the gods deal fairly with us) either our enemies shall not meet us in battle, or if they do they shall be utterly vanquished.” |
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20. Hebrew Bible, 1 Chronicles, 21.15, 26.5 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sacrifice, temple •sacrifices, jerusalem temple Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 127; Levine (2005), The Ancient Synagogue, The First Thousand Years, 356| 21.15. "וַיִּשְׁלַח הָאֱלֹהִים מַלְאָךְ לִירוּשָׁלִַם לְהַשְׁחִיתָהּ וּכְהַשְׁחִית רָאָה יְהוָה וַיִּנָּחֶם עַל־הָרָעָה וַיֹּאמֶר לַמַּלְאָךְ הַמַּשְׁחִית רַב עַתָּה הֶרֶף יָדֶךָ וּמַלְאַךְ יְהוָה עֹמֵד עִם־גֹּרֶן אָרְנָן הַיְבוּסִי׃", 26.5. "עַמִּיאֵל הַשִּׁשִּׁי יִשָׂשכָר הַשְּׁבִיעִי פְּעֻלְּתַי הַשְּׁמִינִי כִּי בֵרֲכוֹ אֱלֹהִים׃", | 21.15. "And God sent an angel unto Jerusalem to destroy it; and as he was about to destroy, the LORD beheld, and He repented Him of the evil, and said to the destroying angel: ‘It is enough; now stay thy hand.’ And the angel of the LORD was standing by the threshing-floor of Or the Jebusite.", 26.5. "Ammiel the sixth, Issachar the seventh, Peullethai the eighth; for God blessed him.", |
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21. Hebrew Bible, 2 Chronicles, 29.29 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple, sacrifice for emperors Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 580| 29.29. "וּכְכַלּוֹת לְהַעֲלוֹת כָּרְעוּ הַמֶּלֶךְ וְכָל־הַנִּמְצְאִים אִתּוֹ וַיִּשְׁתַּחֲווּ׃", | 29.29. "And when they had made an end of offering, the king and all that were present with him bowed themselves and prostrated themselves.", |
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| 22. Xenophon, Ways And Means, 5.10 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple, sacrifice for emperors Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 580 |
| 23. Dinarchus, Or., 1968.444 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple, sacrifice for emperors Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 351 |
| 24. Cicero, Philippicae, 13.43 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •sacrifice, morning, performed in temple Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 284 |
25. Hebrew Bible, Daniel, 6.11, 9.18, 9.20 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •sacrifices, jerusalem temple •temple, sacrifice for emperors Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 580; Levine (2005), The Ancient Synagogue, The First Thousand Years, 546| 6.11. "וְדָנִיֵּאל כְּדִי יְדַע דִּי־רְשִׁים כְּתָבָא עַל לְבַיְתֵהּ וְכַוִּין פְּתִיחָן לֵהּ בְּעִלִּיתֵהּ נֶגֶד יְרוּשְׁלֶם וְזִמְנִין תְּלָתָה בְיוֹמָא הוּא בָּרֵךְ עַל־בִּרְכוֹהִי וּמְצַלֵּא וּמוֹדֵא קֳדָם אֱלָהֵהּ כָּל־קֳבֵל דִּי־הֲוָא עָבֵד מִן־קַדְמַת דְּנָה׃", 9.18. "הַטֵּה אֱלֹהַי אָזְנְךָ וּשֲׁמָע פקחה [פְּקַח] עֵינֶיךָ וּרְאֵה שֹׁמְמֹתֵינוּ וְהָעִיר אֲשֶׁר־נִקְרָא שִׁמְךָ עָלֶיהָ כִּי לֹא עַל־צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ כִּי עַל־רַחֲמֶיךָ הָרַבִּים׃", | 6.11. "And when Daniel knew that the writing was signed, he went into his house—now his windows were open in his upper chamber toward Jerusalem—and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.", 9.18. "O my God, incline Thine ear, and hear; open Thine eyes, and behold our desolations, and the city upon which Thy name is called; for we do not present our supplications before Thee because of our righteousness, but because of Thy great compassions.", 9.20. "And while I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God;", |
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| 26. Dead Sea Scrolls, Shira, 0, 10 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 138 |
| 27. Dead Sea Scrolls, Community Rule, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 81 |
| 28. Dead Sea Scrolls, 4Q511, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple, sacrifice Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 81 |
| 29. Dead Sea Scrolls, 4Q403, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan |
| 30. Dead Sea Scrolls, 4Q400, 1, 1, 1.1, 1.3, 1.4, 1.13, 1.15-16, 2, 2.1-5, 5-6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan nan nan nan |
| 31. Dead Sea Scrolls, 1Qha, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple, sacrifice Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 81 |
32. Septuagint, 1 Maccabees, 12.11 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple, sacrifice for emperors Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 580 | 12.11. We therefore remember you constantly on every occasion, both in our feasts and on other appropriate days, at the sacrifices which we offer and in our prayers, as it is right and proper to remember brethren. |
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33. Septuagint, Ecclesiasticus (Siracides), 36.1-36.17, 50.19 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple, sacrifice for emperors Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 571, 580 | 36.1. Have mercy upon us, O Lord, the God of all, and look upon us, 36.1. Crush the heads of the rulers of the enemy,who say, "There is no one but ourselves." 36.2. and cause the fear of thee to fall upon all the nations. 36.2. A perverse mind will cause grief,but a man of experience will pay him back. 36.3. Lift up thy hand against foreign nations and let them see thy might. 36.4. As in us thou hast been sanctified before them,so in them be thou magnified before us; 36.5. and let them know thee, as we have known that there is not God but thee, O Lord. 36.6. Show signs anew, and work further wonders;make thy hand and thy right arm glorious. 36.7. Rouse thy anger and pour out thy wrath;destroy the adversary and wipe out the enemy. 36.8. Hasten the day, and remember the appointed time,and let people recount thy mighty deeds. 36.9. Let him who survives be consumed in the fiery wrath,and may those who harm thy people meet destruction. 36.11. Gather all the tribes of Jacob,and give them their inheritance, as at the beginning. 36.12. Have mercy, O Lord, upon the people called by thy name,upon Israel, whom thou hast likened to a first-born son. 36.13. Have pity on the city of thy sanctuary,Jerusalem, the place of thy rest. 36.14. Fill Zion with the celebration of thy wondrous deeds,and thy temple with thy glory. 36.15. Bear witness to those whom thou didst create in the beginning,and fulfil the prophecies spoken in thy name. 36.16. Reward those who wait for thee,and let thy prophets be found trustworthy. 36.17. Hearken, O Lord, to the prayer of thy servants,according to the blessing of Aaron for thy people,and all who are on the earth will know that thou art the Lord, the God of the ages. 50.19. And the people besought the Lord Most High in prayer before him who is merciful,till the order of worship of the Lord was ended;so they completed his service. |
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34. Septuagint, 2 Maccabees, 1.6, 1.27 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple, sacrifice for emperors Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 571, 580 | 1.6. We are now praying for you here." 1.27. Gather together our scattered people, set free those who are slaves among the Gentiles, look upon those who are rejected and despised, and let the Gentiles know that thou art our God.' |
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| 35. Nepos, Themistocles, 8.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •sacrifice, morning, performed in temple Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 284 |
36. Philo of Alexandria, On The Embassy To Gaius, 157 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •temple, sacrifice for emperors Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 352 | 157. But he never removed them from Rome, nor did he ever deprive them of their rights as Roman citizens, because he had a regard for Judaea, nor did he never meditate any new steps of innovation or rigour with respect to their synagogues, nor did he forbid their assembling for the interpretation of the law, nor did he make any opposition to their offerings of first fruits; but he behaved with such piety towards our countrymen, and with respect to all our customs, that he, I may almost say, with all his house, adorned our temple with many costly and magnificent offerings, commanding that continued sacrifices of whole burnt offerings should be offered up for ever and ever every day from his own revenues, as a first fruit of his own to the most high God, which sacrifices are performed to this very day, and will be performed for ever, as a proof and specimen of a truly imperial disposition. |
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37. Mishnah, Taanit, 4.1-4.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sacrifices, jerusalem temple •temple, sacrifice for emperors Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 351; Levine (2005), The Ancient Synagogue, The First Thousand Years, 526| 4.1. "בִּשְׁלשָׁה פְרָקִים בַּשָּׁנָה כֹּהֲנִים נוֹשְׂאִין אֶת כַּפֵּיהֶן אַרְבַּע פְּעָמִים בַּיּוֹם, בַּשַּׁחֲרִית, בַּמּוּסָף וּבַמִּנְחָה וּבִנְעִילַת שְׁעָרִים, בַּתַּעֲנִיּוֹת וּבַמַּעֲמָדוֹת וּבְיוֹם הַכִּפּוּרִים: \n", 4.2. "אֵלּוּ הֵן מַעֲמָדוֹת, לְפִי שֶׁנֶּאֱמַר (במדבר כח), צַו אֶת בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת קָרְבָּנִי לַחְמִי, וְכִי הֵיאַךְ קָרְבָּנוֹ שֶׁל אָדָם קָרֵב, וְהוּא אֵינוֹ עוֹמֵד עַל גַּבָּיו, הִתְקִינוּ נְבִיאִים הָרִאשׁוֹנִים עֶשְׂרִים וְאַרְבַּע מִשְׁמָרוֹת. עַל כָּל מִשְׁמָר וּמִשְׁמָר הָיָה מַעֲמָד בִּירוּשָׁלַיִם שֶׁל כֹּהֲנִים, שֶׁל לְוִיִּם, וְשֶׁל יִשְׂרְאֵלִים. הִגִּיעַ זְמַן הַמִּשְׁמָר לַעֲלוֹת, כֹּהֲנִים וּלְוִיִּם עוֹלִים לִירוּשָׁלַיִם, וְיִשְׂרָאֵל שֶׁבְּאוֹתוֹ מִשְׁמָר מִתְכַּנְּסִין לְעָרֵיהֶן וְקוֹרְאִין בְּמַעֲשֵׂה בְרֵאשִׁית: \n", | 4.1. "On three occasions during the year, on fast days, on ma’amadot, and on Yom Kippur the priests lift up their hands to bless [the people] four times during the day--at Shaharit, at Mussaf, at Minhah and at Neilah.", 4.2. "What are the ma’amadot? Since it is said, “Command the children of Israel and say to them: My offering, My food” (Numbers 28:2). Now how can a man’s offering be offered and he is not present? [Therefore] the former prophets instituted twenty-four mishmarot (guards). For each mishmar there was a ma’amad [at the Temple] in Jerusalem consisting of priests, Levites and Israelites. When the time came for the mishmar to go up [to Jerusalem] the priests and Levites went up to Jerusalem and the Israelites of that mishmar assembled in their cities and read the story of creation.", |
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38. Mishnah, Shabbat, 1.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 550| 1.2. "לֹא יֵשֵׁב אָדָם לִפְנֵי הַסַּפָּר סָמוּךְ לַמִּנְחָה, עַד שֶׁיִּתְפַּלֵּל. לֹא יִכָּנֵס אָדָם לַמֶּרְחָץ וְלֹא לַבֻּרְסְקִי וְלֹא לֶאֱכֹל וְלֹא לָדִין. וְאִם הִתְחִילוּ, אֵין מַפְסִיקִין. מַפְסִיקִים לִקְרוֹת קְרִיאַת שְׁמַע, וְאֵין מַפְסִיקִים לַתְּפִלָּה: \n", | 1.2. "One may not sit down before a barber near Minhah until he has prayed. One may not enter the baths or a tannery, or [sit down] to eat or [begin] a court case. But if they began, they need not break off. One must break off for the reading of the Shema, but not for prayer.", |
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39. Mishnah, Qinim, 1.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 505| 1.4. "כֵּיצַד מִשֵּׁם אֶחָד, לֵידָה וְלֵידָה, זִיבָה וְזִיבָה, מִשֵּׁם אֶחָד. מִשְּׁנֵי שֵׁמוֹת, לֵידָה וְזִיבָה. כֵּיצַד שְׁתֵּי נָשִׁים, עַל זוֹ לֵידָה וְעַל זוֹ לֵידָה, עַל זוֹ זִיבָה וְעַל זוֹ זִיבָה, מִשֵּׁם אֶחָד. מִשְּׁנֵי שֵׁמוֹת, עַל זוֹ לֵידָה וְעַל זוֹ זִיבָה. רַבִּי יוֹסֵי אוֹמֵר, שְׁתֵּי נָשִׁים שֶׁלָּקְחוּ קִנֵּיהֶן בְּעֵרוּב, אוֹ שֶׁנָּתְנוּ דְמֵי קִנֵּיהֶן לַכֹּהֵן, לְאֵיזוֹ שֶׁיִּרְצֶה כֹהֵן יַקְרִיב חַטָּאת, וּלְאֵיזוֹ שֶׁיִּרְצֶה כֹהֵן יַקְרִיב עוֹלָה, בֵּין מִשֵּׁם אֶחָד, בֵּין מִשְּׁנֵי שֵׁמוֹת: \n", | 1.4. "What is meant by one \"name\"? For a birth and a birth, or for zivah and zivah, that is one name. And \"two names\"? For a birth, [and the other] for a zivah. What is meant by \"two women\"? [When] one [woman] brings [her offering] for a birth and the other for a birth, or [when one brings] for a zivah and the other for a zivah this is \"of one name\". And a case \"of two names\"? When one brings for a birth and the other for a zivah. Rabbi Yose says: when two women purchased their kinnim in partnership, or gave the price of their kinnim to the priest [for him to purchase them], then the priest can offer whichever one he wants as a hatat or as an olah, whether they are of one name or of two names.", |
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40. Mishnah, Pesahim, 4.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 241| 4.4. "מְקוֹם שֶׁנָּהֲגוּ לֶאֱכֹל צָלִי בְלֵילֵי פְסָחִים, אוֹכְלִין. מְקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לֶאֱכֹל, אֵין אוֹכְלִין. מְקוֹם שֶׁנָּהֲגוּ לְהַדְלִיק אֶת הַנֵּר בְּלֵילֵי יוֹם הַכִּפּוּרִים, מַדְלִיקִין. מְקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לְהַדְלִיק, אֵין מַדְלִיקִין. וּמַדְלִיקִין בְּבָתֵּי כְנֵסִיּוֹת וּבְבָתֵּי מִדְרָשׁוֹת, וּבַמְּבוֹאוֹת הָאֲפֵלִים, וְעַל גַּבֵּי הַחוֹלִים: \n", | 4.4. "In a place where it is the custom to eat roasted [meat] on the night of Pesah, they may eat [it]; where it is the custom not to eat [it], they may not eat [it]. In a place where it is the practice to light a lamp [at home] on the night of Yom Kippur, they may light; where it is the practice not to light, they may not light. And they light [lamps] in synagogues, study-houses, and dark alleys, and for the sake of invalids.", |
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41. Mishnah, Parah, 3.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 76| 3.5. "לֹא מָצְאוּ מִשֶּׁבַע, עוֹשִׂין מִשֵּׁשׁ, מֵחָמֵשׁ, מֵאַרְבַּע, מִשָּׁלשׁ, מִשְּׁתַּיִם וּמֵאֶחָת. וּמִי עֲשָׂאָם. הָרִאשׁוֹנָה עָשָׂה משֶׁה, וְהַשְּׁנִיָּה עָשָׂה עֶזְרָא, וְחָמֵשׁ, מֵעֶזְרָא וָאֵילָךְ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, שֶׁבַע מֵעֶזְרָא וָאֵילָךְ. וּמִי עֲשָׂאָן. שִׁמְעוֹן הַצַּדִּיק וְיוֹחָנָן כֹּהֵן גָּדוֹל עָשׂוּ שְׁתַּיִם שְׁתַּיִם, אֶלְיְהוֹעֵינַי בֶּן הַקּוֹף וַחֲנַמְאֵל הַמִּצְרִי וְיִשְׁמָעֵאל בֶּן פִּיאָבִי עָשׂוּ אַחַת אֶחָת: \n", | 3.5. "If they did not find the residue of the ashes of the seven [red cows] they performed the sprinkling with those of six, of five, of four, of three, of two or of one. And who prepared these? Moses prepared the first, Ezra prepared the second, and five were prepared from the time of Ezra, the words of Rabbi Meir. But the sages say: seven from the time of Ezra. And who prepared them? Shimon the Just and Yoha the high priest prepared two; Elihoenai the son of Ha-Kof and Hanamel the Egyptian and Ishmael the son of Piabi prepared one each.", |
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42. Mishnah, Middot, 5.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple sacrifice, torah study and •temple sacrifice, priest and •priest, temple sacrifice and Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 38| 5.4. "שֶׁבַּדָּרוֹם, לִשְׁכַּת הָעֵץ, לִשְׁכַּת הַגּוֹלָה, לִשְׁכַּת הַגָּזִית. לִשְׁכַּת הָעֵץ, אָמַר רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב, שָׁכַחְתִּי מֶה הָיְתָה מְשַׁמֶּשֶׁת. אַבָּא שָׁאוּל אוֹמֵר, לִשְׁכַּת כֹּהֵן גָּדוֹל, וְהִיא הָיְתָה אֲחוֹרֵי שְׁתֵּיהֶן, וְגַג שְׁלָשְׁתָּן שָׁוֶה. לִשְׁכַּת הַגּוֹלָה, שָׁם הָיָה בוֹר קָבוּעַ, וְהַגַּלְגַּל נָתוּן עָלָיו, וּמִשָּׁם מַסְפִּיקִים מַיִם לְכָל הָעֲזָרָה. לִשְׁכַּת הַגָּזִית, שָׁם הָיְתָה סַנְהֶדְרִי גְדוֹלָה שֶׁל יִשְׂרָאֵל יוֹשֶׁבֶת וְדָנָה אֶת הַכְּהֻנָּה, וְכֹהֵן שֶׁנִּמְצָא בוֹ פְסוּל, לוֹבֵשׁ שְׁחוֹרִים וּמִתְעַטֵּף שְׁחוֹרִים, וְיוֹצֵא וְהוֹלֵךְ לוֹ. וְשֶׁלֹּא נִמְצָא בוֹ פְסוּל, לוֹבֵשׁ לְבָנִים וּמִתְעַטֵּף לְבָנִים, נִכְנָס וּמְשַׁמֵּשׁ עִם אֶחָיו הַכֹּהֲנִים. וְיוֹם טוֹב הָיוּ עוֹשִׂים, שֶׁלֹּא נִמְצָא פְסוּל בְּזַרְעוֹ שֶׁל אַהֲרֹן הַכֹּהֵן, וְכָךְ הָיוּ אוֹמְרִים, בָּרוּךְ הַמָּקוֹם בָּרוּךְ הוּא, שֶׁלֹּא נִמְצָא פְסוּל בְּזַרְעוֹ שֶׁל אַהֲרֹן. וּבָרוּךְ הוּא, שֶׁבָּחַר בְּאַהֲרֹן וּבְבָנָיו לַעֲמֹד לְשָׁרֵת לִפְנֵי ה' בְּבֵית קָדְשֵׁי הַקֳּדָשִׁים: \n", | 5.4. "On the south were the wood chamber, the chamber of the exile and the chamber of hewn stones. The wood chamber: Rabbi Eliezer ben Jacob says: I forget what it was used for. Abba Shaul says: It was the chamber of the high priest, and it was behind the two of them, and one roof covered all three. In the chamber of the exile there was a fixed cistern, with a wheel over it, and from there water was provided for all of the courtyard. In the chamber of hewn stone the great Sanhedrin of Israel used to sit and judge the priesthood. A priest in whom was found a disqualification used to put on black garments and wrap himself in black and go away. One in whom no disqualification was found used to put on white garments and wrap himself in white and go in and serve along with his brother priests. They used to make a feast because no blemish had been found in the seed of Aaron the priest, and they used to say: Blessed is the Omnipresent, blessed is He, for no blemish has been found in the seed of Aaron. Blessed is He who chose Aaron and his sons to stand to minister before the Lord in the Holy of Holies.", |
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43. Mishnah, Megillah, 3.1, 3.3, 4.5, 4.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sacrifices, jerusalem temple •temple sacrifice, priest and •priest, temple sacrifice and Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 48; Levine (2005), The Ancient Synagogue, The First Thousand Years, 200, 356, 526| 3.1. "בְּנֵי הָעִיר שֶׁמָּכְרוּ רְחוֹבָהּ שֶׁל עִיר, לוֹקְחִין בְּדָמָיו בֵּית הַכְּנֶסֶת. בֵּית הַכְּנֶסֶת, לוֹקְחִין תֵּבָה. תֵּבָה, לוֹקְחִין מִטְפָּחוֹת. מִטְפָּחוֹת, לוֹקְחִין סְפָרִים. סְפָרִים, לוֹקְחִין תּוֹרָה. אֲבָל אִם מָכְרוּ תוֹרָה, לֹא יִקְחוּ סְפָרִים. סְפָרִים, לֹא יִקְחוּ מִטְפָּחוֹת. מִטְפָּחוֹת, לֹא יִקְחוּ תֵבָה. תֵּבָה, לֹא יִקְחוּ בֵית הַכְּנֶסֶת. בֵּית הַכְּנֶסֶת, לֹא יִקְחוּ אֶת הָרְחוֹב. וְכֵן בְּמוֹתְרֵיהֶן. אֵין מוֹכְרִין אֶת שֶׁל רַבִּים לְיָחִיד, מִפְּנֵי שֶׁמּוֹרִידִין אוֹתוֹ מִקְּדֻשָּׁתוֹ, דִּבְרֵי רַבִּי יְהוּדָה. אָמְרוּ לוֹ, אִם כֵּן, אַף לֹא מֵעִיר גְּדוֹלָה לְעִיר קְטַנָּה: \n", 3.3. "וְעוֹד אָמַר רַבִּי יְהוּדָה, בֵּית הַכְּנֶסֶת שֶׁחָרַב, אֵין מַסְפִּידִין בְּתוֹכוֹ, וְאֵין מַפְשִׁילִין בְּתוֹכוֹ חֲבָלִים, וְאֵין פּוֹרְשִׂין לְתוֹכוֹ מְצוּדוֹת, וְאֵין שׁוֹטְחִין עַל גַּגּוֹ פֵרוֹת, וְאֵין עוֹשִׂין אוֹתוֹ קַפַּנְדַּרְיָא, שֶׁנֶּאֱמַר (ויקרא כו), וַהֲשִׁמּוֹתִי אֶת מִקְדְּשֵׁיכֶם, קְדֻשָּׁתָן אַף כְּשֶׁהֵן שׁוֹמֵמִין. עָלוּ בוֹ עֲשָׂבִים, לֹא יִתְלֹשׁ, מִפְּנֵי עָגְמַת נָפֶשׁ: \n", 4.5. "הַמַּפְטִיר בַּנָּבִיא, הוּא פּוֹרֵס עַל שְׁמַע, וְהוּא עוֹבֵר לִפְנֵי הַתֵּבָה, וְהוּא נוֹשֵׂא אֶת כַּפָּיו. וְאִם הָיָה קָטָן, אָבִיו אוֹ רַבּוֹ עוֹבְרִין עַל יָדוֹ:", 4.8. "הָאוֹמֵר אֵינִי עוֹבֵר לִפְנֵי הַתֵּבָה בִצְבוּעִין, אַף בִּלְבָנִים לֹא יַעֲבֹר. בְּסַנְדָּל אֵינִי עוֹבֵר, אַף יָחֵף לֹא יַעֲבֹר. הָעוֹשֶׂה תְפִלָּתוֹ עֲגֻלָּה, סַכָּנָה וְאֵין בָּהּ מִצְוָה. נְתָנָהּ עַל מִצְחוֹ אוֹ עַל פַּס יָדוֹ, הֲרֵי זוֹ דֶּרֶךְ הַמִּינוּת. צִפָּן זָהָב, וּנְתָנָהּ עַל בֵּית אֻנְקְלִי שֶׁלּוֹ, הֲרֵי זוֹ דֶּרֶךְ הַחִיצוֹנִים:", | 3.1. "Townspeople who sold the town square, they may buy with the proceeds a synagogue. [If they sold] a synagogue, they may buy with the proceeds an ark. [If they sold] an ark they may buy covers [for scrolls]. [If they sold] covers, they may buy scrolls [of the Tanakh]. [If they sold] scrolls they may buy a Torah. But if they sold a Torah they may not buy with the proceeds scrolls [of the Tanakh]. If [they sold] scrolls they may not buy covers. If [they sold] covers they may not buy an ark. If [they sold] an ark they may not buy a synagogue. If [they sold] a synagogue they may not buy a town square. The same applies to any money left over. They may not sell [something] belonging to a community because this lowers its sanctity, the words of Rabbi Meir. They said to him: if so, it should not be allowed to sell from a larger town to a smaller one.", 3.3. "Rabbi Judah said further: a synagogue that has fallen into ruins, they may not eulogize in it, nor twist ropes, nor to spread nets [to trap animals], nor to lay out produce on its roof [to dry], nor to use it as a short cut, as it says, “And I will desolate your holy places” (Leviticus 26:3 their holiness remains even when they are desolate. If grass comes up in it, it should not be plucked, [in order to elicit] melancholy.", 4.5. "The one who concludes with the haftarah also leads the responsive reading of the Shema and he passes before the ark and he lifts up his hands. If he is a child, his father or his teacher passes before the ark in his place.", 4.8. "If one says, “I will not pass before the ark in colored clothes,” even in white clothes he may not pass before it. [If one says], “I will not pass before it in shoes,” even barefoot he may not pass before it. One who makes his tefillin [for the head] round, it is dangerous and has no religious value. If he put them on his forehead or on the palm of his hand, behold this is the way of heresy. If he overlaid them with gold or put [the one for the hand] on his sleeve, behold this is the manner of the outsiders.", |
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44. Mishnah, Keritot, 1.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 505| 1.7. "הָאִשָּׁה שֶׁיֵּשׁ עָלֶיהָ סְפֵק חֲמִשָּׁה זִיבוֹת וּסְפֵק חֲמִשָּׁה לֵדוֹת, מְבִיאָה קָרְבָּן אֶחָד, וְאוֹכֶלֶת בַּזְּבָחִים, וְאֵין הַשְּׁאָר עָלֶיהָ חוֹבָה. חָמֵשׁ לֵדוֹת וַדָּאוֹת, חָמֵשׁ זִיבוֹת וַדָּאוֹת, מְבִיאָה קָרְבָּן אֶחָד, וְאוֹכֶלֶת בַּזְּבָחִים, וְהַשְּׁאָר עָלֶיהָ חוֹבָה. מַעֲשֶׂה שֶׁעָמְדוּ קִנִּים בִּירוּשָׁלַיִם בְּדִינְרֵי זָהָב. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, הַמָּעוֹן הַזֶּה, לֹא אָלִין הַלַּיְלָה, עַד שֶׁיְּהוּ בְדִינָרִין. נִכְנַס לְבֵית דִּין וְלִמֵּד, הָאִשָּׁה שֶׁיֵּשׁ עָלֶיהָ חָמֵשׁ לֵדוֹת וַדָּאוֹת, חָמֵשׁ זִיבוֹת וַדָּאוֹת, מְבִיאָה קָרְבָּן אֶחָד, וְאוֹכֶלֶת בַּזְּבָחִים, וְאֵין הַשְּׁאָר עָלֶיהָ חוֹבָה. וְעָמְדוּ קִנִּים בּוֹ בַיּוֹם בְּרִבְעָתָיִם: \n", | 1.7. "If a woman had five doubtful genital discharges or five doubtful births, she needs to bring only one offering, and she may eat sacrifices [immediately], and she is not liable to bring the other [offerings]. If a woman had five certain births, or five certain genital discharges, she brings one offering and may then eat sacrifices [immediately], and she is liable to bring the other offerings. It once happened in Jerusalem that the price of a pair of doves rose to a golden denar. Rabban Shimon ben Gamaliel said: By this sanctuary, I shall not go to sleep tonight before they cost but a [silver] denar! Then he entered the court and taught: if a woman had five certain births or five certain genital discharges she needs to bring only one offering, and she may then eat sacrifices, and she is not liable to bring the other [offerings]. Thereupon the price of a pair of birds stood at a quarter of a [silver] denar each.", |
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45. New Testament, Matthew, 4.5, 6.2-6.13, 9.35 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple sacrifice, torah study and •temple sacrifice, priest and •priest, temple sacrifice and Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 38| 4.5. Τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν, καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, 6.2. Ὅταν οὖν ποιῇς ἐλεημοσύνην, μὴ σαλπίσῃς ἔμπροσθέν σου, ὥσπερ οἱ ὑποκριταὶ ποιοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς ῥύμαις, ὅπως δοξασθῶσιν ὑπὸ τῶν ἀνθρώπων· ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν. 6.3. σοῦ δὲ ποιοῦντος ἐλεημοσύνην μὴ γνώτω ἡ ἀριστερά σου τί ποιεῖ ἡ δεξιά σου, 6.4. ὅπως ᾖ σου ἡ ἐλεημοσύνη ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι. 6.5. Καὶ ὅταν προσεύχησθε, οὐκ ἔσεσθε ὡς οἱ ὑποκριταί· ὅτι φιλοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν ἑστῶτες προσεύχεσθαι, ὅπως φανῶσιν τοῖς ἀνθρώποις· ἀμὴν λέγω ὑμῖν, ἀπέχουσι τὸν μισθὸν αὐτῶν. 6.6. σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμεῖόν σου καὶ κλείσας τὴν θύραν σου πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι. 6.7. Προσευχόμενοι δὲ μὴ βατταλογήσητε ὥσπερ οἱ ἐθνικοί, δοκοῦσιν γὰρ ὅτι ἐν τῇ πολυλογίᾳ αὐτῶν εἰσακουσθήσονται· 6.8. μὴ οὖν ὁμοιωθῆτε αὐτοῖς, οἶδεν γὰρ [ὁ θεὸς] ὁ πατὴρ ὑμῶν ὧν χρείαν ἔχετε πρὸ τοῦ ὑμᾶς αἰτῆσαι αὐτόν. 6.9. Οὕτως οὖν προσεύχεσθε ὑμεῖς Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· Ἁγιασθήτω τὸ ὄνομά σου, 6.10. ἐλθάτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς· 6.11. Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον· 6.12. καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν· 6.13. καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. 9.35. Καὶ περιῆγεν ὁ Ἰησοῦς τὰς πόλεις πάσας καὶ τὰς κώμας, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν. | 4.5. Then the devil took him into the holy city. He set him on the pinnacle of the temple, 6.2. Therefore when you do merciful deeds, don't sound a trumpet before yourself, as the hypocrites do in the synagogues and in the streets, that they may get glory from men. Most assuredly I tell you, they have received their reward. 6.3. But when you do merciful deeds, don't let your left hand know what your right hand does, 6.4. so that your merciful deeds may be in secret, then your Father who sees in secret will reward you openly. 6.5. "When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most assuredly, I tell you, they have received their reward. 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. 6.7. In praying, don't use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking. 6.8. Therefore don't be like them, for your Father knows what things you need, before you ask him. 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 9.35. Jesus went about all the cities and the villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every disease and every sickness among the people. |
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46. Mishnah, Horayot, 3.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple sacrifice, priest and •priest, temple sacrifice and Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 48| 3.8. "כֹּהֵן קוֹדֵם לְלֵוִי, לֵוִי לְיִשְׂרָאֵל, יִשְׂרָאֵל לְמַמְזֵר, וּמַמְזֵר לְנָתִין, וְנָתִין לְגֵר, וְגֵר לְעֶבֶד מְשֻׁחְרָר. אֵימָתַי, בִּזְמַן שֶׁכֻּלָּן שָׁוִין. אֲבָל אִם הָיָה מַמְזֵר תַּלְמִיד חָכָם וְכֹהֵן גָּדוֹל עַם הָאָרֶץ, מַמְזֵר תַּלְמִיד חָכָם קוֹדֵם לְכֹהֵן גָּדוֹל עַם הָאָרֶץ: \n", | 3.8. "A priest takes precedence over a levite, a levite over an israelite, an israelite over a mamzer, a mamzer over a natin, a natin over a convert, and a convert over a freed slave. When is this so? When all these were in other respects equal. However, if the mamzer was a scholar and the high priest an ignoramus, the scholar mamzer takes precedence over the ignorant high priest.", |
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47. Mishnah, Gittin, 5.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 526| 5.8. "וְאֵלּוּ דְבָרִים אָמְרוּ מִפְּנֵי דַרְכֵי שָׁלוֹם. כֹּהֵן קוֹרֵא רִאשׁוֹן, וְאַחֲרָיו לֵוִי וְאַחֲרָיו יִשְׂרָאֵל, מִפְּנֵי דַרְכֵי שָׁלוֹם. מְעָרְבִין בְּבַיִת יָשָׁן, מִפְּנֵי דַרְכֵי שָׁלוֹם. בּוֹר שֶׁהוּא קָרוֹב לָאַמָּה, מִתְמַלֵּא רִאשׁוֹן, מִפְּנֵי דַרְכֵי שָׁלוֹם. מְצוּדוֹת חַיָּה וְעוֹפוֹת וְדָגִים יֵשׁ בָּהֶם מִשּׁוּם גָּזֵל, מִפְּנֵי דַרְכֵי שָׁלוֹם. רַבִּי יוֹסֵי אוֹמֵר, גָּזֵל גָּמוּר. מְצִיאַת חֵרֵשׁ שׁוֹטֶה וְקָטָן, יֵשׁ בָּהֶן מִשּׁוּם גָּזֵל, מִפְּנֵי דַרְכֵי שָׁלוֹם. רַבִּי יוֹסֵי אוֹמֵר, גָּזֵל גָּמוּר. עָנִי הַמְנַקֵּף בְּרֹאשׁ הַזַּיִת, מַה שֶּׁתַּחְתָּיו גָּזֵל, מִפְּנֵי דַרְכֵי שָׁלוֹם. רַבִּי יוֹסֵי אוֹמֵר, גָּזֵל גָּמוּר. אֵין מְמַחִין בְּיַד עֲנִיֵּי גוֹיִם בְּלֶקֶט שִׁכְחָה וּפֵאָה, מִפְּנֵי דַרְכֵי שָׁלוֹם: \n", | 5.8. "These were the rules they laid down because of the ways of peace:A priest is called up first to read the Torah and after him a Levite and then an Israelite, because of the ways of peace. An “eruv” is placed in the room where it has always been placed, because of the ways of peace. The cistern which is nearest to the channel is filled first, because of the ways of peace. [Taking of] beasts, birds and fishes from traps [set by others] is robbery, because of the ways of peace. Rabbi Yose says that it is actual robbery. [Taking away] anything found by a deaf-mute, an idiot or a minor is robbery, because of the ways of peace. Rabbi Yose says that it is actual robbery. If a poor man strikes [down olives] on top of an olive tree, [taking the fruit] that is beneath him is robbery. Rabbi Yose says that it is actual robbery. Poor Gentiles are not prevented from gathering gleanings, forgotten sheaves, and the corners of the field, because of the ways of peace.", |
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48. New Testament, Mark, 3.1-3.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple sacrifice, torah study and •temple sacrifice, priest and •priest, temple sacrifice and Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 38| 3.1. Καὶ εἰσῆλθεν πάλιν εἰς συναγωγήν, καὶ ἦν ἐκεῖ ἄνθρωπος ἐξηραμμένην ἔχων τὴν χεῖρα· 3.2. καὶ παρετήρουν αὐτὸν εἰ τοῖς σάββασιν θεραπεύσει αὐτόν, ἵνα κατηγορήσωσιν αὐτοῦ. 3.3. καὶ λέγει τῷ ἀνθρώπῳ τῷ τὴν χεῖρα ἔχοντι ξηράν Ἔγειρε εἰς τὸ μέσον. 3.4. καὶ λέγει αὐτοῖς Ἔξεστιν τοῖς σάββασιν ἀγαθοποιῆσαι ἢ κακοποιῆσαι, ψυχὴν σῶσαι ἢ ἀποκτεῖναι; οἱ δὲ ἐσιώπων. 3.5. καὶ περιβλεψάμενος αὐτοὺς μετʼ ὀργῆς, συνλυπούμενος ἐπὶ τῇ πωρώσει τῆς καρδίας αὐτῶν, λέγει τῷ ἀνθρώπῳ Ἔκτεινον τὴν χεῖρά σου· καὶ ἐξέτεινεν, καὶ ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ. 3.6. Καὶ ἐξελθόντες οἱ Φαρισαῖοι εὐθὺς μετὰ τῶν Ἡρῳδιανῶν συμβούλιον ἐδίδουν κατʼ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν. | 3.1. He entered again into the synagogue, and there was a man there who had his hand withered. 3.2. They watched him, whether he would heal him on the Sabbath day, that they might accuse him. 3.3. He said to the man who had his hand withered, "Stand up." 3.4. He said to them, "Is it lawful on the Sabbath day to do good, or to do harm? To save a life, or to kill?" But they were silent. 3.5. When he had looked around at them with anger, being grieved at the hardening of their hearts, he said to the man, "Stretch out your hand." He stretched it out, and his hand was restored as healthy as the other. 3.6. The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him. |
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49. New Testament, Luke, 4.44, 6.6-6.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sacrifices, jerusalem temple •temple sacrifice, torah study and •temple sacrifice, priest and •priest, temple sacrifice and Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 38; Levine (2005), The Ancient Synagogue, The First Thousand Years, 79| 4.44. Καὶ ἦν κηρύσσων εἰς τὰς συναγωγὰς τῆς Ἰουδαίας. 6.6. Ἐγένετο δὲ ἐν ἑτέρῳ σαββάτῳ εἰσελθεῖν αὐτὸν εἰς τὴν συναγωγὴν καὶ διδάσκειν· καὶ ἦν ἄνθρωπος ἐκεῖ καὶ ἡ χεὶρ αὐτοῦ ἡ δεξιὰ ἦν ξηρά· 6.7. παρετηροῦντο δὲ αὐτὸν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι εἰ ἐν τῷ σαββάτῳ θεραπεύει, ἵνα εὕρωσιν κατηγορεῖν αὐτοῦ. 6.8. αὐτὸς δὲ ᾔδει τοὺς διαλογισμοὺς αὐτῶν, εἶπεν δὲ τῷ ἀνδρὶ τῷ ξηρὰν ἔχοντι τὴν χεῖρα Ἔγειρε καὶ στῆθι εἰς τὸ μέσον· καὶ ἀναστὰς ἔστη. 6.9. εἶπεν δὲ [ὁ] Ἰησοῦς πρὸς αὐτούς Ἐπερωτῶ ὑμᾶς, εἰ ἔξεστιν τῷ σαββάτῳ ἀγαθοποιῆσαι ἢ κακοποιῆσαι, ψυχὴν σῶσαι ἢ ἀπολέσαι; 6.10. καὶ περιβλεψάμενος πάντας αὐτοὺς εἶπεν αὐτῷ Ἔκτεινον τὴν χεῖρά σου· ὁ δὲ ἐποίησεν, καὶ ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ. 6.11. Αὐτοὶ δὲ ἐπλήσθησαν ἀνοίας, καὶ διελάλουν πρὸς ἀλλήλους τί ἂν ποιήσαιεν τῷ Ἰησοῦ. | 4.44. He was preaching in the synagogues of Galilee. 6.6. It also happened on another Sabbath that he entered into the synagogue and taught. There was a man there, and his right hand was withered. 6.7. The scribes and the Pharisees watched him, to see whether he would heal on the Sabbath, that they might find an accusation against him. 6.8. But he knew their thoughts; and he said to the man who had the withered hand, "Rise up, and stand in the middle." He arose and stood. 6.9. Then Jesus said to them, "I will ask you something: Is it lawful on the Sabbath to do good, or to do harm? To save a life, or to kill?" 6.10. He looked around at them all, and said to him, "Stretch out your hand." He did, and his hand was restored as sound as the other. 6.11. But they were filled with rage, and talked with one another about what they might do to Jesus. |
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50. New Testament, Acts, 3.1, 13.14, 22.24, 22.26 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sacrifices, jerusalem temple •temple sacrifice, torah study and •temple sacrifice, priest and •priest, temple sacrifice and Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 38; Levine (2005), The Ancient Synagogue, The First Thousand Years, 79, 546| 3.1. Πέτρος δὲ καὶ Ἰωάνης ἀνέβαινον εἰς τὸ ἱερὸν ἐπὶ τὴν ὥραν τῆς προσευχῆς τὴν ἐνάτην, 13.14. Αὐτοὶ δὲ διελθόντες ἀπὸ τῆς Πέργης παρεγένοντο εἰς Ἀντιόχειαν τὴν Πισιδίαν, καὶ ἐλθόντες εἰς τὴν συναγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων ἐκάθισαν. 22.24. ἐκέλευσεν ὁ χιλίαρχος εἰσάγεσθαι αὐτὸν εἰς τὴν παρεμβολήν, εἴπας μάστιξιν ἀνετάζεσθαι αὐτὸν ἵνα ἐπιγνῷ διʼ ἣν αἰτίαν οὕτως ἐπεφώνουν αὐτῷ. 22.26. ἀκούσας δὲ ὁ ἑκατοντάρχης προσελθὼν τῷ χιλιάρχῳ ἀπήγγειλεν λέγων Τί μέλλεις ποιεῖν; ὁ γὰρ ἄνθρωπος οὗτος Ῥωμαῖός ἐστιν. | 3.1. Peter and John were going up into the temple at the hour of prayer, the ninth hour. 13.14. But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down. 22.24. the commanding officer commanded him to be brought into the barracks, ordering him to be examined by scourging, that he might know for what crime they shouted against him like that. 22.26. When the centurion heard it, he went to the commanding officer and told him, "Watch what you are about to do, for this man is a Roman!" |
