1. Hebrew Bible, Hosea, 8.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •book of the watchers, and greco-roman culture •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38| 8.4. "הֵם הִמְלִיכוּ וְלֹא מִמֶּנִּי הֵשִׂירוּ וְלֹא יָדָעְתִּי כַּסְפָּם וּזְהָבָם עָשׂוּ לָהֶם עֲצַבִּים לְמַעַן יִכָּרֵת׃", | 8.4. "They have set up kings, but not from Me, they have made princes, and I knew it not; of their silver and their gold have they made them idols, that they may be cut off.", |
|
2. Hebrew Bible, Genesis, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 38| 5.2. "וַיִּהְיוּ כָּל־יְמֵי־יֶרֶד שְׁתַּיִם וְשִׁשִּׁים שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃", 5.2. "זָכָר וּנְקֵבָה בְּרָאָם וַיְבָרֶךְ אֹתָם וַיִּקְרָא אֶת־שְׁמָם אָדָם בְּיוֹם הִבָּרְאָם׃", | 5.2. "male and female created He them, and blessed them, and called their name Adam, in the day when they were created.", |
|
3. Hebrew Bible, Exodus, 15.26 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 142| 15.26. "וַיֹּאמֶר אִם־שָׁמוֹעַ תִּשְׁמַע לְקוֹל יְהוָה אֱלֹהֶיךָ וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה וְהַאֲזַנְתָּ לְמִצְוֺתָיו וְשָׁמַרְתָּ כָּל־חֻקָּיו כָּל־הַמַּחֲלָה אֲשֶׁר־שַׂמְתִּי בְמִצְרַיִם לֹא־אָשִׂים עָלֶיךָ כִּי אֲנִי יְהוָה רֹפְאֶךָ׃", | 15.26. "and He said: ‘If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in His eyes, and wilt give ear to His commandments, and keep all His statutes, I will put none of the diseases upon thee, which I have put upon the Egyptians; for I am the LORD that healeth thee.’", |
|
4. Hebrew Bible, Deuteronomy, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 113| 25.9. "וְנִגְּשָׁה יְבִמְתּוֹ אֵלָיו לְעֵינֵי הַזְּקֵנִים וְחָלְצָה נַעֲלוֹ מֵעַל רַגְלוֹ וְיָרְקָה בְּפָנָיו וְעָנְתָה וְאָמְרָה כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר לֹא־יִבְנֶה אֶת־בֵּית אָחִיו", | 25.9. "then shall his brother’s wife draw nigh unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face; and she shall answer and say: ‘So shall it be done unto the man that doth not build up his brother’s house.’", |
|
| 5. Hebrew Bible, Leviticus, 16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 97, 263, 267 |
6. Hebrew Bible, Numbers, 13.33 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 215| 13.33. "וְשָׁם רָאִינוּ אֶת־הַנְּפִילִים בְּנֵי עֲנָק מִן־הַנְּפִלִים וַנְּהִי בְעֵינֵינוּ כַּחֲגָבִים וְכֵן הָיִינוּ בְּעֵינֵיהֶם׃", | 13.33. "And there we saw the Nephilim, the sons of Anak, who come of the Nephilim; and we were in our own sight as grasshoppers, and so we were in their sight.’", |
|
7. Hebrew Bible, Proverbs, 3.5, 8.10-8.11, 11.4, 16.16, 20.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •book of the watchers Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 44, 124| 3.5. "בְּטַח אֶל־יְהוָה בְּכָל־לִבֶּךָ וְאֶל־בִּינָתְךָ אַל־תִּשָּׁעֵן׃", 8.11. "כִּי־טוֹבָה חָכְמָה מִפְּנִינִים וְכָל־חֲפָצִים לֹא יִשְׁווּ־בָהּ׃", 11.4. "לֹא־יוֹעִיל הוֹן בְּיוֹם עֶבְרָה וּצְדָקָה תַּצִּיל מִמָּוֶת׃", 16.16. "קְנֹה־חָכְמָה מַה־טּוֹב מֵחָרוּץ וּקְנוֹת בִּינָה נִבְחָר מִכָּסֶף׃", 20.15. "יֵשׁ זָהָב וְרָב־פְּנִינִים וּכְלִי יְקָר שִׂפְתֵי־דָעַת׃", | 3.5. "Trust in the LORD with all thy heart, And lean not upon thine own understanding.", 8.10. "Receive my instruction, and not silver, And knowledge rather than choice gold.", 8.11. "For wisdom is better than rubies, And all things desirable are not to be compared unto her.", 11.4. "Riches profit not in the day of wrath; But righteousness delivereth from death.", 16.16. "How much better is it to get wisdom than gold! Yea, to get understanding is rather to be chosen than silver.", 20.15. "There is gold, and a multitude of rubies; but the lips of knowledge are a precious jewel.", |
|
| 8. Hebrew Bible, Psalms, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 235 |
9. Hebrew Bible, Job, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 44| 28.16. "לֹא־תְסֻלֶּה בְּכֶתֶם אוֹפִיר בְּשֹׁהַם יָקָר וְסַפִּיר׃", | 28.16. "It cannot be valued with the gold of Ophir, With the precious onyx, or the sapphire.", |
|
| 10. Hebrew Bible, Joshua, 2, 9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 235 |
11. Hebrew Bible, Jeremiah, 10.4 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •book of the watchers, and greco-roman culture •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38| 10.4. "בְּכֶסֶף וּבְזָהָב יְיַפֵּהוּ בְּמַסְמְרוֹת וּבְמַקָּבוֹת יְחַזְּקוּם וְלוֹא יָפִיק׃", | 10.4. "They deck it with silver and with gold, They fasten it with nails and with hammers, that it move not.", |
