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4 results for "torah"
1. Hebrew Bible, Genesis, 22 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •homilies, prophets and writings as commentary on torah Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 195
2. Hebrew Bible, Job, 8.14, 31.24 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 195
8.14. "אֲשֶׁר־יָקוֹט כִּסְלוֹ וּבֵית עַכָּבִישׁ מִבְטַחוֹ׃", 31.24. "אִם־שַׂמְתִּי זָהָב כִּסְלִי וְלַכֶּתֶם אָמַרְתִּי מִבְטַחִי׃", 8.14. "Whose confidence is gossamer, And whose trust is a spider’s web.", 31.24. "If I have made gold my hope, And have said to the fine gold: ‘Thou art my confidence’;",
3. Hebrew Bible, Psalms, 91.10-91.12 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •homilies, prophets and writings as commentary on torah Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 195
91.11. "כִּי מַלְאָכָיו יְצַוֶּה־לָּךְ לִשְׁמָרְךָ בְּכָל־דְּרָכֶיךָ׃", 91.12. "עַל־כַּפַּיִם יִשָּׂאוּנְךָ פֶּן־תִּגֹּף בָּאֶבֶן רַגְלֶךָ׃", 91.10. "There shall no evil befall thee, Neither shall any plague come nigh thy tent.", 91.11. "For He will give His angels charge over thee, To keep thee in all thy ways.", 91.12. "They shall bear thee upon their hands, Lest thou dash thy foot against a stone.",
4. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •homilies, prophets and writings as commentary on torah Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 195
93a. גדולים צדיקים יותר ממלאכי השרת שנאמר (דניאל ג, כה) ענה ואמר הא אנא חזי גוברין ארבעה שריין מהלכין בגו נורא וחבל לא איתי בהון ורויה די רביעאה דמה לבר אלהין,אמר ר' תנחום בר חנילאי בשעה שיצאו חנניה מישאל ועזריה מכבשן האש באו כל אומות העולם וטפחו לשונאיהן של ישראל על פניהם אמרו להם יש לכם אלוה כזה ואתם משתחוים לצלם מיד פתחו ואמרו (דניאל ט, ז) לך ה' הצדקה ולנו בושת הפנים כיום הזה,אמר ר' שמואל בר נחמני אמר ר' יונתן מאי דכתיב (שיר השירים ז, ט) אמרתי אעלה בתמר אוחזה בסנסניו אמרתי אעלה בתמר אלו ישראל ועכשיו לא עלה בידי אלא סנסן אחד של חנניה מישאל ועזריה,אמר רבי יוחנן מאי דכתיב (זכריה א, ח) ראיתי הלילה והנה איש רוכב על סוס אדום והוא עומד בין ההדסים אשר במצולה [וגו'] מאי ראיתי הלילה ביקש הקב"ה להפוך את כל העולם כולו ללילה והנה איש רוכב אין איש אלא הקב"ה שנאמר (שמות טו, ג) ה' איש מלחמה ה' שמו על סוס אדום ביקש הקב"ה להפוך את העולם כולו לדם,כיון שנסתכל בחנניה מישאל ועזריה נתקררה דעתו שנאמר (זכריה א, ח) והוא עומד בין ההדסים אשר במצולה ואין הדסים אלא צדיקים שנאמר (אסתר ב, ז) ויהי אומן את הדסה ואין מצולה אלא בבל שנאמר (ישעיהו מד, כז) האומר לצולה חרבי ונהרותיך אוביש מיד מלאים רוגז נעשים שרוקים ואדומים נעשו לבנים אמר רב פפא שמע מינה סוסיא חיורא מעלי לחלמא:,ורבנן להיכא (אזול) [אזלו] אמר רב בעין [הרע] מתו ושמואל אמר ברוק טבעו ור' יוחנן אמר עלו לארץ ישראל ונשאו נשים והולידו בנים ובנות,כתנאי ר' אליעזר אומר בעין [הרע] מתו ר' יהושע אומר ברוק טבעו וחכ"א עלו לא"י ונשאו נשים והולידו בנים ובנות שנאמר (זכריה ג, ח) שמע נא יהושע הכהן הגדול אתה ורעיך היושבים לפניך כי אנשי מופת המה איזו הם אנשים שנעשה להן מופת הוי אומר זה חנניה מישאל ועזריה,ודניאל להיכן אזל אמר רב למיכרא נהרא רבא בטבריא ושמואל אמר לאתויי ביזרא דאספסתא ור' יוחנן אמר לאתויי חזירי דאלכסנדריא של מצרים איני והתניא תודוס הרופא אמר אין פרה וחזירה יוצא מאלכסנדריא של מצרים שאין חותכין האם שלה בשביל שלא תלד זוטרי אייתי בלא דעתייהו,ת"ר שלשה היו באותה עצה הקב"ה ודניאל ונבוכדנצר הקב"ה אמר ניזיל דניאל מהכא דלא לימרו בזכותיה איתנצל,ודניאל אמר איזיל מהכא דלא ליקיים בי (דברים ז, כה) פסילי אלהיהם תשרפון באש,ונבוכדנצר אמר יזיל דניאל מהכא דלא לימרו קלייה לאלהיה בנורא ומניין דסגיד ליה דכתיב (דניאל ב, מו) באדין מלכא נבוכדנצר נפל על אנפוהי ולדניאל סגיד וגו':,(ירמיהו כט, כא) כה אמר ה' צבאות אלהי ישראל אל אחאב בן קוליה ואל צדקיה בן מעשיה הנבאים לכם בשמי לשקר וגו' וכתיב (ירמיהו כט, כב) ולוקח מהם קללה לכל גלות יהודה אשר בבבל לאמר ישימך ה' כצדקיהו וכאחאב אשר קלם מלך בבל באש אשר שרפם לא נאמר אלא אשר קלם אמר רבי יוחנן משום ר' שמעון בן יוחי מלמד שעשאן כקליות,(ירמיהו כט, כג) יען אשר עשו נבלה בישראל וינאפו את נשי רעיהם מאי עבוד אזול לגבי ברתיה דנבוכדנצר אחאב אמר לה כה אמר ה' השמיעי אל צדקיה וצדקיה אמר כה אמר ה' השמיעי אל אחאב אזלה ואמרה ליה לאבוה אמר לה אלהיהם של אלו שונא זימה הוא כי אתו לגבך שדרינהו לגבאי,כי אתו לגבה שדרתנהו לגבי אבוה אמר להו מאן אמר לכון אמרו הקדוש ברוך הוא והא חנניה מישאל ועזריה שאלתינהו ואמרו לי אסור אמרו ליה אנן נמי נביאי כוותייהו לדידהו לא אמר להו לדידן אמר לן אמר להו אנא בעינא דאיבדקינכו כי היכי דבדקתינהו לחנניה מישאל ועזריה,אמרו ליה אינון תלתא הוו ואנן תרין אמר להו בחרו לכון מאן דבעיתו בהדייכו אמרו יהושע כהן גדול סברי ליתי יהושע דנפיש זכותיה ומגנא עלן,אחתיוהו שדינהו אינהו איקלו יהושע כהן גדול איחרוכי מאניה שנאמר (זכריה ג, א) ויראני את יהושע הכהן הגדול עומד לפני מלאך ה' וגו' וכתיב (זכריה ג, ב) ויאמר ה' אל השטן יגער ה' בך וגו',א"ל ידענא דצדיקא את אלא מאי טעמא אהניא בך פורתא נורא חנניה מישאל ועזריה לא אהניא בהו כלל א"ל אינהו תלתא הוו ואנא חד א"ל והא אברהם יחיד הוה התם לא הוו רשעים בהדיה ולא אתיהיב רשותא לנורא הכא הוו רשעים בהדי ואתיהיב רשותא לנורא היינו דאמרי אינשי תרי אודי יבישי וחד רטיבא אוקדן יבישי לרטיבא,מאי טעמא איענש אמר רב פפא שהיו בניו נושאין נשים שאינן הגונות לכהונה ולא מיחה בהן שנאמר (זכריה ג, ג) ויהושע היה לבוש בגדים צואים וכי דרכו של יהושע ללבוש בגדים צואים אלא מלמד שהיו בניו נושאים נשים שאינן הגונות לכהונה ולא מיחה בהן,אמר רבי תנחום דרש בר קפרא בציפורי מאי דכתיב (רות ג, יז) שש השעורים האלה נתן לי מאי שש השעורים אילימא שש שעורים ממש וכי דרכו של בועז ליתן מתנה שש שעורים 93a. b The righteous are greater than the ministering angels, as it is stated: “He answered and said: I see four men unbound, walking in the midst of the fire, and they have no hurt; and the appearance of the fourth is like a son of the gods” /b (Daniel 3:25). Nebuchadnezzar saw three righteous people and an angel in the fire of the furnace and noted the presence of the righteous people before noting the presence of the angel.,§ b Rabbi Tanḥum bar Ḥanilai says: At the moment that Haiah, Mishael, and Azariah emerged from the fiery furnace, all the nations of the world came and struck the enemies of Israel, /b a euphemism for the Jewish people, b in the face /b and b said to them: You have a God /b with capabilities b like that and you bow to the graven image? Immediately /b Haiah, Mishael, and Azariah b began and said: “Lord, righteousness is Yours, but we are shamefaced, as of this day” /b (Daniel 9:7)., b Rabbi Shmuel bar Naḥmani says /b that b Rabbi Yonatan says /b on a similar note: b What /b is the meaning of that b which is written: “I said: I will climb into the palm tree; I will grasp its boughs” /b (Song of Songs 7:9)? b “I said: I will climb into the palm tree”; this is /b a reference to b the Jewish people, /b who are likened to a palm tree, as they are upright and have one heart directed toward their Father in Heaven. God continues: b And now /b that I have tested them by means of the decrees of Nebuchadnezzar, b I have succeeded /b in grasping b in My hand only /b the b one bough of Haiah, Mishael, and Azariah, /b as only they were willing to give their lives., b Rabbi Yoḥa says: What /b is the meaning of that b