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51. Mishnah, Bikkurim, 1.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 505| 1.5. "רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, אִשָּׁה בַת גֵּרִים לֹא תִנָּשֵׂא לַכְּהֻנָּה, עַד שֶׁתְּהֵא אִמָּהּ מִיִּשְׂרָאֵל. אֶחָד גֵּרִים וְאֶחָד עֲבָדִים מְשֻׁחְרָרִים, וַאֲפִלּוּ עַד עֲשָׂרָה דוֹרוֹת, עַד שֶׁתְּהֵא אִמָּן מִיִּשְׂרָאֵל. הָאַפּוֹטְרוֹפּוֹס וְהַשָּׁלִיחַ וְהָעֶבֶד וְהָאִשָּׁה וְטֻמְטוּם וְאַנְדְּרוֹגִינוֹס, מְבִיאִין וְלֹא קוֹרִין, שֶׁאֵינָן יְכוֹלִין לוֹמַר (דברים כ״ו:י׳) אֲשֶׁר נָתַתָּה לִּי ה': \n", | 1.5. "Rabbi Eliezer ben Yaakov says: a woman who is a daughter of a convert may not marry a priest unless her mother was herself an Israelite. [This law applies equally to the offspring] whether of proselytes or freed slaves, even to ten generations, unless their mother is an Israelite. A guardian, an agent, a slave, a woman, one of doubtful sex, or a hermaphrodite bring the bikkurim, but do not recite, since they cannot say: “Which you, O Lord, have given to me” (Deuteronomy 26:10).", |
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52. Mishnah, Avot, 1.1-1.2, 2.7, 3.3, 5.21, 6.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple sacrifice, priest and •priest, temple sacrifice and •sacrifices, jerusalem temple •temple sacrifice, torah study and •temple sacrifice Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 39, 47, 48; Levine (2005), The Ancient Synagogue, The First Thousand Years, 401, 530| 1.1. "משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה: \n", 1.2. "שִׁמְעוֹן הַצַּדִּיק הָיָה מִשְּׁיָרֵי כְנֶסֶת הַגְּדוֹלָה. הוּא הָיָה אוֹמֵר, עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים: \n", 2.7. "הוּא הָיָה אוֹמֵר, מַרְבֶּה בָשָׂר, מַרְבֶּה רִמָּה. מַרְבֶּה נְכָסִים, מַרְבֶּה דְאָגָה. מַרְבֶּה נָשִׁים, מַרְבֶּה כְשָׁפִים. מַרְבֶּה שְׁפָחוֹת, מַרְבֶּה זִמָּה. מַרְבֶּה עֲבָדִים, מַרְבֶּה גָזֵל. מַרְבֶּה תוֹרָה, מַרְבֶּה חַיִּים. מַרְבֶּה יְשִׁיבָה, מַרְבֶּה חָכְמָה. מַרְבֶּה עֵצָה, מַרְבֶּה תְבוּנָה. מַרְבֶּה צְדָקָה, מַרְבֶּה שָׁלוֹם. קָנָה שֵׁם טוֹב, קָנָה לְעַצְמוֹ. קָנָה לוֹ דִבְרֵי תוֹרָה, קָנָה לוֹ חַיֵּי הָעוֹלָם הַבָּא:", 3.3. "רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁלשָׁה שֶׁאָכְלוּ עַל שֻׁלְחָן אֶחָד וְלֹא אָמְרוּ עָלָיו דִּבְרֵי תוֹרָה, כְּאִלּוּ אָכְלוּ מִזִּבְחֵי מֵתִים, שֶׁנֶּאֱמַר (ישעיה כח) כִּי כָּל שֻׁלְחָנוֹת מָלְאוּ קִיא צֹאָה בְּלִי מָקוֹם. אֲבָל שְׁלשָׁה שֶׁאָכְלוּ עַל שֻׁלְחָן אֶחָד וְאָמְרוּ עָלָיו דִּבְרֵי תוֹרָה, כְּאִלּוּ אָכְלוּ מִשֻּׁלְחָנוֹ שֶׁל מָקוֹם בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (יחזקאל מא) וַיְדַבֵּר אֵלַי זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי ה':", 5.21. "הוּא הָיָה אוֹמֵר, בֶּן חָמֵשׁ שָׁנִים לַמִּקְרָא, בֶּן עֶשֶׂר לַמִּשְׁנָה, בֶּן שְׁלשׁ עֶשְׂרֵה לַמִּצְוֹת, בֶּן חֲמֵשׁ עֶשְׂרֵה לַתַּלְמוּד, בֶּן שְׁמֹנֶה עֶשְׂרֵה לַחֻפָּה, בֶּן עֶשְׂרִים לִרְדֹּף, בֶּן שְׁלשִׁים לַכֹּחַ, בֶּן אַרְבָּעִים לַבִּינָה, בֶּן חֲמִשִּׁים לָעֵצָה, בֶּן שִׁשִּׁים לַזִּקְנָה, בֶּן שִׁבְעִים לַשֵּׂיבָה, בֶּן שְׁמֹנִים לַגְּבוּרָה, בֶּן תִּשְׁעִים לָשׁוּחַ, בֶּן מֵאָה כְּאִלּוּ מֵת וְעָבַר וּבָטֵל מִן הָעוֹלָם: \n", 6.5. "אַל תְּבַקֵּשׁ גְּדֻלָּה לְעַצְמְךָ, וְאַל תַּחְמֹד כָּבוֹד, יוֹתֵר מִלִּמּוּדְךָ עֲשֵׂה, וְאַל תִּתְאַוֶּה לְשֻׁלְחָנָם שֶׁל מְלָכִים, שֶׁשֻּׁלְחָנְךָ גָדוֹל מִשֻּׁלְחָנָם, וְכִתְרְךָ גָדוֹל מִכִּתְרָם, וְנֶאֱמָן הוּא בַּעַל מְלַאכְתְּךָ שֶׁיְּשַׁלֵּם לְךָ שְׂכַר פְּעֻלָּתֶךָ:", | 1.1. "Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah.", 1.2. "Shimon the Righteous was one of the last of the men of the great assembly. He used to say: the world stands upon three things: the Torah, the Temple service, and the practice of acts of piety.", 2.7. "He used to say: The more flesh, the more worms; The more property, the more anxiety; The more wives, the more witchcraft; The more female slaves, the more lewdness; The more slaves, the more robbery; [But] the more Torah, the more life; The more sitting [in the company of scholars], the more wisdom; The more counsel, the more understanding; The more charity, the more peace. If one acquires a good name, he has acquired something for himself; If one acquires for himself knowledge of torah, he has acquired life in the world to come.", 3.3. "Rabbi Shimon said: if three have eaten at one table and have not spoken there words of Torah, [it is] as if they had eaten sacrifices [offered] to the dead, as it is said, “for all tables are full of filthy vomit, when the All-Present is absent” (Isaiah 28:8). But, if three have eaten at one table, and have spoken there words of Torah, [it is] as if they had eaten at the table of the All-Present, blessed be He, as it is said, “And He said unto me, ‘this is the table before the Lord’” (Ezekiel 41:2.", 5.21. "He used to say: At five years of age the study of Scripture; At ten the study of Mishnah; At thirteen subject to the commandments; At fifteen the study of Talmud; At eighteen the bridal canopy; At twenty for pursuit [of livelihood]; At thirty the peak of strength; At forty wisdom; At fifty able to give counsel; At sixty old age; At seventy fullness of years; At eighty the age of “strength”; At ninety a bent body; At one hundred, as good as dead and gone completely out of the world.", 6.5. "Do not seek greatness for yourself, and do not covet honor. Practice more than you learn. Do not yearn for the table of kings, for your table is greater than their table, and your crown is greater than their crown, and faithful is your employer to pay you the reward of your labor.", |
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53. Josephus Flavius, Against Apion, 1.199, 2.77 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sacrifices, jerusalem temple •temple, sacrifice for emperors Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 352; Levine (2005), The Ancient Synagogue, The First Thousand Years, 356 | 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.” 2.77. 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. |
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54. Josephus Flavius, Jewish War, 2.409, 5.198-5.199 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple, sacrifice for emperors •sacrifices, jerusalem temple Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 352; Levine (2005), The Ancient Synagogue, The First Thousand Years, 505 | 2.409. At the same time Eleazar, the son of Aias the high priest, a very bold youth, who was at that time governor of the temple, persuaded those that officiated in the Divine service to receive no gift or sacrifice for any foreigner. And this was the true beginning of our war with the Romans; for they rejected the sacrifice of Caesar on this account; 5.198. whence there were other steps, each of five cubits a piece, that led to the gates, which gates on the north and south sides were eight, on each of those sides four, and of necessity two on the east. For since there was a partition built for the women on that side, as the proper place wherein they were to worship, there was a necessity for a second gate for them: this gate was cut out of its wall, over against the first gate. 5.199. There was also on the other sides one southern and one northern gate, through which was a passage into the court of the women; for as to the other gates, the women were not allowed to pass through them; nor when they went through their own gate could they go beyond their own wall. This place was allotted to the women of our own country, and of other countries, provided they were of the same nation, and that equally. |
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55. Josephus Flavius, Jewish Antiquities, 12.62, 12.138-12.144, 14.41, 15.419 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple, sacrifice for emperors •sacrifices, jerusalem temple Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 351, 352, 571; Levine (2005), The Ancient Synagogue, The First Thousand Years, 505 | 12.62. According to which reasoning, that the former table was made of so moderate a size for use, and not for want of gold, he resolved that he would not exceed the former table in largeness; but would make it exceed it in the variety and elegancy of its materials. 12.138. “King Antiochus To Ptolemy, Sendeth Greeting. /p “Since the Jews, upon our first entrance on their country, demonstrated their friendship towards us, and when we came to their city [Jerusalem], received us in a splendid manner, and came to meet us with their senate, and gave abundance of provisions to our soldiers, and to the elephants, and joined with us in ejecting the garrison of the Egyptians that were in the citadel, 12.139. we have thought fit to reward them, and to retrieve the condition of their city, which hath been greatly depopulated by such accidents as have befallen its inhabitants, and to bring those that have been scattered abroad back to the city. 12.140. And, in the first place, we have determined, on account of their piety towards God, to bestow on them, as a pension, for their sacrifices of animals that are fit for sacrifice, for wine, and oil, and frankincense, the value of twenty thousand pieces of silver, and [six] sacred artabrae of fine flour, with one thousand four hundred and sixty medimni of wheat, and three hundred and seventy-five medimni of salt. 12.141. And these payments I would have fully paid them, as I have sent orders to you. I would also have the work about the temple finished, and the cloisters, and if there be any thing else that ought to be rebuilt. And for the materials of wood, let it be brought them out of Judea itself and out of the other countries, and out of Libanus tax free; and the same I would have observed as to those other materials which will be necessary, in order to render the temple more glorious; 12.142. and let all of that nation live according to the laws of their own country; and let the senate, and the priests, and the scribes of the temple, and the sacred singers, be discharged from poll-money and the crown tax and other taxes also. 12.143. And that the city may the sooner recover its inhabitants, I grant a discharge from taxes for three years to its present inhabitants, and to such as shall come to it, until the month Hyperberetus. 12.144. We also discharge them for the future from a third part of their taxes, that the losses they have sustained may be repaired. And all those citizens that have been carried away, and are become slaves, we grant them and their children their freedom, and give order that their substance be restored to them.” 14.41. and there it was that he heard the causes of the Jews, and of their governors Hyrcanus and Aristobulus, who were at difference one with another, as also of the nation against them both, which did not desire to be under kingly’ government, because the form of government they received from their forefathers was that of subjection to the priests of that God whom they worshipped; and [they complained], that though these two were the posterity of priests, yet did they seek to change the government of their nation to another form, in order to enslave them. 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. |
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56. Mishnah, Zavim, 3.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •passover, sacrifice (in temple) •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 142| 3.2. "מְגִיפִין אוֹ פוֹתְחִין. וַחֲכָמִים אוֹמְרִים, עַד שֶׁיְּהֵא זֶה מֵגִיף וְזֶה פוֹתֵחַ. מַעֲלִין זֶה אֶת זֶה מִן הַבּוֹר. רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁיְּהֵא הַטָּהוֹר מַעֲלֶה אֶת הַטָּמֵא. מַפְשִׁילִין בַּחֲבָלִין. וַחֲכָמִים אוֹמְרִים, עַד שֶׁיִּהְיֶה זֶה מוֹשֵׁךְ הֵילֵךְ וְזֶה מוֹשֵׁךְ הֵילֵךְ. אוֹרְגִים, בֵּין בְּעוֹמְדִין בֵּין בְּיוֹשְׁבִין אוֹ טוֹחֲנִין. רַבִּי שִׁמְעוֹן מְטַהֵר בְּכֻלָּן, חוּץ מִן הַטּוֹחֲנִין בְּרֵחַיִם שֶׁל יָד. פּוֹרְקִין מִן הַחֲמוֹר אוֹ טוֹעֲנִין, בִּזְמַן שֶׁמַּשָּׂאָם כָּבֵד, טְמֵאִין. בִּזְמַן שֶׁמַּשָׂאָם קַל, טְהוֹרִין. וְכֻלָּן טְהוֹרִין לִבְנֵי הַכְּנֶסֶת וּטְמֵאִין לַתְּרוּמָה: \n", | 3.2. "If they were both closing or opening [a door], [the clean person and his clothes are unclean]. But the sages say: [he is not unclean] unless one was shutting and the other opening [it]. If one was lifting the other out of a pit [the clean person and his clothes are unclean]. Rabbi Judah says: only if the clean person was pulling out the unclean one. If they were twisting ropes together [the clean person and his clothes are unclean]. But the sages say: unless the one pulled one way and the other pulled the other way. If they were both weaving together, whether they were standing or sitting, or grinding wheat, [the clean person and his clothes are unclean]. Rabbi Shimon says [the clean person] in every case is pure, except where they [both] were grinding with a hand-mill. If they [both] were unloading or loading a donkey, they are unclean if the load was heavy, but clean if the load was light. In all cases, however, they are clean for members of the synagogue, but are unclean for terumah.", |
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57. Mishnah, Shekalim, 1.3, 1.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple, sacrifice for emperors Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 351| 1.3. "בַּחֲמִשָּׁה עָשָׂר בּוֹ, שֻׁלְחָנוֹת הָיוּ יוֹשְׁבִין בַּמְּדִינָה. בְּעֶשְׂרִים וַחֲמִשָּׁה, יָשְׁבוּ בַּמִּקְדָּשׁ. מִשֶּׁיָּשְׁבוּ בַּמִּקְדָּשׁ, הִתְחִילוּ לְמַשְׁכֵּן. אֶת מִי מְמַשְׁכְּנִין, לְוִיִּם וְיִשְׂרְאֵלִים, גֵּרִים וַעֲבָדִים מְשֻׁחְרָרִים, אֲבָל לֹא נָשִׁים וַעֲבָדִים וּקְטַנִּים. כָּל קָטָן שֶׁהִתְחִיל אָבִיו לִשְׁקוֹל עַל יָדוֹ, שׁוּב אֵינוֹ פּוֹסֵק. וְאֵין מְמַשְׁכְּנִין אֶת הַכֹּהֲנִים מִפְּנֵי דַּרְכֵּי שָׁלוֹם: \n", 1.5. "אַף עַל פִּי שֶׁאָמְרוּ, אֵין מְמַשְׁכְּנִין נָשִׁים וַעֲבָדִים וּקְטַנִּים, אִם שָׁקְלוּ מְקַבְּלִין מִיָּדָן. הַנָּכְרִי וְהַכּוּתִי שֶׁשָּׁקְלוּ, אֵין מְקַבְּלִין מִיָּדָן. וְאֵין מְקַבְּלִין מִיָּדָן קִנֵּי זָבִין וְקִנֵּי זָבוֹת וְקִנֵּי יוֹלְדוֹת, וְחַטָאוֹת וַאֲשָׁמוֹת. (אֲבָל) נְדָרִים וּנְדָבוֹת, מְקַבְּלִין מִיָּדָן. זֶה הַכְּלָל, כָּל שֶׁנִּדָּר וְנִדָּב, מְקַבְּלִין מִיָּדָן. כָּל שֶׁאֵין נִדָּר וְנִדָּב אֵין מְקַבְּלִין מִיָּדָן. וְכֵן הוּא מְפֹרָשׁ עַל יְדֵי עֶזְרָא, שֶׁנֶּאֱמַר (עזרא ד) לֹא לָכֶם וְלָנוּ לִבְנוֹת בַּיִת לֵאלֹהֵינוּ: \n", | 1.3. "On the fifteenth of [Adar] they would set up tables [of money changers] in the provinces. On the twenty-fifth they set them up in the Temple. When [the tables] were set up in the Temple, they began to exact pledges [from those who had not paid]. From whom did they exact pledges? From Levites and Israelites, converts and freed slaves, but not women or slaves or minors. Any minor on whose behalf his father has begun to pay the shekel, may not discontinue it again. But they did not exact pledges from the priests, because of the ways of peace.", 1.5. "Even though they said, “they don’t exact pledges from women, slaves or minors, [yet] if they paid the shekel it is accepted from them. If a non-Jew or a Samaritan paid the shekel they do not accept it from them. And they do not accept from them the bird-offerings of zavin or bird-offerings of zavot or bird-offerings of women after childbirth, Or sin-offerings or guilt-offerings. But vow-offerings and freewill-offerings they do accept from them. This is the general rule: all offerings which can be made as a vow-offering or a freewill-offering they do accept from them, but offerings which cannot be made as a vow-offering or a freewill-offering they do not accept from them. And thus it is explicitly stated by Ezra, as it is said: “You have nothing to do with us to build a house unto our God” (Ezra 4:3).", |
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58. New Testament, 1 Corinthians, 11.17-11.34 (1st cent. CE - 1st cent. CE) Tagged with subjects: •passover, sacrifice (in temple) •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 142| 11.17. Τοῦτο δὲ παραγγέλλων οὐκ ἐπαινῶ ὅτι οὐκ εἰς τὸ κρεῖσσον ἀλλὰ εἰς τὸ ἧσσον συνέρχεσθε. 11.18. πρῶτον μὲν γὰρ συνερχομένων ὑμῶν ἐν ἐκκλησίᾳ ἀκούω σχίσματα ἐν ὑμῖν ὑπάρχειν, καὶ μέρος τι πιστεύω. 11.19. δεῖ γὰρ καὶ αἱρέσεις ἐν ὑμῖν εἶναι· ἵνα [καὶ] οἱ δόκιμοι φανεροὶ γένωνται ἐν ὑμῖν. 11.20. Συνερχομένων οὖν ὑμῶν ἐπὶ τὸ αὐτὸ οὐκ ἔστιν κυριακὸν δεῖπνον φαγεῖν, 11.21. ἕκαστος γὰρ τὸ ἴδιον δεῖπνον προλαμβάνει ἐν τῷ φαγεῖν, καὶ ὃς μὲν πεινᾷ, ὃς δὲ μεθύει. 11.22. μὴ γὰρ οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν; ἢ τῆς ἐκκλησίας τοῦ θεοῦ καταφρονεῖτε, καὶ καταισχύνετε τοὺς μὴ ἔχοντας; τί εἴπω ὑμῖν; ἐπαινέσω ὑμᾶς; ἐν τούτῳ οὐκ ἐπαινῶ. 11.23. ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν 11.24. Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων 11.25. Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. 11.26. ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε, ἄχρι οὗ ἔλθῃ. 11.27. ὥστε ὃς ἂν ἐσθίῃ τὸν ἄρτον ἢ πίνῃ τὸ ποτήριον τοῦ κυρίου ἀναξίως, ἔνοχος ἔσται τοῦ σώματος καὶ τοῦ αἵματος τοῦ κυρίου. 11.28. δοκιμαζέτω δὲ ἄνθρωπος ἑαυτόν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω καὶ ἐκ τοῦ ποτηρίου πινέτω· 11.29. ὁ γὰρ ἐσθίων καὶ πίνων κρίμα ἑαυτῷ ἐσθίει καὶ πίνει μὴ διακρίνων τὸ σῶμα. 11.30. διὰ τοῦτο ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ ἄρρωστοι καὶ κοιμῶνται ἱκανοί. 11.31. εἰ δὲ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα· 11.32. κρινόμενοι δὲ ὑπὸ τοῦ κυρίου παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. 11.33. ὥστε, ἀδελφοί μου, συνερχόμενοι εἰς τὸ φαγεῖν ἀλλήλους ἐκδέχεσθε. 11.34. εἴ τις πεινᾷ, ἐν οἴκῳ ἐσθιέτω, ἵνα μὴ εἰς κρίμα συνέρχησθε. Τὰ δὲ λοιπὰ ὡς ἂν ἔλθω διατάξομαι. | 11.17. But in giving you this command, I don't praise you, that youcome together not for the better but for the worse. 11.18. For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it. 11.19. For there also mustbe factions among you, that those who are approved may be revealedamong you. 11.20. When therefore you assemble yourselves together, itis not possible to eat the Lord's supper. 11.21. For in your eatingeach one takes his own supper before others. One is hungry, and anotheris drunken. 11.22. What, don't you have houses to eat and to drink in?Or do you despise God's assembly, and put them to shame who don't have?What shall I tell you? Shall I praise you? In this I don't praise you. 11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme." 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me." 11.26. For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes. 11.27. Therefore whoever eats this bread or drinks the Lord's cup i unworthy manner will be guilty of the body and the blood of theLord. 11.28. But let a man examine himself, and so let him eat of thebread, and drink of the cup. 11.29. For he who eats and drinks in anunworthy manner eats and drinks judgment to himself, if he doesn'tdiscern the Lord's body. 11.30. For this cause many among you are weakand sickly, and not a few sleep. 11.31. For if we discerned ourselves,we wouldn't be judged. 11.32. But when we are judged, we are punishedby the Lord, that we may not be condemned with the world. 11.33. Therefore, my brothers, when you come together to eat, wait one foranother. 11.34. But if anyone is hungry, let him eat at home, lestyour coming together be for judgment. The rest I will set in orderwhenever I come. |
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59. Mishnah, Tamid, 1.2, 2.1, 5.1, 7.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 200, 526, 550| 1.2. "מִי שֶׁהוּא רוֹצֶה לִתְרֹם אֶת הַמִּזְבֵּחַ, מַשְׁכִּים וְטוֹבֵל עַד שֶׁלֹּא יָבֹא הַמְמֻנֶּה. וְכִי בְאֵיזוֹ שָׁעָה הַמְמֻנֶּה בָא. לֹא כָל הָעִתִּים שָׁווֹת, פְּעָמִים שֶׁהוּא בָא מִקְרִיאַת הַגֶּבֶר, אוֹ סָמוּךְ לוֹ מִלְּפָנָיו אוֹ מִלְּאַחֲרָיו. הַמְמֻנֶּה בָא וְדוֹפֵק עֲלֵיהֶם, וְהֵם פָּתְחוּ לוֹ. אָמַר לָהֶן, מִי שֶׁטָּבַל יָבֹא וְיָפִיס. הֵפִיסוּ, זָכָה מִי שֶׁזָּכָה: \n", 2.1. "רָאוּהוּ אֶחָיו שֶׁיָּרַד, וְהֵם רָצוּ וּבָאוּ. מִהֲרוּ וְקִדְּשׁוּ יְדֵיהֶן וְרַגְלֵיהֶן מִן הַכִּיּוֹר, נָטְלוּ אֶת הַמַּגְרֵפוֹת וְאֶת הַצִּנּוֹרוֹת וְעָלוּ לְרֹאשׁ הַמִּזְבֵּחַ. הָאֵבָרִין וְהַפְּדָרִין שֶׁלֹּא נִתְאַכְּלוּ מִבָּעֶרֶב, סוֹנְקִין אוֹתָם לִצְדָדֵי הַמִּזְבֵּחַ. אִם אֵין הַצְּדָדִין מַחֲזִיקִין, סוֹדְרִין אוֹתָם בַּסּוֹבֵב עַל הַכָּבֶשׁ: \n", 5.1. "אָמַר לָהֶם הַמְמֻנֶּה, בָּרְכוּ בְרָכָה אֶחַת, וְהֵן בֵּרְכוּ. קָרְאוּ עֲשֶׂרֶת הַדְּבָרִים, שְׁמַע, וְהָיָה אִם שָׁמֹעַ, וַיֹּאמֶר. בֵּרְכוּ אֶת הָעָם שָׁלשׁ בְּרָכוֹת, אֱמֶת וְיַצִּיב, וַעֲבוֹדָה, וּבִרְכַּת כֹּהֲנִים. וּבְשַׁבָּת מוֹסִיפִין בְּרָכָה אַחַת לַמִּשְׁמָר הַיּוֹצֵא: \n", 7.4. "הַשִּׁיר שֶׁהָיוּ הַלְוִיִּם אוֹמְרִים בַּמִּקְדָּשׁ, בַּיּוֹם הָרִאשׁוֹן הָיוּ אוֹמְרִים (תהילים כ״ד:א׳), לַה' הָאָרֶץ וּמְלוֹאָהּ תֵּבֵל וְיֹשְׁבֵי בָהּ. בַּשֵּׁנִי הָיוּ אוֹמְרִים (שם מח), גָּדוֹל ה' וּמְהֻלָּל מְאֹד בְּעִיר אֱלֹהֵינוּ הַר קָדְשׁוֹ. בַּשְּׁלִישִׁי הָיוּ אוֹמְרִים (שם פב), אֱלֹהִים נִצָּב בַּעֲדַת אֵל בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט. בָּרְבִיעִי הָיוּ אוֹמְרִים (שם צד), אֵל נְקָמוֹת ה' אֵל נְקָמוֹת הוֹפִיעַ וְגוֹ'. בַּחֲמִישִׁי הָיוּ אוֹמְרִים (שם פא), הַרְנִינוּ לֵאלֹהִים עוּזֵּנוּ, הָרִיעוּ לֵאלֹהֵי יַעֲקֹב. בַּשִּׁשִּׁי הָיוּ אוֹמְרִים (שם צג), ה' מָלָךְ גֵּאוּת לָבֵשׁ וְגוֹ'. בְּשַׁבָּת הָיוּ אוֹמְרִים (שם צב), מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת, מִזְמוֹר שִׁיר לֶעָתִיד לָבֹא, לְיוֹם שֶׁכֻּלּוֹ שַׁבָּת מְנוּחָה לְחַיֵּי הָעוֹלָמִים:", | 1.2. "Anyone who desired to remove the ashes from the altar used to rise early and bathe before the superintendent came. At what time did the superintendent come? He did not always come at the same time; sometimes he came just at cock-crow, sometimes a little before or a little after. The superintendent would come and knock and they would open for him, and he would say to them, let all who have bathed come and draw lots. So they drew lots, and whoever was successful.", 2.1. "When his fellow priests saw that he had descended, they came running and hastened to wash their hands and feet in the laver. They then took the shovels and the forks and went up to the top of the altar. The limbs and pieces of fat that had not been consumed since the evening they pushed to the sides of the altar. If there was not room on the sides they arranged them on the surround or on the ascent.", 5.1. "The superintendent said to them: Bless one blessing! And they blessed. They then read the Ten Commandments, the Shema, the “And it will be if you hearken” (the second paragraph of Shema) and Vayomer (the third paragraph of Shema), and they blessed the people with three blessings: Emet veYatziv, and Avodah, and the priestly benediction. On Shabbat they added a blessing to be said by the watch which was leaving.", 7.4. "The following are the psalms that were chanted in the Temple.On the first day they used to say, “The earth is the Lord's and the fullness thereof, the world and they that dwell therein” (Psalms. On the second day they used to say: “Great is the Lord and highly to be praised, in the city of our God. His holy mountain” (Psalms. On the third day they used to say: “God stands in the congregation of God, in the midst of the judges he judges” (Psalms. On the fourth day they used to say: “O Lord, God to whom vengeance belongs. God to whom vengeance belongs, shine forth” (Psalms. On the fifth day they used to say: “Sing aloud unto God our strength, shout unto the God of Jacob” (Psalms. On the sixth day they used to say: “The lord reigns, he is clothed in majesty, the Lord is clothed, He has girded himself with strength” (Psalms. On Shabbat they used to say: “A psalm, a song for the Sabbath day” (Psalms. A psalm, a song for the time to come, for the day that will be all Shabbat and rest for everlasting life. Congratulations! We have finished Tractate Tamid! It is a tradition at this point to thank God for helping us finish learning the tractate and to commit ourselves to going back and relearning it, so that we may not forget it and so that its lessons will stay with us for all of our lives. Tamid may have been one of the more unusual tractates that we have ever learned. Instead of disputes between sages, heaps of logic and laws, we get an intricate description of the Temple service. Indeed, although the language is clearly rabbinic Hebrew, its descriptive style is more characteristic of the Bible than of rabbinic literature. It is likely that these descriptions, or at least parts thereof, come from Temple times. They were preserved because the rabbis fervently hoped that the Temple would be rebuilt during their own lifetimes. While we may or may not share in this wish, I think we can all appreciate the respect in which they held this ceremony. Despite the fact that it was performed each and every day, twice every day, they don’t seem to have lost their sense of wonder at the intimate connection that they received with God through the sacrificial process. I hope you have enjoyed Tamid. Tomorrow we begin Tractate Middot (the last tractate in Seder Kodashim!).", |
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| 60. Ps.-Philo, Biblical Antiquities, 32.1-32.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sacrifice, temple Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 140 |
61. Tosefta, Sanhedrin, 7.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 60| 7.1. "אמר רבן שמעון בן גמליאל בראשונה לא היו חותמים על כתובת נשים כשרות אלא כהנים או לוים או ישראלים המשיאין לכהונה א\"ר יוסי בראשונה לא היה מחלוקת בישראל ב\"ד של שבעים וא' שהיו בלשכת הגזית ושאר בתי דינין של עשרים ושלשה היו בעיירות של ישראל ושני בתי דינין של ג' היו בירושלים אחד בהר הבית ואחד בחיל נצרך אחד מהן הלכה הולך אצל ב\"ד שבעירו אין ב\"ד בעירו הולך לב\"ד הסמוך לעירו אם שמעו אמרו להם ואם לאו הוא והמופלא שבהן באין לב\"ד שבהר הבית אם שמעו אמרו להם ואם לאו הוא והמופלא שבהן באין לבית דין שבחיל אם שמעו אמרו להם ואם לאו אלו ואלו באין לבית דין הגדול שבלשכת הגזית אע\"פ שהוא שבעים ואחד אין פחות מעשרים ושלשה נצרך אחד מהן לצאת רואה אם יש שם עשרים ושלשה יוצא ואם לאו אינו יוצא עד שיהו שם עשרים ושלשה ושם היו יושבין מתמיד של שחר ועד תמיד של בין הערבים בשבתות וימים טובים לא היו נכנסין אלא לבית המדרש שבהר הבית נשאלה שאלה אם שמעו אמרו להם אם לאו עומדין למנין אם רבו מטמאין טימאו רבי מטהרין טיהרו ומשם הלכה רווחת בישראל משרבו תלמידי שמאי והלל שלא שימשו כל צרכן הרבו מחלוקות בישראל ונעשו שתי תורות ומשם שולחין ובודקין כל מי שהוא חכם ועניו ושפל וירא חטא ופרקו טוב ורוח הבריות נוחה עליו עושין אותו דיין בעירו משנעשה דיין בעירו מעלין ומושיבין אותו בהר הבית משם מעלין ומושיבין אותו בחיל משם מעלין ומושיבין בלשכת הגזית ושם יושבין ובודקין את יחסי כהונה ואת יחסי לויה כהן שנמצא בו פסול לובש שחורין ומתעטף שחורין ושלא נמצא בו פסול לובש לבנים ומשמש עם אחיו הכהנים מביא עשירית האיפה משלו ועבודה בידו ואע\"פ שאין המשמר שלו אחד כהן גדול ואחד כהן הדיוט שעבדו עד שלא הביאו העשירית האיפה עבודתו כשרה.", | |
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62. Tosefta, Sukkah, 4.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 60| 4.5. "ולוים בכנורות [ובנבלים] וכל כלי שיר מהן אומרים (תהילים קל״ד:א׳) שיר המעלות הנה ברכו וגו' [יש מהן] שהיו אומרים (שם) שאו ידיכם קדש וגו' וכשנפטרין זה מזה היו אומרים (שם) יברכך ה' מציון וגו' וראה בנים וגו' שתי חצוצרות בידם קרא הגבר תקעו והריעו ותקעו הגיעו לשער המים תקעו והריעו ותקעו רבי יהודה אומר אין פחות משבע ולא יותר על עשרה שלש לפתיחת שערים האומר על פתיחתן אינו אומר על נעילתן האומר על נעילתן אינו אומר על פתיחתן שלש [לפני מזבח האומר לפני מזבח אינו אומר למעלה העשירי האומר למעלה העשירי אינו אומר לפני מזבח].", | 4.5. "And the Levites with their harps and lyres and cymbals and all manner of musical instruments without number were there, saying, “Behold, bless ye the Lord, all ye servants of the Lord.” Some were saying, Lift up your hands to the sanctuary, and bless ye the Lord. When they parted they said to one another, The Lord bless thee out of Zion, and see thou the good of Jerusalem all the days of thy life. You should see your children's children. The herald cried out: they sounded a plain note, a tremolo, and a plain note. Rabbi Yehudah said: They did not sound less than seven nor more than thirteen times at the opening of the Temple gates. He who blew at their opening did not do so at their closing. Three times they sounded before the altar. He who blew before the altar did not do so on the tenth step, and he who blew on the tenth step did not do so before the altar.", |
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63. Tosefta, Berachot, 3.6, 3.19, 3.25 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •passover, sacrifice (in temple) •sacrifices, jerusalem temple •temple, sacrifice for emperors Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 571; Levine (2005), The Ancient Synagogue, The First Thousand Years, 546, 547, 550| 3.6. "המתפלל צריך שיכוין את לבו אבא שאול אומר סימן לדבר (תהילים י) תכין לבם תקשיב אזנך.", 3.19. "היה משכים לצאת לדרך נוטל שופר ותוקע לולב ומנענע מגילה וקורא בהן [ומתפלל] ולכשיגיע זמן קריאת שמע קורא וכן מי שהיה משכים לישב בקרון או בספינה מביאין לו לולב ומנענע מגילה וקורא בה ולכשיגיע זמן ק\"ש קורא רשב\"א אומר בין כך ובין כך קורא ק\"ש ומתפלל.", 3.25. "שמונה עשרה שאמרו חכמים כנגד שמונה עשרה אזכרות שבהבו לה' בני אלים וכולל של מינים בשל פרושין ושל גרים בשל זקנים ושל דוד בירושלים ואם אמר אלו לעצמן ואלו לעצמן יצא.", | |
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| 64. Tosefta, Hagigah, 2.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 60 |
65. Tosefta, Horayot, 1.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, sacrifice for emperors Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 571| 1.5. "הורו ב\"ד שהוא מוצאי שבת ואח\"כ זרחה חמה אין זה הורייה אלא טעות. הורו ב\"ד לעקור את כל הגוף אמרו אין דם בתורה אין חלב בתורה אין פגול בתורה הרי אלו פטורין הורו לבטל מקצת ולקיים מקצת הרי אלו חייבין כיצד אמרו יש דם אבל אין חייבין אלא על דם הקרב לשלמים. יש חלב בתורה אבל אין חייבין אלא על חלב הקרב לשלמים. יש פיגול בתורה אבל אין חייבין אלא על פיגול שבשלמים הרי אלו חייבין שנאמר דבר נאמר כאן דבר ונאמר להלן דבר מה דבר האמור להלן מקצתו ולא כולו אף דבר האמור כאן מקצתו ולא כולו אתה אומר דבר מקצתו ולא כולו או אינו אלא כולו ת\"ל (דברים יז) בין דם לדם ולא כל דם בין דין לדין ולא כל דין בין נגע לנגע ולא כל נגע הא אין צורך לומר בלשון הראשון אלא בלשון האחרון נאמר כאן דבר ונאמר להלן דבר מה דבר האמור להלן מקצתו ולא כולו אף דבר האמור כאן מקצתו ולא כולו רשב\"א אומר משום ר\"מ חטאו ששה והן רובן או שבעה אע\"פ שאינו רובן הרי חייבין.", | |
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66. Tosefta, Arakhin, 2.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 505| 2.1. "אין פוחתין מתשעה כנורות ומוסיפין עד עולם. אין פוחתין משנים עשר לוים העומדים על הדוכן ומוסיפין עד עולם כנגד תשעה כנורות ושני נבלים ובצלצל אחד שנאמר (דברי הימים א כ״ה:ט׳) הוא ואחיו ובניו שנים עשר <כשר> כשהוא אומר יושע (עזרא ג׳:ב׳) מלמד שאף עמהן מן המנין. מעולם לא נראית אשה בעזרה אלא בשעת קרבנה בלבד ולא נראה קטן בעזרה אלא בשעה שהלוים אומרין בשיר. לא היו אומרין בנבל וכנור אלא בפה ר\"א בן יעקב אומר צוערי לויה בני יקירי ירושלים היו בעזרת נשים ראשיהן בין רגלי הלוים כדי ליתן תבל בנעימה שנאמר (עזרא ג׳:ט׳) ויעמד ישוע בניו [ואחיו] קדמיאל ובניו בני יהודה וגו'.", | |
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| 67. Tosefta, Rosh Hashanah, 2.17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 167 |
68. Tosefta, Shekalim, 1.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, sacrifice for emperors Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 351| 1.6. "המפריש שקלו ואבד והפריש אחר תחתיו ולא הספיק להקריבו עד שנמצא הראשון והרי שניהן עומדין זה וזה שקלים הראשון יפול לחדתין והשני יפול לעתיקין המפריש שקלו [להוציאו] הרי זה מעל המוציא שקלו של חבירו הרי זה מעל לקח בו קיני זבין קיני זבות יולדות המביא את חטאתו אשמו מן ההקדש השוקל שקלי זוזין מן ההקדש כיון שלקח מעל דברי רבי [שמעון] וחכמים אומרים לא מעל עד שיזרקו הדמים.", | |
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69. Tosefta, Megillah, 2.17, 3.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 60, 375| 3.21. "כתב הנכתב ליחיד מכנין אותה לרבים לרבים אין מכנין אותה ליחיד רבי יהודה אומר המתרגם פסוק כצורתו הרי זה בדאי והמוסיף הרי זה מגדף. תורגמן העומד לפני חכם אינו רשאי לא לפחות ולא להוסיף ולא לשנות אלא אם כן יהיה אביו או רבו. ", | |
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| 70. Apuleius, The Golden Ass, 1.12, 1.17, 1.23, 1.25, 2.21, 9.38 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •sacrifice, morning, performed in temple Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 284 |
| 71. Palestinian Talmud, Pesahim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 72. Anon., Sifre Numbers, 39, 1 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 356 |
| 73. Anon., Sifre Deuteronomy, 161, 41 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 200, 530, 546 |
74. Anon., Sifra, 1.5 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 356 | 1.5. "3a) Binyan av vekathuv echad (a general rule implicit in one verse), viz.: \"Mishkav\" (what is lain upon) is not like \"moshav\" (what is sat upon [see Vayikra 15]), and moshav is not like mishkav. What is common to them is that they are articles designed for man's (bodily) comfort alone, and a zav (see Vayikra 15:2, Rashi,) defiles them by (their supporting) most of his weight, to (in turn) defile a man by maga (touching) and by massa (carrying), to (in turn) defile clothing. So, (all) articles which are designed for man's (bodily) comfort alone are defiled by a zav, by (supporting) most of his weight to (in turn) defile a man by maga and massa, to (in turn) defile clothing. This excludes (from such defilement) tarkav (a measuring instrument [which was employed for mishkav or moshav]), it being designed for a different purpose (i.e., measuring, and not \"man's bodily comfort.\" (In sum, then, anything designed for man's bodily comfort and used for mishkav is governed by the \"one verse\" of mishkav, and anything designed for man's bodily comfort and used for moshav is governed by the \"one verse\" of moshav.)", |
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| 75. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 76. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 127 |
| 77. Palestinian Talmud, Shabbat, 1.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •temple sacrifice, torah study and Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 39 |
| 78. Palestinian Talmud, Sukkah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 79. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan nan nan nan |