|
12. Hebrew Bible, Isaiah, 2.20, 31.7, 46.4, 60.22 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38, 142, 145, 250| 31.7. "כִּי בַּיּוֹם הַהוּא יִמְאָסוּן אִישׁ אֱלִילֵי כַסְפּוֹ וֶאֱלִילֵי זְהָבוֹ אֲשֶׁר עָשׂוּ לָכֶם יְדֵיכֶם חֵטְא׃", 46.4. "וְעַד־זִקְנָה אֲנִי הוּא וְעַד־שֵיבָה אֲנִי אֶסְבֹּל אֲנִי עָשִׂיתִי וַאֲנִי אֶשָּׂא וַאֲנִי אֶסְבֹּל וַאֲמַלֵּט׃", 60.22. "הַקָּטֹן יִהְיֶה לָאֶלֶף וְהַצָּעִיר לְגוֹי עָצוּם אֲנִי יְהוָה בְּעִתָּהּ אֲחִישֶׁנָּה׃", | 2.20. "In that day a man shall cast away His idols of silver, and his idols of gold, Which they made for themselves to worship, To the moles and to the bats;", 31.7. "For in that day they shall cast away every man his idols of silver, and his idols of gold, Which your own hands have made unto you for a sin.", 46.4. "Even to old age I am the same, and even to hoar hairs will I carry you; I have made, and I will bear; yea, I will carry, and will deliver.", 60.22. "The smallest shall become a thousand, And the least a mighty nation; I the LORD will hasten it in its time.", |
|
13. Hebrew Bible, 2 Samuel, 19.9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 101| 19.9. "וַיָּקָם הַמֶּלֶךְ וַיֵּשֶׁב בַּשָּׁעַר וּלְכָל־הָעָם הִגִּידוּ לֵאמֹר הִנֵּה הַמֶּלֶךְ יוֹשֵׁב בַּשַּׁעַר וַיָּבֹא כָל־הָעָם לִפְנֵי הַמֶּלֶךְ וְיִשְׂרָאֵל נָס אִישׁ לְאֹהָלָיו׃", | 19.9. "Then the king arose, and sat in the gate. And they told all the people, saying, Behold, the king sits in the gate. And all the people came before the king: for Yisra᾽el had fled every man to his tent.", |
|
14. Hebrew Bible, 2 Kings, 2.11, 22.8-22.20 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •genesis, and book of the watchers •book of the watchers, authority of Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 57, 139| 2.11. "וַיְהִי הֵמָּה הֹלְכִים הָלוֹךְ וְדַבֵּר וְהִנֵּה רֶכֶב־אֵשׁ וְסוּסֵי אֵשׁ וַיַּפְרִדוּ בֵּין שְׁנֵיהֶם וַיַּעַל אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם׃", 22.8. "וַיֹּאמֶר חִלְקִיָּהוּ הַכֹּהֵן הַגָּדוֹל עַל־שָׁפָן הַסֹּפֵר סֵפֶר הַתּוֹרָה מָצָאתִי בְּבֵית יְהוָה וַיִּתֵּן חִלְקִיָּה אֶת־הַסֵּפֶר אֶל־שָׁפָן וַיִּקְרָאֵהוּ׃", 22.9. "וַיָּבֹא שָׁפָן הַסֹּפֵר אֶל־הַמֶּלֶךְ וַיָּשֶׁב אֶת־הַמֶּלֶךְ דָּבָר וַיֹּאמֶר הִתִּיכוּ עֲבָדֶיךָ אֶת־הַכֶּסֶף הַנִּמְצָא בַבַּיִת וַיִּתְּנֻהוּ עַל־יַד עֹשֵׂי הַמְּלָאכָה הַמֻּפְקָדִים בֵּית יְהוָה׃", 22.11. "וַיְהִי כִּשְׁמֹעַ הַמֶּלֶךְ אֶת־דִּבְרֵי סֵפֶר הַתּוֹרָה וַיִּקְרַע אֶת־בְּגָדָיו׃", 22.12. "וַיְצַו הַמֶּלֶךְ אֶת־חִלְקִיָּה הַכֹּהֵן וְאֶת־אֲחִיקָם בֶּן־שָׁפָן וְאֶת־עַכְבּוֹר בֶּן־מִיכָיָה וְאֵת שָׁפָן הַסֹּפֵר וְאֵת עֲשָׂיָה עֶבֶד־הַמֶּלֶךְ לֵאמֹר׃", 22.13. "לְכוּ דִרְשׁוּ אֶת־יְהוָה בַּעֲדִי וּבְעַד־הָעָם וּבְעַד כָּל־יְהוּדָה עַל־דִּבְרֵי הַסֵּפֶר הַנִּמְצָא הַזֶּה כִּי־גְדוֹלָה חֲמַת יְהוָה אֲשֶׁר־הִיא נִצְּתָה בָנוּ עַל אֲשֶׁר לֹא־שָׁמְעוּ אֲבֹתֵינוּ עַל־דִּבְרֵי הַסֵּפֶר הַזֶּה לַעֲשׂוֹת כְּכָל־הַכָּתוּב עָלֵינוּ׃", 22.14. "וַיֵּלֶךְ חִלְקִיָּהוּ הַכֹּהֵן וַאֲחִיקָם וְעַכְבּוֹר וְשָׁפָן וַעֲשָׂיָה אֶל־חֻלְדָּה הַנְּבִיאָה אֵשֶׁת שַׁלֻּם בֶּן־תִּקְוָה בֶּן־חַרְחַס שֹׁמֵר הַבְּגָדִים וְהִיא יֹשֶׁבֶת בִּירוּשָׁלִַם בַּמִּשְׁנֶה וַיְדַבְּרוּ אֵלֶיהָ׃", 22.15. "וַתֹּאמֶר אֲלֵיהֶם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אִמְרוּ לָאִישׁ אֲשֶׁר־שָׁלַח אֶתְכֶם אֵלָי׃", 22.16. "כֹּה אָמַר יְהוָה הִנְנִי מֵבִיא רָעָה אֶל־הַמָּקוֹם הַזֶּה וְעַל־יֹשְׁבָיו אֵת כָּל־דִּבְרֵי הַסֵּפֶר אֲשֶׁר קָרָא מֶלֶךְ יְהוּדָה׃", 22.17. "תַּחַת אֲשֶׁר עֲזָבוּנִי וַיְקַטְּרוּ לֵאלֹהִים אֲחֵרִים לְמַעַן הַכְעִיסֵנִי בְּכֹל מַעֲשֵׂה יְדֵיהֶם וְנִצְּתָה חֲמָתִי בַּמָּקוֹם הַזֶּה וְלֹא תִכְבֶּה׃", 22.18. "וְאֶל־מֶלֶךְ יְהוּדָה הַשֹּׁלֵחַ אֶתְכֶם לִדְרֹשׁ אֶת־יְהוָה כֹּה תֹאמְרוּ אֵלָיו כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל הַדְּבָרִים אֲשֶׁר שָׁמָעְתָּ׃", 22.19. "יַעַן רַךְ־לְבָבְךָ וַתִּכָּנַע מִפְּנֵי יְהוָה בְּשָׁמְעֲךָ אֲשֶׁר דִּבַּרְתִּי עַל־הַמָּקוֹם הַזֶּה וְעַל־יֹשְׁבָיו לִהְיוֹת לְשַׁמָּה וְלִקְלָלָה וַתִּקְרַע אֶת־בְּגָדֶיךָ וַתִּבְכֶּה לְפָנָי וְגַם אָנֹכִי שָׁמַעְתִּי נְאֻם־יְהוָה׃", | 2.11. "And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, which parted them both assunder; and Elijah went up by a whirlwind into heaven.", 22.8. "And Hilkiah the high priest said unto Shaphan the scribe: ‘I have found the book of the Law in the house of the LORD.’ And Hilkiah delivered the book to Shaphan, and he read it.", 22.9. "And Shaphan the scribe came to the king, and brought back word unto the king, and said: ‘Thy servants have poured out the money that was found in the house, and have delivered it into the hand of the workmen that have the oversight of the house of the LORD.’", 22.10. "And Shaphan the scribe told the king, saying: ‘Hilkiah the priest hath delivered me a book.’ And Shaphan read it before the king.", 22.11. "And it came to pass, when the king had heard the words of the book of the Law, that he rent his clothes.", 22.12. "And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Micaiah, and Shaphan the scribe, and Asaiah the king’s servant, saying:", 22.13. "’Go ye, inquire of the LORD for me, and for the people, and for all Judah, concerning the words of this book that is found; for great is the wrath of the LORD that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us.’", 22.14. "So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asaiah, went unto Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe—now she dwelt in Jerusalem in the second quarter—and they spoke with her.", 22.15. "And she said unto them: ‘Thus saith the LORD, the God of Israel: Tell ye the man that sent you unto me:", 22.16. "Thus saith the LORD: Behold, I will bring evil upon this place, and upon the inhabitants thereof, even all the words of the book which the king of Judah hath read;", 22.17. "because they have forsaken Me, and have offered unto other gods, that they might provoke Me with all the work of their hands; therefore My wrath shall be kindled against this place, and it shall not be quenched.", 22.18. "But unto the king of Judah, who sent you to inquire of the LORD, thus shall ye say to him: Thus saith the LORD, the God of Israel: As touching the words which thou hast heard,", 22.19. "because thy heart was tender, and thou didst humble thyself before the LORD, when thou heardest what I spoke against this place, and against the inhabitants thereof, that they should become an astonishment and a curse, and hast rent thy clothes, and wept before Me, I also have heard thee, saith the LORD.", 22.20. "Therefore, behold, I will gather thee to thy fathers, and thou shalt be gathered to thy grave in peace, neither shall thine eyes see all the evil which I will bring upon this place.’ And they brought back word unto the king.", |
|
15. Hesiod, Works And Days, 109-165, 167-201, 166 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38, 108 | 166. And dreadful battles vanquished some of these, |
|
16. Hebrew Bible, Ezekiel, 7.19, 28.3-28.4 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38, 182| 7.19. "כַּסְפָּם בַּחוּצוֹת יַשְׁלִיכוּ וּזְהָבָם לְנִדָּה יִהְיֶה כַּסְפָּם וּזְהָבָם לֹא־יוּכַל לְהַצִּילָם בְּיוֹם עֶבְרַת יְהוָה נַפְשָׁם לֹא יְשַׂבֵּעוּ וּמֵעֵיהֶם לֹא יְמַלֵּאוּ כִּי־מִכְשׁוֹל עֲוֺנָם הָיָה׃", 28.3. "הִנֵּה חָכָם אַתָּה מדנאל [מִדָּנִיֵּאל] כָּל־סָתוּם לֹא עֲמָמוּךָ׃", 28.4. "בְּחָכְמָתְךָ וּבִתְבוּנָתְךָ עָשִׂיתָ לְּךָ חָיִל וַתַּעַשׂ זָהָב וָכֶסֶף בְּאוֹצְרוֹתֶיךָ׃", | 7.19. "They shall cast their silver in the streets, and their gold shall be as an unclean thing; their silver and their gold shall not be able to deliver them in the day of the wrath of the LORD; they shall not satisfy their souls, neither fill their bowels; because it hath been the stumblingblock of their iniquity.", 28.3. "Behold, thou art wiser than Daniel! There is no secret that they can hide from thee!", 28.4. "By thy wisdom and by thy discernment Thou hast gotten thee riches, And hast gotten gold and silver Into thy treasures;", |
|
17. Hebrew Bible, Zechariah, 3.1-3.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •book of the watchers, authority of •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 94| 3.1. "בַּיּוֹם הַהוּא נְאֻם יְהוָה צְבָאוֹת תִּקְרְאוּ אִישׁ לְרֵעֵהוּ אֶל־תַּחַת גֶּפֶן וְאֶל־תַּחַת תְּאֵנָה׃", 3.1. "וַיַּרְאֵנִי אֶת־יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל עֹמֵד לִפְנֵי מַלְאַךְ יְהוָה וְהַשָּׂטָן עֹמֵד עַל־יְמִינוֹ לְשִׂטְנוֹ׃", 3.2. "וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן יִגְעַר יְהוָה בְּךָ הַשָּׂטָן וְיִגְעַר יְהוָה בְּךָ הַבֹּחֵר בִּירוּשָׁלִָם הֲלוֹא זֶה אוּד מֻצָּל מֵאֵשׁ׃", | 3.1. "And he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to accuse him.", 3.2. "And the LORD said unto Satan: ‘The LORD rebuke thee, O Satan, yea, the LORD that hath chosen Jerusalem rebuke thee; is not this man a brand plucked out of the fire?’", |
|
18. Anon., 1 Enoch, None (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 124 | 95.7. Woe to you, sinners, for ye persecute the righteous; For ye shall be delivered up and persecuted because of injustice, And heavy shall its yoke be upon you. |
|