which is written: “I saw the night, and behold, a man riding upon a red horse, and he stood among the myrtle bushes that were in the depths” /b (Zechariah 1:8)? b What /b is the meaning of the phrase b “I saw the night”? The Holy One, Blessed be He, sought to transform the entire world into night /b and destroy it, as there were no righteous people. b “And behold, a man riding”; /b the word b “man” /b is referring to b no /b one b but the Holy One, Blessed be He, as it is stated: “The Lord is a man of war, The Lord is His name” /b (Exodus 15:3). b “Upon a red horse” /b alludes to the fact that b the Holy One, Blessed be He, sought to transform the whole world into blood. /b , b Once He looked at Haiah, Mishael, and Azariah He was placated, as it is stated: “And he stood among the myrtle bushes [ i hadassim /i ] that were in the depths [ i bametzula /i ].” And i hadassim /i /b is referring to b no /b one b but the righteous, as it is stated: “And he raised Hadassah, /b that is Esther, his uncle’s daughter” (Esther 2:7). Hadassah is an appellation for the righteous Esther. b And i metzula /i /b is referring to b no /b place b but Babylonia, as it is stated /b with regard to the downfall of Babylonia: b “That says to the deep [ i latzula /i ]: Be dry, and I will dry up your rivers” /b (Isaiah 44:27). b Immediately /b those messengers, in the form of horses, b filled with anger /b and b became gray, and /b those who were b red became white. Rav Pappa says: Conclude from it /b that seeing b a white horse /b in a dream b is a good /b portent b for /b that b dream, /b as it presages peace and quiet.,The Gemara asks: b And /b with regard to b the Sages, /b Haiah, Mishael, and Azariah, b where did they go /b after their miraculous deliverance, as there is no further mention of them? b Rav says: They died /b as the result b of the evil eye, /b as everyone was jealous of their deliverance. b And Shmuel says: They drowned in the spittle /b of the nations of the world who held the Jewish people in contempt due to their failure to serve God in the appropriate manner. b And Rabbi Yoḥa says: They ascended to Eretz Yisrael and married women and fathered sons and daughters. /b ,The Gemara comments: This amoraic dispute is b parallel to /b a dispute between b i tanna’im /i . Rabbi Eliezer says: They died /b as the result b of the evil eye. Rabbi Yehoshua says: They drowned in the spittle. And the Rabbis say: They ascended to Eretz Yisrael and married women and fathered sons and daughters, as it is stated: “Hear now, Joshua the High Priest, you and your fellows who sit before you, for they are men of wonder” /b (Zechariah 3:8). b Who are the people who had a wonder performed for them /b in that generation? b You must say that /b it is b Haiah, Mishael, and Azariah. /b ,The Gemara asks: b And where did Daniel go? /b He certainly did not bow to the graven image, and he was not cast into the furnace. Apparently, he was elsewhere. b Rav says: /b He went b to dig the great river in Tiberias. And Shmuel says: /b Daniel went b to bring /b choice b alfalfa seed /b from a distance, and therefore he was not in Babylonia. b And Rabbi Yoḥa says: /b He went b to bring the /b high-quality b pigs of Alexandria of Egypt. /b The Gemara asks: b Is that so /b that he went to bring the pigs? b But isn’t it taught /b in a i baraita /i that b Theodosius the doctor says: No cow or sow emerges from Alexandria of Egypt whose womb is not severed so that it will not give