80. Anon., Genesis Rabba, 55.8, 68.9, 69.4, 69.7 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •temple, in heaven, in songs of the sabbath sacrifice •sacrifices, jerusalem temple Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 138; Levine (2005), The Ancient Synagogue, The First Thousand Years, 546| 55.8. וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבשׁ אֶת חֲמֹרוֹ (בראשית כב, ג), אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אַהֲבָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה וְשִׂנְאָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה. אַהֲבָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה דִּכְתִיב: וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וגו', וְלֹא הָיָה לוֹ כַּמָּה עֲבָדִים, אֶלָּא אַהֲבָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה. וְשִׂנְאָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה, שֶׁנֶּאֱמַר (במדבר כב, כא): וַיָּקָם בִּלְעָם בַּבֹּקֶר וַיַּחֲבשׁ אֶת אֲתֹנוֹ, וְלֹא הָיוּ לוֹ כַּמָּה עֲבָדִים, אֶלָּא שִׂנְאָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה. אַהֲבָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה שֶׁנֶּאֱמַר (בראשית מו, כט): וַיֶּאֱסֹר יוֹסֵף מֶרְכַּבְתּוֹ וַיַּעַל לִקְרַאת יִשְׂרָאֵל אָבִיו, וְכִי לֹא הָיָה לְיוֹסֵף כַּמָּה עֲבָדִים, אֶלָּא אַהֲבָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה. שִׂנְאָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה, דִּכְתִיב (שמות יד, ו): וַיֶּאֱסֹר אֶת רִכְבּוֹ, וְלֹא הָיָה לוֹ כַּמָּה עֲבָדִים, אֶלָּא שִׂנְאָה מְקַלְקֶלֶת הַשּׁוּרָה. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי תָּבוֹא חֲבָשָׁה וְתַעֲמֹד עַל חֲבָשָׁה, תָּבוֹא חֲבָשָׁה שֶׁחָבַשׁ אַבְרָהָם אָבִינוּ לֵילֵךְ וְלַעֲשׂוֹת רְצוֹנוֹ שֶׁל מָקוֹם שֶׁל מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, שֶׁנֶּאֱמַר (בראשית כב, י): וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ וגו', וְתַעֲמֹד עַל חֲבָשָׁה שֶׁחָבַשׁ בִּלְעָם לֵילֵךְ וּלְקַלֵּל אֶת יִשְׂרָאֵל. תָּבוֹא אֲסָרָה שֶׁאָסַר יוֹסֵף לִקְרַאת אָבִיו, וְתַעֲמֹד עַל אֲסָרָה שֶׁל פַּרְעֹה שֶׁהָיָה הוֹלֵךְ לִרְדֹף אֶת יִשְׂרָאֵל, תָּנֵי רַבִּי יִשְׁמָעֵאל תָּבוֹא חֶרֶב יַד שֶׁעָשָׂה אַבְרָהָם אָבִינוּ, שֶׁנֶּאֱמַר: וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ וַיִּקַח אֶת הַמַּאֲכֶלֶת לִשְׁחֹט אֶת בְּנוֹ, וְתַעֲמֹד עַל חֶרֶב יַד שֶׁאָמַר פַּרְעֹה (שמות טו, ט): אָרִיק חַרְבִּי. (בראשית כב, ג): וַיִּקַּח אֶת שְׁנֵי נְעָרָיו אִתּוֹ, אָמַר רַבִּי אַבָּהוּ שְׁנֵי בְּנֵי אָדָם נָהֲגוּ בְּדֶרֶךְ אֶרֶץ, אַבְרָהָם וְשָׁאוּל, אַבְרָהָם, שֶׁנֶּאֱמַר: וַיִּקַּח אֶת שְׁנֵי נְעָרָיו. שָׁאוּל, (שמואל א כח, ח): וַיֵּלֶךְ הוּא וּשְׁנֵי אֲנָשִׁים עִמּוֹ. (בראשית כב, ג): וַיְבַקַּע עֲצֵי עֹלָה, רַבִּי חִיָּא בַּר יוֹסֵי בְּשֵׁם רַבִּי מְיָאַשָׁא וְתָנֵי לָהּ בְּשֵׁם רַבִּי בְּנָיָה, בִּשְׂכַר שְׁתֵּי בְּקִיעוֹת שֶׁבָּקַע אַבְרָהָם אָבִינוּ עֲצֵי עוֹלָה זָכָה לְהִבָּקַע הַיָּם לִפְנֵי בְּנֵי יִשְׂרָאֵל, שֶׁנֶּאֱמַר: וַיְבַקַּע עֲצֵי עֹלָה, וְנֶאֱמַר לְהַלָּן (שמות יד, כא): וַיִבָּקְעוּ הַמָּיִם. אָמַר רַבִּי לֵוִי דַּיֶּיךָּ עַד כֹּה, אֶלָּא אַבְרָהָם לְפִי כֹחוֹ וְהַקָּדוֹשׁ בָּרוּךְ הוּא לְפִי כֹחוֹ, (בראשית כב, ג): וַיָּקָם וַיֵּלֶךְ אֶת הַמָּקוֹם, נִתַּן לוֹ שְׂכַר קִימָה וּשְׂכַר הֲלִיכָה. 68.9. וַיִּפְגַע בַּמָּקוֹם (בראשית כח, יא), רַב הוּנָא בְּשֵׁם רַבִּי אַמֵּי אָמַר מִפְּנֵי מָה מְכַנִּין שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְקוֹרְאִין אוֹתוֹ מָקוֹם, שֶׁהוּא מְקוֹמוֹ שֶׁל עוֹלָם וְאֵין עוֹלָמוֹ מְקוֹמוֹ, מִן מַה דִּכְתִיב (שמות לג, כא): הִנֵּה מָקוֹם אִתִּי, הֱוֵי הַקָּדוֹשׁ בָּרוּךְ הוּא מְקוֹמוֹ שֶׁל עוֹלָם וְאֵין עוֹלָמוֹ מְקוֹמוֹ. אָמַר רַבִּי יִצְחָק כְּתִיב (דברים לג, כז): מְעֹנָה אֱלֹהֵי קֶדֶם, אֵין אָנוּ יוֹדְעִים אִם הַקָּדוֹשׁ בָּרוּךְ הוּא מְעוֹנוֹ שֶׁל עוֹלָמוֹ וְאִם עוֹלָמוֹ מְעוֹנוֹ, מִן מַה דִּכְתִיב (תהלים צ, א): ה' מָעוֹן אַתָּה, הֱוֵי הַקָּדוֹשׁ בָּרוּךְ הוּא מְעוֹנוֹ שֶׁל עוֹלָמוֹ וְאֵין עוֹלָמוֹ מְעוֹנוֹ. אָמַר רַבִּי אַבָּא בַּר יוּדָן לְגִבּוֹר שֶׁהוּא רוֹכֵב עַל הַסּוּס וְכֵלָיו מְשֻׁפָּעִים אֵילָךְ וְאֵילָךְ, הַסּוּס טְפֵלָה לָרוֹכֵב וְאֵין הָרוֹכֵב טְפֵלָה לַסּוּס, שֶׁנֶּאֱמַר (חבקוק ג, ח): כִּי תִרְכַּב עַל סוּסֶיךָ. דָּבָר אַחֵר, מַהוּ וַיִּפְגַּע, צַלִּי, בַּמָּקוֹם, צַלִּי בְּבֵית הַמִּקְדָּשׁ. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָבוֹת הָרִאשׁוֹנִים הִתְקִינוּ שָׁלשׁ תְּפִלּוֹת, אַבְרָהָם, תִּקֵּן תְּפִלַּת שַׁחֲרִית, שֶׁנֶּאֱמַר (בראשית יט, כז): וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר אֶל הַמָּקוֹם אֲשֶׁר עָמַד שָׁם וגו', וְאֵין עֲמִידָה אֶלָּא תְּפִלָּה, שֶׁנֶּאֱמַר (תהלים קו, ל): וַיַּעֲמֹד פִּינְחָס וַיְפַלֵּל. יִצְחָק תִּקֵּן תְּפִלַּת מִנְחָה, שֶׁנֶּאֱמַר (בראשית כד, סג): וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה, וְאֵין שִׂיחָה אֶלָּא תְּפִלָּה, שֶׁנֶּאֱמַר (תהלים קמב, ג): אֶשְׁפֹּךְ לְפָנָיו שִׂיחִי. יַעֲקֹב תִּקֵּן תְּפִלַּת עַרְבִית, שֶׁנֶּאֱמַר: וַיִּפְגַּע בַּמָּקוֹם, וְאֵין פְּגִיעָה אֶלָּא תְּפִלָּה, שֶׁנֶּאֱמַר (ירמיה ז, טז): וְאַל תִּשָֹּׂא בַּעֲדָם וגו' וְאַל תִּפְגַּע בִּי. וְכֵן הוּא אוֹמֵר (ירמיה כז, יח): וְאִם נְבִאִים הֵם וְאִם יֵשׁ דְּבַר ה' אִתָּם יִפְגְּעוּ נָא בַּה' צְבָאוֹת, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן כְּנֶגֶד שָׁלשׁ פְּעָמִים שֶׁהַיּוֹם מִשְׁתַּנֶּה, בְּעַרְבִית צָרִיךְ אָדָם לוֹמַר יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹהַי שֶׁתּוֹצִיאֵנִי מֵאֲפֵלָה לְאוֹרָה. בְּשַׁחֲרִית צָרִיךְ לוֹמַר מוֹדֶה אֲנִי לְפָנֶיךָ ה' אֱלֹהַי שֶׁהוֹצֵאתַנִי מֵאֲפֵלָה לְאוֹרָה. בְּמִנְחָה צָרִיךְ אָדָם לוֹמַר יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹהַי שֶׁכְּשֵׁם שֶׁזִּכִּיתַנִי לִרְאוֹת חַמָּה בִּזְרִיחָתָהּ כָּךְ תְּזַכֵּנִי לִרְאוֹתָהּ בִּשְׁקִיעָתָהּ. דָּבָר אַחֵר, וַיִּפְגַּע בַּמָּקוֹם, רַבָּנָן אָמְרֵי כְּנֶגֶד תְּמִידִים תִּקְּנוּם, תְּפִלַּת הַשַּׁחַר, כְּנֶגֶד תָּמִיד שֶׁל שַׁחַר. תְּפִלַּת מִנְחָה, כְּנֶגֶד תָּמִיד שֶׁל בֵּין הָעַרְבָּיִם. תְּפִלַּת הָעֶרֶב, אֵין לָהּ קֶבַע. אָמַר רַבִּי תַּנְחוּמָא אֲפִלּוּ תְּפִלַּת הָעֶרֶב יֵשׁ לָהּ קֶבַע, כְּנֶגֶד אֵבָרִים וּפְדָרִים שֶׁהָיוּ מִתְאַכְּלִים בָּאוּר עַל הַמִּזְבֵּחַ. 69.4. רַבִּי חֲנִינָא בְּשֵׁם רַבִּי פִּינְחָס אָמַר שְׁמוֹנָה עֶשְׂרֵה פְּעָמִים מַזְכִּיר הָאָבוֹת בַּתּוֹרָה, וּכְנֶגֶד כֵּן קָבְעוּ חֲכָמִים שְׁמוֹנָה עֶשְׂרֵה בְּרָכוֹת שֶׁבַּתְּפִלָּה, וְאִם יֹאמַר לְךָ אָדָם תִּשְׁעָה עָשָׂר הֵם, אֱמֹר לוֹ וְהִנֵּה ה' נִצָּב עָלָיו, לֵית הוּא מִן הַמִּנְיָן. וְאִם יֹאמַר לְךָ אָדָם שִׁבְעָה עָשָׂר הֵם, אֱמֹר לוֹ (בראשית מח, טז): וְיִקָּרֵא בָהֶם שְׁמִי וְשֵׁם אֲבֹתַי אַבְרָהָם וְיִצְחָק, חַד מִנְהוֹן. (בראשית כח, יג): הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה וּלְזַרְעֶךָ, רַבִּי שִׁמְעוֹן מִשּׁוּם בַּר קַפָּרָא אָמַר קְפָלָהּ כְּפִינְקָס וּנְתָנָהּ תַּחַת רֹאשׁוֹ, כְּאֵינַשׁ דַּאֲמַר מִן תְּחוֹת רֵישָׁא דִידָךְ. רַב הוּנָא בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר וּבִלְבַד שֶׁיְהֵא נִקְבַּר עָלֶיהָ. 69.7. וַיִּיקַּץ יַעֲקֹב מִשְּׁנָתוֹ (בראשית כח, טז), רַבִּי יוֹחָנָן אָמַר מִמִּשְׁנָתוֹ. (בראשית כח, טז): וַיֹּאמֶר אָכֵן יֵשׁ ה' בַּמָּקוֹם הַזֶּה, אָכֵן הַשְּׁכִינָה שְׁרוּיָה בַּמָּקוֹם הַזֶּה, וְלֹא הָיִיתִי יוֹדֵעַ. (בראשית כח, יז): וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה, רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי בֶּן זִמְרָא אָמַר הַסֻּלָּם הַזֶּה עוֹמֵד בִּבְאֵר שֶׁבַע וְשִׁפּוּעוֹ מַגִּיעַ עַד בֵּית הַמִּקְדָּשׁ, מַה טַּעַם וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע, וַיַּחֲלֹם וְהִנֵּה סֻלָּם, וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה, אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן הַסֻּלָּם הַזֶּה עוֹמֵד בְּבֵית הַמִּקְדָּשׁ וְשִׁפּוּעוֹ מַגִּיעַ עַד בֵּית אֵל, מַה טַּעַם, וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה, וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא בֵּית אֵל. אֵין זֶה כִּי אִם בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם, אָמַר רַב אַחָא עָתִיד הַשַּׁעַר הַזֶּה לְהִפָּתַח לְהַרְבֵּה צַדִּיקִים כַּיּוֹצֵא בָּךְ. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אֵין בֵּית הַמִּקְדָּשׁ שֶׁל מַעְלָן גָּבוֹהַּ מִבֵּית הַמִּקְדָּשׁ שֶׁל מַטָּן, אֶלָּא שְׁמוֹנָה עֶשְׂרֵה מִיל, מַה טַּעַם, וְזֶה שַׁעַר הַשָּׁמָיִם, מִנְיַן וְזֶ"ה. דָּבָר אַחֵר, מְלַמֵּד שֶׁהֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיַעֲקֹב בֵּית הַמִּקְדָּשׁ בָּנוּי וְחָרֵב וּבָנוּי, וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה, זֶה בָּנוּי, הֵיךְ מָה דְאַתְּ אָמַר (תהלים סח, לו): נוֹרָא אֱלֹהִים מִמִּקְדָּשֶׁיךָ, וְאֵין זֶה, הֲרֵי חָרֵב, כְּמָה דְאַתְּ אָמַר (איכה ה, יז): עַל זֶה הָיָה דָּוֶה לִבֵּנוּ עַל אֵלֶּה חָשְׁכוּ עֵינֵינוּ. כִּי אִם בֵּית אֱלֹהִים, בָּנוּי וּמְשֻׁכְלָל לֶעָתִיד לָבוֹא, כְּמָה דְאַתְּ אָמַר (תהלים קמז, יג): כִּי חִזַּק בְּרִיחֵי שְׁעָרָיִךְ. | 55.8. "...And Avraham rose early in the morning, and saddled his donkey (Genesis 22:3). Rabbi Simeon b. Yohai said: Love upsets the natural order, and hate upsets the natural order. Love upsets the natural order: \"And Avraham rose early in the morning, etc\".: surely he had plenty of slaves? But the reason was that love upset the natural order. Hate upsets the natural order: \"And Bilam rose up in the morning, and saddled his donkey\" (Num. 22:21): surely he had plenty of slaves? Hate, however, upsets the natural order. Love upsets the natural order: \"And Yosef made ready his chariot, etc.\" (Gen. 46:29): yet surely Yosef had plenty of slaves? But love upsets the natural order. Hate upsets the natural order: \"And he made ready his chariot\" (Ex. 14:6); yet surely he had plenty of slaves? Thus hate upsets the natural order. Rabbi Simeon b. Yohai said: Let saddling counteract saddling. Let the saddling done by our father Avraham in order to go and fulfill the will of the One at whose word the world came into existence counteract the saddling done by Bilam in order to go and curse Israel. Let preparing counteract preparing. Let Yosef’s preparing [of his chariot] to meet his father counteract Pharaoh’s preparing to go and pursue Israel. Rabbi Ishmael taught: Let the sword of the hand counteract the sword of the hand. Let the sword taken in the hand of our father Avraham, as it says, \"And Avraham stretched forth his hand, and took the knife to slay his son\" (Gen. 22:10), come and counteract the sword grasped by Pharaoh’s hand when he said, \"I will draw my sword, my hand shall destroy them\" (Ex. 15:9). \"And took two of his young men with him, and Itzchak his son.\" (Gen. 22:3) Rabbi Abbahu said: Two people behaved with derech eretz (decency), Avraham and Saul: Avraham, as it says, \"And took two of his young men with him\"; Saul, as it says, \"And Saul … went, he and two men with him\" (I Sam. 28:8). \"And he cleaved the wood for the burnt-offering,\" (Gen. 22:3) Rabbi Hiyya b. Rabbi Yosei said in the name of Rabbi Meyasha, and it was also repeated in the name of Rabbi Benaiah: As a reward for the two cleavings with which our father Avraham cleaved the wood of the burnt-offering, he earned that God should cleave [divide] the Sea before his descendants, as it says, And the waters were divided (Ex. 14:21). Said Rabbi Levi: Enough of this! In truth Avraham acted according to his powers an the Holy One of Blessing according to His powers. \"And he rose up, and went to the place.\" (Gen. 22:3) Avraham was rewarded for rising up and for going.", |
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| 81. Palestinian Talmud, Megillah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan |
| 82. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan |
83. Anon., Leviticus Rabba, 7.3, 23.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 401, 546| 7.3. גּוּפָא אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי לְעוֹלָם אֵין הָעוֹלָה בָּאָה אֶלָּא עַל הַרְהוֹר הַלֵּב, אָמַר רַבִּי לֵוִי מִקְרָא מָלֵא הוּא (יחזקאל כ, לב): וְהָעֹלָה עַל רוּחֲכֶם הָיוֹ לֹא תִהְיֶה אֲשֶׁר אַתֶּם אוֹמְרִים וגו', מִמִּי אַתָּה לָמֵד מִבָּנָיו שֶׁל אִיּוֹב, בַּתְּחִלָּה (איוב א, ד): וְהָלְכוּ בָנָיו וְעָשׂוּ מִשְׁתֶּה, רַבִּי מֵאִיר אוֹמֵר שֶׁכֵּן דֶּרֶךְ בְּנֵי מְלָכִים לִהְיוֹת קוֹרִין לַאֲחֵיהֶן וּלְאַחְיוֹתֵיהֶן עִמָּהֶן בַּסְּעוּדָה. רַבִּי תַּנְחוּם בְּרַבִּי חִיָּא אָמַר לְהִטָּפֵל בָּהֶם הָלְכוּ, שֶׁקִּדְּשׁוּ לָהֶם נָשִׁים, הֲדָא הוּא דִכְתִיב (איוב א, ה): וַיְהִי כִּי הֵקִיפוּ יְמֵי הַמִּשְׁתֶּה וַיִּשְׁלַח אִיּוֹב וַיְקַדְּשֵׁם, עַל דַּעְתֵּיהּ דְּרַבִּי תַּנְחוּם בֶּן רַבִּי חִיָּא דְּאָמַר שֶׁקִּדְּשׁוּ לָהֶם נָשִׁים, נִטְפְּלוּ בָּהֶם וְהָלְכוּ. עַל דַּעְתֵּיהּ דְּרַבִּי מֵאִיר דְּהוּא אָמַר שֶׁכֵּן דֶּרֶךְ בְּנֵי מְלָכִים לִהְיוֹת קוֹרִין לַאֲחֵיהֶם וּלְאַחְיוֹתֵיהֶם בַּסְּעוּדָה, כְּמָה דְאַתְּ אָמַר (במדבר יא, יח): וְאֶל הָעָם תֹּאמַר הִתְקַדְּשׁוּ. (איוב א, ה): וְהִשְׁכִּים בַּבֹּקֶר וְהֶעֱלָה, אָמַר רַבִּי יוּדָן בַּר חִלְפַיי בְּעֵי מִסְפַּר יָמִים אוֹ מִסְפַּר בָּנָיו וּבְנוֹתָיו אוֹ מִסְפַּר כָּל קָרְבָּנוֹת שֶׁבַּתּוֹרָה, כְּשֶׁהוּא אוֹמֵר כִּי אָמַר אִיּוֹב (איוב א, ה): אוּלַי חָטְאוּ בָנַי וּבֵרְכוּ אֱלֹהִים בִּלְבָבָם, הֲדָא אָמַר אֵין הָעוֹלָה בָּא אֶלָּא עַל הַרְהוֹר הַלֵּב. רַבִּי אַחָא בְּשֵׁם רַבִּי חֲנִינָא בַּר פַּפָּא שֶׁלֹּא יִהְיוּ יִשְׂרָאֵל אוֹמְרִים לְשֶׁעָבַר הָיִינוּ מַקְרִיבִין קָרְבָּנוֹת וּמִתְעַסְּקִין בָּהֶן, עַכְשָׁו שֶׁאֵין קָרְבָּנוֹת מַהוּ לְהִתְעַסֵּק בָּהֶם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, הוֹאִיל וְאַתֶּם מִתְעַסְּקִים בָּהֶם, מַעֲלֶה אֲנִי עֲלֵיכֶם כְּאִלּוּ אַתֶּם מַקְרִיבִין אוֹתָן. רַבִּי הוּנָא אָמַר תַּרְתֵּי, אֵין כָּל הַגָּלֻיּוֹת הַלָּלוּ מִתְכַּנְסוֹת אֶלָּא בִּזְכוּת מִשְׁנָיוֹת, מַה טַּעְמָא (הושע ח, י): גַּם כִּי יִתְנוּ בַגּוֹיִם עַתָּה אֲקַבְּצֵם. רַבִּי הוּנָא אָמַר חֳרֵי (מלאכי א, יא): כִּי מִמִּזְרַח שֶׁמֶשׁ וְעַד מְבוֹאוֹ גָּדוֹל שְׁמִי בַּגּוֹיִם וּבְכָל מָקוֹם מֻקְטָר מֻגָּשׁ, וְכִי יֵשׁ מִנְחָה טְהוֹרָה וּקְמִיצָה וְהַקְטָרָה בְּבָבֶל, אֶלָּא אֵיזוֹ, זוֹ מִשְׁנָה. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הוֹאִיל וְאַתֶּם מִתְעַסְּקִים בַּמִּשְׁנָה כְּאִלּוּ אַתֶּם מַקְרִיבִין קָרְבָּן. שְׁמוּאֵל אָמַר (יחזקאל מג, יא): וְאִם נִכְלְמוּ מִכֹּל אֲשֶׁר עָשׂוּ, וְכִי יֵשׁ צוּרַת הַבַּיִת עַד עַכְשָׁו, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הוֹאִיל וְאַתֶּם מִתְעַסְּקִים בּוֹ כְּאִלּוּ אַתֶּם בּוֹנִין אוֹתוֹ. אָמַר רַבִּי אַסֵּי מִפְּנֵי מָה מַתְחִילִין לַתִּינוֹקוֹת בְּתוֹרַת כֹּהֲנִים וְאֵין מַתְחִילִין בִּבְרֵאשִׁית, אֶלָּא שֶׁהַתִּינוֹקוֹת טְהוֹרִין וְהַקָּרְבָּנוֹת טְהוֹרִין יָבוֹאוּ טְהוֹרִין וְיִתְעַסְּקוּ בִּטְהוֹרִים. 23.4. רַב חָנָן דְּצִפּוֹרִי פָּתַר קְרָיָא בִּגְמִילוּת חֲסָדִים, בְּנֹהַג שֶׁבָּעוֹלָם עֲשָׂרָה בְּנֵי אָדָם נִכְנָסִין לְבֵית הֶאָבֵל וְאֵין אֶחָד מֵהֶם יָכוֹל לִפְתֹּחַ אֶת פִּיו וּלְבָרֵךְ בִּרְכַּת אֲבֵלִים, וְאֶחָד מֵהֶם פּוֹתֵחַ פִּיו וּמְבָרֵךְ, דּוֹמֶה כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים. בְּנֹהַג שֶׁבָּעוֹלָם עֲשָׂרָה בְּנֵי אָדָם נִכְנָסִין לְבֵית הַכְּנֶסֶת וְאֵין אֶחָד מֵהֶם יָכוֹל לִפְרֹס עַל שְׁמַע וְלַעֲבֹר לִפְנֵי הַתֵּבָה, וְאֶחָד מֵהֶם יוֹדֵעַ, דּוֹמֶה כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים. רַבִּי אֶלְעָזָר אָזַל לְחַד אֲתַר אָמְרוּ לֵיהּ פְּרֹס עַל שְׁמַע, אָמַר לָהֶן לֵינָא חָכֵם עֲבֹר לִפְנֵי הַתֵּבָה. אָמַר לָהֶן לֵינָא חָכֵם, אָמְרִין דֵּין הוּא רַבִּי אֶלְעָזָר, דֵּין הוּא דְּאַתּוּן מִתְגַּלְגְּלִין בֵּיהּ, עַל מַגָּן צָוְוחִין לֵיהּ רַבִּי. נִתְכַּרְכְּמוּ פָנָיו וְהָלַךְ לוֹ אֵצֶל רַבִּי עֲקִיבָא רַבּוֹ, אָמַר לֵיהּ לָמָּה פָנֶיךָ חוֹלָנִיּוֹת, תָּנֵי לֵיהּ עוֹבָדָא. אֲמַר לֵיהּ צָבֵי מָרִי דְּיֵלִיף, אֲמַר לֵיהּ אִין, אִלְפֵיהּ. לְבָתַר יוֹמִין אָזַל לְהַהוּא אַתְרָא, אָמְרוּ לֵיהּ פְּרֹס עַל שְׁמַע, פָּרַס. עֲבֹר לִפְנֵי הַתֵּבָה, עָבַר. אָמְרִין אִתְחַסַּם רַבִּי אֶלְעָזָר, וְקוֹרִין לֵיהּ רַבִּי אֶלְעָזָר חִסְמָא. רַבִּי יוֹנָה הֲוָה מַלֵּיף לְתַלְמִידוֹי בִּרְכַּת אֲבֵלִים, אֲמַר יֶהֱווֹן גַּבְרִין בְּכָל מִלָּה. | |
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| 84. Palestinian Talmud, Sheqalim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 85. Anon., Targum Isaiah, 6.1-6.8 (2nd cent. CE - 7th cent. CE) Tagged with subjects: •temple sacrifice, priest and •priest, temple sacrifice and Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 99 |
| 86. Anon., Targum Neofiti, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 99 |
| 87. Anon., Targum Pseudo-Jonathan, None (2nd cent. CE - 7th cent. CE) Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 526 |
| 88. Nag Hammadi, Apocalypse of Peter, 72.4-72.9 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •jerusalem temple, sacrifices in Found in books: Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 349 |
89. Babylonian Talmud, Horayot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple, sacrifice for emperors Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 571| 11a. הוא דלא הא צעורי צערינהו ואילו צעירה דקרייה בן עמי א"ל (דברים ב, יט) אל תצורם ואל תתגר בם כלל אפילו צעורי לא,א"ר חייא בר אבין א"ר יהושע בן קרחה לעולם יקדים אדם לדבר מצוה שבשכר לילה אחת שקדמה בכירה לצעירה זכתה וקדמתה ארבע דורות למלכות,תנו רבנן (ויקרא ד, כז) מעם הארץ פרט למשיח מעם הארץ פרט לנשיא,והלא כבר יצאו משיח לידון בפר נשיא לידון בשעיר שיכול משיח על העלם דבר עם שגגת מעשה מביא פר על שגגת מעשה לחודיה מביא כשבה ושעירה ת"ל מעם הארץ פרט למשיח מעם הארץ פרט לנשיא,תינח משיח אלא נשיא בשגגת מעשה הוא דמייתי,אמר רב זביד משמיה דרבא הכא במאי עסקינן כגון שאכל כזית חלב כשהוא הדיוט ונתמנה ואח"כ נודע לו סלקא דעתך אמינא נייתי כשבה או שעירה קמ"ל הניחא לר"ש דאזל בתר ידיעה אלא לרבנן דאזלו בתר חטאה מאי איכא למימר,אלא אמר רב זביד משמיה דרבא הכא במאי עסקינן כגון שאכל חצי כזית חלב כשהוא הדיוט ונתמנה והשלימו ואח"כ נודע לו סלקא דעתך אמינא נצטרף ונייתי כשבה או שעירה קמ"ל,בעא מיניה רבא מרב נחמן נשיאות מהו שתפסיק היכי דמי כגון שאכל חצי כזית חלב כשהוא הדיוט ונתמנה ועבר והשלימו התם הוא דלא מצטרף דאכליה פלגא כשהוא הדיוט ופלגא כשהוא נשיא אבל הכא דאידי ואידי כשהוא הדיוט אכליה מצטרף או דלמא לא שנא מאי,תפשוט ליה מהא דאמר עולא א"ר יוחנן אכל חלב והפריש קרבן והמיר וחזר בו הואיל ונדחה ידחה הכי השתא מומר לאו בר אתויי קרבן הוא האי בר אתויי קרבן הוא,בעא מיניה רבי זירא מרב ששת אכל ספק חלב כשהוא הדיוט ונתמנה ונודע לו על ספקו מהו אליבא דרבנן דאזלי בתר חטאה לא תבעי לך דמייתי אשם תלוי אלא כי תבעי לך אליבא דרבי שמעון,מדאשתני לודאי אשתני לספק או דלמא כי אשתני לודאי דאשתני קרבן דידיה אבל הכא דלא אשתני קרבן דידיה אימא לייתי אשם תלוי תיקו,ת"ר מעם הארץ פרט למומר,ר"ש בר יוסי אומר משום ר"ש (ויקרא ד, כב) אשר לא תעשינה בשגגה ואשם השב בידיעתו מביא קרבן על שגגתו לא שב בידיעתו אינו מביא קרבן על שגגתו,מאי בינייהו א"ר המנונא מומר לאכול חלב ומביא קרבן על הדם איכא בינייהו מ"ס כיון דמומר לאכול חלב לדם נמי מומר הוי ומ"ס לדם מיהא שב בידיעתו הוא,והא רבא אמר דכולי עלמא מומר לאכול חלב לא הוי מומר לדם אלא הכא באוכל נבלה לתאבון ונתחלף לו בשומן ואכלו קמיפלגי מר סבר כיון דלתאבון אכיל במזיד מומר הוא ומ"ס כיון דאילו אשכח דהיתרא לא אכל דאיסורא לאו מומר הוא,תנו רבנן אכל חלב זהו מומר ואיזהו מומר אכל נבילות וטריפות שקצים ורמשים ושתה יין נסך רבי יהודה אומר אף הלובש כלאים אמר מר אכל חלב זהו מומר ואיזהו מומר אוכל נבילות כו' מאי קאמר,אמר רבה בר בר חנה א"ר יוחנן ה"ק אכל חלב לתאבון הרי זה מומר להכעיס הרי זה צדוקי ואיזהו מומר דבסתמו צדוקי הוי אומר אוכל נבילה וטריפה שקצים ורמשים ושתה יין נסך רבי יוסי ברבי יהודה אומר אף הלובש כלאים,מאי בינייהו איכא בינייהו כלאים דרבנן מר סבר מדאורייתא הוי מומר דרבנן לא הוי מומר ומר סבר כלאים כיון דמפרסם אסוריה אפי' בדרבנן הוי מומר,פליגי בה רב אחא ורבינא חד אמר לתאבון מומר להכעיס צדוקי וחד אמר להכעיס נמי מומר אלא איזהו צדוקי כל העובד עבודת כוכבים מיתיבי אכל פרעוש אחד או יתוש אחד ה"ז מומר והא הכא דלהכעיס הוא וקא קרי ליה מומר התם דאמר אטעום טעם דאיסורא:,ואיזהו נשיא זה מלך כו': תנו רבנן נשיא יכול נשיא שבט כנחשון בן עמינדב ת"ל (ויקרא ד, כב) מכל מצות ה' אלהיו ולהלן הוא אומר (דברים יז, יט) למען ילמד ליראה את ה' אלהיו | 11a. b that /b one may b not /b contend with them, b but /b it is permitted b to harass them. While /b concerning the offspring of b the younger daughter, who called /b her son b ben Ami, /b son of my people, avoiding any direct mention of the baby’s father, God b said to /b Moses: b “Neither harass them, nor contend with them” /b (Deuteronomy 2:19), b at all. Even /b to b harass /b them is b not /b permitted., b Rabbi Ḥiyya bar Avin says /b that b Rabbi Yehoshua ben Korḥa says: A person should always be first to /b perform b a matter of a mitzva, as in reward for one night that /b the b elder /b daughter b preceded the younger /b daughter, b she merited and preceded her to royalty /b by b four generations. /b Ruth the Moabite, ancestor of King David, descended from her son Moab, and she preceded Naamah the Ammonite, who was married to King Solomon, by four generations.,§ b The Sages taught /b in a i baraita /i : The verse states: “And if one soul from among the common people sins unwittingly in performing one of the mitzvot of God that may not be done and he is guilty” (Leviticus 4:27). The phrase b “from among the common people” /b serves b to exclude the anointed /b priest; the phrase b “from among the common people” /b also serves b to exclude the king. /b ,The i baraita /i continues: b But weren’t /b these individuals already b excluded /b from bringing a ewe or a female goat as a sin-offering, as b an anointed /b priest is b subject to /b atonement b with a bull, /b and b a king /b is b subject to /b atonement b with a male goat? /b Why then is an additional exclusionary derivation necessary? The i baraita /i answers: The derivation is necessary, b as /b one b might /b have thought that b an anointed priest brings a bull for absence /b of awareness b of the matter /b together b with the unwitting /b performance b of an action, /b but that b he brings a ewe or a female goat, /b as does a non-priest, b for the unwitting /b performance b of an action alone. /b Therefore, b the verse states: “From among the common people,” /b which serves b to exclude the anointed /b priest, who is completely exempt from bringing a sin-offering for an unwitting transgression unless it was committed on the basis of his own erroneous ruling. The i baraita /i concludes: The phrase b “from among the common people” /b serves b to exclude the king. /b ,The Gemara challenges: b Granted, /b in the case of b an anointed /b priest it is clear why an additional exclusionary derivation is necessary. b But /b in the case of b a king, it is for the unwitting /b performance b of an action that he brings /b a goat as his offering. Why then is the additional derivation necessary?, b Rav Zevid said in the name of Rava: What are we dealing with here? /b We are dealing with a case b where one /b unwittingly b ate an olive-bulk of /b forbidden b fat when he /b was b a commoner, and he was /b then b appointed /b king, b and thereafter /b his transgression b became known to him. /b It could b enter your mind to say: Let him bring a ewe or a female goat /b because he performed the transgression before he became king. Therefore, the verse b teaches us /b that he brings a male goat as he is now a king. The Gemara challenges: b This works out well according to Rabbi Shimon, who follows /b the time of b knowledge, /b and holds that one brings the offering on the basis of his status at the time when his transgression became known to him. b But according to the Rabbis, who follow /b the time of the performance of the b sin, what can be said? /b , b Rather, Rav Zevid said in the name of Rava: What are we dealing with here? /b We are dealing with a case b where one /b unwittingly b ate half an olive-bulk of /b forbidden b fat when he /b was b a commoner, and he was /b then b appointed /b king, b and he /b then b finished /b eating the olive-bulk of forbidden fat, b and thereafter it became known to him /b that he had eaten forbidden fat. It could b enter your mind to say: Let /b the two halves b combine and let him bring a ewe or a female goat. /b Therefore, the verse b teaches us /b that the status of a king is not like that of a commoner. Since a king brings a special offering, the half olive-bulk that he ate before becoming king does not combine with the half olive-bulk that he ate as a king., b Rava raised a dilemma before Rav Naḥman: /b With regard to b kingship, what is /b the i halakha /i ? Does it b interpose /b between two parts of a transgression and prevent them from combining? b What are the circumstances? /b It is a case b where one /b unwittingly b ate half an olive-bulk of /b forbidden b fat when he /b was b a commoner, and he was /b then b appointed /b king, b and /b then was b removed /b from his position, b and /b then b finished /b eating the olive-bulk of forbidden fat. Perhaps b it is there, /b in the previous case, b that /b the two actions b do not combine, as he ate half when he /b was b a commoner and half when he /b was b king. But here, where he ate /b both b this /b half b and that /b half b when he /b was b a commoner, /b they b combine. Or perhaps it is no different, /b and once he was appointed king and his status changed, the two actions do not combine. b What /b is the i halakha /i ?,The Gemara suggests: b Resolve /b the dilemma b from that which Ulla says /b that b Rabbi Yoḥa says: /b If b one ate /b forbidden b fat and designated an offering /b for his unwitting sin, b and he became an apostate, and /b then b retracted /b his apostasy, b since he was disqualified /b from bringing the offering as an apostate b he shall /b remain b disqualified /b from bringing an offering for that sin. The Gemara rejects this: b How can /b these cases b be compared? An apostate is ineligible /b as far as b bringing an offering /b of any kind is concerned; b this /b king b is eligible /b with regard to b bringing an offering, /b albeit of a different type., b Rabbi Zeira raised a dilemma before Rav Sheshet: /b If b one ate /b meat b when he was a commoner, /b and there was b uncertainty /b as to whether or not it was forbidden b fat, and /b subsequently he b was appointed /b king b and his uncertainty became known to him, what is /b the i halakha /i ? b According to /b the opinion of b the Rabbis, who follow /b the time of the actual b transgression, do not raise the dilemma, as /b in their opinion, he is liable to b bring a provisional guilt-offering. Rather, when you raise the dilemma /b it is b according to /b the opinion of b Rabbi Shimon, /b who follows the time of awareness of the transgression.,Is the i halakha /i that b from /b the fact b that /b his status b changed with regard to a definite /b transgression, as, if he was liable to bring a sin-offering and his sin became known to him after his coronation, he is completely exempt, it may be derived that his status b changed with regard to an uncertain /b transgression as well, and he is exempt from bringing a provisional guilt-offering? b Or perhaps when /b his status b changed, /b it was b with regard to a definite /b transgression only, b as /b in that case b his offering changed, /b since a king brings a goat as a sin-offering instead of a ewe or a female goat. b But here, /b in the case of an uncertain transgression, b as his offering does not change, say: Let him bring a provisional guilt-offering. /b The Gemara concludes: The dilemma b shall stand /b unresolved.,§ b The Sages taught: /b The verse states: “And if one soul b from among the common people /b sins unwittingly in performing one of the mitzvot of God that may not be done and he is guilty” (Leviticus 4:27). This serves b to exclude an apostate. /b When an apostate sins unwittingly, he is exempt from liability to bring a sin-offering even if he repents for that sin, as even his unwitting action is considered intentional.,The i baraita /i continues: b Rabbi Shimon bar Yosei says in the name of Rabbi Shimon: /b It is unnecessary to derive this i halakha /i from that phrase, as it says in the same verse: “If any one of the common people sins b unwittingly /b in performing one of the mitzvot of God b that may not be done and he is guilty; /b or if his sin, which he has sinned, be known to him” (Leviticus 4:27–28). From the words “be known to him” it is inferred that only b one who repents due to his awareness, /b i.e., who would not have sinned had he known that the act was forbidden, b brings an offering for his unwitting /b transgression and achieves atonement in this way. But one who does b not repent due to his awareness /b that he sinned, e.g., an apostate, who would sin even after becoming aware that the act is forbidden, b does not bring an offering for his unwitting /b action.,The Gemara asks: b What /b is the practical difference b between /b the opinions of the Rabbis and Rabbi Shimon concerning whether the i halakha /i is derived from the earlier or later verse? b Rav Hamnuna said: /b The difference b between them /b is in the case of b an apostate with regard to eating /b forbidden b fat; /b they disagree as to whether or not b he brings an offering for /b unwittingly consuming b blood. /b One b Sage, /b the Rabbis, b holds: Since he is an apostate with regard to eating /b forbidden b fat, he is also /b considered b an apostate with regard to /b consuming b blood. And /b one b Sage, /b Rabbi Shimon, b holds: With regard to /b consuming b blood, in any event, he is /b one who b repents due to his awareness, /b as he is not considered an apostate with regard to blood.,The Gemara asks: b But didn’t Rava say that everyone agrees /b that b an apostate with regard to eating /b forbidden b fat is not /b considered b an apostate with regard to /b consuming b blood? /b The Gemara answers: b Rather, here /b it is b with regard to /b a person who b eats /b forbidden fat and b an animal carcass due to appetite, /b e.g., only when he does not have access to kosher meat. b And /b forbidden fat b became confused for /b that person b with /b permitted b fat and he ate /b the forbidden fat. It is in that case that the Rabbis and Rabbi Shimon b disagree. /b One b Sage, /b the Rabbis, b holds: Since he intentionally eats /b forbidden fat b due to appetite, he is an apostate. And /b one b Sage, /b Rabbi Shimon, b holds: Since if he finds /b food b that /b is b permitted he does not eat /b food b that /b is b prohibited, /b as he merely seeks to satiate his appetite, b he is not an apostate. /b , b The Sages taught: /b One who b ate /b forbidden b fat is an apostate. And who is an apostate? /b It is one who b ate animal carcasses or animals with wounds that will cause them to die within twelve months [ i tereifot /i ], repugt creatures or creeping animals, and /b one who b drank wine /b used for b a libation /b in idol worship. b Rabbi Yehuda says: /b This applies b even /b to b one who wears /b garments fashioned of b diverse kinds, /b containing wool and linen. The Gemara analyzes this i baraita /i . b The Master said: /b One who b ate /b forbidden b fat is an apostate. And who is an apostate? /b It is one who b ate animal carcasses, etc. /b The Gemara asks: b What is he saying? /b Why, after answering the question, does the i tanna /i ask who is an apostate and then provide a different answer?, b Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: This /b is what b he is saying: /b If b one ate /b forbidden b fat due to appetite, he is an apostate. /b If he ate it b to express insolence, this /b person is b a heretic. And which is /b the b apostate who is a presumptive heretic /b merely on the basis of his actions? b You must say /b that it is one who b eats an animal carcass or a i tereifa /i , repugt creatures or creeping animals, and /b one who b drank wine /b used for b a libation /b in idol worship. Based on the fact that he violates serious transgressions for which one has no appetite such as repugt creatures or creeping animals, it is clear that he is a heretic who denies the Torah in its entirety. b Rabbi Yosei, son of Rabbi Yehuda, says: /b This applies b even /b to b one who wears /b garments fashioned of b diverse kinds, /b containing wool and linen.,The Gemara asks: b What /b is the practical difference b between /b the opinion of the Rabbis and that of Rabbi Yosei, son of Rabbi Yehuda? The Gemara answers: The difference between them is in the case of one who wears a garment of b diverse kinds, /b containing wool and linen prohibited b by rabbinic law. /b One b Sage, /b the Rabbis, b holds: /b One who violates a prohibition b by Torah law is an apostate; /b one who violates a prohibition b by rabbinic law is not an apostate. And /b one b Sage, /b Rabbi Yosei, b holds: /b With regard to b diverse kinds, since his /b violation of the b prohibition is well known, /b as people see that he is wearing that garment, b even /b though he violates a prohibition b by rabbinic law, he is an apostate. /b , b Rav Aḥa and Ravina disagree with regard to /b this matter. b One said: /b If one violated a prohibition b due to appetite /b or convenience he is b an apostate, /b while one who eats b to express insolence /b is b a heretic. And one said: /b One who violates a prohibition b to express insolence /b is b also an apostate. Rather, who is a heretic? /b It is b anyone who engages in idol worship. /b The Gemara b raises an objection /b to the first opinion from a i baraita /i : If a person b ate one flea or one mosquito, this /b person is b an apostate. But here, /b isn’t it a case b where it is /b a violation performed b to express insolence, /b as one has no desire to eat these insects, b and /b yet the i tanna /i b calls him an apostate? /b The Gemara answers: The reference b there, /b in that i baraita /i , is to the case of one who b eats /b the flea due to appetite, b as he says: I shall taste the flavor of prohibition. /b He seeks to eat a food that he has never eaten before.,§ The mishna teaches: b Who is /b the b i nasi /i ? This is a king, /b as it is stated: “When a i nasi /i sins, and performs any one of all the mitzvot of the Lord his God that shall not be performed, unwittingly, and he is guilty” (Leviticus 4:22), referring to one who has only the Lord his God over him and no other authority. b The Sages taught: The verse states: “ i nasi /i .” /b One b might /b have thought that the reference is to b the prince of a tribe, like Naḥshon, son of Amminadab. /b Therefore, b the verse states: /b “And performed b any /b one b of all the mitzvot of the Lord his God.” Later, /b in the passage with regard to the king, the verse b states: “That he may learn to fear the Lord his God” /b (Deuteronomy 17:19). |