19. Septuagint, Wisdom of Solomon, 2.6-2.20, 3.1-3.6, 3.12-3.13, 3.16, 4.10-4.15, 5.15-5.16, 13.10, 14.6-14.13 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •book of the watchers •book of the watchers, readers of •genesis, and book of the watchers •book of the watchers, and greco-roman culture Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 124; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38, 82 | 2.6. "Come, therefore, let us enjoy the good things that exist,and make use of the creation to the full as in youth. 2.7. Let us take our fill of costly wine and perfumes,and let no flower of spring pass by us. 2.8. Let us crown ourselves with rosebuds before they wither." 2.9. Let none of us fail to share in our revelry,everywhere let us leave signs of enjoyment,because this is our portion, and this our lot. 2.10. Let us oppress the righteous poor man;let us not spare the widow nor regard the gray hairs of the aged." 2.11. But let our might be our law of right,for what is weak proves itself to be useless. 2.12. "Let us lie in wait for the righteous man,because he is inconvenient to us and opposes our actions;he reproaches us for sins against the law,and accuses us of sins against our training. 2.13. He professes to have knowledge of God,and calls himself a child of the Lord. 2.14. He became to us a reproof of our thoughts;" 2.15. the very sight of him is a burden to us,because his manner of life is unlike that of others,and his ways are strange. 2.16. We are considered by him as something base,and he avoids our ways as unclean;he calls the last end of the righteous happy,and boasts that God is his father. 2.17. Let us see if his words are true,and let us test what will happen at the end of his life; 2.18. for if the righteous man is Gods son, he will help him,and will deliver him from the hand of his adversaries. 2.19. Let us test him with insult and torture,that we may find out how gentle he is,and make trial of his forbearance. 2.20. Let us condemn him to a shameful death,for, according to what he says, he will be protected. 3.1. But the souls of the righteous are in the hand of God,and no torment will ever touch them. 3.2. In the eyes of the foolish they seemed to have died,and their departure was thought to be an affliction, 3.3. and their going from us to be their destruction;but they are at peace." 3.4. For though in the sight of men they were punished,their hope is full of immortality. 3.5. Having been disciplined a little, they will receive great good,because God tested them and found them worthy of himself; 3.6. like gold in the furnace he tried them,and like a sacrificial burnt offering he accepted them. 3.12. Their wives are foolish, and their children evil; 3.13. their offspring are accursed. For blessed is the barren woman who is undefiled,who has not entered into a sinful union;she will have fruit when God examines souls. 3.16. But children of adulterers will not come to maturity,and the offspring of an unlawful union will perish. 4.10. There was one who pleased God and was loved by him,and while living among sinners he was taken up. 4.11. He was caught up lest evil change his understanding or guile deceive his soul." 4.12. For the fascination of wickedness obscures what is good,and roving desire perverts the innocent mind. 4.13. Being perfected in a short time, he fulfilled long years; 4.14. for his soul was pleasing to the Lord,therefore he took him quickly from the midst of wickedness. 4.15. Yet the peoples saw and did not understand,nor take such a thing to heart,that Gods grace and mercy are with his elect,and he watches over his holy ones. 5.15. But the righteous live for ever,and their reward is with the Lord;the Most High takes care of them. 5.16. Therefore they will receive a glorious crown and a beautiful diadem from the hand of the Lord,because with his right hand he will cover them,and with his arm he will shield them. 13.10. But miserable, with their hopes set on dead things, are the men who give the name "gods" to the works of mens hands,gold and silver fashioned with skill,and likenesses of animals,or a useless stone, the work of an ancient hand. 14.6. For even in the beginning, when arrogant giants were perishing,the hope of the world took refuge on a raft,and guided by thy hand left to the world the seed of a new generation. 14.7. "For blessed is the wood by which righteousness comes." 14.8. But the idol made with hands is accursed, and so is he who made it;because he did the work, and the perishable thing was named a god. 14.9. For equally hateful to God are the ungodly man and his ungodliness, 14.10. for what was done will be punished together with him who did it. 14.11. Therefore there will be a visitation also upon the heathen idols,because, though part of what God created, they became an abomination,and became traps for the souls of men and a snare to the feet of the foolish. 14.12. For the idea of making idols was the beginning of fornication,and the invention of them was the corruption of life, 14.13. for neither have they existed from the beginning nor will they exist for ever." |