birth? /b The Gemara answers: They were b small /b pigs that b he brought without the knowledge of /b the people of Alexandria., b The Sages taught: Three were /b partners b in that plan /b to ensure that Daniel would not be in Babylonia when the decree of persecution was in effect: b The Holy One, Blessed be He; Daniel; and Nebuchadnezzar. The Holy One, Blessed be He, said: Let Daniel go from here, so that /b people b would not say /b that Haiah, Mishael, and Azariah b were delivered /b from the fiery furnace b due to the virtue of /b Daniel, rather than due to their own righteousness., b And Daniel said /b to himself: b I will go /b away b from here so /b that this verse b will not be fulfilled in my /b regard: b “The graven images of their gods shall you burn with fire” /b (Deuteronomy 7:25). Daniel was concerned that because Nebuchadnezzar worshipped him like a deity, his legal status was that of an idol, and he would be burned., b And Nebuchadnezzar said: Daniel should go /b away b from here so that /b the people b will not say: /b Nebuchadnezzar b burned his god in fire. And from where /b is it derived b that /b Nebuchadnezzar b worshipped /b Daniel? It is derived from a verse, b as it is written: “Then the king Nebuchadnezzar fell upon his face and worshipped Daniel /b and commanded that they should offer an offering and pleasing aromas to him” (Daniel 2:46).,§ Apropos the deliverance of Haiah, Mishael, and Azariah, the Gemara cites the verses: b “So says the Lord of hosts, the God of Israel, concerning Ahab, son of Kolaiah, and of Zedekiah, son of Maaseiah, who prophesy to you a lie in My name: /b Behold, I will deliver them into the hand of Nebuchadrezzar, king of Babylonia; and he shall slay them before your eyes” (Jeremiah 29:21). b And it is written: “And of them shall be taken a curse by all the captivity of Judea, who are in Babylonia, saying: May the Lord make you like Zedekiah and like Ahab, whom the king of Babylonia toasted in the fire” /b (Jeremiah 29:22). It b is not stated: Whom /b the king of Babylonia b burned, but “whom /b the king of Babylonia b toasted.” Rabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: This teaches that he rendered them like toasted wheat, /b which is toasted on all sides.,The verse states: b “Because they have committed baseness in Israel, and have committed adultery with the wives of their neighbors” /b (Jeremiah 29:23). b What did they do? /b The Gemara relates: b They went to the daughter of Nebuchadnezzar. Ahab said to her: So says the Lord: Submit to Zedekiah /b and engage in intercourse with him. b And Zedekiah said /b to her: b So says the Lord: Submit to Ahab /b and engage in intercourse with him. b She went and said to her father /b what they said to her. Nebuchadnezzar b said to her: The God of these /b people b abhors lewdness, /b so this is likely a false prophecy. b When they come to you, send them to me. /b , b When they came to her, she sent them to her father. /b Nebuchadnezzar b said to them: Who told you /b to do this? b They said: /b It was b the Holy One, Blessed be He. /b Nebuchadnezzar said: b But haven’t I have asked Haiah, Mishael, and Azariah /b about this b and they said to me: It is prohibited? They said to him: We too are prophets like they are. /b God b did not say /b this prophecy b to them; He said /b it b to us. /b Nebuchadnezzar b said to them: /b If so, b I wish to put you to the test /b to determine if you are righteous, b just as I put