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90. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 526| 25b. לאו כולהו סלוק,ת"ש חזקה לכהונה נשיאות כפים וחילוק גרנות ועדות עדות חזקה היא אלא לאו הכי קאמר נשיאות כפים כי עדות מה עדות ליוחסין אף נשיאות כפים ליוחסין לא עדות הבאה מכח חזקה כחזקה,כי ההוא דאתא לקמיה דרבי אמי א"ל מוחזקני בזה שהוא כהן א"ל מה ראית אמר ליה שקרא ראשון בבית הכנסת בחזקת שהוא כהן או בחזקת שהוא גדול שקרא אחריו לוי והעלהו ר' אמי לכהונה על פיו,ההוא דאתא לקמיה דרבי יהושע בן לוי אמר ליה מוחזקני בזה שהוא לוי אמר ליה מה ראית אמר ליה שקרא שני בבית הכנסת בחזקת שהוא לוי או בחזקת שהוא גדול שקרא לפניו כהן והעלהו רבי יהושע בן לוי ללויה על פיו,ההוא דאתא לקמיה דריש לקיש אמר ליה מוחזקני בזה שהוא כהן א"ל מה ראית [א"ל] שקרא ראשון בבית הכנסת א"ל ראיתיו שחילק על הגרנות אמר לו ר' אלעזר ואם אין שם גורן בטלה כהונה,זימנין הוו יתבי קמיה דר' יוחנן אתא כי הא מעשה לקמיה א"ל ריש לקיש ראיתיו שחילק על הגורן א"ל ר' יוחנן ואם אין שם גורן בטלה כהונה הדר חזייה לר"א בישות אמר שמעת מילי דבר נפחא ולא אמרת לן משמיה,רבי ור' חייא חד העלה בן ע"פ אביו לכהונה וחד העלה אח ע"פ אחיו ללויה,תסתיים דר' העלה בן ע"פ אביו לכהונה דתניא הרי שבא ואמר בני זה וכהן הוא נאמן להאכילו בתרומה ואינו נאמן להשיאו אשה דברי רבי אמר לו ר' חייא אם אתה מאמינו להאכילו בתרומה תאמינו להשיאו אשה ואם אי אתה מאמינו להשיאו אשה לא תאמינו לאכול בתרומה,א"ל אני מאמינו להאכילו בתרומה שבידו להאכילו בתרומה ואיני מאמינו להשיאו אשה שאין בידו להשיאו אשה תסתיים ומדרבי העלה בן ע"פ אביו לכהונה ר' חייא העלה אח ע"פ אחיו ללויה,ורבי חייא מאי שנא בן דלא דקרוב הוא אצל אביו אח נמי קרוב הוא אצל אחיו | 25b. b not all of them ascended. /b Since the majority of the people did not come to the land, separating i ḥalla /i was not restored to the status of an obligation by Torah law.,The Gemara cites proof from another i baraita /i to resolve the dilemma. b Come /b and b hear: /b The b presumptive status for priesthood /b is established by b Lifting of the Hands /b for the Priestly Benediction, b and /b by b distribution /b of i teruma /i at the b threshing floors, and /b by b testimony. /b The Gemara asks: b Does testimony /b merely establish b presumptive status? /b Testimony provides absolute proof of his status, not merely a presumption. b Rather is it not /b that b this is what /b the i tanna /i b is saying: Lifting of the Hands /b is b like testimony, just as testimony /b that one is a priest elevates him to the priesthood b for lineage, so too Lifting of the Hands /b establishes presumptive status b for lineage. /b The Gemara answers: b No, /b when the i tanna /i is referring to testimony, he is stating that the legal status of b testimony that is based on presumptive status is like /b that of b presumptive status /b itself., b As /b in the incident involving b a certain /b man b who came before Rabbi Ami /b and b said to him: That /b man established b presumptive status /b before b me that he is a priest. /b Rabbi Ami b said to him: What did you see /b that led you to that conclusion? b He said to /b Rabbi Ami: I saw b that he /b was called to the Torah and b read first in the synagogue. /b Rabbi Ami asked him: Did he read first based b on the presumptive status that he is a priest, or /b was it based b on the presumptive status that he is a great /b man? The custom was that a priest would be called to the Torah first, unless there was a prominent Torah scholar among the worshippers. He said to Rabbi Ami: He read the Torah as a priest, b as after him a Levite read /b the Torah. A Levite is called to the Torah second only when a priest is called first. b And Rabbi Ami elevated him to the priesthood, on the basis of his /b statement.,The Gemara relates an incident involving b a certain /b man b who came before Rabbi Yehoshua ben Levi /b and b said to /b Rabbi Yehoshua ben Levi: b That /b man established the b presumptive status /b before b me that he is a Levite. /b Rabbi Yehoshua ben Levi b said to him: What did you see /b that led you to that conclusion? b He said to /b Rabbi Yehoshua ben Levi: I saw b that he /b was called to the Torah and that he b read second in the synagogue. /b Rabbi Yehoshua ben Levi asked him: Did he read second based b on the presumptive status that he is a Levite, or /b was it based b on the presumptive status that he is a great /b man? When there is no priest in the synagogue, people in the synagogue are called to the Torah in order of their prominence. Perhaps he was the second most prominent man in the synagogue. He said to Rabbi Yehoshua ben Levi: I am certain that he is a Levite, b as a priest read /b the Torah b before him. And Rabbi Yehoshua ben Levi elevated him to Levite status, based on his /b statement.,The Gemara relates another incident involving b a certain man who came before Reish Lakish /b and b said to /b Reish Lakish: b That /b man established the b presumptive status /b before b me that he is a priest. /b Reish Lakish b said to him: What did you see /b that led you to that conclusion? b He said to /b Reish Lakish: I saw b that he /b was called to the Torah and b read first in the synagogue. /b Reish Lakish, based on his opinion that one’s presumptive status as a priest can be established only on the basis of his receiving i teruma /i , b said to him: Did you see that he received a share /b of i teruma /i b at the threshing floor? Rabbi Elazar said to /b Reish Lakish: b And if there is no threshing floor there, /b does b the priesthood cease /b to exist? The testimony that he read from the Torah first is sufficient.,On another b occasion /b Rabbi Elazar and Reish Lakish b sat before Rabbi Yoḥa. /b A matter b similar /b to b that incident, /b where one testified that another is a priest based on his reading the Torah first, b came before /b Rabbi Yoḥa. b Reish Lakish said to /b the person who testified: b Did you see that he received a share /b of i teruma /i b at the threshing floor? Rabbi Yoḥa said to /b Reish Lakish: b And if there is no threshing floor there, /b does b the priesthood cease /b to exist? The Gemara relates that Reish Lakish b turned and looked at Rabbi Elazar harshly, /b as he understood that on the previous occasion, Rabbi Elazar was citing verbatim a ruling that he heard from Rabbi Yoḥa. Reish Lakish b said /b to Rabbi Elazar: b You heard a statement of bar Nappaḥa, /b the son of a blacksmith, an epithet for Rabbi Yoḥa, b and you did not say /b it b to us in his name? /b Had you done so, I would have accepted it from you then.,The Gemara relates with regard to b Rabbi /b Yehuda HaNasi b and Rabbi Ḥiyya /b that b one elevated a son to priesthood on the basis of /b the statement of b his father, and one elevated a brother to /b the b Levite status on the basis of /b the statement of b his brother. /b It is unclear which of the Sages ruled in which case.,The Gemara notes: b It may be concluded that Rabbi /b Yehuda HaNasi is the one who b elevated a son to priesthood on the basis of /b the statement of b his father, as it is taught /b in a i baraita /i that if one b came and said: This is my son and he is a priest, /b his statement is b deemed credible to enable /b his son b to partake of i teruma /i , but /b it b is not deemed credible to marry a woman /b of superior lineage b to him, /b as his testimony is not deemed credible for the purposes of lineage; this is b the statement of Rabbi /b Yehuda HaNasi. b Rabbi Ḥiyya said to him: If you deem /b the father b credible to enable /b his son b to partake of i teruma /i , deem him credible to marry a woman to /b his son. b And if you do not deem him credible to marry a woman to him, do not deem him credible /b to enable his son b to partake of i teruma /i . /b ,Rabbi Yehuda HaNasi b said to him: I deem him credible to enable /b his son b to partake of i teruma /i , as it is within his purview to feed /b his son b i teruma /i , /b and one is deemed credible with regard to matters that are within his purview. b But I do not deem him credible to marry a woman to /b his son, b as it is not within his purview to marry a woman to /b his son, and therefore his testimony is not accepted. The Gemara determines: Indeed, it may be b conclude /b that it is Rabbi Yehuda HaNasi who elevated a son to priesthood on the basis of the statement of his father. b And from /b the fact b that /b it is b Rabbi /b Yehuda HaNasi who b elevated a son to priesthood on the basis of /b the statement of b his father, /b clearly it is b Rabbi Ḥiyya /b who b elevated a brother to Levite status on the basis of /b the statement of b his brother. /b ,The Gemara asks: b And /b according to b Rabbi Ḥiyya, what is different /b in the case of b a son, where /b a father is b not /b deemed credible b because /b the son b is a relative of his father, /b and therefore the father is disqualified from testifying about his son? b A brother is also a relative of his brother, /b and therefore the brother should have been disqualified from testifying about his brother. Rabbi Ḥiyya should accept the testimony in both cases or reject the testimony in both cases. |
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| 91. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 526 |
92. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple, in heaven, in songs of the sabbath sacrifice Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 138| 12b. את הארץ למה לי להקדים שמים לארץ והארץ היתה תהו ובהו מכדי בשמים אתחיל ברישא מאי שנא דקא חשיב מעשה ארץ תנא דבי ר' ישמעאל משל למלך בשר ודם שאמר לעבדיו השכימו לפתחי השכים ומצא נשים ואנשים למי משבח למי שאין דרכו להשכים והשכים,תניא ר' יוסי אומר אוי להם לבריות שרואות ואינן יודעות מה רואות עומדות ואין יודעות על מה הן עומדות הארץ על מה עומדת על העמודים שנאמר (איוב ט, ו) המרגיז ארץ ממקומה ועמודיה יתפלצון עמודים על המים שנאמר (תהלים קלו, ו) לרוקע הארץ על המים מים על ההרים שנאמר על הרים יעמדו מים הרים ברוח שנאמר (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח רוח בסערה שנאמר (תהלים קמח, ח) רוח סערה עושה דברו סערה תלויה בזרועו של הקב"ה שנאמר (דברים לג, כז) ומתחת זרועות עולם,וחכ"א על י"ב עמודים עומדת שנאמר (דברים לב, ח) יצב גבולות עמים למספר בני ישראל וי"א ז' עמודים שנאמר (משלי ט, א) חצבה עמודיה שבעה ר"א בן שמוע אומר על עמוד אחד וצדיק שמו שנאמר (משלי י, כה) וצדיק יסוד עולם,א"ר יהודה שני רקיעים הן שנאמר (דברים י, יד) הן לה' אלהיך השמים ושמי השמים,ר"ל אמר שבעה ואלו הן וילון רקיע שחקים זבול מעון מכון ערבות וילון אינו משמש כלום אלא נכנס שחרית ויוצא ערבית ומחדש בכל יום מעשה בראשית שנאמר (ישעיהו מ, כב) הנוטה כדוק שמים וימתחם כאהל לשבת רקיע שבו חמה ולבנה כוכבים ומזלות קבועין שנאמר (בראשית א, יז) ויתן אותם אלהים ברקיע השמים שחקים שבו רחיים עומדות וטוחנות מן לצדיקים שנאמר (תהלים עח, כג) ויצו שחקים ממעל ודלתי שמים פתח וימטר עליהם מן לאכול וגו',זבול שבו ירושלים ובית המקדש ומזבח בנוי ומיכאל השר הגדול עומד ומקריב עליו קרבן שנאמר (מלכים א ח, יג) בנה בניתי בית זבול לך מכון לשבתך עולמים ומנלן דאיקרי שמים דכתיב (ישעיהו סג, טו) הבט משמים וראה מזבול קדשך ותפארתך,מעון שבו כיתות של מלאכי השרת שאומרות שירה בלילה וחשות ביום מפני כבודן של ישראל שנאמר (תהלים מב, ט) יומם יצוה ה' חסדו ובלילה שירה עמי,אמר ר"ל כל העוסק בתורה בלילה הקב"ה מושך עליו חוט של חסד ביום שנאמר יומם יצוה ה' חסדו ומה טעם יומם יצוה ה' חסדו משום ובלילה שירה עמי ואיכא דאמרי אמר ר"ל כל העוסק בתורה בעוה"ז שהוא דומה ללילה הקב"ה מושך עליו חוט של חסד לעוה"ב שהוא דומה ליום שנאמר יומם יצוה ה' חסדו ובלילה שירה עמי,א"ר לוי כל הפוסק מדברי תורה ועוסק בדברי שיחה מאכילין אותו גחלי רתמים שנאמר (איוב ל, ד) הקוטפים מלוח עלי שיח ושרש רתמים לחמם ומנלן דאיקרי שמים שנאמר (דברים כו, טו) השקיפה ממעון קדשך מן השמים,מכון שבו אוצרות שלג ואוצרות ברד ועליית טללים רעים ועליית אגלים וחדרה של סופה [וסערה] ומערה של קיטור ודלתותיהן אש שנאמר (דברים כח, יב) יפתח ה' לך את אוצרו הטוב,הני ברקיעא איתנהו הני בארעא איתנהו דכתיב (תהלים קמח, ז) הללו את ה' מן הארץ תנינים וכל תהומות אש וברד שלג וקיטור רוח סערה עושה דברו אמר רב יהודה אמר רב דוד ביקש עליהם רחמים והורידן לארץ אמר לפניו רבש"ע (תהלים ה, ה) לא אל חפץ רשע אתה לא יגורך (במגורך) רע צדיק אתה ה' לא יגור במגורך רע ומנלן דאיקרי שמים דכתיב (מלכים א ח, לט) ואתה תשמע השמים מכון שבתך,ערבות שבו צדק משפט וצדקה גנזי חיים וגנזי שלום וגנזי ברכה ונשמתן של צדיקים ורוחות ונשמות שעתיד להיבראות וטל שעתיד הקב"ה להחיות בו מתים צדק ומשפט דכתיב (תהלים פט, טו) צדק ומשפט מכון כסאך צדקה דכתיב (ישעיהו נט, יז) וילבש צדקה כשרין גנזי חיים דכתיב (תהלים לו, י) כי עמך מקור חיים וגנזי שלום דכתיב (שופטים ו, כד) ויקרא לו ה' שלום וגנזי ברכה דכתיב (תהלים כד, ה) ישא ברכה מאת ה',נשמתן של צדיקים דכתיב (שמואל א כה, כט) והיתה נפש אדוני צרורה בצרור החיים את ה' אלהיך רוחות ונשמות שעתיד להיבראות דכתיב (ישעיהו נז, טז) כי רוח מלפני יעטוף ונשמות אני עשיתי וטל שעתיד הקב"ה להחיות בו מתים דכתיב (תהלים סח, י) גשם נדבות תניף אלהים נחלתך ונלאה אתה כוננתה,שם אופנים ושרפים וחיות הקדש ומלאכי השרת וכסא הכבוד מלך אל חי רם ונשא שוכן עליהם בערבות שנאמר (תהלים סח, ה) סולו לרוכב בערבות ביה שמו ומנלן דאיקרי שמים אתיא רכיבה רכיבה כתיב הכא סולו לרוכב בערבות וכתיב התם (דברים לג, כו) רוכב שמים בעזרך,וחשך וענן וערפל מקיפין אותו שנאמר (תהלים יח, יב) ישת חשך סתרו סביבותיו סוכתו חשכת מים עבי שחקים ומי איכא חשוכא קמי שמיא והכתיב [דניאל ב, כב] הוא (גלי) עמיקתא ומסתרתא ידע מה בחשוכא ונהורא עמיה שרי לא קשיא הא | 12b. b Why do I /b need b “and the earth” [ i et ha’aretz /i ]? To /b teach that b heaven preceded earth /b in the order of Creation. The next verse states: b “And the earth was unformed and void” /b (Genesis 1:2). The Gemara asks: b After all, /b the Bible b began with heaven first; what is different /b about the second verse? Why does the Bible b recount the creation of earth /b first in the second verse? b The Sage of the school of Rabbi Yishmael taught: /b This can be explained by b a parable of a flesh-and-blood king who said to his servants: Rise early /b and come b to my entrance. He arose and found women and men /b waiting for him. b Whom does he praise? Those who are unaccustomed to rising early but /b yet b rose early, /b the women. The same applies to the earth: Since it is a lowly, physical sphere, we would not have expected it to be created together with heaven. Therefore, it is fitting to discuss it at greater length.,§ b It is taught /b in a i baraita /i : b Rabbi Yosei says: Woe to them, the creations, who see and know not what they see; /b who b stand and know not upon what they stand. /b He clarifies: b Upon what does the earth stand? Upon pillars, as it is stated: “Who shakes the earth out of its place, and its pillars tremble” /b (Job 9:6). These b pillars /b are positioned b upon water, as it is stated: “To Him Who spread forth the earth over the waters” /b (Psalms 136:6). These b waters /b stand b upon mountains, as it is stated: “The waters stood above the mountains” /b (Psalms 104:6). The b mountains /b are upon the b wind, as it is stated: “For behold He forms the mountains and creates the wind” /b (Amos 4:13). The b wind /b is b upon a storm, as it is stated: “Stormy wind, fulfilling His word” /b (Psalms 148:8). The b storm hangs upon the arm of the Holy One, Blessed be He, as it is stated: “And underneath are the everlasting arms” /b (Deuteronomy 33:27), which demonstrates that the entire world rests upon the arms of the Holy One, Blessed be He.,And the Rabbis say: The earth b stands on twelve pillars, as it is stated: “He set the borders of the nations according to the number of the children of Israel” /b (Deuteronomy 32:8). Just as the children of Israel, i.e., the sons of Jacob, are twelve in number, so does the world rest on twelve pillars. b And some say: /b There are b seven pillars, as it is stated: “She has hewn out her seven pillars” /b (Proverbs 9:1). b Rabbi Elazar ben Shammua says: /b The earth rests b on one pillar and a righteous person is its name, as it is stated: “But a righteous person is the foundation of the world” /b (Proverbs 10:25).,§ b Rabbi Yehuda said: There are two firmaments, as it is stated: “Behold, to the Lord your God belongs the heaven and the heaven of heavens” /b (Deuteronomy 10:14), indicating that there is a heaven above our heaven., b Reish Lakish said: /b There are b seven /b firmaments, b and they are as follows: i Vilon /i , i Rakia /i , i Sheḥakim /i , i Zevul /i , i Ma’on /i , i Makhon /i , /b and b i Aravot /i . /b The Gemara proceeds to explain the role of each firmament: b i Vilon /i , /b curtain, is the firmament that b does not contain anything, but enters at morning and departs /b in the b evening, and renews the act of Creation daily, as it is stated: “Who stretches out the heavens as a curtain [ i Vilon /i ], and spreads them out as a tent to dwell in” /b (Isaiah 40:22). b i Rakia /i , /b firmament, is the one b in which /b the b sun, moon, stars, and zodiac signs are fixed, as it is stated: “And God set them in the firmament [ i Rakia /i ] of the heaven” /b (Genesis 1:17). b i Sheḥakim /i , /b heights, is the one b in which mills stand and grind manna for the righteous, as it is stated: “And He commanded the heights [ i Shehakim /i ] above, and opened the doors of heaven; and He caused manna to rain upon them for food, /b and gave them of the corn of heaven” (Psalms 78:23–24)., b i Zevul /i , /b abode, b is /b the location b of /b the heavenly b Jerusalem and /b the heavenly b Temple, and /b there the heavenly b altar is built, and /b the angel b Michael, the great minister, stands and sacrifices an offering upon it, as it is stated: “I have surely built a house of i Zevul /i for You, a place for You to dwell forever” /b (I Kings 8:13). b And from where do we /b derive b that /b i Zevul /i b is called heaven? As it is written: “Look down from heaven and see, from Your holy and glorious abode [ i Zevul /i ]” /b (Isaiah 63:15)., b i Ma’on /i , /b habitation, b is where /b there are b groups of ministering angels who recite song at night and are silent during the day out of respect for Israel, /b in order not to compete with their songs, b as it is stated: “By day the Lord will command His kindness, and in the night His song is with me” /b (Psalms 42:9), indicating that the song of the angels is with God only at night.,With regard to the aforementioned verse, b Reish Lakish said: Whoever occupies /b himself b with Torah at night, the Holy One, Blessed be He, extends a thread of kindness over him by day, as it is stated: “By day, the Lord will command His kindness,” and what is the reason /b that b “by day, the Lord will command His kindness”? Because “and in the night His song,” /b i.e., the song of Torah, b “is with me.” And some say /b that b Reish Lakish said: Whoever occupies himself with Torah in this world, which is comparable to night, the Holy One, Blessed be He, extends a thread of kindness over him in the World-to-Come, which is comparable to day, as it is stated: “By day, the Lord will command His kindness, and in the night His song is with me.” /b ,With regard to the same matter, b Rabbi Levi said: Anyone who pauses from words of Torah to occupy himself with mundane conversation will be fed with the coals of the broom tree, as it is stated: “They pluck saltwort [ i maluaḥ /i ] with wormwood [ i alei siaḥ /i ], and the roots of the broom tree [ i retamim /i ] are their food” /b (Job 30:4). The exposition is as follows: Those who pluck, i.e., pause, from learning Torah, which was given upon two tablets, i luḥot /i , which sounds similar to i maluaḥ /i , for the purpose of i siaḥ /i , idle chatter, are punished by having to eat coals made from “the roots of the broom tree.” b And from where do we /b derive b that /b i Ma’on /i b is called heaven? As it is stated: “Look forth from Your holy i Ma’on /i , from heaven” /b (Deuteronomy 26:15)., b i Makhon /i , /b dwelling place, b is where there are storehouses of snow and storehouses of hail, and the upper chamber of harmful dews, and the upper chamber of drops, and the room of tempests and storms, and the cave of mist. And the doors /b of all these are made of b fire. /b How do we know that there are storehouses for evil things? b For it is stated: “The Lord will open for you His good storehouse, /b the heavens” (Deuteronomy 28:12), which indicates the existence of a storehouse that contains the opposite of good.,The Gemara asks a question: With regard to b these /b things listed above, are they b located in heaven? /b It is obvious that b they /b are b located on the earth. As it is written: “Praise the Lord from the earth, sea monsters and all depths, fire and hail, snow and mist, stormy wind, fulfilling His word” /b (Psalms 148:7–8). The verse seems to indicate that all these things are found on the earth. b Rav Yehuda said /b that b Rav said: David requested mercy with regard to them, /b that they should not remain in heaven, b and He brought them down to earth. He said before Him: Master of the Universe, “You are not a God that has pleasure in wickedness, evil shall not sojourn with You” /b (Psalms 5:5). In other words, b You are righteous, O Lord. /b Nothing b evil should sojourn in Your vicinity. /b Rather, it is better that they remain close to us. b And from where do we /b derive b that /b this place b is called “heaven”? As it is written: “And You shall hear /b in b heaven, the i Makhon /i of Your dwelling” /b (I Kings 8:39)., b i Aravot /i , /b skies, is the firmament b that contains righteousness; justice; righteousness, /b i.e., charity; b the treasuries of life; the treasuries of peace; the treasuries of blessing; the souls of the righteous; the spirits and souls that are to be created; and the dew that the Holy One, Blessed be He, will use to revive the dead. /b The Gemara proves this statement: b Righteousness and justice /b are found in heaven, b as it is written: “Righteousness and justice are the foundation of Your throne” /b (Psalms 89:15); b righteousness, as it is written: “And He donned righteousness as armor” /b (Isaiah 59:17); b the treasuries of life, as it is written: “For with You is the source of life” /b (Psalms 36:10). b And the treasuries of peace /b are found in heaven, b as it is written: “And he called Him the Lord of peace” /b (Judges 6:24), implying that peace is God’s name and is therefore found close to Him. b And the treasuries of blessing, as it is written: “He shall receive a blessing from the Lord” /b (Psalms 24:5)., b The souls of the righteous /b are found in heaven, b as it is written: “And the soul of my master shall be bound in the bundle of life with the Lord, your God” /b (I Samuel 25:29). b Spirits and souls that are to be created /b are found there, b as it is written: “For the spirit that enwraps itself is from Me, and the souls that I have made” /b (Isaiah 57:16), which indicates that the spirit to be released into the world, wrapped around a body, is located close to God. b The dew that the Holy One, Blessed be He, will use to revive the dead /b is found in heaven, b as it is written: “A bountiful rain You will pour down, God; when Your inheritance was weary, You confirmed it” /b (Psalms 68:10)., b There, /b in the firmaments, are the b i ofanim /i , /b the b seraphim, /b the b holy divine creatures, and the ministering angels, and the Throne of Glory. The King, God, /b the b living, lofty, exalted One dwells above them in i Aravot /i , as it is stated: “Extol Him Who rides upon the skies [ i Aravot /i ], Whose name is God” /b (Psalms 68:5). b And from where do we /b derive b that /b i Aravot /i b is called “heaven”? /b This is b learned /b by using a verbal analogy between two instances of b “rides” /b and b “rides”: Here, it is written: “Extol Him Who rides upon the skies [ i Aravot /i ],” and there, it is written: “Who rides upon the heaven as your help” /b (Deuteronomy 33:26)., b And darkness and clouds and fog surround Him, as it is stated: “He made darkness His hiding place, His pavilion round about Him; darkness of waters, thick clouds of the skies” /b (Psalms 18:12). The Gemara asks: b And is there darkness before Heaven, /b i.e., before God? b But isn’t it written: “He reveals deep and secret things, He knows what is in the darkness, and the light dwells with Him” /b (Daniel 2:22), demonstrating that only light, not darkness, is found with God? The Gemara answers: This is b not difficult. This /b verse, which states that only light dwells with Him, is referring |
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93. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 547| 15a. יפנה ויטול ידיו ויניח תפילין ויקרא ק"ש ויתפלל וזו היא מלכות שמים שלמה,א"ר חייא בר אבא א"ר יוחנן כל הנפנה ונוטל ידיו ומניח תפילין וקורא ק"ש ומתפלל מעלה עליו הכתוב כאלו בנה מזבח והקריב עליו קרבן דכתיב (תהלים כו, ו) ארחץ בנקיון כפי ואסובבה את מזבחך ה' א"ל רבא לא סבר לה מר כאילו טבל דכתיב ארחץ [בנקיון] ולא כתב ארחיץ [כפי],א"ל רבינא לרבא חזי מר האי צורבא מרבנן דאתא ממערבא ואמר מי שאין לו מים לרחוץ ידיו מקנח ידיו בעפר ובצרור ובקסמית,א"ל שפיר קאמר מי כתיב ארחץ במים בנקיון כתיב כל מידי דמנקי דהא רב חסדא לייט אמאן דמהדר אמיא בעידן צלותא,והני מילי לק"ש אבל לתפלה מהדר ועד כמה עד פרסה והנ"מ לקמיה אבל לאחוריה אפילו מיל אינו חוזר [ומינה] מיל הוא דאינו חוזר הא פחות ממיל חוזר:, big strongמתני׳ /strong /big הקורא את שמע ולא השמיע לאזנו יצא ר' יוסי אומר לא יצא,קרא ולא דקדק באותיותיה ר' יוסי אומר יצא רבי יהודה אומר לא יצא,הקורא למפרע לא יצא קרא וטעה יחזור למקום שטעה:, big strongגמ׳ /strong /big מאי טעמא דר' יוסי משום דכתיב שמע השמע לאזנך מה שאתה מוציא מפיך ות"ק סבר שמע בכל לשון שאתה שומע,ור' יוסי תרתי שמע מינה.,תנן התם חרש המדבר ואינו שומע לא יתרום ואם תרם תרומתו תרומה,מאן תנא חרש המדבר ואינו שומע דיעבד אין לכתחלה לא,אמר רב חסדא ר' יוסי היא דתנן הקורא את שמע ולא השמיע לאזנו יצא דברי רבי יהודה ר' יוסי אומר לא יצא,עד כאן לא קאמר ר' יוסי לא יצא אלא גבי ק"ש דאורייתא אבל תרומה משום ברכה הוא וברכה דרבנן ולא בברכה תליא מילתא,וממאי דר' יוסי היא דילמא ר' יהודה היא ואמר גבי ק"ש נמי דיעבד אין לכתחלה לא תדע דקתני הקורא דיעבד אין לכתחלה לא,אמרי האי דקתני הקורא להודיעך כחו דר' יוסי דאמר דיעבד נמי לא דאי ר' יהודה אפי' לכתחלה נמי יצא,במאי אוקימתא כר' יוסי ואלא הא דתניא לא יברך אדם בהמ"ז בלבו ואם בירך,יצא מני לא ר' יוסי ולא ר' יהודה דאי ר' יהודה הא אמר לכתחלה נמי יצא אי ר' יוסי דיעבד נמי לא,אלא מאי ר' יהודה ודיעבד אין לכתחלה לא,אלא הא דתני ר' יהודה בריה דרבי שמעון בן פזי חרש המדבר ואינו שומע תורם לכתחלה מני,לא ר' יהודה ולא ר' יוסי אי ר' יהודה הא אמר דיעבד אין לכתחלה לא אי ר' יוסי הא אמר דיעבד נמי לא,אלא לעולם רבי יהודה ואפי' לכתחלה נמי ולא קשיא הא דידיה הא דרביה דתנן רבי יהודה אומר משום ר' אלעזר בן עזריה הקורא את שמע צריך שישמיע לאזנו שנאמר (דברים ו, ד) שמע ישראל ה' אלהינו ה' אחד אמר ליה רבי מאיר הרי הוא אומר אשר אנכי מצוך היום על לבבך אחר כונת הלב הן הן הדברים,השתא דאתית להכי אפילו תימא רבי יהודה כרביה סבירא ליה ולא קשיא הא רבי מאיר הא רבי יהודה.,תנן התם הכל כשרים לקרות את המגילה חוץ מחרש שוטה וקטן ורבי יהודה מכשיר בקטן,מאן תנא חרש דיעבד נמי לא אמר רב מתנה רבי יוסי היא דתנן הקורא את שמע ולא השמיע לאזנו יצא דברי ר' יהודה רבי יוסי אומר לא יצא,ממאי דרבי יוסי היא ודיעבד נמי לא | 15a. b should relieve himself, wash his hands, don phylacteries, recite i Shema /i , and pray, and that is /b acceptance of b the complete Kingdom of Heaven. /b ,On a similar note, b Rabbi Ḥiyya bar Abba said /b that b Rabbi Yoḥa said: Anyone who relieves himself, washes his hands, dons phylacteries, recites i Shema /i , and prays, the verse ascribes /b credit b to him as if he built an altar and offered a sacrifice upon it, as it is written: “I will wash in purity my hands, and I will encircle the altar of the Lord” /b (Psalms 26:6). b Rava said to him: Do you not maintain, Master, /b that one who does so, b it is as if he immersed /b his entire body, b as it is written: “I will wash in purity,” and it is not written: “I will wash my hands”? /b , b Ravina said to Rava: My Master, look at this Torah scholar [ i tzurva merabba /i ] who came from /b Eretz Yisrael b and said /b something astonishing: b One who has no water with which to wash his hands, /b it is sufficient that b he wipes his hands with earth, a rock, or a sliver /b of wood.,Rava b replied to /b Ravina: b He spoke well, /b as, b is it written: I will wash with water? In purity, is written /b referring to anything that cleans, b as Rav Ḥisda /b would b curse one who /b went out of his way b to seek water at the time of prayer. /b ,With regard to seeking water, the Gemara comments: b This applies only to the recitation of i Shema /i , /b as the time for its recitation is limited, and if one goes seeking water he may run out of time. b However, for prayer, /b which may be recited all day, b one /b must go out of his way b to seek /b water. b And how /b far must one go out of his way to seek water? b As far as a parasang [ i parsa /i ]. And this, /b one i parsa /i , b applies only before him but behind him, he need not return even one i mil /i . From this /b one may infer that b he need not return one i mil /i , but one must return less than one i mil /i . /b , strong MISHNA: /strong b One who recites i Shema /i and did not /b recite in a manner b audible to his own ear, /b either because he read inaudibly or because he is deaf, b fulfilled /b his obligation. b Rabbi Yosei says: He did not fulfill /b his obligation., b One who recited /b i Shema /i and b was not /b sufficiently b precise in /b his enunciation of b its letters, Rabbi Yosei says: He fulfilled /b his obligation. b Rabbi Yehuda says: He did not fulfill /b his obligation., b One who recited /b i Shema /i b out of order, /b meaning he did not read the verses sequentially, b he did not fulfill /b his obligation. b One who recited and erred, should return to the place /b in i Shema /i b that he erred. /b , strong GEMARA: /strong The discussion in our mishna dealt with the question of whether or not one who recites i Shema /i without hearing it fulfilled his obligation. The Gemara clarifies the opinions cited in the mishna: b What is the reason for Rabbi Yosei’s /b opinion that one must recite i Shema /i in a manner audible to his own ear? b Because it is written: i Shema /i , /b hear, and Rabbi Yosei holds that this is to be understood literally, meaning: b Make your ears hear what your mouth utters. The first i tanna /i , /b who holds that one fulfills his obligation even if he does not hear his recitation of i Shema /i , b holds /b that b i Shema /i , /b hear, comes to teach something else; one may recite i Shema /i b in any language that one /b can b hear /b and understand, and there is no requirement to recite i Shema /i specifically in Hebrew., b And Rabbi Yosei /b agrees with the principle derived by the first i tanna /i from the word i Shema /i ; however Rabbi Yosei holds: b Derive two /b i halakhot /i b from /b the word i Shema /i ; first, one may recite i Shema /i in any language, and second, one must recite it in a manner audible to his own ears., b We learned there /b in a mishna regarding the laws of separating tithes: b A deaf person who can speak but cannot hear may not separate i teruma /i /b i ab initio /i , because he must recite a blessing over the separation of i teruma /i and he is unable to hear the blessing. b But /b after the fact, b if he did separate it, his i teruma /i is /b valid b i teruma /i . /b ,The Gemara asks: b Who is /b this b i tanna /i /b who holds that if b a deaf person who can speak but cannot hear /b separates i teruma /i , b it is /b considered i teruma /i b after the fact, /b but b i ab initio /i /b he may b not /b do so?, b Rav Ḥisda said: It is Rabbi Yosei, as we learned /b in our mishna: b One who recites i Shema /i and did not /b recite it so it was b audible to his own ear, he fulfilled /b his obligation. b This is the statement of Rabbi Yehuda. Rabbi Yosei says: He did not fulfill /b his obligation.,Rav Ḥisda elaborates: b Rabbi Yosei only stated /b that a deaf person b did not fulfill /b his obligation even after the fact b with regard to the recitation of i Shema /i , /b which is a b biblical /b obligation. b But /b with regard to b i teruma /i , /b the concern is b due to the blessing recited over /b its separation. b And the blessing is /b by b rabbinic law, /b and the separation of i teruma /i itself b is not contingent upon the blessing. /b The separation of i teruma /i takes effect regardless of whether or not a blessing is recited, so in the case of a deaf person, he fulfilled his obligation after the fact.,The Gemara challenges the assertion that this mishna is in accordance with the opinion of Rabbi Yosei: b And from where /b do you infer that b this is /b the opinion of b Rabbi Yosei? Perhaps it is /b in accordance with the opinion of b Rabbi Yehuda, and he said that with regard to the recitation of i Shema /i as well, /b if one did not recite it in a manner audible to his own ears, b he has /b fulfilled his obligation b after the fact, /b but b i ab initio /i /b he may b not /b do so. This opinion is identical to that of the i tanna /i in the case of i teruma /i . b Know /b that this is true because b it was taught /b in the mishna: b One who recites /b i Shema /i without it being audible to his own ear. The i tanna /i formulated the dispute in a case which was b after the fact. /b If one already recited i Shema /i in this manner, b yes, /b he fulfilled his obligation. The i tanna /i did not formulate the case in the mishna using i ab initio /i language, i.e., one may recite i Shema /i in a manner inaudible to his own ears because, b i ab initio /i , /b he may b not /b do so according to Rabbi Yehuda.,The Gemara rejects this proof. In explanation, b they say: /b The fact b that /b the mishna b taught /b the i halakha /i utilizing the after the fact language: b One who recited, /b does not prove that Rabbi Yehuda also holds that one may not i ab initio /i recite i Shema /i in a manner inaudible to his own ears. Rather, the mishna formulated the i halakha /i in that manner b is to convey the far-reaching /b nature of the opinion b of Rabbi Yosei, who said that /b if one does so, even b after the fact, he did not fulfill /b his obligation to recite i Shema /i . b As, if it /b sought to convey the opinion of b Rabbi Yehuda, /b then b even i ab initio /i he /b may b fulfill /b his obligation without hearing the recitation.,The Gemara challenges this conclusion: b How did you establish /b the reasoning of the mishna dealing with the laws of i terumot /i ? b In accordance with /b the opinion of b Rabbi Yosei, /b who holds that one who does not hear his recitation does not fulfill his obligation even after the fact. b But /b what about b that which was taught /b in a i baraita /i : b One may not recite the Grace after Meals, /b which like i Shema /i and unlike the blessing on separating i teruma /i is a Torah commandment, b in his heart, /b inaudibly, b and if he recited /b the blessing in that manner, b he fulfilled /b his obligation?,In accordance with b whose /b opinion b is this /b i baraita /i ? b It is /b in accordance b neither /b with the opinion of b Rabbi Yosei nor /b with the opinion of b Rabbi Yehuda. As if /b you say that it is in accordance with the opinion of b Rabbi Yehuda, didn’t he say /b according to the way the Gemara explained his position that even b i ab initio /i he may fulfill /b his obligation in that manner, and he need not recite it audibly. In that case, why should one refrain from reciting the blessing in his heart? And b if /b you say that it is in accordance with the opinion of b Rabbi Yosei; /b he holds that even b after the fact, he did not /b fulfill his obligation., b Rather, what /b must we say? We must revert to the explanation that it is in accordance with the opinion of b Rabbi Yehuda /b who holds that b after the fact, yes, /b he fulfilled his obligation, but b i ab initio /i , no, /b one may not recite it in a manner inaudible to his own ears. Therefore the i baraita /i concerning Grace after Meals is in accordance with the opinion of Rabbi Yehuda.,The Gemara questions this: b But /b what about b that /b i baraita /i b which was taught by Rabbi Yehuda, son of Rabbi Shimon ben Pazi: A deaf /b person b who speaks but does not hear may, i ab initio /i , separate i teruma /i . /b In accordance with b whose /b opinion b is that /b i baraita /i ?,According to what we have said, b it is /b in accordance b neither /b with the opinion of b Rabbi Yehuda nor /b with the opinion of b Rabbi Yosei. As if /b you say that it is in accordance with the opinion of b Rabbi Yehuda, didn’t he say /b that b after the fact, yes, /b he fulfilled his obligation, although it was inaudible to his own ears, but b i ab initio /i , no, /b he may not fulfill his obligation in that manner? And b if /b you say that it is in accordance with the opinion of b Rabbi Yosei, didn’t he say /b that if he does not hear himself, b even after the fact he /b did b not /b fulfill his obligation? If so, whose opinion is reflected in this i baraita /i ?, b Rather, /b we must revert to the previous explanation but with a slight revision, and say that b actually it is /b in accordance with the opinion of b Rabbi Yehuda, and even i ab initio /i , /b a deaf person may b also /b separate i teruma /i . b And this is not difficult /b and there is no contradiction between the mishna and the i baraita /i , b as this is his /b own opinion b and that is his teacher’s /b opinion. b As it was taught /b in a i baraita /i : b Rabbi Yehuda said in the name of Rabbi Elazar ben Azarya: One who recites i Shema /i must make it audible to his ears, as it is stated: “Hear, Israel, the Lord is our God, the Lord is One.” /b This means that he must do so, but after the fact, if he failed to do so, he nevertheless fulfilled his obligation. The i baraita /i continues: b Rabbi Meir said to him: It says: “Which I command you this day, upon your heart;” /b which Rabbi Meir explains to mean that b the /b significance of the b words follows the intention of the heart /b and even i ab initio /i one need not recite i Shema /i audibly.,The Gemara notes: b Now that you have arrived at this /b point and the entire i baraita /i has been cited, b even /b if b you say /b that b Rabbi Yehuda holds in accordance with /b the opinion of b his teacher, /b that only after the fact, does a deaf person fulfill his obligation, b it is, /b nevertheless, b not difficult /b and the different i baraitot /i are not contradictory. As b this /b i baraita /i permitting a deaf person to separate i teruma ab initio /i is in accordance with the opinion of b Rabbi Meir, /b while b this /b i baraita /i that holds that he may not recite Grace after Meals i ab initio /i but after the fact he fulfilled his obligation is in accordance with the opinion of b Rabbi Yehuda. /b ,The Gemara cites a similar discussion with regard to the reading of the Megilla: b We learned /b in a mishna b there /b in tractate i Megilla /i : b All are fit to read the Megilla except a deaf person, an imbecile, and a minor. And Rabbi Yehuda deems a minor fit. /b ,The Gemara clarifies: b Who is the i tanna /i /b who holds that even b after the fact, /b the reading of b a deaf person /b is b not /b valid? b Rav Mattana said: It is Rabbi Yosei, as we learned /b in our mishna: b One who recites i Shema /i and did not /b recite it so it was b audible to his own ear, fulfilled /b his obligation. b Rabbi Yosei says: He did not fulfill /b his obligation.,The Gemara asks: b From where /b do you conclude that the mishna cited from tractate i Megilla /i is in accordance with the opinion of b Rabbi Yosei, and /b that b after the fact /b his reading is b also not /b valid? |