|
| 20. Dead Sea Scrolls, Aramaic Levi Document, 6.3, 6.6-6.10, 13.1-13.8, 13.11-13.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •book of the watchers Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 44 |
| 21. Dead Sea Scrolls, Ben Sira, 3.20-3.21, 4.8, 15.14, 15.17, 16.7-16.9, 25.24, 33.14-33.15, 39.1-39.3, 40.13, 44.16, 49.14 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 124; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52, 69, 70, 82, 101, 104, 141, 158, 210 |
| 22. Dead Sea Scrolls, Genesis Apocryphon, 2.1, 2.16 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 79, 91, 96 |
23. Anon., Testament of Levi, 10.5, 14.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •book of the watchers, readers of •book of the watchers, textual identity of •genesis, and book of the watchers •apocalyptic literature, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 20, 82, 112 | 10.5. For the house which the Lord shall choose shall be called Jerusalem, as is contained in the book of Enoch the righteous. 14.1. Therefore, my children, I have learnt that at the end of the ages ye will transgress against the Lord, stretching out hands to wickedness [against Him]; and to all the Gentiles shall ye become a scorn. |
|
| 24. Dead Sea Scrolls, Shira, 1.5 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •book of the watchers, and etiology of evil •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 164 |
25. Anon., Testament of Dan, 5.6 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •book of the watchers, readers of •genesis, and book of the watchers •apocalyptic literature, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 82, 112 | 5.6. [For I have read in the book of Enoch, the righteous, that your prince is Satan, and that all the spirits of wickedness and pride will conspire to attend constantly on the sons of Levi, to cause them to sin before the Lord. |
|
26. Anon., Testament of Benjamin, 9.1, 10.6 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •book of the watchers, readers of •genesis, and book of the watchers •apocalyptic literature, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 82, 112 | 9.1. And I believe that there will be also evil-doings among you, from the words of Enoch the righteous: that ye shall commit fornication with the fornication of Sodom, and shall perish, all save a few, and shall renew wanton deeds with women; and the kingdom of the Lord shall not be among, you, for straightway He shall take it away. 10.6. For all these things they gave us for an inheritance, saying: Keep the commandments of God, until the Lord shall reveal His salvation to all Gentiles. |
|
27. Septuagint, 2 Maccabees, 2.13-2.15 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 130 | 2.13. The same things are reported in the records and in the memoirs of Nehemiah, and also that he founded a library and collected the books about the kings and prophets, and the writings of David, and letters of kings about votive offerings.' 2.14. In the same way Judas also collected all the books that had been lost on account of the war which had come upon us, and they are in our possession.' 2.15. So if you have need of them, send people to get them for you.' |
|
28. Septuagint, 1 Maccabees, 2.51-2.61 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •book of the watchers, and the epistle of jude •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 104 | 2.51. Remember the deeds of the fathers, which they did in their generations; and receive great honor and an everlasting name. 2.52. Was not Abraham found faithful when tested, and it was reckoned to him as righteousness? 2.53. Joseph in the time of his distress kept the commandment, and became lord of Egypt. 2.54. Phinehas our father, because he was deeply zealous, received the covet of everlasting priesthood. 2.55. Joshua, because he fulfilled the command, became a judge in Israel. 2.56. Caleb, because he testified in the assembly, received an inheritance in the land. 2.57. David, because he was merciful, inherited the throne of the kingdom for ever. 2.58. Elijah because of great zeal for the law was taken up into heaven. 2.59. Haniah, Azariah, and Mishael believed and were saved from the flame. 2.60. Daniel because of his innocence was delivered from the mouth of the lions. 2.61. And so observe, from generation to generation, that none who put their trust in him will lack strength. |