Haiah, Mishael, and Azariah to the test. /b ,Ahab and Zedekiah b said to /b Nebuchadnezzar: b They were three and we are /b only b two, /b and our merit is not great enough to save us from the fire. Nebuchadnezzar b said to them: Choose for yourselves /b a third person, b whomever you wish, /b to be put to the test b with you. They said /b to him: We choose b Joshua the High Priest. /b They chose him because b they thought: Let Joshua /b the High Priest b come /b with us, b since his merit is great and it will protect us. /b , b They took /b the three of b them down /b and b cast them /b into the furnace. b They were burned, /b and as for b Joshua the High Priest, his garments were singed, as it is stated: “And He showed me Joshua the High Priest, standing before the angel of the Lord, /b and Satan was standing at his right to thwart him” (Zechariah 3:1). b And it is written: “And the Lord said to Satan, the Lord shall rebuke you, /b Satan, the Lord Who has chosen Jerusalem shall rebuke you; is this man not a firebrand plucked from fire?” (Zechariah 3:2). This is an allusion to the fact that he was delivered from the fiery furnace, although he was slightly singed.,Nebuchadnezzar b said to /b Joshua the High Priest: b I know you are righteous /b because you were delivered from the fire, b but what is the reason /b that b the fire was slightly effective concerning you, /b and for b Haiah, Mishael, and Azariah /b the fire b was not effective concerning them at all, /b and their garments were not singed? Joshua the High Priest b said to him: They were three /b righteous people, b and I am one. /b Nebuchadnezzar b said to him: But wasn’t Abraham one /b person, and when he was cast into the furnace the fire had no effect? Joshua answered him: b There, /b in the case of Abraham, b there were no wicked people with him, and license /b to cause damage b was not given to the fire. Here, /b in this case, b there were wicked /b people b with me, and license /b to cause damage b was given to the fire. /b The Gemara adds that b this /b explains the adage b that people say: /b If there are b two dry firebrands and one moist one /b in a fire, b the dry /b firebrands b burn the moist one. /b ,The Gemara asks: b What is the reason /b that Joshua the High Priest b was punished /b and was cast into the furnace? b Rav Pappa says: /b It was due to the fact b that his sons would marry women who were not fit for /b marriage into the b priesthood, and he did not reprimand them, as it is stated: “And Joshua was clothed in filthy garments, /b and he stood before the angel” (Zechariah 3:3). b And was it the /b typical b manner of Joshua to wear filthy garments? Rather /b this verse b teaches /b an allusion b that his sons would marry women who were not fit for /b marriage into the b priesthood, and he did not reprimand them. /b That is why he appeared with soiled garments in the vision of the prophet Zechariah.,§ Apropos Haiah, Mishael, and Azariah, the Gemara cites that which b Rabbi Tanḥum says /b that b bar Kappara taught in Tzippori: What /b is the meaning of that b which is written /b with regard to the statement of Ruth to Naomi concerning Boaz: b “These six /b grains of b barley he gave me” /b (Ruth 3:17). b What /b is the meaning of the phrase b “six /b grains of b barley”? If we say /b that the reference is to b six actual /b grains of b barley, is it the /b typical b manner of Boaz to give /b a minimal b gift of six /b grains of b barley? /b