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94. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 241| 53b. קרוב להאכיל את ישראל קדשים בחוץ מקולס אין שאין מקולס לא אמרי מקולס לא שנא אמר לא שנא לא אמר שאינו מקולס פירש אין לא פירש לא,רב אחא מתני לה להא מתני' כר' שמעון מתקיף לה רב ששת בשלמא למאן דתני לה כרבי יוסי ניחא אלא למאן דמתני כר' שמעון מי ניחא,והתנן רבי שמעון פוטר שלא התנדב כדרך המתנדבים,אמר ליה רבינא לרב אשי ומאן דמתני לה כר' יוסי מי ניחא והאמר רבא רבי שמעון בשיטת רבי יוסי אמרה דאמר אף בגמר דבריו אדם נתפס,מאי לאו מדרבי שמעון סבר לה כר' יוסי רבי יוסי נמי סבר לה כרבי שמעון לא רבי שמעון סבר לה כר' יוסי ולא רבי יוסי סבר לה כר' שמעון,איבעיא להו תודוס איש רומי גברא רבה הוה או בעל אגרופין הוה,ת"ש עוד זו דרש תודוס איש רומי מה ראו חנניה מישאל ועזריה שמסרו [עצמן] על קדושת השם לכבשן האש,נשאו קל וחומר בעצמן מצפרדעים ומה צפרדעים שאין מצווין על קדושת השם כתיב בהו (שמות ז, כח) ובאו [ועלו] בביתך [וגו'] ובתנוריך ובמשארותיך אימתי משארות מצויות אצל תנור הוי אומר בשעה שהתנור חם אנו שמצווין על קדושת השם על אחת כמה וכמה,רבי יוסי בר אבין אמר מטיל מלאי לכיס של תלמידי חכמים היה דאמר ר' יוחנן כל המטיל מלאי לכיס תלמידי חכמים זוכה ויושב בישיבה של מעלה שנא' (קהלת ז, יב) כי בצל החכמה בצל הכסף:, big strongמתני׳ /strong /big מקום שנהגו להדליק את הנר בלילי יום הכפורים מדליקין מקום שנהגו שלא להדליק אין מדליקין ומדליקין בבתי כנסיות ובבתי מדרשות ובמבואות האפלים ועל גבי החולים:, big strongגמ׳ /strong /big תנא בין שאמרו להדליק ובין שאמרו שלא להדליק שניהן לדבר אחד נתכוונו אמר רב יהושע דרש רבא (ישעיהו ס, כא) ועמך כלם צדיקים לעולם יירשו ארץ וגו' בין שאמרו להדליק ובין שאמרו שלא להדליק שניהם לא נתכוונו אלא לדבר אחד,אמר רב יהודה אמר שמואל אין מברכין על האור אלא במוצאי שבת הואיל ותחלת ברייתו הוא אמר ליה ההוא סבא ואיתימא רבה בר בר חנה ישר וכן אמר רבי יוחנן עולא הוה רכיב חמרא ואזיל והוה שקיל ואזיל רבי אבא מימיניה ורבה בר בר חנה משמאליה אמר ליה רבי אבא לעולא ודאי דאמריתו משמיה דרבי יוחנן אין מברכין על האור אלא במוצאי שבת הואיל ותחלת ברייתו הוא,הדר עולא חזא ביה ברבה בר בר חנה בישות א"ל אנא לאו אהא אמרי אלא אהא אמרי דתני תנא קמיה דרבי יוחנן ר"ש בן אלעזר אומר יום הכפורים שחל להיות בשבת אף במקום שאמרו שלא להדליק מדליקין מפני כבוד השבת ועני רבי יוחנן בתריה וחכמים אוסרים א"ל עדא תהא,קרי עליה רב יוסף (משלי כ, ה) מים עמוקים עצה בלב איש | 53b. Doing so b is akin to feeding Jews consecrated /b meat b outside /b the permitted area, as due to its resemblance to the Paschal lamb it could be misleading. The Gemara analyzes this statement: A goat b roasted whole, yes, /b it is prohibited; a goat b not roasted whole, no, /b it is not prohibited. This contradicts Rav, who prohibited roasting even ordinary meat. The Sages b say /b that this is the distinction: With regard to a goat b roasted whole, there is no difference /b if b one said /b it is for Passover, and b there is no difference /b if one b did not say /b it is for Passover. In either case, it looks like a sacrifice and it is prohibited. With regard to a goat b not roasted whole, /b if b one specified /b that it is for Passover, b yes, /b it is prohibited because it appears that he is consecrating it as a sacrifice. However, if b one did not specify /b that it is for Passover, b no, /b it is not prohibited, as there is no need for concern., b Rav Aḥa teaches this i baraita /i /b about Theodosius b in accordance with /b the opinion of b Rabbi Shimon. Rav Sheshet strongly objected to this: Granted, /b according b to the one who learns it in accordance with /b the opinion of b Rabbi Yosei, /b it works out b well. However, /b according b to the one who teaches /b it b in accordance with /b the opinion of b Rabbi Shimon, does /b it work out b well? Didn’t /b we b learn /b in a mishna about a dispute with regard to one who consecrated an item for a purpose for which it was unsuited, e.g., a case where one sought to bring a meal-offering of barley, although meal-offerings may be brought only from wheat? In that case, the Rabbis say he is required to bring a meal-offering of wheat because in the first part of his statement he vowed to bring a meal-offering., b Rabbi Shimon exempts /b him from any obligation, as in his opinion, b he did not donate in the manner /b typical b of donors. /b In other words, Rabbi Shimon relates to the statement: A meal-offering of barley, as a single entity. Since no meal-offering of that kind exists, one is not required to bring an offering at all. Similarly, with regard to Passover, since one can consecrate only a living animal as a sacrifice and cannot consecrate meat as a sacrifice, if one declares: This meat is for Passover, it is in no way similar to consecrating an animal, and the meat has no sanctity., b Ravina said to Rav Ashi: And /b according to b the one who teaches it in accordance with /b the opinion of b Rabbi Yosei, does /b it work out b well? Didn’t Rava say: /b With regard to a meal-offering of barley, b Rabbi Shimon stated /b his opinion b in accordance with /b the opinion b of Rabbi Yosei, /b who b said: A person is also held /b accountable b for the conclusion of his statement. /b The Sages disagreed with regard to the i halakhot /i of consecration in a case where one consecrates an animal for two objectives in the same statement, e.g., as both a burnt-offering and a peace-offering. According to Rabbi Meir, one is held accountable for the beginning of his statement. Since he mentioned the burnt-offering first, the animal assumes the status of a burnt-offering. However, Rabbi Yosei says that one’s entire statement is significant, and that the animal is consecrated for two sacrifices. The owner must wait until the animal becomes blemished, redeem it, and use the money to purchase a burnt-offering and a peace-offering. Rabbi Shimon holds in accordance with Rabbi Yosei’s opinion concerning a barley meal-offering. He maintains that one is held accountable not only for his first expression, i.e., that it is a meal-offering, but also for his second expression, i.e., that it is of barley. In that case, the second part of his statement negates the first part., b What, is it not /b concluded b from /b the fact b that Rabbi Shimon holds in accordance with /b the opinion of b Rabbi Yosei, Rabbi Yosei /b also b holds in accordance with /b the opinion of b Rabbi Shimon, /b that if one did not donate in the manner typical of donors, his act is meaningless? If that is the case, then any difficulty for the opinion of Rabbi Shimon would be similarly difficult for the opinion of Rabbi Yosei. The Gemara rejects this: b No, although Rabbi Shimon holds in accordance with /b the opinion of b Rabbi Yosei, Rabbi Yosei does not hold in accordance with /b the opinion of b Rabbi Shimon. /b , b A dilemma was raised before /b the Sages with regard to the above incident. b Was Theodosius of Rome a great man /b in terms of his Torah scholarship, and the Sages refrained from ostracizing him in deference to the Torah that he studied? b Or, was he a violent man /b who could not be punished due to his local influence?, b Come /b and b hear: This was also taught by Theodosius of Rome: What did Haiah, Mishael, and Azariah see that /b led them to b deliver themselves to the fiery furnace for sanctification of the name /b of God during the rule of Nebuchadnezzar rather than worship idols under duress?, b They drew an i a fortiori /i inference on their own from /b the plague of b frogs /b in Egypt. With regard to b frogs, which are not commanded concerning the sanctification of the name /b of God, b it is written: /b “And the river shall swarm with frogs, which shall go up b and come into your house, /b and into your bedchamber, and onto your bed, and into the houses of your servants, and upon your people, b and into their ovens and kneading bowls” /b (Exodus 7:28). b When are kneading bowls found near the oven? You must say that /b it is b when the oven is hot. /b If in fulfilling the command to harass the Egyptians, the frogs entered burning ovens, b all the more so, we, who are commanded concerning the sanctification of the name /b of God, should deliver ourselves to be killed in the fiery furnace for that purpose. Apparently, Theodosius taught Torah in public, which indicates that he was a great man., b Rabbi Yosei bar Avin said: /b Theodosius b was /b one who b cast /b the profits from b merchandise into the purse of Torah scholars. /b He would lend them money and enter into partnership with them so they could open businesses, and that is praiseworthy, b as Rabbi Yoḥa said: Anyone who casts merchandise into the purse of Torah scholars is rewarded and sits in the heavenly academy, as it is stated: “For in the shadow of wisdom, is the shadow of money” /b (Ecclesiastes 7:12). One who provides Torah scholars with money will merit being with them in the shadow of wisdom., strong MISHNA: /strong The mishna discusses additional differences between local customs. In b a place where /b people b were accustomed to kindle a lamp /b in the house b on Yom Kippur evenings, one kindles /b it. In b a place where /b people b were accustomed not to kindle /b a lamp, b one does not kindle /b it. b However, /b even in a place where the custom is not to kindle lamps in houses, b one kindles in synagogues and study halls, /b in deference to these places. Similarly, lamps should be kindled b in dark alleyways, /b so people will not be hurt, b and next to the sick. /b , strong GEMARA: /strong b It was taught /b in th i e Tosefta /i : b Both /b in a place b where /b the Sages b said to kindle and /b in a place b where they said not to kindle, they both intended to /b achieve the b same objective, /b i.e., to distance people from sin, as conjugal relations are prohibited on Yom Kippur. Those who said that one kindles a lamp believe that because people do not engage in relations while a lamp is lit, the lamp will discourage intimacy. Those who maintain the opposite believe that spouses who are unable to see each other will not be tempted to engage in conjugal relations, and therefore it is preferable not to have a lamp lit on Yom Kippur. b Rav Yehoshua said /b that b Rava taught: “Your people are all righteous, they shall inherit the land forever; /b the branch of My planting, the work of My hands, in which I glory” (Isaiah 60:21). b Both /b in a place b where /b the Sages b said to kindle and /b in a place b where they said not to kindle, they intended only to /b achieve the b same objective, /b fulfilling a mitzva. Even though different places have different customs, the Jewish people all aspire to sanctity.,On the topic of kindling a lamp for Yom Kippur, the Gemara discusses a related point. b Rav Yehuda said /b that b Shmuel said: One should recite the blessing over fire: /b Who creates the lights of fire, b only at the conclusion of Shabbat, since /b the conclusion of Shabbat b is /b the time of b its original creation. A certain Elder said to him, and some say /b it was b Rabba bar bar Ḥana /b who b said: /b That is b correct; and so said Rabbi Yoḥa. /b The Gemara relates: b Ulla was riding on a donkey and going along, and Rabbi Abba was going along on his right and Rabba bar bar Ḥana on his left. Rabbi Abba said to Ulla: /b Is it b true that you said in the name of Rabbi Yoḥa /b that b one recites the blessing over fire only at the conclusion of Shabbat, /b not at the conclusion of Yom Kippur, b since /b the time of b its original creation is /b the conclusion of Shabbat?,Since Ulla never transmitted that statement, he understood that it must have been Rabba bar bar Ḥana who heard it from Rabbi Yoḥa and transmitted it when he came from Eretz Yisrael. b Ulla turned around and looked angrily at Rabba bar bar Ḥana /b for misquoting Rabbi Yoḥa. Still, Ulla said nothing. However, Rabba bar bar Ḥana understood what had happened and b said to him: I did not say /b anything b about that /b matter; b rather, /b what b I said /b was b about that which /b the b reciter /b of the tannaitic literature b taught /b in a i baraita /i b before Rabbi Yoḥa /b in which b Rabbi Shimon ben Elazar says: /b With regard to b Yom Kippur that occurs on Shabbat, even in a place where they said not to kindle /b a lamp on Yom Kippur, b one kindles in deference to Shabbat. Rabbi Yoḥa answered after him /b and completed the statement: b And the Rabbis prohibit /b kindling a lamp even when Yom Kippur occurs on Shabbat. Ulla b said /b to Rabbi Abba: b Let it be /b that Rabbi Yoḥa indeed made this statement., b Rav Yosef read /b the following verse b about /b this event: b “Counsel in the heart of man is like deep water; /b |
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95. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 401| 49a. גט פשוט עדיו מתוכו מקושר עדיו מאחוריו פשוט שכתבו עדיו מאחוריו ומקושר שכתבו עדיו מתוכו שניהם פסולים ר' חנינא בן גמליאל אומר מקושר שכתבו עדיו מתוכו כשר שיכול לעשותו פשוט רבן שמעון בן גמליאל אומר הכל כמנהג המדינה,והוינן בה ותנא קמא לית ליה מנהג המדינה ואמר רב אשי באתרא דנהיגי בפשוט ועבד ליה מקושר א"נ באתרא דנהיגי במקושר ועבד ליה פשוט כולי עלמא לא פליגי דודאי קפידא,כי פליגי באתרא דנהיגי בין בפשוט בין במקושר ואמר ליה עביד לי פשוט ואזל ועבד ליה מקושר מר סבר קפידא ומר סבר מראה מקום הוא לו,ר' אלעזר דתנן האשה שאמרה התקבל לי גיטי ממקום פלוני וקבל לה גיטה ממקום אחר פסול ורבי אלעזר מכשיר אלמא קסבר מראה מקום היא לו,אמר עולא מחלוקת בשבח ממון אבל בשבח יוחסין דברי הכל אינה מקודשת מאי טעמא מסאנא דרב מכרעאי לא בעינא תניא נמי הכי מודה ר' שמעון אם הטעה לשבח יוחסים אינה מקודשת,אמר רב אשי מתניתין נמי דיקא דקתני ע"מ שאני כהן ונמצא לוי לוי ונמצא כהן נתין ונמצא ממזר ממזר ונמצא נתין ולא פליג ר"ש,מתקיף לה מר בר רב אשי אלא דקתני ע"מ שיש לי בת או שפחה מגודלת ואין לו על מנת שאין לו ויש לו דשבח ממון הוא הכי נמי דלא פליג,אלא פליג ברישא וה"ה לסיפא הכא נמי פליג ברישא וה"ה לסיפא,הכי השתא התם אידי ואידי דשבח ממון פליג ברישא והוא הדין בסיפא הכא דשבח יוחסים הוא אם איתא דפליג נתני,איבעית אימא הכא נמי שבח יוחסים מי סברת מאי מגודלת גדולה ממש מאי מגודלת גדלת דאמרה היא לא ניחא לי דשקלה מילי מינאי ואזלא נדיא קמי שיבבותיי,תנו רבנן על מנת שאני קריינא כיון שקרא שלשה פסוקים בבית הכנסת הרי זו מקודשת ר' יהודה אומר עד שיקרא ויתרגם יתרגם מדעתיה והתניא ר' יהודה אומר המתרגם פסוק כצורתו הרי זה בדאי והמוסיף עליו הרי זה מחרף ומגדף אלא מאי תרגום תרגום דידן,והני מילי דא"ל קריינ' אבל אמר לה קרא אנא עד דקרי אורייתא נביאי וכתובי בדיוקא,על מנת שאני שונה חזקיה אמר הלכות ור' יוחנן אמר תורה,מיתיבי איזו היא משנה ר' מאיר אומר הלכות ר' יהודה אומר מדרש | 49a. In b an ordinary document, its witnesses /b are to sign b inside it, /b i.e., on the written side of the paper. In a folded and b tied /b document, b its witnesses /b are to sign b on the back of it. /b With regard to b an ordinary /b document b whose witnesses wrote /b their signatures b on the back of it, or a tied /b document b whose witnesses wrote /b their signatures b inside of it, both of these /b are b not valid. Rabbi Ḥanina ben Gamliel says: A tied /b document b whose witnesses wrote /b their signatures b inside of it /b is b valid, because one can transform it into an ordinary /b document by untying it. b Rabban Shimon ben Gamliel says: Everything /b is b in accordance with regional custom. /b If an ordinary document is generally used and one wrote a bound one, or vice versa, the document is invalid., b And we discussed it: And does the first i tanna /i not accept /b that one should follow the b regional custom? /b It is not reasonable that he should take issue with such a basic concept. b And Rav Ashi says /b that they have a dispute in a case where one instructed a scribe to write a document for him: If they are b in a place where the custom is /b to write b an ordinary /b document, b and he made a tied one for him; alternatively, /b if they are b in a place where the custom is /b to write b a tied /b document, b and he made an ordinary /b one b for him; /b in both of these cases, b everyone agrees that /b he was b certainly particular /b in his instructions to the agent that he should follow the regional custom, and if the latter deviated from the custom the document is invalid.,The situation b in which they disagree /b is where they are b in a place where the custom is /b to use b either an ordinary /b document b or a tied /b one, b and /b the one requesting the document b said to /b the scribe: b Make an ordinary /b document b for me, and /b the scribe b went and made a tied /b document b for him. /b In such a case, one b Sage, /b the first i tanna /i , b holds /b that the one requesting the document was b particular /b about wanting an ordinary document, and since the scribe wrote a tied document, it is considered to have been written without his consent. b And /b one b Sage, /b Rabban Shimon ben Gamliel, b holds /b that the one requesting the document merely b indicating /b his b position to /b the scribe, stating that if the scribe wanted to save himself the trouble of writing a tied document there would no objection., b Rabbi Elazar /b also holds that when one instructs an agent in such a manner he is merely indicating his position to him, b as we learned /b in a mishna ( i Gittin /i 65a): If there was b a woman who said /b to her agent: b Receive my bill of divorce for me /b from my husband b in such and such a place, and he received her bill of divorce for her elsewhere, it is invalid. And Rabbi Elazar deems it valid. Apparently, he holds /b that b she is /b merely b indicating a place to him /b where he can receive the bill of divorce, but she does not insist that he accept it in that particular spot.,§ b Ulla says: /b The b dispute /b in the mishna between the first i tanna /i and Rabbi Shimon is only where he misled her b with enhanced monetary /b value, i.e., he gave her something worth more than the item he had stipulated. b But /b where he misled her b with enhanced lineage, /b so that she was under the impression that his genealogy was less impressive than it in fact is, b everyone agrees /b that b she is not betrothed. What is the reason /b for this? A woman says: b I do not desire a shoe that is larger than my foot. /b She does not wish to marry a man whose social standing is far greater than her own. b This is also taught /b in a i baraita /i ( i Tosefta /i 2:6): b Rabbi Shimon concedes /b that b if he misled her with enhanced lineage, she is not betrothed. /b , b Rav Ashi says: /b The wording of b the mishna is also precise, as /b the following mishna (49b) b teaches: /b If one betroths a woman and states that the betrothal is: b On the condition that I am a priest, and he was found /b to be b a Levite; /b or: On the condition that I am b a Levite, and he was found /b to be b a priest; /b or: On the condition that I am b a Gibeonite, /b a people prohibited by rabbinic law from marrying into the congregation, i.e., from marrying a Jew of fit lineage, b and he was found /b to be b a i mamzer /i , /b who is prohibited by Torah law from marrying into the congregation; or: On the condition that I am b a i mamzer /i , and he was found /b to be b a Gibeonite, /b in all of these cases she is not betrothed. b And Rabbi Shimon does not disagree /b with these rulings. This indicates that if one misled a woman with regard to his lineage, Rabbi Shimon concedes that she is not betrothed., b Mar bar Rav Ashi objects to this /b inference: b But /b what about b that /b which b is taught /b in the same mishna: If one betroths a woman and states that the betrothal is: b On the condition that I have a grown daughter or maidservant, and he does not have /b one; or if one betroths a woman b on the condition that he does not have /b a grown daughter or maidservant b and he does have /b one, the latter of b which is /b an issue of b enhanced monetary /b value, as the difference between one who has a maidservant and one who does not impacts how hard the woman will have to work in the home; in these cases will you b also /b say b that /b Rabbi Shimon b does not disagree /b simply because the mishna does not mention his opinion in that case?, b Rather, /b it must be that b he disagrees in the first clause /b of the mishna with regard to enhanced monetary value, b and the same is true with regard to the latter clause, /b i.e., he also disagrees in that clause, and it was not necessary to state his dispute another time. b Here too, /b with regard to lineage, b he disagrees in the first clause, and the same is true with regard to the latter clause. /b ,The Gemara rejects this: b How can /b these cases b be compared? There, /b where b both this /b case b and that /b case involve an inaccuracy b of enhanced monetary /b value, it is possible that b he disagreed in the first clause and the same is true in the last clause, /b and the mishna did not need to restate his opinion. But b here, /b where it b is /b a case b of enhanced lineage, /b which is a different issue, b if it is so that /b Rabbi Shimon b disagrees, let him teach /b that explicitly. The fact that no dispute is recorded in the case of enhanced lineage is proof that he concedes in that case., b If you wish, say /b instead: b Here too, /b the issue of a daughter or maidservant involves b enhanced lineage, /b not enhanced monetary value. His statement should be understood differently. b Do you maintain /b that b what /b is the meaning of his statement that he has b a grown /b daughter or maidservant; that she is b actually grown /b up, so that she can be of help to his wife? That is not the meaning of his statement. Rather, b what /b is the meaning of: b Grown? /b That she b grows /b and plaits hair, i.e., he has a daughter or maidservant who is a hairdresser. Why might the potential bride view this as a drawback? b Because she /b can b say: /b It is b not satisfactory for me /b to live in the house with a hairdresser, b as she will take words /b she hears b from me and will go pass /b them b before my neighbors, /b meaning she will gossip about me to others. This concern is more akin to a matter of lineage than a matter of monetary value.,§ b The Sages taught: /b If one said to a woman: Be betrothed to me b on the condition that I am literate /b with regard to the Torah, b once he has read three verses in the synagogue she is betrothed. Rabbi Yehuda says /b that she is not betrothed b until he reads and translates /b the verses. The Gemara asks: Does Rabbi Yehuda mean that b one translates /b according to b his own understanding? But isn’t it taught /b in a i baraita /i ( i Tosefta /i , i Megilla /i 3:21) that b Rabbi Yehuda says: One who translates a verse literally is a liar, /b since he distorts the meaning of the text, b and /b conversely, b one who adds /b his own translation b is /b tantamount to one who b curses and blasphemes /b God? b Rather, /b to b which translation /b is Rabbi Yehuda referring? He is referring to b our /b accepted b translation. /b , b And this statement applies /b only b if he said to her: I am literate, but /b if b he said to her: I am a reader, /b this indicates that he is an expert in the reading of the Torah, and she is not betrothed b unless /b he knows how b to read the Torah, the Prophets, and the Writings with precision. /b ,The Gemara discusses a similar case: If one said to a woman: Be betrothed to me b on the condition that I study [ i shoneh /i ], Ḥizkiyya says /b it means that he studies b i halakhot /i , and Rabbi Yoḥa says /b it means that he studies b Torah, /b i.e., the written Torah.,The Gemara b raises an objection /b to Rabbi Yoḥa from a i baraita /i : b What is /b the meaning of: b Mishna? Rabbi Meir says i halakhot /i , Rabbi Yehuda says homiletics. /b Neither of them, however, says that it refers to the written Torah. |
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96. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 526| 31b. ומיבנה לאושא ומאושא ליבנה ומיבנה לאושא ומאושא לשפרעם ומשפרעם לבית שערים ומבית שערים לצפורי ומצפורי לטבריא וטבריא עמוקה מכולן שנאמר (ישעיהו כט, ד) ושפלת מארץ תדברי,רבי אלעזר אומר שש גלות שנאמר (ישעיהו כו, ה) כי השח יושבי מרום קריה נשגבה ישפילנה ישפילה עד ארץ יגיענה עד עפר א"ר יוחנן ומשם עתידין ליגאל שנאמר (ישעיהו נב, ב) התנערי מעפר קומי שבי:, big strongמתני׳ /strong /big אמר ר' יהושע בן קרחה ועוד זאת התקין רבן יוחנן בן זכאי שאפילו ראש בית דין בכל מקום שלא יהו העדים הולכין אלא למקום הוועד:, big strongגמ׳ /strong /big ההיא איתתא דאזמנוה לדינא קמיה דאמימר בנהרדעי אזל אמימר למחוזא ולא אזלה בתריה כתב פתיחא עילווה אמר ליה רב אשי לאמימר והא אנן תנן אפילו ראש בית דין בכל מקום שלא יהו העדים הולכין אלא למקום הוועד,א"ל הנ"מ לענין עדות החדש דא"כ נמצאת מכשילן לעתיד לבא אבל הכא (משלי כב, ז) עבד לוה לאיש מלוה,ת"ר אין כהנים רשאין לעלות בסנדליהן לדוכן וזו אחד מתשע תקנות שהתקין ריב"ז שית דהאי פירקא וחדא דפירקא קמא,ואידך דתני' גר שנתגייר בזמן הזה צריך שיפריש רובע לקינו אמר רשב"א כבר נמנה עליה רבן יוחנן וביטלה מפני התקלה,ואידך פלוגתא דרב פפא ורב נחמן בר יצחק רב פפא אמר כרם רבעי רב נחמן בר יצחק אמר לשון של זהורית,רב פפא אמר כרם רבעי (דתניא) כרם רבעי היה עולה לירושלים מהלך יום לכל צד וזו היא תחומה אילת מן (הצפון) ועקרבת מן (הדרום) לוד מן המערב וירדן מן המזרח,ואמר עולא ואיתימא רבה בר עולא א"ר יוחנן מה טעם כדי לעטר שוקי ירושלים בפירות,ותניא כרם רבעי היה לו לרבי אליעזר במזרח לוד בצד כפר טבי וביקש ר' אליעזר להפקירו לעניים,אמרו לו תלמידיו רבי כבר נמנו חבריך עליו והתירוהו מאן חבריך רבן יוחנן בן זכאי,רב נחמן בר יצחק אמר לשון של זהורית דתניא בראשונה היו קושרין לשון של זהורית על פתח אולם מבחוץ הלבין היו שמחין לא הלבין היו עצבין התקינו שיהו קושרין אותו על פתח אולם מבפנים,ועדיין היו מציצין ורואין הלבין היו שמחין לא הלבין היו עצבין התקינו שיהו קושרין אותו חציו בסלע וחציו בין קרניו של שעיר המשתלח,רב נחמן בר יצחק מאי טעמא לא אמר כרב פפא אמר לך אי סלקא דעתך רבן יוחנן בן זכאי חבריו דרבי אליעזר מי הוה רבו הוה ואידך כיון דתלמידים הוו לאו אורח ארעא למימרא ליה לרביה רבך,ורב פפא מאי טעמא לא אמר כרב נחמן בר יצחק אמר לך אי ס"ד רבן יוחנן בן זכאי בימי רבן יוחנן בן זכאי מי הוה לשון של זהורית והתניא כל שנותיו של רבן יוחנן בן זכאי מאה ועשרים שנה מ' שנה עסק בפרקמטיא מ' שנה למד מ' שנה לימד,ותניא מ' שנה קודם שנחרב הבית לא היה לשון של זהורית מלבין אלא מאדים ותנן משחרב הבית התקין רבן יוחנן בן זכאי ואידך אותם ארבעים שנה דלמד תלמיד יושב לפני רבו הוה ואמר מילתא ואסתבר טעמיה | 31b. b and from Yavne to Usha; and from Usha /b it returned b to Yavne; and from Yavne /b it went back b to Usha; and from Usha to Shefaram; and from Shefaram to Beit She’arim; and from Beit She’arim to Tzippori; and from Tzippori to Tiberias. And Tiberias is lower than all of them, /b as it is in the Jordan Valley. A verse alludes to these movements, b as it is stated: “And brought down, you shall speak out of the ground” /b (Isaiah 29:4)., b Rabbi Elazar says: /b There are b six exiles, /b if you count only the places, not the number of journeys, and a different verse alludes to this, b as it is stated: “For He has brought down those who dwell high, the lofty city laying it low, laying it low, to the ground, bringing it to the dust” /b (Isaiah 26:5). This verse mentions six expressions of lowering: Brought down, laying it low, laying it low, to the ground, bringing it, and to the dust. b Rabbi Yoḥa said: And from there, /b i.e., from their lowest place of descent, b they are destined to be redeemed /b in the future, b as it is stated: “Shake yourself from the dust, arise, sit, /b Jerusalem” (Isaiah 52:2)., strong MISHNA: /strong b Rabbi Yehoshua ben Korḥa said: And this, too, Rabban Yoḥa ben Zakkai instituted, that even /b if b the head of the court /b of seventy-one b is in any /b other b place, /b not where the Great Sanhedrin is in session, b the witnesses should /b nevertheless b go only to the place /b where the Great Sanhedrin b gathers /b to deliver testimony to determine the start of the month. Although the date of the month is dependent on the head of the Great Sanhedrin, as it is he who declares that the month is sanctified (see 24a), nevertheless, Rabban Yoḥa ben Zakkai instituted that the members of the Great Sanhedrin may sanctify the month in the absence of the head of the court., strong GEMARA: /strong The Gemara relates: There was b a certain woman who was called to judgment before Ameimar in Neharde’a. Ameimar /b temporarily b went to Meḥoza, and she did not follow him /b to be judged there. b He wrote a document of excommunication [ i petiḥa /i ] concerning her, /b for disobeying the court. b Rav Ashi said to Ameimar: Didn’t we learn /b in the mishna: b Even /b if b the head of the court /b of seventy-one b is in any /b other b place, the witnesses should go only to the place /b where the Great Sanhedrin b gathers? /b This shows that one must appear in the court itself, rather than follow the head of the court.,Ameimar b said to him: This applies only to testimony /b to determine the start b of the month, /b for which it is necessary to have a fixed place. The reason is b that if so, /b if the witnesses come to court when the head of the court is absent and they will have to go to another place, b consequently you will be obstructing them for future /b occasions, as they will consider it too much trouble and perhaps they will not come the next time. Therefore, the Sages said that these witnesses should go to the regular place where the Great Sanhedrin meets. b However, here, /b with regard to monetary claims, the verse states: b “The borrower is servant to the lender” /b (Proverbs 22:7), i.e., the defendant must act as is convenient to the claimant and the court.,§ b The Sages taught /b in a i baraita /i : b Priests are not allowed to ascend with their sandals to the platform /b to recite the Priestly Blessing in the synagogue. b And this is one of the nine ordices that Rabban Yoḥa ben Zakkai instituted. Six /b are mentioned b in this chapter: /b Sounding the i shofar /i on Shabbat in Yavne, taking the i lulav /i all seven days, the prohibition against eating new grain the entire day of waving, accepting testimony to determine the start of the month all day, having the witnesses to the New Moon go to the place of meeting, and reciting the Priestly Blessing without sandals. b And one /b is stated b in the first chapter, /b that the witnesses to the New Moon may desecrate Shabbat only for the months