|
29. Anon., Testament of Naphtali, 3.5, 4.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 82, 112, 163 | 3.5. In like manner the Watchers also changed the order of their nature, whom the Lord cursed at the flood, on whose account He made the earth without inhabitants and fruitless. 4.1. These things I say unto you, my children, for I have read in the writing of Enoch that ye yourselves also shall depart from the Lord, walking according to all the lawlessness of the Gentiles, and ye shall do according to all the wickedness of Sodom. |
|
30. Septuagint, Ecclesiasticus (Siracides), 3.20-3.21, 4.8, 15.14, 15.17, 16.7-16.9, 25.24, 33.14-33.15, 39.1-39.3, 40.13, 44.16, 49.14 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 124; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52, 69, 70, 82, 101, 104, 141, 158, 210 | 3.21. Seek not what is too difficult for you,nor investigate what is beyond your power. 4.8. Incline your ear to the poor,and answer him peaceably and gently. 15.14. It was he who created man in the beginning,and he left him in the power of his own inclination. 15.17. Before a man are life and death,and whichever he chooses will be given to him. 16.7. He was not propitiated for the ancient giants who revolted in their might. 16.8. He did not spare the neighbors of Lot,whom he loathed on account of their insolence. 16.9. He showed no pity for a nation devoted to destruction,for those destroyed in their sins; 25.24. From a woman sin had its beginning,and because of her we all die. 33.14. Good is the opposite of evil,and life the opposite of death;so the sinner is the opposite of the godly. 33.15. Look upon all the works of the Most High;they likewise are in pairs, one the opposite of the other. 39.1. On the other hand he who devotes himself to the study of the law of the Most High will seek out the wisdom of all the ancients,and will be concerned with prophecies; 39.1. Nations will declare his wisdom,and the congregation will proclaim his praise; 39.2. he will preserve the discourse of notable men and penetrate the subtleties of parables; 39.2. From everlasting to everlasting he beholds them,and nothing is marvelous to him. 39.3. he will seek out the hidden meanings of proverbs and be at home with the obscurities of parables. 39.3. the teeth of wild beasts, and scorpions and vipers,and the sword that punishes the ungodly with destruction; 40.13. The wealth of the unjust will dry up like a torrent,and crash like a loud clap of thunder in a rain. 44.16. Enoch pleased the Lord, and was taken up;he was an example of repentance to all generations. 49.14. No one like Enoch has been created on earth,for he was taken up from the earth. |
|
31. Anon., Testament of Reuben, 5.4-5.7 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •genesis, and book of the watchers •apocalyptic literature, and book of the watchers •book of the watchers, and the epistle of jude Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 75, 104, 112, 210, 212 | 5.4. For a woman cannot force a man openly, but by a harlot's bearing she beguiles him. Flee, therefore, fornication, 5.5. my children, and command your wives and your daughters, that they adorn not their heads and faces to deceive the mind: because every woman who useth these wiles hath been reserved for eternal punishment. 5.6. For thus they allured the Watchers who were before the flood; for as these continually beheld them, they lusted after them, and they conceived the act in their mind; for they changed themselves into the shape of men, and appeared to them when they were with their husbands. 5.7. And the women lusting in their minds after their forms, gave birth to giants, for the Watchers appeared to them as reaching even unto heaven. |
|
32. Anon., Testament of Simeon, 5.4 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •book of the watchers, readers of •book of the watchers, textual identity of •genesis, and book of the watchers •apocalyptic literature, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 20, 82, 112 | 5.4. For I have seen it inscribed in the writing of Enoch that your sons shall be corrupted in fornication, and shall do harm to the sons of Levi with the sword. |