of Tishrei and Nisan., b And the other, as it is taught /b in a i baraita /i : b A convert who converts nowadays is required to set aside a quarter /b -shekel b for his nest, /b i.e., his pair of doves. By Torah law a convert must bring two burnt-offerings of birds, in addition to his immersion and circumcision. After the destruction, it was instituted that he must set aside the value of two young pigeons in anticipation of the rebuilding of the Temple. b Rabbi Shimon ben Elazar said: Rabban Yoḥa /b ben Zakkai b already /b assembled a majority who b voted and rescinded /b the ordice b due to /b a potential b mishap. /b If a convert is obligated to set aside money, someone might unwittingly use this money, thereby violating the prohibition against misuse of consecrated property., b And the other /b ordice, the ninth, b is /b the subject of b a dispute between Rav Pappa and Rav Naḥman bar Yitzḥak. Rav Pappa said: /b The ordice concerned the fruit of a b fourth-year grapevine. Rav Naḥman bar Yitzḥak said: /b It was with regard to b the strip of crimson /b wool.,The Gemara elaborates: b Rav Pappa said /b that the ordice is referring to the fruit of b a fourth-year grapevine, as it is taught /b in a mishna ( i Beitza /i 5a): The fruit of b a fourth-year grapevine /b has the status of second-tithe fruits, and therefore their owner b would ascend to Jerusalem /b and eat the grapes there. If he is unable to do so, due to the distance involved or the weight of the load, he may redeem the fruits with money where he is, and later redeem that money for other fruits in Jerusalem. However, the Sages decreed that fruit from the environs of Jerusalem should not be redeemed; rather, the owners should bring the fruit itself to Jerusalem. The environs of Jerusalem for this purpose were defined as b a day’s walk in each direction. And this is its boundary: Eilat to the north, Akrabat to the south, Lod to the west, and the Jordan /b river b to the east. /b , b And Ulla said, and some say Rabba bar Ulla /b said that b Rabbi Yoḥa said: /b For b what reason /b did the Sages institute this ordice, that one who lives near Jerusalem must bring his fruit there? b In order to adorn the markets of Jerusalem with fruit, /b as this decree ensures that there is always an abundance of fruit in Jerusalem., b And it was /b further b taught /b in a i baraita /i : b Rabbi Eliezer /b ben Hyrcanus, a student of Rabban Yoḥa ben Zakkai, b had a fourth-year grapevine /b located between Lod and Jerusalem, b to the east /b of b Lod alongside the village of Tavi. /b The vine was within the boundaries of Jerusalem for the purpose of this i halakha /i . Rabbi Eliezer could not bring the fruit to the Temple, as the Temple had been destroyed, b and Rabbi Eliezer sought to render /b the fruit b ownerless /b in favor b of the poor, /b for whom it would be worth the effort to bring the fruit to Jerusalem., b His students said to him: /b Our b teacher, /b there is no need to do so, as b your colleagues have already voted on /b the matter b and permitted it, /b as after the destruction of the Temple there is no need to adorn the markets of Jerusalem. The Gemara explains: b Who are: Your colleagues? /b This is referring to b Rabban Yoḥa ben Zakkai. /b , b Rav Naḥman bar Yitzḥak said: /b The ordice was with regard to b the strip of crimson /b wool used on Yom Kippur. b As it is taught /b in a i baraita /i : b At first they would tie a strip of crimson /b wool b to the opening of the Entrance Hall /b of the Temple b on the outside. /b If, after the sacrificing of the offerings and the sending of the scapegoat, the strip b turned white, /b the people b would rejoice, /b as this indicated that their sins had been atoned for. If b it did not turn white they would be sad. /b When the Sages saw that people were overly distressed on Yom Kippur, b they instituted that they should tie /b the strip of crimson wool b to the opening of the Entrance Hall on the inside, /b where only a few could enter to see it., b But /b people b would still peek and see /b it, and once again, if b it turned white they would rejoice, /b and if b it did not turn white they would be sad. /b Therefore, the Sages b instituted that they should tie half of /b the strip b to a rock /b near the place where the one who sent the scapegoat stood b and half of it between the horns of the scapegoat, /b so that the people would not know what happened to the strip until after the conclusion of Yom Kippur. This ordice was instituted by Rabban Yoḥa ben Zakkai.,The Gemara explains this dispute: b What is the reason /b that b Rav Naḥman bar Yitzḥak did not state /b his opinion with regard to the ordice b in accordance with /b the opinion of b Rav Pappa? He /b could have b said to you: If it enters your mind /b to say that b Rabban Yoḥa ben Zakkai /b rescinded the ordice of the fruit of fourth-year grapevines, b was he /b one of b Rabbi Eliezer’s colleagues, /b that the students would have referred to him in this manner? b He was his teacher. /b Therefore, Rabbi Yoḥa cannot be the one who instituted this ordice. b And the other, /b Rav Pappa, what would he respond to this? He would say that b since they were /b Rabbi Eliezer’s b students /b it is b not proper conduct /b for one b to say to his teacher: Your teacher. /b Therefore, they referred to Rabbi Yoḥa as Rabbi Eliezer’s colleague.,The Gemara asks: b And what is the reason /b that b Rav Pappa did not state /b his opinion b in accordance with /b the opinion of b Rav Naḥman bar Yitzḥak? /b Rav Pappa could have b said to you: If it enters your mind /b to say that this ordice for Yom Kippur was instituted by b Rabban Yoḥa ben Zakkai, in the days of Rabban Yoḥa ben Zakkai was there /b in fact b a strip of crimson /b wool? b Isn’t it taught /b in a i baraita /i : b All the years of Rabban Yoḥa ben Zakkai’s /b life were b 120 years: Forty years he was involved in business /b so that he could achieve ficial independence and study Torah, b forty years he studied /b Torah, and b forty years he taught /b Torah., b And it is taught /b in a i baraita /i : During b the forty years before the /b Second b Temple was destroyed the strip of crimson /b wool b would not turn white; rather, /b it would b turn /b a deeper shade of b red. And we learned /b in the mishna: b When the Temple was destroyed Rabban Yoḥa ben Zakkai instituted /b his ordices. This shows that Rabban Yoḥa lived and taught Torah after the destruction. Therefore the ordice of the crimson wool must have been made while Rabban Yoḥa was still studying Torah, before he instituted any ordices. The Gemara asks: b And the other /b Sage, Rav Naḥman bar Yitzḥak, what would he answer? According to him, that ordice was instituted during b those forty years that he studied /b Torah. He b was /b then b a student sitting before his teacher, and he said a matter, /b i.e., he suggested this ordice, b and his reasoning made sense /b to the Sages, |
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97. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 138| 94b. ע"י שליח נפרע הקב"ה ממנו ע"י שליח,פרעה דכתיב ביה (שמות ה, ב) מי ה' אשר אשמע בקולו נפרע הקב"ה ממנו בעצמו דכתיב (שמות יד, כז) וינער ה' את מצרים בתוך הים וכתיב (חבקוק ג, טו) דרכת בים סוסיך וגו' סנחריב דכתיב (מלכים ב יט, כג) ביד מלאכיך חרפת ה' נפרע הקב"ה ממנו ע"י שליח דכתיב (מלכים ב יט, לה) ויצא מלאך ה' ויך במחנה אשור מאה ושמונים וחמשה אלף וגו',ר' חנינא בר פפא רמי כתיב (ישעיהו לז, כד) מרום קיצו וכתיב (מלכים ב יט, כג) מלון קיצו אמר אותו רשע בתחלה אחריב דירה של מטה ואחר כך אחריב דירה של מעלה,א"ר יהושע בן לוי מאי דכתיב (מלכים ב יח, כה) עתה המבלעדי ה' עליתי על המקום הזה להשחיתו ה' אמר אלי עלה אל הארץ הזאת והשחיתה מאי היא דשמע לנביא דקאמר (ישעיהו ח, ו) יען כי מאס העם הזה את מי השילוח ההולכים לאט ומשוש את רצין ובן רמליהו,אמר רב יוסף אלמלא תרגומא דהאי קרא לא הוה ידענא מאי קאמר חלף דקץ עמא הדין במלכותא דבית דוד דמדבר להון בנייח כמי שילוחא דנגדין בנייח ואיתרעיאו ברצין ובר רמליה,א"ר יוחנן מאי דכתיב (משלי ג, לג) מארת ה' בבית רשע ונוה צדיקים יבורך מארת ה' בבית רשע זה פקח בן רמליהו שהיה אוכל מ' סאה גוזלות בקינוח סעודה ונוה צדיקים יבורך זה חזקיה מלך יהודה שהיה אוכל ליטרא ירק בסעודה,(ישעיהו ח, ז) ולכן הנה ה' מעלה עליהם את מי הנהר העצומים והרבים את מלך אשור וכתיב (ישעיהו ח, ח) וחלף ביהודה שטף ועבר עד צואר יגיע,אלא מ"ט איעניש נביא אעשרת השבטים איתנבי איהו יהיב דעתיה על כולה ירושלים בא נביא וא"ל (ישעיהו ח, כג) כי לא מועף לאשר מוצק לה א"ר אלעזר בר ברכיה אין נמסר עם עייף בתורה ביד מי המציק לו,מאי (ישעיהו ח, כג) כעת הראשון הקל ארצה זבולון וארצה נפתלי והאחרון הכביד דרך הים עבר הירדן גליל הגוים לא כראשונים שהקלו מעליהם עול תורה אבל אחרונים שהכבידו עליהן עול תורה וראויין הללו לעשות להם נס כעוברי הים וכדורכי הירדן אם חוזר בו מוטב ואם לאו אני אעשה לו גליל בגוים,(דברי הימים ב לב, א) אחרי הדברים והאמת האלה בא סנחריב מלך אשור ויבא ביהודה ויחן על הערים הבצורות ויאמר לבקעם אליו האי רישנא להאי פרדשנא,אחרי הדברים והאמת (אחר מאי) אמר רבינא לאחר שקפץ הקב"ה ונשבע ואמר אי אמינא ליה לחזקיה מייתינא ליה לסנחריב ומסרנא ליה בידך השתא אמר לא הוא בעינא ולא ביעתותיה בעינא,מיד קפץ הקב"ה ונשבע דמייתינא ליה שנאמר (ישעיהו יד, כד) נשבע ה' צבאות לאמר אם לא כאשר דמיתי כן היתה וכאשר יעצתי היא תקום לשבור אשור בארצי ועל הרי אבוסנו וסר מעליהם עולו וסבלו מעל שכמו יסור א"ר יוחנן אמר הקב"ה יבא סנחריב וסיעתו ויעשה אבוס לחזקיהו ולסיעתו,(ישעיהו י, כז) והיה ביום ההוא יסור סבלו מעל שכמך ועולו מעל צוארך וחובל עול מפני שמן א"ר יצחק נפחא חובל עול של סנחריב מפני שמנו של חזקיהו שהיה דולק בבתי כנסיות ובבתי מדרשות,מה עשה נעץ חרב על פתח בית המדרש ואמר כל מי שאינו עוסק בתורה ידקר בחרב זו בדקו מדן ועד באר שבע ולא מצאו עם הארץ מגבת ועד אנטיפרס ולא מצאו תינוק ותינוקת איש ואשה שלא היו בקיאין בהלכות טומאה וטהרה,ועל אותו הדור הוא אומר (ישעיהו ז, כא) והיה ביום ההוא יחיה איש עגלת בקר ושתי צאן וגו' ואומר (ישעיהו ז, כג) והיה ביום ההוא יהיה כל מקום אשר יהיה שם אלף גפן באלף כסף לשמיר ולשית יהיה אע"פ שאלף גפן באלף כסף לשמיר ולשית יהיה,(ישעיהו לג, ד) ואוסף שללכם אוסף החסיל אמר להם נביא לישראל אספו שללכם אמרו לו לבזוז או לחלוק אמר להם כאוסף החסיל מה אוסף החסיל כל אחד ואחד לעצמו אף שללכם כל אחד ואחד לעצמו,אמרו לו והלא ממון עשרת השבטים מעורב בו אמר להם (ישעיהו לג, ד) כמשק גבים שוקק בו מה גבים הללו מעלין את האדם מטומאה לטהרה אף ממונם של ישראל כיון שנפל ביד עובדי כוכבים מיד טיהר (כדרב פפא דאמר רב פפא) עמון ומואב טהרו בסיחון,אמר רב הונא עשר מסעות נסע אותו רשע באותו היום שנאמר (ישעיהו י, כח) בא על עית עבר במגרון למכמש יפקיד כליו עברו מעברה גבע מלון לנו חרדה הרמה גבעת שאול נסה (ישעיהו י, ל) צהלי קולך בת גלים הקשיבה לישה עניה ענתות נדדה מדמנה יושבי הגבים העיזו ((ישעיהו י, לב) עוד היום בנוב לעמוד ינופף ידו הר בת ציון גבעת ירושלם),הני טובא הויין צהלי קולך בת גלים נביא הוא דקאמר לה לכנסת ישראל צהלי קולך בת גלים בתו של אברהם יצחק ויעקב שעשו מצות כגלי הים הקשיבה לישה מהאי לא תסתפי אלא איסתפי מנבוכדנצר הרשע דמתיל כאריה שנא' (ירמיהו ד, ז) עלה אריה מסובכו וגו',מאי | 94b. b by means of an agent, the Holy One, Blessed be He, exacted retribution from him by means of an agent. /b , b Pharaoh /b blasphemed God, b as it is written /b that he said to Moses and Aaron: b “Who is the Lord that I should obey His voice?” /b (Exodus 5:2) b The Holy One, Blessed be He, Himself exacted retribution from him, as it is written: “And the Lord overthrew Egypt in the midst of the sea” /b (Exodus 14:27), b and it is written: “You have trodden through the sea with Your horses” /b (Habakkuk 3:15). b Sennacherib /b blasphemed God by means of an agent, b as it is written: “By your messengers you have taunted the Lord” /b (II Kings 19:23). b The Holy One, Blessed be He, exacted retribution from him by means of an agent, as it is written: “Then the angel of the Lord went forth and smote in the camp of the Assyrians one hundred and eighty-five thousand” /b (II Kings 19:35)., b Rabbi Ḥanina bar Pappa raises a contradiction. It is written /b that Sennacherib said: “And I will enter b into its farthest height” /b (Isaiah 37:24), b and it is written /b in a parallel verse that he said: “And I have entered b into its farthest lodge” /b (II Kings 19:23). The Gemara resolves the contradiction. b That wicked person said: Initially, I will destroy /b the earthly b dwelling place below, /b i.e., the Temple, its farthest lodge, b and thereafter, I will destroy /b the heavenly b dwelling place above, /b its farthest height.,§ b Rabbi Yehoshua ben Levi says: What /b is the meaning of that b which is written /b in the statement of Rab-shakeh, emissary of Sennacherib: b “Have I now come up without the Lord against this place to destroy it? The Lord said to me: Go up against this land and destroy it” /b (II Kings 18:25). b What is /b this command to destroy the land? Rabbi Yehoshua ben Levi explains: It is referring to the fact b that he heard the prophet who said: “Since the people rejected the waters of Shiloah that flow slowly and rejoice with Rezin and the son of Remaliah. /b Now therefore, behold, the Lord brings upon them…the king of Assyria” (Isaiah 8:6–7)., b Rav Yosef says: Were it not for the /b Aramaic b translation of this verse I would not know what it is saying. /b It is translated: b Since this people loathed the reign of the house of David that led them gently, like the waters of the Shiloah, which flow gently, and they preferred Rezin and the son of Remaliah, /b who were kings from the northern kingdom of Israel. And the verse continues: “Now therefore, behold, the Lord brings upon them…the king of Assyria.”, b Rabbi Yoḥa says: What /b is the meaning of that b which is written: “The curse of the Lord is in the house of the wicked, but He blesses the habitation of the just” /b (Proverbs 3:33)? b “The curse of the Lord is in the house of the wicked”; this is /b a reference to b Pekah, son of Remaliah, who would eat forty i se’a /i of fledglings for dessert /b and would still not be satiated, as his property was cursed. b “But He blesses the habitation of the just”; this is /b a reference to b Hezekiah, king of Judea, who would eat a i litra /i of vegetables at /b his b meal /b and was satiated, as his property was blessed.,It is written in the verse: b “Now therefore, behold, the Lord brings up upon them the strong and abundant waters of the river, the king of Assyria” /b (Isaiah 8:7). b And it is written: “And he shall sweep through Judea; he shall inundate and pass through, reaching even the neck” /b (Isaiah 8:8). Rab-shakeh alluded to that prophecy when he said in the verse in Kings that the Lord said to destroy the land.,The Gemara asks: b But what is the reason /b that Sennacherib b was punished /b if he was merely fulfilling God’s command? The Gemara answers: b The prophet prophesied about /b the destruction of the kingdom of Israel and the exile of b the ten tribes, /b but b he directed his attention to /b destroy b all of Jerusalem. The prophet came and said to him: “For there is no weariness [ i mu’af /i ] that is set [ i mutzak /i ] against her” /b (Isaiah 8:23). b Rabbi Elazar bar Berekhya says /b that the verse is interpreted homiletically: b A nation /b that is b weary [ i ayef /i ] /b from its constant engagement b in Torah /b study b is not delivered into the hands of one who oppresses [ i metzik /i ] it. /b , b What /b is the meaning of the continuation of the verse, which states: b “Now the former has lightly afflicted [ i hakel /i ] the land of Zebulun and the land of Naphtali but the latter has dealt a more grievous blow [ i hikhbid /i ] by way of the sea, beyond the Jordan in the district [ i gelil /i ] of the nations”? /b The generation in Judea in the time of Hezekiah is b not like the former /b generation of Ahaz, b who eased [ i hekellu /i ] the yoke of Torah from upon /b the people. b But /b the b latter /b generation of Hezekiah, b who intensified [ i hikhbidu /i ] the yoke of Torah upon /b the people, b is fit /b for God b to perform /b a miracle b for them like /b the miracles performed for b those who crossed the /b Red b Sea and those who trod /b through b the Jordan /b River. God is saying: b If /b Sennacherib b reconsiders /b his planned conquest, b good, but if /b he does b not, I will render him wallowing [ i galil /i ] /b in shame b among the nations. /b ,The verse states: b “After these matters and this truth, Sennacherib, king of Assyria, came and entered Judea and encamped against the fortified cities and sought to breach them for himself” /b (II Chronicles 32:1). The Gemara asks: Is b this gift [ i rishna /i ], /b the invasion of Sennacherib, appropriate compensation b for that gift [ i pardashna /i ], /b Hezekiah’s restoration of the Temple and the worship of God in Judea?,The Gemara explains: When the verse states: b “After /b these b matters and /b this b truth [ i emet /i ],” after what /b matters is the verse referring to? b Ravina says: /b This is referring to b after the Holy One, Blessed be He, preempted and took an oath, /b referenced with the term i emet /i , that He will deliver the spoils of the army of the king of Assyria into the hands of Hezekiah. b And /b this was because b He /b had b said: If I say to Hezekiah: I will bring Sennacherib and I will deliver him into your hands; he will /b then b say: I neither want him /b delivered into my hands b nor do I want /b the accompanying b fear /b of b him. /b , b Immediately, the Holy One, Blessed be He, preempted /b Hezekiah b and took an oath: /b I take an oath b that I will deliver him, as it is stated: “The Lord of hosts has taken an oath, saying: Is it not as I imagined it, so has it come to pass; and as I have proposed, so shall it arise, that I will break Assyria in My land, and upon My mountains subdue him [ i avusennu /i ]; then shall his yoke depart from them, and his burden depart from its shoulder” /b (Isaiah 14:24–25). b Rabbi Yoḥa says /b that b the Holy One, Blessed be He, said: Sennacherib and his entourage shall come and be transformed into /b a feeding b trough [ i evus /i ], /b in the sense of a source of sustece b for Hezekiah and his entourage. /b ,§ It is stated with regard to the downfall of Assyria: b “And it shall come to pass on that day, his burden shall be taken from on your shoulder, and his yoke from on your neck, and the yoke shall be destroyed due to fatness [ i shamen /i ]” /b (Isaiah 10:27). b Rabbi Yitzḥak Nappaḥa says: The yoke of Sennacherib was destroyed due to the oil [ i shemen /i ] of Hezekiah that would burn in the synagogues and study halls /b when the Jewish people were engaged in Torah study at night., b What did /b Hezekiah b do /b to ensure Torah study? b He inserted a sword at the entrance of the study hall and said: Anyone who does not engage in Torah /b study b shall be stabbed with this sword. /b As a result, b they searched from Dan /b in the north b to Beersheba /b in the south, b and did not find an ignoramus. /b They searched b from Gevat to Antipatris and did not find a male child, or a female child, /b or b a man, or a woman who was not expert /b even b in the /b complex b i halakhot /i of ritual purity and impurity. /b , b And /b it is b about that generation /b that the prophet b says: “And it shall come to pass in that day, that a man shall nourish a young calf and two sheep. /b And it shall come to pass, from the abundance of milk that they produce, he shall eat butter, for butter and honey shall everyone eat, everyone who remains in the midst of the land” (Isaiah 7:21–22). b And /b the prophet continues and b says: “And it shall come to pass in that day that every place where there were one thousand vines for one thousand silver coins, it shall be for briars and thorns” /b (Isaiah 7:23). b Although one thousand vines are worth one thousand silver coins /b and one could earn substantial profits through agricultural labor, the fields b will /b grow b briars and thorns /b due to neglect. The people of that generation were devoted to the study of Torah and engaged in labor only minimally to sustain themselves.,It is written: b “And your spoils shall be gathered like the gathering of the locusts; /b as the advance of the locusts shall he advance” (Isaiah 33:4). b The prophet said to the Jewish people: Gather your spoils /b from the army of Sennacherib. b They said to him: /b Are we b to pillage /b the spoils, each person for himself, b or /b are we b to divide /b the spoils with the monarchy? b He said to them: /b Gather the spoils b like the gathering by the locusts. Just as /b in b the gathering by the locusts, each and every one /b of the locusts takes food b for itself, so too, /b in gathering b your spoils, each and every one /b of you shall take spoils b for himself. /b , b They said to him: /b Since the army of Sennacherib came to Jerusalem after its conquest of the kingdom of Israel, b isn’t the property of the ten tribes intermingled with it, /b and therefore, gathering the spoils would be robbery? b He said to them: “As the advance of the locusts [ i gevim /i ] shall he advance” /b (Isaiah 33:4). b Just as these pools /b of water b elevate a person up from /b a state of b ritual impurity to /b a state of b purity /b through immersion, b so too the property of the Jewish people, once it falls into the hands of gentiles, it immediately purifies /b the property, in the sense that it is no longer considered robbery to take it, as its owners despair of its recovery. This is b in accordance with /b the statement b of Rav Pappa, as Rav Pappa says: /b The property of b Ammon and Moab was purified through /b the conquest of b Sihon. /b Although the Torah rendered it prohibited to conquer the land of Ammon and Moab, once Sihon conquered their land, it was permitted for the Jewish people to conquer it.,§ b Rav Huna says: That wicked /b Sennacherib b traveled ten journeys on that day, as it is stated: “He is come to Aiath, he is passed through Migron; at Michmas he deposited his baggage. They passed [ i averu /i ] Mabara; they have taken up their lodging at Geba; Ramah trembles; Gibeath Shaul has fled. Cry with a shrill voice, daughter of Gallim; hearken, Laish; poor Anathoth. Madmenah is in flight; the inhabitants of Gebim flee to cover. This very day shall he halt at Nov; he shall shake his hand against the mountain of the daughter of Zion, the hill of Jerusalem” /b (Isaiah 10:28–32). He traveled to all these places on the same day.,The Gemara asks: b Aren’t these more /b than ten? The Gemara answers that in the verse: b “Cry with a shrill voice, daughter of Gallim,” /b it is b the prophet who is saying it to the congregation of Israel: “Cry with a shrill voice, daughter of Gallim,” daughter of Abraham, Isaac, and Jacob, who performed mitzvot /b as numerous b as the waves of the sea. “Hearken, Laish”; from this /b king, Sennacherib, b fear not; but fear Nebuchadnezzar, the wicked who is likened to a lion, as it is stated: “The lion [ i arye /i ] is gone up from its thicket” /b (Jeremiah 4:7).,The Gemara asks: b What /b is the meaning of the phrase: |
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98. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 526| 40a. בנעילה דיומא דכיפורי מאי אמר אמר מר זוטרא ואמרי לה במתניתא (תהלים קכח, ד) הנה כי כן יברך גבר ירא ה' יברכך ה' מציון וראה בטוב ירושלים כל ימי חייך וראה בנים לבניך שלום על ישראל,היכן אומרן רב יוסף אמר בין כל ברכה וברכה ורב ששת אמר בהזכרת השם,פליגי בה רב מרי ורב זביד חד אמר פסוקא לקבל פסוקא וחד אמר אכל פסוקא אמר להו לכולהו,א"ר חייא בר אבא כל האומרן בגבולין אינו אלא טועה אמר רבי חנינא בר פפא תדע דבמקדש נמי לא מיבעי למימרינהו כלום יש לך עבד שמברכין אותו ואינו מאזין,א"ר אחא בר חנינא תדע דבגבולין נמי מיבעי למימרינהו כלום יש עבד שמברכין אותו ואין מסביר פנים א"ר אבהו מריש הוה אמינא להו כיון דחזינא ליה לרבי אבא דמן עכו דלא אמר להו אנא נמי לא אמינא להו,ואמר רבי אבהו מריש הוה אמינא עינותנא אנא כיון דחזינא ליה לרבי אבא דמן עכו דאמר איהו חד טעמא ואמר אמוריה חד טעמא ולא קפיד אמינא לאו עינותנא אנא,ומאי עינוותנותיה דרבי אבהו דאמרה לה דביתהו דאמוריה דרבי אבהו לדביתיה דרבי אבהו הא דידן לא צריך ליה לדידך והאי דגחין וזקיף עליה יקרא בעלמא הוא דעביד ליה אזלא דביתהו ואמרה ליה לרבי אבהו אמר לה ומאי נפקא ליך מינה מיני ומיניה יתקלס עילאה,ותו רבי אבהו אימנו רבנן עליה לממנייה ברישא כיון דחזיה לר' אבא דמן עכו דנפישי ליה בעלי חובות אמר להו איכא רבה,ר' אבהו ור' חייא בר אבא איקלעו לההוא אתרא רבי אבהו דרש באגדתא רבי חייא בר אבא דרש בשמעתא שבקוה כולי עלמא לרבי חייא בר אבא ואזול לגביה דר' אבהו חלש דעתיה אמר ליה אמשל לך משל למה הדבר דומה לשני בני אדם אחד מוכר אבנים טובות ואחד מוכר מיני סידקית על מי קופצין לא על זה שמוכר מיני סידקית,כל יומא הוה מלוה רבי חייא בר אבא לרבי אבהו עד אושפיזיה משום יקרא דבי קיסר ההוא יומא אלויה רבי אבהו לרבי חייא בר אבא עד אושפיזיה ואפילו הכי לא איתותב דעתיה מיניה,בזמן ששליח צבור אומר מודים העם מה הם אומרים אמר רב מודים אנחנו לך ה' אלהינו על שאנו מודים לך ושמואל אמר אלהי כל בשר על שאנו מודים לך רבי סימאי אומר יוצרנו יוצר בראשית על שאנו מודים לך נהרדעי אמרי משמיה דרבי סימאי ברכות והודאות לשמך הגדול על שהחייתנו וקיימתנו על שאנו מודים לך רב אחא בר יעקב מסיים בה הכי כן תחיינו ותחננו ותקבצנו ותאסוף גליותינו לחצרות קדשך לשמור חוקיך ולעשות רצונך בלבב שלם על שאנו מודים לך,אמר רב פפא הילכך נימרינהו לכולהו,אמר ר' יצחק לעולם תהא אימת צבור עליך שהרי כהנים פניהם כלפי העם ואחוריהם כלפי שכינה,רב נחמן אמר מהכא (דברי הימים א כח, ב) ויקם המלך דוד על רגליו ויאמר שמעוני אחי ועמי אם אחי למה עמי ואם עמי למה אחי אמר רבי אלעזר אמר להם דוד לישראל אם אתם שומעין לי אחי אתם ואם לאו עמי אתם ואני רודה אתכם במקל,רבנן אמרי מהכא דאין הכהנים רשאין לעלות בסנדליהן לדוכן וזהו אחת מתשע תקנות שהתקין רבן יוחנן בן זכאי מאי טעמא לאו משום כבוד צבור אמר רב אשי לא התם שמא נפסקה לו רצועה בסנדלו והדר אזיל למיקטריה ואמרי בן גרושה או בן חלוצה הוא,ובמקדש ברכה אחת כו' | 40a. b During the closing prayer [ i ne’ila /i ] of Yom Kippur, /b which also includes the Priestly Benediction, b what do /b the people b say? Mar Zutra says, and some say /b that this was taught b in a i baraita /i : “Behold, surely thus shall the man who fears the Lord be blessed” /b (Psalms 128:4), b “The Lord shall bless you out of Zion, and you shall see the good of Jerusalem all the days of your life” /b (Psalms 128:5), and b “And see your children’s children. Peace be upon Israel” /b (Psalms 128:6).,The Gemara asks: b Where does /b the congregation b say /b these verses during the Priestly Benediction? b Rav Yosef says: /b They are said b between each and every blessing. And Rav Sheshet says: /b They are said b during the mention of the name /b of God in each of the three blessings., b Rav Mari and Rav Zevid disagree about /b this matter. b One says: /b The congregation recites one b verse /b at a time, b corresponding to /b the b verse /b that the priests recite. b And one says: For every /b single b verse /b that the priests recite, the congregation b says all /b three verses., b Rabbi Ḥiyya bar Abba says: Anyone who recites /b these verses b in the outlying areas, /b i.e., outside the Temple, b is nothing other than mistaken /b in his practice. b Rabbi Ḥanina bar Pappa said: /b You should b know that in the Temple also /b people b should not recite /b these verses. b Do you have a servant who is being blessed and does not listen /b to the blessing, but rather speaks at the same time?,Conversely, b Rabbi Aḥa bar Ḥanina says: /b You should b know that in the outlying areas one is also required to say /b these verses. b Is there a servant who is being blessed and his face does not brighten? /b Therefore, one must recite these verses to give thanks for receiving the Priestly Benediction. b Rabbi Abbahu says: At first, I would recite /b these verses, but b since I saw that Rabbi Abba of Akko does not say them, I also do not recite them /b anymore., b And Rabbi Abbahu says: At first, I would say /b to myself that b I was humble. Since I saw that Rabbi Abba of Akko himself stated one reason /b for a matter, b and his interpreter stated one /b other b reason /b of his own rather than delivering the reason that Rabbi Abba stated, b and /b yet Rabbi Abba b did not mind, I say /b to myself that b I am not humble. /b ,The Gemara asks: b And what was the humility of Rabbi Abbahu? /b The Gemara relates b that Rabbi Abbahu’s interpreter’s wife said to Rabbi Abbahu’s wife: This one of ours, /b i.e., my husband, b has no need for your /b husband Rabbi Abbahu, as he could teach everything on his own. b And /b the fact b that he bends over /b to listen to Rabbi Abbahu, b and /b then b stands up above him, /b and repeats his words to the congregants b is merely to show respect for him. /b Rabbi Abbahu’s b wife went and told /b this b to Rabbi Abbahu. He said to her: And what difference does it make to you? Through me and through him the One above will be exalted, /b and it does not matter which one of us is teaching., b And furthermore, /b in another example of his humility, b the Sages were counted /b and reached a decision b to appoint Rabbi Abbahu to be the head /b of the yeshiva. b Since he saw that Rabbi Abba of Akko had many creditors /b and was impoverished, he attempted to get him out of debt. b He said to them: There is /b a man who is b greater /b than me, Rabbi Abba.,The Gemara relates another example of his humility: b Rabbi Abbahu and Rabbi Ḥiyya bar Abba happened /b to come b to a certain place. Rabbi Abbahu taught /b matters of b i aggada /i , /b and at the same time b Rabbi Ḥiyya bar Abba taught i halakha /i . Everyone left Rabbi Ḥiyya bar Abba and went to Rabbi Abbahu, /b and Rabbi Ḥiyya b was offended. /b Rabbi Abbahu b said to him, /b to appease him: b I will tell you a parable: To what is this matter comparable? /b It is comparable b to two people, one /b who b sells precious stones and one /b who b sells small items [ i sidkit /i ]. Upon whom do /b the customers b spring? Don’t /b they spring b upon the one who sells small items? /b Similarly, you teach lofty and important matters that do not attract many people. Everyone comes to me because I teach minor matters.,The Gemara relates that b every day Rabbi Ḥiyya bar Abba would escort Rabbi Abbahu to his lodging place [ i ushpizei /i ] out of respect for the house of the emperor, /b with which Rabbi Abbahu was associated. On b that day, Rabbi Abbahu escorted Rabbi Ḥiyya bar Abba to his lodging place, and even so, /b Rabbi Ḥiyya bar Abba’s b mind was not at ease with /b Rabbi Abbahu and he felt insulted.,§ The Gemara returns to discuss the response of the congregants to certain parts of the prayer service. b While the prayer leader is reciting /b the blessing of: b We give thanks, what do the people say? Rav says /b that they say: b We give thanks to You, Lord our God, for /b the merit of b giving thanks to You. And Shmuel says /b that one should say: b God of all /b living b flesh, for /b the merit of b giving thanks to You. Rabbi Simai says /b that one should say: b Our Creator, Who created /b everything b in the beginning, for /b the merit of b giving thanks to You. /b The Sages b of Neharde’a say in the name of Rabbi Simai /b that one should say: We offer b blessings and praises to Your great name, for You have given us life and sustained us, for giving thanks to You. Rav Aḥa bar Ya’akov /b would b finish /b the blessing b as follows: So may You give us life, and show us favor, and collect us, and gather our exiles into Your sacred courtyards, in order to observe Your laws and to fulfill Your will wholeheartedly, for giving thanks to You. /b , b Rav Pappa said: /b These Sages each added a different element to the prayer. b Therefore, we should /b combine them together and b recite all of them. /b ,§ b Rabbi Yitzḥak says: The awe of the public should always be upon you, /b i.e., one must always treat the public courteously. b As /b when the b priests /b bless the people they b face the people and their backs are toward the Divine Presence, /b out of respect for the congregation., b Rav Naḥman said /b that this principle is derived b from here: “Then King David stood up upon his feet, and said: Hear me, my brethren, and my people” /b (I Chronicles 28:2). Evidently, King David stood up to address the people rather than remain seated. b If /b he said b “my brethren,” why /b did he say b “my people”? And if /b he said b “my people” why /b did he say b “my brethren”? Rabbi Elazar says: David said to the Jewish people: If you listen to me, you are my brethren. And if /b you do b not /b listen to me willingly, b you are my people /b and I am your king, b and I will rule over you /b by force b with a staff. /b This shows that if the nation acted properly, David would relate to them respectfully., b The Sages say /b that the importance of showing respect for the congregation is derived b from here: /b The i halakha /i is b that the priests are not permitted to ascend the platform /b to recite the benediction b in their sandals, /b as is taught in a i baraita /i . b And this /b i halakha /i b is one of nine ordices that Rabban Yoḥa ben Zakkai instituted. What is the reason /b for this ordice? b Is it not out of respect for the congregation, /b as it would be disrespectful for the priests to display their dirty sandals in front of the congregants? b Rav Ashi said: No, /b this is not the reason. b There, /b in the i baraita /i , the reason is a concern b lest a strap of his sandal break, and he /b will therefore b return /b to his place b to go tie it /b and not ascend the platform in time for the benediction, b and /b people will b say /b that he was removed from the platform because he is disqualified from the priesthood, as he b is the son of /b a priest and b a divorced woman or the son of /b a priest and b a i ḥalutza /i . /b ,§ It is taught in the mishna: b And in the Temple, /b the priests recite the three verses as b one blessing. /b |
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99. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 60| 53a. אשה היתה בוררת חטים לאור של בית השואבה:,חסידים ואנשי מעשה כו': ת"ר יש מהן אומרים אשרי ילדותנו שלא ביישה את זקנותנו אלו חסידים ואנשי מעשה ויש מהן אומרים אשרי זקנותנו שכפרה את ילדותנו אלו בעלי תשובה אלו ואלו אומרים אשרי מי שלא חטא ומי שחטא ישוב וימחול לו,תניא אמרו עליו על הלל הזקן כשהיה שמח בשמחת בית השואבה אמר כן אם אני כאן הכל כאן ואם איני כאן מי כאן הוא היה אומר כן למקום שאני אוהב שם רגלי מוליכות אותי אם תבא אל ביתי אני אבא אל ביתך אם אתה לא תבא אל ביתי אני לא אבא אל ביתך שנאמר (שמות כ, כד) בכל המקום אשר אזכיר את שמי אבא אליך וברכתיך,אף הוא ראה גלגולת אחת שצפה על פני המים אמר לה על דאטפת אטפוך ומטיפיך יטופון אמר רבי יוחנן רגלוהי דבר איניש אינון ערבין ביה לאתר דמיתבעי תמן מובילין יתיה,הנהו תרתי כושאי דהוו קיימי קמי שלמה (מלכים א ד, ג) אליחרף ואחיה בני שישא סופרים דשלמה הוו יומא חד חזייה למלאך המות דהוה קא עציב א"ל אמאי עציבת א"ל דקא בעו מינאי הני תרתי כושאי דיתבי הכא מסרינהו לשעירים שדרינהו למחוזא דלוז כי מטו למחוזא דלוז שכיבו,למחר חזיא מלאך המות דהוה קבדח א"ל אמאי בדיחת א"ל באתר דבעו מינאי תמן שדרתינהו מיד פתח שלמה ואמר רגלוהי דבר איניש אינון ערבין ביה לאתר דמיתבעי תמן מובילין יתיה,תניא אמרו עליו על רבן שמעון בן גמליאל כשהיה שמח שמחת בית השואבה היה נוטל שמנה אבוקות של אור וזורק אחת ונוטל אחת ואין נוגעות זו בזו וכשהוא משתחוה נועץ שני גודליו בארץ ושוחה ונושק את הרצפה וזוקף ואין כל בריה יכולה לעשות כן וזו היא קידה,לוי אחוי קידה קמיה דרבי ואיטלע והא גרמא ליה והאמר רבי אלעזר לעולם אל יטיח אדם דברים כלפי מעלה שהרי אדם גדול הטיח דברים כלפי מעלה ואיטלע ומנו לוי הא והא גרמא ליה,לוי הוה מטייל קמיה דרבי בתמני סכיני שמואל קמיה שבור מלכא בתמניא מזגי חמרא אביי קמיה (דרבא) בתמניא ביעי ואמרי לה בארבעה ביעי,תניא אמר ר' יהושע בן חנניה כשהיינו שמחים שמחת בית השואבה לא ראינו שינה בעינינו כיצד שעה ראשונה תמיד של שחר משם לתפלה משם לקרבן מוסף משם לתפלת המוספין משם לבית המדרש משם לאכילה ושתיה משם לתפלת המנחה משם לתמיד של בין הערבים מכאן ואילך לשמחת בית השואבה,איני והאמר רבי יוחנן שבועה שלא אישן שלשה ימים מלקין אותו וישן לאלתר אלא הכי קאמר לא טעמנו טעם שינה דהוו מנמנמי אכתפא דהדדי:,חמש עשרה מעלות: אמר ליה רב חסדא לההוא מדרבנן דהוי קמסדר אגדתא קמיה א"ל שמיע לך הני חמש עשרה מעלות כנגד מי אמרם דוד א"ל הכי אמר רבי יוחנן בשעה שכרה דוד שיתין קפא תהומא ובעי למשטפא עלמא אמר דוד חמש עשרה מעלות והורידן אי הכי חמש עשרה מעלות יורדות מיבעי ליה,אמר ליה הואיל ואדכרתן (מלתא) הכי אתמר בשעה שכרה דוד שיתין קפא תהומא ובעא למשטפא עלמא אמר דוד מי איכא דידע אי שרי למכתב שם | 53a. It was so bright that b a woman would /b be able to b sort wheat by the light of the /b Celebration of the b Place of the Drawing /b of the Water.,§ The mishna continues: b The pious and the men of action /b would dance before the people who attended the celebration. b The Sages taught /b in the i Tosefta /i that b some of them would say /b in their song praising God: b Happy is our youth, /b as we did not sin then, b that did not embarrass our old age. These are the pious and the men of action, /b who spent all their lives engaged in Torah and mitzvot. b And some would say: Happy is our old age, that atoned for our youth /b when we sinned. b These are the penitents. /b Both b these and those say: Happy is he who did not sin; and he who sinned should repent and /b God b will absolve him. /b , b It is taught /b in the i Tosefta /i : b They said about Hillel the Elder that when he was rejoicing at the Celebration of the Place of the Drawing /b of the Water b he said this: If I am here, everyone is here; and if I am not here, who is here? /b In other words, one must consider himself as the one upon whom it is incumbent to fulfill obligations, and he must not rely on others to do so. b He would /b also b say this: To the place that I love, there my feet take me, /b and therefore, I come to the Temple. And the Holy One, Blessed be He, says: b If you come to My house, I will come to your house; if you do not come to My house, I will not come to your house, as it is stated: “In every place that I cause My name to be mentioned, I will come to you and bless you” /b (Exodus 20:21).,The Gemara cites another statement of Hillel the Elder. b Additionally, he saw one skull that was floating on the water /b and b he said to it: Because you drowned /b others, b they drowned you, and those that drowned you will be drowned. /b That is the way of the world; everyone is punished measure for measure. Apropos following one’s feet, b Rabbi Yoḥa said: The feet of a person are responsible for him; to the place where he is in demand, there they lead him. /b ,The Gemara relates with regard to b these two Cushites who would stand before Solomon: “Elihoreph and Ahijah, the sons of Shisha” /b (I Kings 4:3), and b they were scribes of Solomon. One day /b Solomon b saw that the Angel of Death was sad. He said to him: Why are you sad? He said to him: They are asking me /b to take the lives of b these two Cushites who are sitting here. /b Solomon b handed them to the demons /b in his service, b and sent them to the district of Luz, /b where the Angel of Death has no dominion. b When they arrived at the district of Luz, they died. /b , b The following day, /b Solomon b saw that the Angel of Death was happy. He said to him: Why are you happy? He replied: In the place that they asked me /b to take them, b there you sent them. /b The Angel of Death was instructed to take their lives in the district of Luz. Since they resided in Solomon’s palace and never went to Luz, he was unable to complete his mission. That saddened him. Ultimately, Solomon dispatched them to Luz, enabling the angel to accomplish his mission. That pleased him. b Immediately, Solomon began /b to speak b and said: The feet of a person are responsible for him; to the place where he is in demand, there they lead him. /b ,§ b It is taught /b in a i baraita /i : b They said about Rabban Shimon ben Gamliel that when he would rejoice at the Celebration of the Place of the Drawing /b of the Water, b he would take eight flaming torches and toss one and catch another, /b juggling them, b and, /b though all were in the air at the same time, b they would not touch each other. And when he would prostrate himself, he would insert his two thumbs into the ground, and bow, and kiss the floor /b of the courtyard b and straighten, and /b there was b not any /b other b creature /b that b could do that /b due to the extreme difficulty involved. b And this was the /b form of bowing called b i kidda /i /b performed by the High Priest.,The Gemara relates: b Levi demonstrated a i kidda /i before Rabbi /b Yehuda HaNasi and strained his thigh b and came up lame. /b The Gemara asks: b And is that what caused him /b to be lame? b But didn’t Rabbi Elazar say: One should never speak impertinently toward /b God b above; as a great person /b once b spoke impertinently toward /b God b above, /b and even though his prayers were answered, he was still punished b and came up lame. And who /b was this great person? It was b Levi. /b Apparently his condition was not caused by his bow. The Gemara answers: There is no contradiction. Both b this and that caused him /b to come up lame; because he spoke impertinently toward God, he therefore was injured when exerting himself in demonstrating i kidda /i .,Apropos the rejoicing of Rabban Shimon ben Gamliel at the Celebration of the Place of the Drawing of the Water, the Gemara recounts: b Levi would walk before Rabbi /b Yehuda HaNasi juggling b with eight knives. Shmuel /b would juggle b before King Shapur with eight glasses of wine /b without spilling. b Abaye /b would juggle b before Rabba with eight eggs. Some say /b he did so b with four eggs. /b All these were cited., b It is taught /b in a i baraita /i that b Rabbi Yehoshua ben Ḥaya said: When we would rejoice /b in b the Celebration of the Place of the Drawing /b of the Water, b we did not see sleep in our eyes /b the entire Festival. b How so? /b In the b first hour /b of the day, b the daily morning offering /b was sacrificed and everyone came to watch. b From there /b they proceeded b to /b engage in b prayer /b in the synagogue; b from there, to /b watch the sacrifice of b the additional offerings; from there, /b to the synagogue b to /b recite b the additional prayer. From there /b they would proceed b to the study hall /b to study Torah; b from there to the eating and drinking /b in the i sukka /i ; b from there to the afternoon prayer. From there /b they would proceed b to the daily afternoon offering /b in the Temple. b From this /b point b forward, /b they proceeded b to the Celebration of the Place of the Drawing /b of the Water.,The Gemara wonders: b Is that so? But didn’t Rabbi Yoḥa say: /b One who took b an oath that I will not sleep three days, one flogs him /b immediately for taking an oath in vain, b and he /b may b sleep immediately /b because it is impossible to stay awake for three days uninterrupted. b Rather, this is what /b Rabbi Yehoshua b is saying: We did not experience the sense of /b actual b sleep, because they would /b merely b doze on each other’s shoulders. /b In any case, they were not actually awake for the entire week.,§ The mishna continues: The musicians would stand on the b fifteen stairs /b that descend from the Israelites’ courtyard to the Women’s Courtyard, corresponding to the fifteen Songs of the Ascents in Psalms. b Rav Ḥisda said to one of the Sages who was organizing i aggada /i before him: Did you hear /b with regard to b these fifteen /b Songs of b Ascents /b in Psalms, b corresponding to what did David say them? He said to him /b that b this /b is what b Rabbi Yoḥa said: At the time that David dug the drainpipes /b in the foundation of the Temple, the waters of b the depths rose and sought to inundate the world. /b Immediately, b David recited the fifteen /b Songs of the b Ascents and caused them to subside. /b Rav Ḥisda asked: b If so, /b should they be called b fifteen /b Songs of the b Ascents? They should have been /b called Songs of the b Descents. /b ,Rav Ḥisda continued and b said to him: Since you reminded me /b of this b matter, this is /b what b was /b originally b stated: At the time that David dug the drainpipes, /b the waters of b the depths rose and sought to inundate the world. David said: Is there anyone who knows whether it is permitted to write the /b sacred b name /b |
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100. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 239| 36b. בלאו דנבילה קא מיפלגי,ר"ע סבר לאו מעליא הוא ורבי יוסי הגלילי סבר לאו לאו מעליא הוא,אביי אמר דכ"ע לאו דנבילה לאו מעליא הוי והכא בתעזוב קא מיפלגי,דרבי עקיבא סבר תעזוב מעיקרא משמע ורבי יוסי הגלילי סבר השתא משמע,ת"ר כיצד מתודה עויתי פשעתי וחטאתי וכן בשעיר המשתלח הוא אומר (ויקרא טז, כא) והתודה עליו את כל עונות בני ישראל ואת כל פשעיהם לכל חטאתם וכן במשה הוא אומר (שמות לד, ז) נושא עון ופשע וחטאה דברי ר' מאיר וחכ"א עונות אלו הזדונות וכן הוא אומר (במדבר טו, לא) הכרת תכרת הנפש ההיא עונה בה,פשעים אלו המרדים וכן הוא אומר (מלכים ב ג, ז) מלך מואב פשע בי ואומר (מלכים ב ח, כב) אז תפשע לבנה בעת ההיא לכל חטאתם אלו השגגות וכן הוא אומר (ויקרא ד, ב) נפש כי תחטא בשגגה ומאחר שהתודה על הזדונות ועל המרדים חוזר ומתודה על השגגות,אלא כך היה מתודה חטאתי ועויתי ופשעתי לפניך אני וביתי וכו' וכן בדוד הוא אומר (תהלים קו, ו) חטאנו עם אבותינו העוינו הרשענו וכן בשלמה הוא אומר (מלכים א ח, מז) חטאנו (והרשענו ומרדנו) וכן בדניאל הוא אומר (דניאל ט, ה) חטאנו (והעוינו) והרשענו ומרדנו אלא מהו שאמר משה נושא עון ופשע וחטאה אמר משה לפני הקב"ה רבש"ע בשעה שישראל חוטאין לפניך ועושין תשובה עשה להם זדונות כשגגות,אמר רבה בר שמואל אמר רב הלכה כדברי חכמים פשיטא יחיד ורבים הלכה כרבים מהו דתימא מסתבר טעמיה דר' מאיר דקמסייע ליה קרא דמשה קמ"ל,ההוא דנחית קמיה דרבה ועבד כר"מ א"ל שבקת רבנן ועבדת כר"מ א"ל כר"מ סבירא לי כדכתיב בספר אורייתא דמשה,ת"ר וכפר בכפרת דברים הכתוב מדבר אתה אומר בכפרת דברים או אינו אלא כפרת דמים,הרי אני דן נאמרה כאן כפרה ונאמרה להלן כפרה מה כפרה האמורה בשעיר דברים אף כפרה האמורה בפר דברים,ואם נפשך לומר הרי הוא אומר (ויקרא טז, ו) והקריב אהרן את פר החטאת אשר לו וכפר בעדו ובעד ביתו ועדיין לא נשחט הפר,מאי ואם נפשך לומר וכי תימא נילף משעיר הנעשה בפנים שכפרתו בדמים הרי הוא אומר וכפר ועדיין לא נשחט הפר | 36b. It is b with regard to /b the b prohibition /b against eating b an unslaughtered animal carcass, /b and similar prohibitions, that b they disagree. /b The Torah says: “You shall not eat any unslaughtered animal carcass; give it to the stranger in your community to eat” (Deuteronomy 14:21). The dispute is whether this is a prohibition that after violation is transformed into a positive mitzva or whether it is a standard prohibition punishable by lashes., b Rabbi Akiva holds: It is a full-fledged prohibition, /b violators of which are flogged, as is the case with regard to violators of standard Torah prohibitions. In his opinion, this is not a case of a prohibition that after violation is transformed into a positive mitzva, as the positive mitzva: “Give it to the stranger in your community to eat,” in no way rectifies the prohibition that was violated. If the carcass was eaten, obviously it cannot then be given to the stranger. Apparently, the verse means that due to the prohibition against eating it, one should give it to the stranger. b And Rabbi Yosei HaGelili holds: It is not a full-fledged prohibition; /b rather, it is a prohibition that after violation is transformed into a positive mitzva. Because the positive command appears after the prohibition, it is tantamount to a prohibition that can be rectified., b Abaye said that everyone agrees that the prohibition of /b eating an unslaughtered b animal carcass is a full-fledged prohibition, /b and it is not a prohibition that after violation is transformed into a positive mitzva, b and here, /b it is b with regard to /b the positive mitzva written after the prohibitions with regard to gleanings, forgotten sheaves, and i pe’a /i that b they disagree. /b The verse states: “And when you reap the harvest of your land, you shall not wholly reap the corner of your field, neither shall you gather the gleaning of your harvest. And you shall not glean your vineyard, neither shall you gather the fallen fruit of your vineyard; b you shall leave /b them for the poor and for the stranger, I am the Lord your God (Leviticus 19:9–10). After listing the prohibitions: You shall not wholly reap, you shall not glean, and you shall not gather, the Torah commands: You shall leave them., b Rabbi Akiva holds /b that the positive mitzva: b You shall leave, indicates /b that one leaves gleanings, forgotten sheaves, and i pe’a /i in the field b from the outset, /b and is not in effect after he violates the prohibition of: You shall not wholly reap. If one fails to fulfill that mitzva, he violates full-fledged prohibitions punishable by lashes. However, b Rabbi Yosei HaGelili holds /b that the positive mitzva: b You shall leave, indicates now, /b after one violated the prohibition. Even if the individual violated the prohibitions and harvested those crops, there is an obligation to rectify his actions by leaving the produce he harvested for the poor. This is not a full-fledged prohibition; rather, it is a prohibition that after violation is transformed into a positive mitzva that rectifies the transgression.,§ b The Sages taught /b in the i Tosefta /i : b How does he confess? /b What is the formula of the confession? It is: b I have done wrong, I have rebelled, and I have sinned. And likewise, with regard to the scapegoat, it says /b that the confession is in that order: b “And he shall confess over it all of the children of Israel’s wrongdoings and all their rebellions and all their sins” /b (Leviticus 16:21). b And likewise, /b when God revealed Himself to b Moses it says: “Forgiving wrongdoing and rebellion and sin” /b (Exodus 34:7). This is b the statement of Rabbi Meir. And the Rabbis say /b that the meaning of these terms is: b Wrongdoings are intentional /b transgressions, b and likewise it says: “That soul shall be cut off, it bears its guilt” /b (Numbers 15:31). This refers to sins committed intentionally., b Rebellions are rebellious /b transgressions, when one not only intends to violate a prohibition but does so as an act of defiance against God. b And likewise, it says: “The king of Moab rebelled [ i pasha /i ] against me” /b (II Kings 3:7). b And it is said: “Then Livna rebelled at that time” /b (II Kings 8:22). With regard to the phrase: b All of their sins, these are unwitting sins. And it says: “If a soul should sin unwittingly” /b (Leviticus 4:2). In light of these definitions the sequence suggested by Rabbi Meir is unlikely, as b once he confessed the wrongdoings and rebellions, /b does b he then confess the unwitting /b sins?, b Rather, this is /b the manner in which b he confesses: I have sinned, I have done wrong, and I have rebelled before You, I and my household. And likewise, with regard to David it says /b in this sequence: b “We have sinned along with our forefathers, we have done wrong, we have performed evil” /b (Psalms 106:6). b And likewise, with regard to Solomon it says: “We have sinned, and we have done wrong, we have done evil” /b (I Kings 8:47). b And likewise, with regard to Daniel it says: “We have sinned, and we have done wrong, and we have done evil, and we have rebelled” /b (Daniel 9:5). b However, /b according to this interpretation, b what is /b the rationale for the sequence of that b which Moses said: Forgiving wrongdoing and rebellion and sin, /b where sin appears last? b Moses said before the Holy One, Blessed be He: Master of the Universe, when the Jewish people sin before you and repent, render their intentional sins like unwitting ones, /b forgive wrongdoing and rebellion as if they were sin., b Rabba bar Shmuel said /b that b Rav said: /b The b i halakha /i is in accordance with the statement of the Rabbis. /b The confession begins with the unwitting sins and concludes with the severe rebellions. The Gemara expresses surprise concerning the need for this ruling: It is b obvious /b that the i halakha /i is in accordance with the opinion of the Rabbis, based on the principle: In a dispute between b an individual and the many, /b the b i halakha /i is in accordance with /b the opinion of b the many. /b The Gemara answers: b Lest you say /b in this case that b the rationale /b for the opinion b of Rabbi Meir is reasonable, as the verse /b with regard to b Moses /b is written in the order stated by Rabbi Meir and b supports his /b opinion, therefore Rabba bar Shmuel b teaches us /b that the i halakha /i is nevertheless in accordance with the opinion of the Rabbis.,The Gemara relates that there was b a certain /b person b who descended /b to lead the prayers b before Rabba, and he performed /b the confession sequence in accordance with the opinion of b Rabbi Meir. /b Rabba b said to him: Have you forsaken /b the opinion of b the Rabbis, /b who are the many, b and performed /b the confession sequence in accordance with the opinion of b Rabbi Meir? /b That person b said to Rabba: I hold in accordance with /b the opinion of b Rabbi Meir, as it is written /b explicitly b in the Torah of Moses. /b ,§ b The Sages taught /b in a halakhic midrash that it is written: “And Aaron is to offer his own bull as a sin-offering b and atone /b for himself and for his household” (Leviticus 16:6). Apparently, b the verse is speaking of atonement /b achieved through b words /b of confession. Do b you say /b it is b atonement /b achieved through b words, or perhaps it is only atonement /b achieved through sprinkling b blood, /b as each mention of atonement associated with an offering involves the sprinkling of blood on the altar?, b I will infer /b via a verbal analogy: b Atonement is stated here, /b with regard to the bull of the sin-offering, b and atonement is stated there, /b with regard to the scapegoat: “And the goat designated by the lottery for Azazel shall be left standing alive before God, to atone with it” (Leviticus 16:10). b Just as /b the b atonement that is stated with regard to the goat /b is atonement achieved through b words, /b as neither is the goat slaughtered nor is its blood sprinkled on the altar, b so too, /b the b atonement stated with regard to the bull /b refers to atonement achieved through b words. /b , b And if it is your wish to state /b a claim rejecting that proof, there is a different proof. b It says: “And Aaron shall then offer his bull of sin-offering and atone for himself and his household. /b And he shall slaughter his bull of sin-offering” (Leviticus 16:11). Here, the term atonement is used despite the fact that b the bull has not yet been slaughtered. /b Apparently, the atonement of the bull is achieved through confession and not through sprinkling the blood.,The Gemara seeks to clarify the midrash: b What /b is the meaning of: b And if it is your wish to say, /b which indicates that there is room to undermine the first source? Why is a second source required? The Gemara answers: b And if you say /b that instead of deriving the atonement of the bull from the atonement of the scapegoat, b let us derive /b it b from the goat that is offered within, whose atonement is /b achieved b through /b sprinkling its b blood /b in the innermost sanctum; therefore, it was taught in the i baraita /i that b it says: And atone, and the bull has not yet been slaughtered. /b |
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101. Eusebius of Caesarea, Ecclesiastical History, 10.4.1-10.4.3, 10.4.25, 10.4.69 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 244 | 10.4.1. A certain one of those of moderate talent, who had composed a discourse, stepped forward in the presence of many pastors who were assembled as if for a church gathering, and while they attended quietly and decently, he addressed himself as follows to one who was in all things a most excellent bishop and beloved of God, through whose zeal the temple in Tyre, which was the most splendid in Phoenicia, had been erected.Panegyric upon the building of the churches, addressed to Paulinus, Bishop of Tyre. 10.4.2. Friends and priests of God who are clothed in the sacred gown and adorned with the heavenly crown of glory, the inspired unction and the sacerdotal garment of the Holy Spirit; and thou, oh pride of God's new holy temple, endowed by him with the wisdom of age, and yet exhibiting costly works and deeds of youthful and flourishing virtue, to whom God himself, who embraces the entire world, has granted the distinguished honor of building and renewing this earthly house to Christ, his only begotten and first-born Word, and to his holy and divine bride; — 10.4.3. one might call you a new Beseleel, the architect of a divine tabernacle, or Solomon, king of a new and much better Jerusalem, or also a new Zerubabel, who added a much greater glory than the former to the temple of God; — 10.4.25. As to our first and great High Priest, it is said, 'Whatsoever he sees the Father doing those things likewise the Son also does.' So also this one, looking up to him as to the first teacher, with pure eyes of the mind, using as archetypes whatsoever things he sees him doing, produces images of them, making them so far as is possible in the same likeness, in nothing inferior to that Beseleel, whom God himself 'filled with the spirit of wisdom and understanding' and with other technical and scientific knowledge, and called to be the maker of the temple constructed after heavenly types given in symbols. 10.4.69. Such is the great temple which the great Creator of the universe, the Word, has built throughout the entire world, making it an intellectual image upon earth of those things which lie above the vault of heaven, so that throughout the whole creation, including rational beings on earth, his Father might be honored and adored. |
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| 102. Eusebius of Caesarea, Preparation For The Gospel, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 401 |
103. Eusebius of Caesarea, Life of Constantine, 3.33, 3.36, 3.45 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 244 | 3.33. This was the emperor's letter; and his directions were at once carried into effect. Accordingly, on the very spot which witnessed the Saviour's sufferings, a new Jerusalem was constructed, over against the one so celebrated of old, which, since the foul stain of guilt brought on it by the murder of the Lord, had experienced the last extremity of desolation, the effect of Divine judgment on its impious people. It was opposite this city that the emperor now began to rear a monument to the Saviour's victory over death, with rich and lavish magnificence. And it may be that this was that second and new Jerusalem spoken of in the predictions of the prophets, concerning which such abundant testimony is given in the divinely inspired records. First of all, then, he adorned the sacred cave itself, as the chief part of the whole work, and the hallowed monument at which the angel radiant with light had once declared to all that regeneration which was first manifested in the Saviour's person. 3.36. For at the side opposite to the cave, which was the eastern side, the church itself was erected; a noble work rising to a vast height, and of great extent both in length and breadth. The interior of this structure was floored with marble slabs of various colors; while the external surface of the walls, which shone with polished stones exactly fitted together, exhibited a degree of splendor in no respect inferior to that of marble. With regard to the roof, it was covered on the outside with lead, as a protection against the rains of winter. But the inner part of the roof, which was finished with sculptured panel work, extended in a series of connected compartments, like a vast sea, over the whole church; and, being overlaid throughout with the purest gold, caused the entire building to glitter as it were with rays of light. 3.45. While, however, her character derived luster from such deeds as I have described, she was far from neglecting personal piety toward God. She might be seen continually frequenting his Church, while at the same time she adorned the houses of prayer with splendid offerings, not overlooking the churches of the smallest cities. In short, this admirable woman was to be seen, in simple and modest attire, mingling with the crowd of worshipers, and testifying her devotion to God by a uniform course of pious conduct. |
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104. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 60| 26a. יקחו ספרים ספרים לוקחין תורה,אבל אם מכרו תורה לא יקחו ספרים ספרים לא יקחו מטפחות מטפחות לא יקחו תיבה תיבה לא יקחו בית הכנסת בית הכנסת לא יקחו את הרחוב,וכן במותריהן:, big strongגמ׳ /strong /big בני העיר שמכרו רחובה של עיר אמר רבה בר בר חנה אמר רבי יוחנן זו דברי ר' מנחם בר יוסי סתומתאה אבל חכ"א הרחוב אין בו משום קדושה,ור' מנחם בר יוסי מאי טעמיה הואיל והעם מתפללין בו בתעניות ובמעמדות ורבנן ההוא אקראי בעלמא:,בית הכנסת לוקחין תיבה: אמר רבי שמואל בר נחמני א"ר יונתן לא שנו אלא בית הכנסת של כפרים אבל בית הכנסת של כרכין כיון דמעלמא אתו ליה לא מצו מזבני ליה דהוה ליה דרבים,אמר רב אשי האי בי כנישתא דמתא מחסיא אף על גב דמעלמא אתו לה כיון דאדעתא דידי קאתו אי בעינא מזבנינא לה,מיתיבי א"ר יהודה מעשה בבית הכנסת של טורסיים שהיה בירושלים שמכרוה לרבי אליעזר ועשה בה כל צרכיו והא התם דכרכים הוה ההיא בי כנישתא זוטי הוה ואינהו עבדוה,מיתיבי (ויקרא יד, לד) בבית ארץ אחוזתכם אחוזתכם מיטמא בנגעים ואין ירושלים מיטמא בנגעים אמר רבי יהודה אני לא שמעתי אלא מקום מקדש בלבד,הא בתי כנסיות ובתי מדרשות מיטמאין אמאי הא דכרכין הוו אימא א"ר יהודה אני לא שמעתי אלא מקום מקודש בלבד,במאי קמיפלגי ת"ק סבר לא נתחלקה ירושלים לשבטים ורבי יהודה סבר נתחלקה ירושלים לשבטים,ובפלוגתא דהני תנאי,דתניא מה היה בחלקו של יהודה הר הבית הלשכות והעזרות ומה היה בחלקו של בנימין אולם והיכל ובית קדשי הקדשים,ורצועה היתה יוצאת מחלקו של יהודה ונכנסת בחלקו של בנימין ובה מזבח בנוי והיה בנימין הצדיק מצטער עליה בכל יום לבולעה שנאמר (דברים לג, יב) חופף עליו כל היום לפיכך זכה בנימין ונעשה אושפיזכן לשכינה,והאי תנא סבר לא נתחלקה ירושלים לשבטים דתניא אין משכירים בתים בירושלים מפני שאינן שלהן ר"א (בר צדוק) אומר אף לא מטות לפיכך עורות קדשים בעלי אושפיזין נוטלין אותן בזרוע,אמר אביי ש"מ אורח ארעא למישבק אינש גולפא ומשכא באושפיזיה,אמר רבא לא שנו אלא שלא מכרו שבעה טובי העיר במעמד אנשי העיר אבל מכרו שבעה טובי העיר במעמד אנשי העיר אפילו | 26a. b they may purchase scrolls /b of the Prophets and the Writings. If they sold b scrolls /b of the Prophets and Writings, b they may purchase a Torah /b scroll., b However, /b the proceeds of a sale of a sacred item may not be used to purchase an item of a lesser degree of sanctity. Therefore, b if they sold a Torah /b scroll, b they may not /b use the proceeds to b purchase scrolls /b of the Prophets and the Writings. If they sold b scrolls /b of the Prophets and Writings, b they may not purchase wrapping cloths. /b If they sold b wrapping cloths, they may not purchase an ark. /b If they sold b an ark, they may not purchase a synagogue. /b If they sold b a synagogue, they may not purchase a town square. /b , b And similarly, /b the same limitation applies b to /b any b surplus funds /b from the sale of sacred items, i.e., if after selling an item and purchasing something of a greater degree of sanctity there remain additional, unused funds, the leftover funds are subject to the same principle and may be used to purchase only something of a degree of sanctity greater than that of the original item., strong GEMARA: /strong The mishna states: b Residents of a town who sold the town square /b may purchase a synagogue with the proceeds. Concerning this mishna, b Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: This is the statement of Rabbi Menaḥem bar Yosei, cited unattributed. However, the Rabbis say: The town square does not have any sanctity. /b Therefore, if it is sold, the residents may use the money from the sale for any purpose., b And Rabbi Menaḥem bar Yosei, what is his reason /b for claiming that the town square has sanctity? b Since the people pray in /b the town square b on /b communal b fast days and on /b non-priestly b watches, /b it is defined as a place of prayer and as such has sanctity. b And the Rabbis, /b why do they disagree? They maintain b that /b use of the town square b is merely an irregular occurrence. /b Consequently, the town square is not to be defined as a place of prayer, and so it has no sanctity.,§ The mishna states: If they sold b a synagogue, they may purchase an ark. /b The Gemara cites a qualification to this i halakha /i : b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: They taught /b this b only /b with regard to b a synagogue of a village, /b which is considered the property of the residents of that village. b However, /b with regard to b a synagogue of a city, since /b people b come to it from the /b outside b world, /b the residents of the city b are not able to sell it, because it is /b considered to be the property b of the public /b at large and does not belong exclusively to the residents of the city., b Rav Ashi said: This synagogue of Mata Meḥasya, although /b people b from the /b outside b world come to it, since they come at my discretion, /b as I established it, and everything is done there in accordance with my directives, b if I wish, I can sell it. /b ,The Gemara b raises an objection /b to Rabbi Shmuel bar Naḥmani’s statement, from a i baraita /i : b Rabbi Yehuda said: /b There was b an incident involving a synagogue of bronze workers [ i tursiyyim /i ] that was in Jerusalem, which they sold to Rabbi Eliezer, and he used it for all his /b own b needs. /b The Gemara asks: b But wasn’t /b the synagogue b there /b one b of cities, /b as Jerusalem is certainly classified as a city; why were they permitted to sell it? The Gemara explains: b That /b one b was a small synagogue, and /b it was the bronze workers b themselves /b who b built it. /b Therefore, it was considered exclusively theirs, and they were permitted to sell it.,The Gemara b raises an objection /b from another i baraita /i : The verse states with regard to leprosy of houses: “And I put the plague of leprosy b in a house of the land of your possession” /b (Leviticus 14:34), from which it may be inferred: b “Your possession,” /b i.e., a privately owned house, b can become ritually impure with leprosy, but /b a house in b Jerusalem cannot become ritually impure with leprosy, /b as property there belongs collectively to the Jewish people and is not privately owned. b Rabbi Yehuda said: I heard /b this distinction stated b only /b with regard to b the site of the Temple alone, /b but not with regard to the entire city of Jerusalem.,The Gemara explains: From Rabbi Yehuda’s statement, it is apparent that only the site of the Temple cannot become ritually impure, b but synagogues and study halls /b in Jerusalem b can become ritually impure. Why /b should this be true given b that they are /b owned by the b city? /b The Gemara answers: Emend the i baraita /i and b say /b as follows: b Rabbi Yehuda said: I heard /b this distinction stated b only /b with regard to b a sacred site, /b which includes the Temple, synagogues, and study halls., b With regard to what /b principle do the first i tanna /i and Rabbi Yehuda b disagree? The first i tanna /i holds /b that b Jerusalem was not apportioned to the tribes, /b i.e., it was never assigned to any particular tribe, but rather it belongs collectively to the entire nation. b And Rabbi Yehuda holds: Jerusalem was apportioned to the tribes, /b and it is only the site of the Temple itself that belongs collectively to the entire nation.,The Gemara notes: They each follow a different opinion b in the dispute /b between b these i tanna’im /i : /b ,One i tanna /i holds that Jerusalem was apportioned to the tribes, b as it is taught /b in a i baraita /i : b What /b part of the Temple b was in the /b tribal b portion of Judah? The Temple mount, the /b Temple b chambers, and the /b Temple b courtyards. And what was in the /b tribal b portion of Benjamin? The Entrance Hall, the Sanctuary, and the Holy of Holies. /b , b And a strip /b of land b issued forth from the portion of Judah and entered into the portion of Benjamin, and upon /b that strip b the altar was built, and /b the tribe of b Benjamin, the righteous, would agonize over it every day /b desiring b to absorb it /b into its portion, due to its unique sanctity, b as it is stated /b in Moses’ blessing to Benjamin: b “He covers it throughout the day, /b and he dwells between his shoulders” (Deuteronomy 33:12). The phrase “covers it” is understood to mean that Benjamin is continually focused upon that site. b Therefore, Benjamin was privileged by becoming the host [ i ushpizekhan /i ] of the /b Divine Presence, as the Holy of Holies was built in his portion., b And this /b other b i tanna /i holds /b that b Jerusalem was not apportioned to the tribes, as it is taught /b in a i baraita /i : b One may not rent out houses in Jerusalem, due to /b the fact b that /b the houses b do not belong to /b those occupying them. Rather, as is true for the entire city, they are owned collectively by the nation. b Rabbi Elazar bar Tzadok says: Even beds may not /b be hired out. b Therefore, /b in the case of the b hides of /b the renter’s b offerings /b that the innkeepers take in lieu of payment, the b innkeepers /b are considered to be b taking them by force, /b as they did not have a right to demand payment.,Apropos the topic of inns, the Gemara reports: b Abaye said: Learn from /b this i baraita /i that b it is proper etiquette /b for b a person to leave /b his wine b flask and /b the b hide /b of the animal that he slaughtered b at his inn, /b i.e., the inn where he stayed, as a gift for the service he received.,§ The Gemara returns its discussion of the mishna: b Rava said: They taught /b that there is a limitation on what may be purchased with the proceeds of the sale of a synagogue b only when the seven representatives of the town /b who were appointed to administer the town’s affairs b had not sold /b the synagogue b in an assembly of the residents of the town. However, /b if b the seven representatives of the town had sold /b it b in an assembly of the residents of the town, /b then b even /b |