|
| 33. Anon., Testament of Zebulun, 3 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •book of the watchers, quotations and allusions to •enochic literary tradition, place of book of the watchers in •genesis, and book of the watchers •apocalyptic literature, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 112, 113 |
34. Anon., Jubilees, None (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 38; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 87, 93 | 10.4. For Thy grace hath been great towards me, And great hath been Thy mercy to my soul; |
|
| 35. Dead Sea Scrolls, 4Q266, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 13, 14, 15, 16, 17, 99 |
| 36. Anon., Testament of Judah, 18.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •genesis, and book of the watchers •apocalyptic literature, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 112 |
| 37. Anon., Sibylline Oracles, 1.90-1.103 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 108 |
38. Philo of Alexandria, On The Life of Abraham, 17, 19, 18 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 82 | 18. For transportation shows a change and alteration: and such a change is for the better, because it takes place through the providence of God; for every thing that is with God is in very case honourable and advantageous, since that which is destitute of any divine superintendence is useless and unprofitable. |
|
39. Philo of Alexandria, On The Change of Names, 34, 33 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 82 | 33. For the athletes of vigorous health and high spirit have erected their servile bodies as a sort of fortification against the soul, but those men who have been devoted to the pursuit of instruction, and who are pale, and weak, and emaciated, having overloaded the vigour of the body with the power of the soul, and if one must tell the plain truth, being entirely dissolved into one species of soul, have through the energy of their minds become quite disentangled from the body. |
|
40. Philo of Alexandria, On The Posterity of Cain, 43 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •book of the watchers, readers of •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 82 | 43. The race of these men is difficult to trace, since they show a life of plotting, and cunning, and wickedness, and dissoluteness, full of passion and wickednesses, as such a life must be. For all those whom God, since they pleased him well, has caused to quit their original abode, and has transformed from the race of perishable beings to that of immortals, are no longer found among the common multitude. XIII. |
|
41. Philo of Alexandria, On Curses, 10-22, 24-27, 23 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 82 | 23. But the connection of the consequence affects me in no moderate degree; for it happens that that which comes near to him who is standing still longs for tranquillity, as being something which resembles itself. Now that which stands still without any deviation is God, and that which is moved is the creature, so that he who comes near to God desires stability; but he who departs from him, as by so doing he is approaching a creature easily overturned, is borne towards that which resembles it. VIII. |
|
42. Anon., Epistle of Barnabas, 4.3, 16.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •genesis, and book of the watchers •book of the watchers, textual identity of •book of the watchers, circulation and transmission of •book of the watchers, quotations and allusions to Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 20, 148, 152, 229 | 4.3. The last offence is at hand, concerning which the scripture speaketh, as Enoch saith. For to this end the Master hath cut the seasons and the days short, that His beloved might hasten and come to His inheritance. 16.6. But let us enquire whether there be any temple of God. There is; in the place where he himself undertakes to make and finish it. For it is written And it shall come to pass, when the week is being accomplished, the temple of God shall be built gloriously in the name of the Lord. |
|
| 43. Anon., 2 Baruch, 56.5-56.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 110, 111 |