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105. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 47; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 138 | 110a. b and swear to the Lord of hosts; /b one shall be called the city of destruction” (Isaiah 19:18). b They went to Alexandria in Egypt and built an altar and sacrificed /b offerings b upon it for the sake of Heaven, as it is stated /b in the following verse: b “In that day shall there be an altar to the Lord in the midst of the land of Egypt, /b and a pillar at its border, to the Lord” (Isaiah 19:19).,The verse states: b “One shall be called the city of destruction” /b (Isaiah 19:18). The Gemara asks: b What /b is the meaning of the verse: b “One shall be called the city of destruction”? /b The Gemara answers: b As Rav Yosef translates /b into Aramaic: Concerning b the City of the Sun, which will be destroyed in the future, it will be said that it is one of them. And from where /b is it derived b that /b in the phrase: b “The city of destruction [ i heres /i ],” the term /b i heres /i b is /b referring b to the sun? As it is written: “Who commands the sun [ i ḥeres /i ], and it does not rise; /b and seals up the stars” (Job 9:7).,§ After mentioning the Jewish community in Egypt, the Gemara discusses Jewish communities in other locations. The verse states: “Fear not, for I am with you; I will bring your seed from the east and gather you from the west; I will say to the north: Give up, and to the south: Keep not back, b bring My sons from far, and My daughters from the end of the earth” /b (Isaiah 43:5–6). What is the meaning of b “bring My sons from far”? Rav Huna says: These are the exiles of Babylonia, whose minds are calm, like sons, /b and who can therefore focus properly on Torah study and mitzvot. What is the meaning of b “and My daughters from the end of the earth”? These are the exiles of other countries, whose minds are unsettled, like daughters. /b ,§ b Rabbi Abba bar Rav Yitzḥak says /b that b Rav Ḥisda says, and some say /b that b Rav Yehuda says /b that b Rav says: /b The gentiles living b from Tyre to Carthage recognize the Jewish people, /b their religion, b and their Father in Heaven. But /b those living b to the west of Tyre and to the east of Carthage recognize neither the Jewish people nor their Father in Heaven. /b , b Rav Shimi bar Ḥiyya raised an objection to /b the statement of b Rav /b from the verse: b “From the rising of the sun until it sets, My name is great among the nations; and in every place offerings are presented to My name, and a pure meal offering; /b for My name is great among the nations, says the Lord of hosts” (Malachi 1:11). This indicates that God’s name is known across the entire world, even to the west of Tyre and the east of Carthage. Rav b said to him: Shimi, /b is it b you /b who is raising such an objection? The verse does not mean that they recognize God and worship him. Rather, it means b that /b although they worship idols, b they call Him the God of gods. /b ,§ The verse states: “And b in every place offerings are presented to My name, /b and a pure meal offering; for My name is great among the nations, says the Lord of hosts.” Does it b enter your mind /b to say that it is permitted to sacrifice offerings b in every place? /b Rather, b Rabbi Shmuel bar Naḥmani says /b that b Rabbi Yonatan says: These are Torah scholars, who engage in Torah /b study b in every place. /b God says: b I ascribe them /b credit b as though they burn and present /b offerings b to My name. /b ,Furthermore, when the verse states: b “And a pure meal offering,” this /b is referring to b one who studies Torah in purity, /b i.e., one who first b marries a woman and afterward studies Torah. /b Since he is married, he is not disturbed by sinful thoughts.,The Gemara cites another verse that praises Torah scholars. b “A Song of Ascents, Behold, bless the Lord, all you servants of the Lord, who stand in the House of the Lord at night” /b (Psalms 134:1). b What /b is the meaning of b “at night,” /b given that the Temple service is not performed at night and all the offerings must be sacrificed during the daytime? b Rabbi Yoḥa says: These are Torah scholars, who engage in Torah /b study b at night. The verse ascribes them /b credit b as though they engage in the /b Temple b service. /b ,§ The Gemara cites another verse that is interpreted in a similar vein. King Solomon said to Hiram of Tyre: “Behold, I am about to build a house for the name of the Lord my God, to dedicate it to Him, and to burn before Him incense of sweet spices, and for the continual shewbread, and for the burnt offerings morning and evening, on the i Shabbatot /i , and on the New Moons, and on the Festivals of the Lord our God. b This is an ordice forever for Israel” /b (II Chronicles 2:3). Since the Temple was eventually destroyed, what did Solomon mean when he said that it is “an ordice forever”? b Rav Giddel says /b that b Rav says: This /b is referring to the b altar /b that remains b built /b in Heaven even after the earthly Temple was destroyed, b and /b the angel b Michael, the great minister, stands and sacrifices an offering upon it. /b , b And Rabbi Yoḥa says /b that there is an alternative explanation of the verse: b These are Torah scholars, who engage in /b studying b the i halakhot /i of /b the Temple b service. The verse ascribes them /b credit b as though the Temple was built in their days /b and they are serving in it.,§ The Gemara cites similar interpretations of verses: b Reish Lakish said: What /b is the meaning of that b which is written: “This is the law [ i torah /i ] of the burnt offering, of the meal offering, and of the sin offering, and of the guilt offering, /b and of the consecration offering, and of the sacrifice of peace offerings” (Leviticus 7:37)? This teaches that b anyone who engages in Torah /b study is considered b as though he sacrificed a burnt offering, a meal offering, a sin offering, and a guilt offering. /b , b Rava said /b an objection to this interpretation: b This /b verse states: b “of the burnt offering, of the meal offering.” /b If the interpretation of Reish Lakish is correct, the verse b should have /b written: b “Burnt offering and meal offering.” Rather, Rava says /b that the correct interpretation of this verse is: b Anyone who engages in Torah /b study b need not /b bring b a burnt offering, nor a sin offering, nor a meal offering, nor a guilt offering. /b , b Rabbi Yitzḥak said: What /b is the meaning of that b which is written: “This is the law of the sin offering” /b (Leviticus 6:18), b and: “This is the law of the guilt offering” /b (Leviticus 7:1)? These verses teach that b anyone who engages in /b studying b the law of the sin offering /b is ascribed credit b as though he sacrificed a sin offering, and anyone who engages in /b studying b the law of a guilt offering /b is ascribed credit b as though he sacrificed a guilt offering. /b , strong MISHNA: /strong b It is stated with regard to an animal burnt offering: “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 1:9), b and with regard to a bird burnt offering: “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 1:17), b and with regard to a meal offering: “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 2:2). The repetitive language employed concerning all of these different offerings is b to say to you /b that b one who brings a substantial /b offering b and one who brings a meager /b offering have equal merit, b provided that he directs his heart toward Heaven. /b , strong GEMARA: /strong b Rabbi Zeira said: What is the verse /b from which this principle is derived? b “Sweet is the sleep of a laboring man, whether he consumes little or much” /b (Ecclesiastes 5:11).The verse is interpreted as referring to one who brings an offering, and teaches that one who brings a substantial offering and one who brings a meager offering can be equally assured that their offering will be accepted., b Rav Adda bar Ahava said /b that the source is b from here: “When goods increase, those who consume them increase; and what advantage is there to the owner, /b except seeing them with his eyes?” (Ecclesiastes 5:10). One who brings a substantial offering, who thereby increases the number of priests who partake of it, does not have more merit than one who brings a meager offering. Rather, the offering that God desires is one where He recognizes, i.e., “seeing them with His eyes,” that its owner has the proper intent.,The Gemara addresses the expression “an aroma pleasing to the Lord” stated in the verses mentioned in the mishna. b It is taught /b in a i baraita /i that b Rabbi Shimon ben Azzai says: Come and see what is written in the portion of offerings: As /b in these verses, the divine names b i El /i and i Elohim /i are not stated, but /b only b “the Lord.” /b This is b so /b as b not to give a claim to a litigant to argue. /b Only one name of God is used in conjunction with all the various offerings, to prevent heretics from claiming that different offerings are brought to different gods., b And it is stated with regard to a large bull /b offering: b “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 1:9), b and with regard to a small bird /b offering: b “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 1:17), b and with regard to a meal offering: “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 1:9). The repetitive language employed concerning all of these different offerings is b to say to you /b that b one who brings a substantial /b offering b and one who brings a meager /b offering have equal merit, b provided that he directs his heart toward Heaven. /b , b And lest you say /b that God b needs /b these offerings b for consumption, /b in which case a larger offering would be preferable to a smaller one, b the verse states: “If I were hungry, I would not tell you; for the world is Mine, and everything within it” /b (Psalms 50:12). b And it is stated: “For every beast of the forest is Mine, and the cattle upon a thousand hills. I know all the fowls of the mountains; and the wild beasts of the field are Mine” /b (Psalms 50:10–11). Similarly, it is stated in the following verse: b “Do I eat the flesh of bulls, or drink the blood of goats?” /b (Psalms 50:13)., b I did not say to you: Sacrifice /b offerings to me, b so that you will say: I will do His will, /b i.e., fulfill His needs, b and He will do my will. You are not sacrificing to /b fulfill b My will, /b i.e., My needs, b but you are sacrificing to /b fulfill b your will, /b i.e., your needs, in order to achieve atonement for your sins by observing My mitzvot, b as it is stated: /b “And when you sacrifice an offering of peace offerings to the Lord, b you shall sacrifice it so that you may be accepted” /b (Leviticus 19:5)., b Alternatively, /b the verse: “And when you sacrifice an offering of peace offerings to the Lord, b you shall sacrifice it so that you may be accepted [ i lirtzonkhem /i ]” /b (Leviticus 19:5), can be interpreted differently: b Sacrifice willingly [ i lirtzonkhem /i ]; sacrifice intentionally. /b ,This is b as Shmuel asked Rav Huna: From where /b is it derived with regard b to one who acts unawares /b in the case b of consecrated /b items, i.e., if one slaughtered an offering without intending to perform the act of slaughter at all, but rather appeared like one occupied with other matters, b that /b the offering b is disqualified? /b Rav Huna said to Shmuel: It is derived from a verse, b as it is stated: “And he shall slaughter the young bull /b before the Lord” (Leviticus 1:5), teaching that the mitzva is not performed properly b unless the slaughter is for the sake of a young bull, /b i.e., with the knowledge that he is performing an act of slaughter.,Shmuel b said to /b Rav Huna: b We have this /b as an established i halakha /i already, that it is a mitzva to slaughter the offering for the sake of a bull, but b from where /b is it derived that this requirement is b indispensable? /b Rav Huna b said to him /b that the verse states: b “With your will you shall slaughter it” /b (Leviticus 19:5), i.e., b sacrifice intentionally, /b in the form of a purposeful action.,...Y |
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| 106. Anon., Midrash Psalms, 19.22 (4th cent. CE - 9th cent. CE) Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 546 |
107. Anon., Numbers Rabba, 11.4 (4th cent. CE - 9th cent. CE) Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 375| 11.4. דַּבֵּר אֶל אַהֲרֹן וגו' (במדבר ו, כג), לְפִי שֶׁכָּל מַעֲשֵׂה הַפָּרָשָׁה בְּאַהֲרֹן, הֵבִיא אֶת אַהֲרֹן וְאֶת בָּנָיו לִכְלַל דִּבּוּר, שֶׁזֶּה כְּלָל, כָּל זְמַן שֶׁהַמַּעֲשֶׂה בַּכֹּהֲנִים הַדִּבּוּר לַכֹּהֲנִים, הַמַּעֲשֶׂה לְיִשְׂרָאֵל, הַדִּבּוּר לְיִשְׂרָאֵל. כֹּה תְבָרֲכוּ, רַבִּי יְהוּדָה אוֹמֵר מִנַּיִן אַתָּה אוֹמֵר שֶׁמִּפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא נֶאֱמַר לְמשֶׁה בְּאֵיזֶה סֵדֶר יְבָרְכוּ אֶת יִשְׂרָאֵל, תַּלְמוּד לוֹמַר: כֹּה תְבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל. כֹּה תְבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל בִּלְשׁוֹן הַקֹּדֶשׁ. אַתָּה אוֹמֵר בִּלְשׁוֹן הַקֹּדֶשׁ אוֹ אֵינוֹ אֶלָּא בְּכָל לָשׁוֹן, נֶאֱמַר כָּאן כֹּה תְבָרְכוּ, וְנֶאֱמַר לְהַלָּן (דברים כז, יב): אֵלֶּה יַעַמְדוּ לְבָרֵךְ אֶת הָעָם, מַה לְּהַלָּן בִּלְשׁוֹן הַקֹּדֶשׁ אַף כָּאן בִּלְשׁוֹן הַקֹּדֶשׁ. רַבִּי יְהוּדָה אוֹמֵר אֵינוֹ צָרִיךְ, הֲרֵי הוּא אוֹמֵר. כֹּה, עַד שֶׁיֹּאמְרוּ בַּלָּשׁוֹן הַזֶּה, שֶׁכָּל מָקוֹם שֶׁנֶּאֱמַר עֲנִיָּה וַאֲמִירָה וְכֹה, בִּלְשׁוֹן הַקֹּדֶשׁ. כֹּה תְבָרְכוּ, בַּעֲמִידָה. אַתָּה אוֹמֵר בַּעֲמִידָה, אוֹ שֶׁלֹא בַּעֲמִידָהּ, תַּלְמוּד לוֹמַר: אֵלֶּה יַעַמְדוּ לְבָרֵךְ אֶת הָעָם, נֶאֱמַר כָּאן בְּרָכָה, וְנֶאֱמַר לְהַלָּן בְּרָכָה, מַה בְּרָכָה הָאֲמוּרָה לְהַלָּן בַּעֲמִידָה, אַף בְּרָכָה הָאֲמוּרָה כָּאן בַּעֲמִידָה. רַבִּי נָתָן אוֹמֵר אֵינוֹ צָרִיךְ, שֶׁכְּבָר נֶאֱמַר (דברים י, ח): לְשָׁרְתוֹ וּלְבָרֵךְ בִּשְׁמוֹ, מַקִּישׁ בְּרָכָה לַשֵּׁרוּת, מַה שֵּׁרוּת בַּעֲמִידָה, דִּכְתִיב: לַעֲמֹד לְשָׁרֵת, אַף בְּרָכָה בַּעֲמִידָה. כֹּה תְבָרְכוּ בִּנְשִׂיאוּת כַּפַּיִם. אַתָּה אוֹמֵר בִּנְשִׂיאוּת כַּפַּיִם, אוֹ אֵינוֹ אֶלָּא בִּנְשִׂיאוּת כַּפַּיִם וְשֶׁלֹא בִּנְשִׂיאוּת כַּפַּיִם, תַּלְמוּד לוֹמַר (ויקרא ט, כב): וַיִּשָֹּׂא אַהֲרֹן אֶת יָדָיו אֶל הָעָם וַיְבָרֲכֵם, מַה הוּא בִּנְשִׂיאוּת כַּפַּיִם אַף בָּנָיו בִּנְשִׂיאוּת כַּפַּיִם. רַבִּי יוֹנָתָן אוֹמֵר אִי מַה לְהַלָּן רֹאשׁ חֹדֶשׁ וְקָרְבַּן צִבּוּר וְכֹהֵן גָּדוֹל, אַף כָּאן רֹאשׁ חֹדֶשׁ וְקָרְבַּן צִבּוּר וְכֹהֵן גָּדוֹל. תַּלְמוּד לוֹמַר (דברים כז, יב): כִּי בוֹ בָּחַר ה' וגו' הוּא וּבָנָיו, מַקִּישׁ בָּנָיו לוֹ, מַה הוּא בִּנְשִׂיאוּת כַּפַּיִם אַף בָּנָיו בִּנְשִׂיאוּת כַּפַּיִם, וּכְתִיב (דברים כז, יב): כָּל הַיָּמִים, וְאִתְקַשׁ בְּרָכָה לַשֵּׁרוּת. כֹּה תְבָרְכוּ, בַּשֵּׁם הַמְפֹרָשׁ, אַתָּה אוֹמֵר בַּשֵּׁם הַמְפֹרָשׁ אוֹ אֵינוֹ אֶלָּא בְּכִנּוּי, תַּלְמוּד לוֹמַר: וְשָׂמוּ אֶת שְׁמִי עַל בְּנֵי יִשְׂרָאֵל וַאֲנִי אֲבָרֲכֵם בַּשֵּׁם הַמְיֻחָד לִי. יָכוֹל אַף בַּגְּבוּלִין, נֶאֱמַר כָּאן: וְשָׂמוּ אֶת שְׁמִי, וְנֶאֱמַר לְהַלָּן (דברים יב, ה): לָשׂוּם אֶת שְׁמוֹ, מַה לְּהַלָּן בֵּית הַמִּקְדָּשׁ, אַף כָּאן בֵּית הַמִּקְדָּשׁ. מִכָּאן אָמְרוּ בַּמִּקְדָּשׁ בַּשֵּׁם הַמְּפֹרָשׁ וּבַמְדִינָה בְּכִנּוּי, דִּבְרֵי רַבִּי יֹאשִׁיָּה. רַבִּי יוֹנָתָן אוֹמֵר הֲרֵי הוּא אוֹמֵר (שמות כ, כד): בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי וגו', זֶה מִקְרָא מְסֹרָס, שֶׁבְּכָל מָקוֹם שֶׁאֲנִי אָבוֹא אֵלֶיךָ וּבֵרַכְתִּיךָ, שָׁם אַזְכִּיר אֶת שְׁמִי, וְהֵיכָן אֲנִי נִגְלֶה אֵלֶיךָ, בְּבֵית הַבְּחִירָה, אַף אַתָּה לֹא תְהֵא מַזְכִּיר אֶת שְׁמִי אֶלָּא בְּבֵית הַבְּחִירָה, מִכָּאן אָמְרוּ שֵׁם הַמְּפֹרָשׁ אָסוּר לוֹמַר בַּגְּבוּלִין. כֹּה תְבָרְכוּ וגו', אֵין לִי אֶלָּא בְּרָכָה לְיִשְׂרָאֵל, בְּרָכָה לַגֵּרִים, לַנָּשִׁים וְלַעֲבָדִים מְשֻׁחְרָרִים מִנַּיִן, תַּלְמוּד לוֹמַר (במדבר ו, כג): אָמוֹר לָהֶם לְכֻלָּן. כֹּה תְבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל, פָּנִים כְּנֶגֶד פָּנִים. אוֹ עֹרֶף מוּל פָּנִים, תַּלְמוּד לוֹמַר: אָמוֹר לָהֶם, פָּנִים כְּנֶגֶד פָּנִים, כְּאָדָם שֶׁאוֹמֵר לַחֲבֵרוֹ. אָמוֹר לָהֶם, מִכָּאן שֶׁהַחַזָּן צָרִיךְ לוֹמַר לָהֶם שֶׁיֹּאמְרוּ, אִם שְׁנֵי כֹּהֲנִים הֵם שֶׁיַּעֲלוּ לַדּוּכָן, צָרִיךְ שֶׁיֹּאמַר לָהֶם הַחַזָּן: כֹּהֲנִים בָּרֵכוּ. וְאִם אֵינוֹ אֶלָּא כֹּהֵן אֶחָד, אֵינוֹ צָרִיךְ לוֹמַר, שֶׁנֶּאֱמַר: אָמוֹר לָהֶם לִשְׁנַיִם. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כָּל כֹּהֵן שֶׁאֵינוֹ עוֹלֶה לַדּוּכָן עוֹבֵר בְּשָׁלשׁ עֲשֵׂה: כֹּה תְבָרְכוּ, אָמוֹר לָהֶם, וְשָׂמוּ אֶת שְׁמִי. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כָּל כֹּהֵן שֶׁאֵינוֹ עוֹקֵר אֶת רַגְלָיו לַעֲלוֹת אֵצֶל הַתֵּבָה בְּבִרְכַּת עֲבוֹדָה, שׁוּב אֵינוֹ עוֹלֶה, שֶׁנֶּאֱמַר (ויקרא יט, כב): וַיִּשָֹּׂא אַהֲרֹן אֶת יָדָו אֶל הָעָם וַיְבָרֲכֵם וַיֵּרֶד מֵעֲשׂוֹת הַחַטָּאת, מַה לְּהַלָּן בַּעֲבוֹדָה, אַף כָּאן בַּעֲבוֹדָה. אָמַר רַבִּי שַׂמְלָאי בֵּית הַכְּנֶסֶת שֶׁכֻּלָּם כֹּהֲנִים, כֻּלָּם עוֹלִים לַדּוּכָן, וְהוּא דְּאִשְׁתַּיְרוּ עֲשָׂרָה יִשְׂרָאֵל שֶׁעוֹנִין אָמֵן. בֵּית הַכְּנֶסֶת שֶׁכֻּלָּה כֹּהֲנִים, מִקְצָתָן עוֹלִים לַדּוּכָן, מִקְצָתָם עוֹנִים אָמֵן. הָעָם שֶׁאֲחוֹרֵי הַכֹּהֲנִים אֵינָן בִּכְלַל בְּרָכָה, וּלְכָךְ הָיוּ הַכֹּהֲנִים עוֹלִים אֶל הָאָרוֹן כְּדֵי שֶׁיִּהְיוּ כָּל הָעָם בִּפְנֵיהֶם. אָמַר רַבִּי שִׁמְעוֹן בֶּן פָּזִי כָּל כֹּהֵן שֶׁלֹא נָטַל יָדָיו לֹא יִשָֹּׂא אֶת כַּפָּיו, שֶׁנֶּאֱמַר (תהלים קלד, ב): שְׂאוּ יְדֵיכֶם קֹדֶשׁ וּבָרְכוּ אֶת ה'. שָׁאֲלוּ תַּלְמִידָיו אֶת רַבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ בַּמֶּה הֶאֱרַכְתָּ יָמִים, אָמַר לָהֶם מִיָּמַי לֹא עָשִׂיתִי בֵּית הַכְּנֶסֶת קַפַּנְדַּרְיָא, וְלֹא פָּסַעְתִּי עַל רָאשֵׁי עַם קֹדֶשׁ, וְלֹא נָשָׂאתִי אֶת כַּפַּי בְּלֹא בְּרָכָה. מַאי מְבָרֵךְ אֲשֶׁר קִדְּשָׁנוּ בִּקְדֻשָּׁתוֹ שֶׁל אַהֲרֹן וְצִוָּנוּ לְבָרֵךְ אֶת עַמּוֹ יִשְׂרָאֵל בְּאַהֲבָה. כִּי עָקַר הַכֹּהֵן רַגְלָיו לַעֲלוֹת לַדּוּכָן מַאי אָמַר, יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹהֵינוּ שֶׁתְּהֵא בְּרָכָה זוֹ שֶׁצִּוִּיתָנוּ לְבָרֵךְ אֶת עַמְּךָ יִשְׂרָאֵל, שֶׁלֹא יְהֵא בָהּ מִכְשֹׁל וְעָוֹן. וְכִי מְסַיֵּם לְבָרֵךְ וּמַחֲזִיר פָּנָיו מִן הַצִּבּוּר מַאי אָמַר, רִבּוֹנוֹ שֶׁל עוֹלָם עָשִׂינוּ מַה שֶּׁגָּזַרְתָּ עָלֵינוּ עֲשֵׂה עִמָּנוּ מַה שֶּׁהִבְטַחְתָּנוּ. אָמַר רַב חִסְדָּא אֵין הַכֹּהֲנִים רַשָּׁאִים לָכֹף קִשְׁרֵי אֶצְבְּעוֹת יָדָם עַד שֶׁיַּחֲזִירוּ פְּנֵיהֶם מִן הַצִּבּוּר, וְאֵין הַקּוֹרֵא רַשַּׁאי לִקְרוֹת בִּרְכַּת כֹּהֲנִים עַד שֶׁיִּכְלֶה אָמֵן מִפִּי הַצִּבּוּר, וְאֵין הַכֹּהֲנִים רַשָּׁאִים לְהַתְחִיל בִּבְרָכָה אַחֶרֶת עַד שֶׁיִּכְלֶה אָמֵן מִפִּי הַצִּבּוּר, וְאֵין הַכֹּהֲנִים רַשָּׁאִים לְהַחֲזִיר פְּנֵיהֶם מִן הַצִּבּוּר עַד שֶׁיַּתְחִיל שְׁלִיחַ צִבּוּר בְּשִׂים שָׁלוֹם, וְאֵינָם רַשָּׁאִין לַעֲקֹר רַגְלֵיהֶם וְלֵילֵךְ עַד שֶׁיִּגְמֹר שְׁלִיחַ צִבּוּר שִׂים שָׁלוֹם. בִּזְּמַן שֶׁהַכֹּהֲנִים מְבָרְכִין הָעָם מָה הַצִּבּוּר אוֹמְרִים, אָמַר רַבִּי זֵירָא (תהלים קג, כ כב): בָּרְכוּ ה' מַלְאָכָיו וגו', בָּרְכוּ ה' כָּל צְבָאָיו וגו' בָּרְכוּ ה' כָּל מַעֲשָׂיו וגו'. הֵיכָן אוֹמֵר אוֹתָן, רַב יוֹסֵף אָמַר בֵּין כָּל בְּרָכָה וּבְרָכָה. רַב אָמַר בְּהַזְכָּרַת הַשֵּׁם. פְּלִיגֵי בָּהּ רַב מָארֵי וְרַב זְבִיד, חַד אָמַר פָּסוּק כְּנֶגֶד פָּסוּק, וְחַד אָמַר בְּכָל פָּסוּק אוֹמֵר לְכָל שְׁלשֶׁת הַפְּסוּקִים. בְּמוּסַף שֶׁל שַׁבָּת כְּשֶׁהַכֹּהֲנִים מְבָרְכִים מָה הַצִּבּוּר אוֹמְרִים, אָמַר רַב אַסֵי (תהלים קלד, א ב): שִׁיר הַמַּעֲלוֹת הִנֵּה בָּרְכוּ אֶת ה' וגו' שְׂאוּ יְדֵיכֶם וגו' (תהלים קלה, כא): בָּרוּךְ ה' מִצִּיּוֹן וגו'. וְלָמָּה אֵינוֹ אוֹמֵר (תהלים קלד, ג): יְבָרֶכְךָ ה' מִצִּיּוֹן וגו', שֶׁכָּתוּב בְּהַהוּא עִנְיָן, אָמַר רַבִּי יְהוּדָה בְּרֵיהּ דְּרַבִּי שִׁמְעוֹן בֶּן פָּזִי, מִתּוֹךְ שֶׁהִתְחִיל בְּבִרְכוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, מְסַיֵּם בְּבִרְכוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. בַּמִּנְחָה שֶׁל תַּעֲנִיּוֹת מַאי אָמְרֵי, אָמַר רַב אַחָא בַּר יַעֲקֹב (ירמיה יד, ז ט): אִם עֲוֹנֵינוּ עָנוּ בָנוּ ה' עֲשֵׂה לְמַעַן שְׁמֶךָ כִּי רַבּוּ מְשׁוּבֹתֵינוּ לְךָ חָטָאנוּ. מִקְוֵה יִשְׂרָאֵל ה' מוֹשִׁיעוֹ בְּעֵת צָרָה לָמָּה תִהְיֶה כְּגֵר בָּאָרֶץ וּכְאֹרֵחַ נָטָה לָלוּן. לָמָּה תִהְיֶה כְּאִישׁ נִדְהָם כְּגִבּוֹר לֹא יוּכַל לְהוֹשִׁיעַ וְאַתָּה בְּקִרְבֵּנוּ ה' וְשִׁמְךָ עָלֵינוּ נִקְרָא. בַּנְּעִילָה שֶׁל יוֹם הַכִּפּוּרִים מַאי אָמְרֵי (תהלים קכח, ד ו): הִנֵּה כִּי כֵן יְבֹרַךְ גָּבֶר יְרֵא ה'. יְבָרֶכְךָ ה' מִצִּיּוֹן וּרְאֵה בְּטוּב יְרוּשָׁלָיִם כֹּל יְמֵי חַיֶּיךָ. וּרְאֵה בָנִים לְבָנֶיךָ שָׁלוֹם עַל יִשְׂרָאֵל. אָמַר רַבִּי חִיָּא בַּר אַבָּא כָּל הָאוֹמְרָן בַּגְּבוּלִין אֵינוֹ אֶלָּא טוֹעֶה, אָמַר רַבִּי חֲנִינָא בַּר פַּפָּא תֵּדַע דְּבַמִּקְדָּשׁ נָמֵי לָא לִבָּעֵי לְמֵמְרִינְהוּ, כְּלוּם יֵשׁ עֶבֶד שֶׁמְבָרְכִין אוֹתוֹ וְאֵינוֹ מַאֲזִין. אָמַר רַב אַחָא בַּר חֲנִינָא תֵּדַע דְּבַגְּבוּלִין נָמֵי מִבָּעֵי לְמֵמְרִינְהוּ, כְּלוּם יֵשׁ עֶבֶד שֶׁמְבָרְכִין אוֹתוֹ וְאֵינוֹ מַסְבִּיר פָּנִים. אָמַר רַבִּי אַבָּהוּ מֵרֵישׁ הֲוָה אָמֵינָא לְהַנֵּי קְרָאֵי, כֵּיוָן דְּחָזֵינָא לְרַבִּי אַבָּא דְּמִן עַכּוֹ דְּלָא אֲמַר לְהוּ, אֲנָא נָמֵי לָא אָמֵינָא לְהוּ. מִכָּאן שֶׁאֵין אוֹמְרִין אוֹתוֹ בַּגְּבוּלִין. בַּמְּדִינָה אוֹמְרִים בִּרְכַּת כֹּהֲנִים שָׁלשׁ בְּרָכוֹת, וּבַמִּקְדָּשׁ בְּרָכָה אַחַת, כָּל כָּךְ לָמָּה, שֶׁאֵין עוֹנִין אָמֵן בַּמִּקְדָּשׁ. תָּנֵי מִנַּיִן שֶׁאֵין עוֹנִין אָמֵן בַּמִּקְדָּשׁ, שֶׁנֶּאֱמַר (נחמיה ט, ה): קוּמוּ בָּרְכוּ אֶת ה' אֱלֹהֵיכֶם מִן הָעוֹלָם עַד הָעוֹלָם וִיבָרְכוּ שֵׁם כְּבֹדֶךָ וּמְרוֹמַם עַל כָּל בְּרָכָה וּתְהִלָּה. מִנַּיִן שֶׁעַל כָּל בְּרָכָה תְּהִלָּה, שֶׁנֶּאֱמַר: וּמְרוֹמַם עַל כָּל בְּרָכָה וּתְהִלָּה, עַל כָּל בְּרָכָה וּבְרָכָה תֵּן לוֹ תְּהִלָּה. בַּמְּדִינָה נוֹשְׂאִין כַּפֵּיהֶם כְּנֶגֶד כִּתְפוֹתֵיהֶם, וּבַמִּקְדָּשׁ עַל גַּבֵי רָאשֵׁיהֶם, חוּץ מִכֹּהֵן גָּדוֹל שֶׁאֵינוֹ מַגְבִּיהַּ יָדָיו לְמַעְלָה מִן הַצִּיץ. אָמוֹר לָהֶם, מָלֵא. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לַכֹּהֲנִים, לֹא מִפְּנֵי שֶׁאָמַרְתִּי לָכֶם שֶׁתִּהְיוּ מְבָרְכִים אֶת יִשְׂרָאֵל תִּהְיוּ מְבָרְכִים אוֹתָם בְּאַנְגַרְיָא וּבְבַהֲלוּת, אֶלָּא תִּהְיוּ מְבָרְכִין בְּכַוָּנַת הַלֵּב, כְּדֵי שֶׁתִּשְׁלַם הַבְּרָכָה בָּהֶן, לְכָךְ נֶאֱמַר אָמוֹר לָהֶם. | |
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| 108. Socrates Scholasticus, Ecclesiastical History, 1.17 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 247 |
109. Augustine, The City of God, 6.10 (4th cent. CE - 5th cent. CE) Tagged with subjects: •temple, sacrifice for emperors Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 571 | 6.10. That liberty, in truth, which this man wanted, so that he did not dare to censure that theology of the city, which is very similar to the theatrical, so openly as he did the theatrical itself, was, though not fully, yet in part possessed by Ann us Seneca, whom we have some evidence to show to have flourished in the times of our apostles. It was in part possessed by him, I say, for he possessed it in writing, but not in living. For in that book which he wrote against superstition, he more copiously and vehemently censured that civil and urban theology than Varro the theatrical and fabulous. For, when speaking concerning images, he says, They dedicate images of the sacred and inviolable immortals in most worthless and motionless matter. They give them the appearance of man, beasts, and fishes, and some make them of mixed sex, and heterogeneous bodies. They call them deities, when they are such that if they should get breath and should suddenly meet them, they would be held to be monsters. Then, a while afterwards, when extolling the natural theology, he had expounded the sentiments of certain philosophers, he opposes to himself a question, and says, Here some one says, Shall I believe that the heavens and the earth are gods, and that some are above the moon and some below it? Shall I bring forward either Plato or the peripatetic Strato, one of whom made God to be without a body, the other without a mind? In answer to which he says, And, really, what truer do the dreams of Titus Tatius, or Romulus, or Tullus Hostilius appear to you? Tatius declared the divinity of the goddess Cloacina; Romulus that of Picus and Tiberinus; Tullus Hostilius that of Pavor and Pallor, the most disagreeable affections of men, the one of which is the agitation of the mind under fright, the other that of the body, not a disease, indeed, but a change of color. Will you rather believe that these are deities, and receive them into heaven? But with what freedom he has written concerning the rites themselves, cruel and shameful! One, he says, castrates himself, another cuts his arms. Where will they find room for the fear of these gods when angry, who use such means of gaining their favor when propitious? But gods who wish to be worshipped in this fashion should be worshipped in none. So great is the frenzy of the mind when perturbed and driven from its seat, that the gods are propitiated by men in a manner in which not even men of the greatest ferocity and fable-renowned cruelty vent their rage. Tyrants have lacerated the limbs of some; they never ordered any one to lacerate his own. For the gratification of royal lust, some have been castrated; but no one ever, by the command of his lord, laid violent hands on himself to emasculate himself. They kill themselves in the temples. They supplicate with their wounds and with their blood. If any one has time to see the things they do and the things they suffer, he will find so many things unseemly for men of respectability, so unworthy of freemen, so unlike the doings of sane men, that no one would doubt that they are mad, had they been mad with the minority; but now the multitude of the insane is the defense of their sanity. He next relates those things which are wont to be done in the Capitol, and with the utmost intrepidity insists that they are such things as one could only believe to be done by men making sport, or by madmen. For having spoken with derision of this, that in the Egyptian sacred rites Osiris, being lost, is lamented for, but straightway, when found, is the occasion of great joy by his reappearance, because both the losing and the finding of him are feigned; and yet that grief and that joy which are elicited thereby from those who have lost nothing and found nothing are real - having I say, so spoken of this, he says, Still there is a fixed time for this frenzy. It is tolerable to go mad once in the year. Go into the Capitol. One is suggesting divine commands to a god; another is telling the hours to Jupiter; one is a lictor; another is an anointer, who with the mere movement of his arms imitates one anointing. There are women who arrange the hair of Juno and Minerva, standing far away not only from her image, but even from her temple. These move their fingers in the manner of hairdressers. There are some women who hold a mirror. There are some who are calling the gods to assist them in court. There are some who are holding up documents to them, and are explaining to them their cases. A learned and distinguished comedian, now old and decrepit, was daily playing the mimic in the Capitol, as though the gods would gladly be spectators of that which men had ceased to care about. Every kind of artificers working for the immortal gods is dwelling there in idleness. And a little after he says, Nevertheless these, though they give themselves up to the gods for purposes superflous enough, do not do so for any abominable or infamous purpose. There sit certain women in the Capitol who think they are beloved by Jupiter; nor are they frightened even by the look of the, if you will believe the poets, most wrathful Juno. This liberty Varro did not enjoy. It was only the poetical theology he seemed to censure. The civil, which this man cuts to pieces, he was not bold enough to impugn. But if we attend to the truth, the temples where these things are performed are far worse than the theatres where they are represented. Whence, with respect to these sacred rites of the civil theology, Seneca preferred, as the best course to be followed by a wise man, to feign respect for them in act, but to have no real regard for them at heart. All which things, he says, a wise man will observe as being commanded by the laws, but not as being pleasing to the gods. And a little after he says, And what of this, that we unite the gods in marriage, and that not even naturally, for we join brothers and sisters? We marry Bellona to Mars, Venus to Vulcan, Salacia to Neptune. Some of them we leave unmarried, as though there were no match for them, which is surely needless, especially when there are certain unmarried goddesses, as Populonia, or Fulgora, or the goddess Rumina, for whom I am not astonished that suitors have been awanting. All this ignoble crowd of gods, which the superstition of ages has amassed, we ought, he says, to adore in such a way as to remember all the while that its worship belongs rather to custom than to reality. Wherefore, neither those laws nor customs instituted in the civil theology that which was pleasing to the gods, or which pertained to reality. But this man, whom philosophy had made, as it were, free, nevertheless, because he was an illustrious senator of the Roman people, worshipped what he censured, did what he condemned, adored what he reproached, because, forsooth, philosophy had taught him something great - namely, not to be superstitious in the world, but, on account of the laws of cities and the customs of men, to be an actor, not on the stage, but in the temples, - conduct the more to be condemned, that those things which he was deceitfully acting he so acted that the people thought he was acting sincerely. But a stage-actor would rather delight people by acting plays than take them in by false pretences. |
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| 110. Anon., Apostolic Constitutions, 7.35.1-7.35.10 (4th cent. CE - 4th cent. CE) Tagged with subjects: •temple, in heaven, in songs of the sabbath sacrifice Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 137 |
| 111. Epiphanius, Panarion, 30.11.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 240 |
| 112. Procopius, On Buildings, 1 (6th cent. CE - 6th cent. CE) Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 244 |
| 113. Anon., Avot Derabbi Nathan B, 12 (6th cent. CE - 8th cent. CE) Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 401 |
| 114. Anon., Avot Derabbi Nathan A, 1 (6th cent. CE - 8th cent. CE) Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 239 |
| 115. Anon., Yalqut Shimoni, None Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 401 |
| 116. Anon., Megillat Taanit (Lichtenstein), None Tagged with subjects: •temple, sacrifice for emperors Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 571 |
| 117. Anon., Midrash Hagadol, None Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 546 |
| 118. Dead Sea Scrolls, 11Q17, 9.4-9.5 Tagged with subjects: •temple, in heaven, in songs of the sabbath sacrifice Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 135 |
| 119. Dead Sea Scrolls, 4Q405, None Tagged with subjects: •nan Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 136 |
| 120. Anon., Tchacos 3 Gospel of Judas, 39.18, 44.23-45.2, 55.19, 55.20 Tagged with subjects: •nan Found in books: Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 349 |
| 121. Anon., The Acts of Justin And Seven Companions (Review A), 95, 92 Tagged with subjects: •nan Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 135 |
| 122. Anon., Psalms of Solomon, 8.28 Tagged with subjects: •temple, sacrifice for emperors Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 571 |
| 123. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), 7.3, 23.4 Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 401, 546 |
| 126. Anon., Pesiqta De Rav Kahana, 6.3, 11.16, 24.19, 27.2 Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 200, 401 |
| 127. Anon., Midrash On Song of Songs, 2.16 Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 356 |
| 128. Anon., Apocalypse of Peter, 72.4-72.9 Tagged with subjects: •jerusalem temple, sacrifices in Found in books: Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 349 |
| 129. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 546 |
130. Anon., Letter of Aristeas, 45 Tagged with subjects: •temple, sacrifice for emperors Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 580 | 45. (ways). Immediately therefore I offered sacrifices on behalf of you, your sister, your children, and your friends, and all the people prayed that your plans might prosper continually, and that Almighty God might preserve your kingdom in peace with honour, and that the translation of the |
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| 131. Anon., Soferim, 12.7, 18.2 Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 200, 239, 550 |
| 132. Anon., Tanhuma, None Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 530 |
133. Vergil, Aeneis, 3.610 Tagged with subjects: •sacrifice, morning, performed in temple Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 284 | 3.610. that potent Queen. So shalt thou, triumphing, |
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| 134. Septuagint, 4 Maccabees, 36 Tagged with subjects: •sacrifices, jerusalem temple Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 247 |