44. New Testament, John, 1.45, 10.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 153, 184| 1.45. εὑρίσκει Φίλιππος τὸν Ναθαναὴλ καὶ λέγει αὐτῷ Ὃν ἔγραψεν Μωυσῆς ἐν τῷ νόμῳ καὶ οἱ προφῆται εὑρήκαμεν, Ἰησοῦν υἱὸν τοῦ Ἰωσὴφ τὸν ἀπὸ Ναζαρέτ. 10.18. οὐδεὶς ἦρεν αὐτὴν ἀπʼ ἐμοῦ, ἀλλʼ ἐγὼ τίθημι αὐτὴν ἀπʼ ἐμαυτοῦ. ἐξουσίαν ἔχω θεῖναι αὐτήν, καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν· ταύτην τὴν ἐντολὴν ἔλαβον παρὰ τοῦ πατρός μου. | 1.45. Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph." 10.18. No one takes it away from me, but I lay it down by myself. I have power to lay it down, and I have power to take it again. I received this commandment from my Father." |
|
45. New Testament, Luke, 4.33-4.41, 8.2, 8.27-8.36, 9.38-9.43, 10.18, 11.14-11.20, 24.47 (1st cent. CE - 1st cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 116, 153, 187| 4.33. καὶ ἐν τῇ συναγωγῇ ἦν ἄνθρωπος ἔχων πνεῦμα δαιμονίου ἀκαθάρτου, καὶ ἀνέκραξεν φωνῇ μεγάλῃ 4.34. Ἔα, τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; 4.35. οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς λέγων Φιμώθητι καὶ ἔξελθε ἀπʼ αὐτοῦ. καὶ ῥίψαν αὐτὸν τὸ δαιμόνιον εἰς τὸ μέσον ἐξῆλθεν ἀπʼ αὐτοῦ μηδὲν βλάψαν αὐτόν. 4.36. καὶ ἐγένετο θάμβος ἐπὶ πάντας, καὶ συνελάλουν πρὸς ἀλλήλους λέγοντες Τίς ὁ λόγος οὗτος ὅτι ἐν ἐξουσίᾳ καὶ δυνάμει ἐπιτάσσει τοῖς ἀκαθάρτοις πνεύμασιν, 4.37. καὶ ἐξέρχονται; Καὶ ἐξεπορεύετο ἦχος περὶ αὐτοῦ εἰς πάντα τόπον τῆς περιχώρου. 4.38. Ἀναστὰς δὲ ἀπὸ τῆς συναγωγῆς εἰσῆλθεν εἰς τὴν οἰκίαν Σίμωνος. πενθερὰ δὲ τοῦ Σίμωνος ἦν συνεχομένη πυρετῷ μεγάλῳ, καὶ ἠρώτησαν αὐτὸν περὶ αὐτῆς. 4.39. καὶ ἐπιστὰς ἐπάνω αὐτῆς ἐπετίμησεν τῷ πυρετῷ, καὶ ἀφῆκεν αὐτήν· παραχρῆμα δὲ ἀναστᾶσα διηκόνει αὐτοῖς. 4.40. Δύνοντος δὲ τοῦ ἡλίου ἅπαντες ὅσοι εἶχον ἀσθενοῦντας νόσοις ποικίλαις ἤγαγον αὐτοὺς πρὸς αὐτόν· ὁ δὲ ἑνὶ ἑκάστῳ αὐτῶν τὰς χεῖρας ἐπιτιθεὶς ἐθεράπευεν αὐτούς. 4.41. ἐξήρχετο δὲ καὶ δαιμόνια ἀπὸ πολλῶν, κράζοντα καὶ λέγοντα ὅτι Σὺ εἶ ὁ υἱὸς τοῦ θεοῦ· καὶ ἐπιτιμῶν οὐκ εἴα αὐτὰ λαλεῖν, ὅτι ᾔδεισαν τὸν χριστὸν αὐτὸν εἶναι. 8.2. καὶ γυναῖκές τινες αἳ ἦσαν τεθεραπευμέναι ἀπὸ πνευμάτων πονηρῶν καὶ ἀσθενειῶν, Μαρία ἡ καλουμένη Μαγδαληνή, ἀφʼ ἧς δαιμόνια ἑπτὰ ἐξεληλύθει, 8.27. ἐξελθόντι δὲ αὐτῷ ἐπὶ τὴν γῆν ὑπήντησεν ἀνήρ τις ἐκ τῆς πόλεως ἔχων δαιμόνια· καὶ χρόνῳ ἱκανῷ οὐκ ἐνεδύσατο ἱμάτιον, καὶ ἐν οἰκίᾳ οὐκ ἔμενεν ἀλλʼ ἐν τοῖς μνήμασιν. 8.28. ἰδὼν δὲ τὸν Ἰησοῦν ἀνακράξας προσέπεσεν αὐτῷ καὶ φωνῇ μεγάλῃ εἶπεν Τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ [τοῦ θεοῦ] τοῦ ὑψίστου; δέομαί σου, μή με βασανίσῃς· 8.29. παρήγγελλεν γὰρ τῷ πνεύματι τῷ ἀκαθάρτῳ ἐξελθεῖν ἀπὸ τοῦ ἀνθρώπου. πολλοῖς γὰρ χρόνοις συνηρπάκει αὐτόν, καὶ ἐδεσμεύετο ἁλύσεσιν καὶ πέδαις φυλασσόμενος, καὶ διαρήσσων τὰ δεσμὰ ἠλαύνέτο ἀπὸ τοῦ δαιμονίου εἰς τὰς ἐρήμους. 8.30. ἐπηρώτησεν δὲ αὐτὸν ὁ Ἰησοῦς Τί σοὶ ὄνομά ἐστιν; ὁ δὲ εἶπεν Λεγιών, ὅτι εἰσῆλθεν δαιμόνια πολλὰ εἰς αὐτόν. 8.31. καὶ παρεκάλουν αὐτὸν ἵνα μὴ ἐπιτάξῃ αὐτοῖς εἰς τὴν ἄβυσσον ἀπελθεῖν. 8.32. Ἦν δὲ ἐκεῖ ἀγέλη χοίρων ἱκανῶν βοσκομένη ἐν τῷ ὄρει· καὶ παρεκάλεσαν αὐτὸν ἵνα ἐπιτρέψῃ αὐτοῖς εἰς ἐκείνους εἰσελθεῖν· καὶ ἐπέτρεψεν αὐτοῖς. 8.33. ἐξελθόντα δὲ τὰ δαιμόνια ἀπὸ τοῦ ἀνθρώπου εἰσῆλθον εἰς τοὺς χοίρους, καὶ ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν λίμνην καὶ ἀπεπνίγη. 8.34. Ἰδόντες δὲ οἱ βόσκοντες τὸ γεγονὸς ἔφυγον καὶ ἀπήγγειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς. 8.35. ἐξῆλθον δὲ ἰδεῖν τὸ γεγονὸς καὶ ἦλθαν πρὸς τὸν Ἰησοῦν, καὶ εὗραν καθήμενον τὸν ἄνθρωπον ἀφʼ οὗ τὰ δαιμόνια ἐξῆλθεν ἱματισμένον καὶ σωφρονοῦντα παρὰ τοὺς πόδας [τοῦ] Ἰησοῦ, καὶ ἐφοβήθησαν. 8.36. ἀπήγγειλαν δὲ αὐτοῖς οἱ ἰδόντες πῶς ἐσώθη ὁ δαιμονισθείς. 9.38. καὶ ἰδοὺ ἀνὴρ ἀπὸ τοῦ ὄχλου ἐβόησεν λέγων Διδάσκαλε, δέομαί σου ἐπιβλέψαι ἐπὶ τὸν υἱόν μου, ὅτι μονογενής μοί ἐστιν, 9.39. καὶ ἰδοὺ πνεῦμα λαμβάνει αὐτόν, καὶ ἐξέφνης κράζει, καὶ σπαράσσει αὐτὸν μετὰ ἀφροῦ καὶ μόλις ἀποχωρεῖ ἀπʼ αὐτοῦ συντρῖβον αὐτόν· 9.40. καὶ ἐδεήθην τῶν μαθητῶν σου ἵνα ἐκβάλωσιν αὐτό, καὶ οὐκ ἠδυνήθησαν. 9.41. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν Ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε ἔσομαι πρὸς ὑμᾶς καὶ ἀνέξομαι ὑμῶν; προσάγαγε ὧδε τὸν υἱόν σου. 9.42. ἔτι δὲ προσερχομένου αὐτοῦ ἔρρηξεν αὐτὸν τὸ δαιμόνιον καὶ συνεσπάραξεν· ἐπετίμησεν δὲ ὁ Ἰησοῦς τῷ πνεύματι τῷ ἀκαθάρτῳ, καὶ ἰάσατο τὸν παῖδα καὶ ἀπέδωκεν αὐτὸν τῷ πατρὶ αὐτοῦ. 9.43. ἐξεπλήσσοντο δὲ πάντες ἐπὶ τῇ μεγαλειότητι τοῦ θεοῦ. Πάντων δὲ θαυμαζόντων ἐπὶ πᾶσιν οἷς ἐποίει εἶπεν πρὸς τοὺς μαθητὰς αὐτοῦ 10.18. εἶπεν δὲ αὐτοῖς Ἐθεώρουν τὸν Σατανᾶν ὡς ἀστραπὴν ἐκ τοῦ οὐρανοῦ πεσόντα. 11.14. Καὶ ἦν ἐκβάλλων δαιμόνιον κωφόν· ἐγένετο δὲ τοῦ δαιμονίου ἐξελθόντος ἐλάλησεν ὁ κωφός. Καὶ ἐθαύμασαν οἱ ὄχλοι· 11.15. τινὲς δὲ ἐξ αὐτῶν εἶπαν Ἐν Βεεζεβοὺλ τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια· 11.16. ἕτεροι δὲ πειράζοντες σημεῖον ἐξ οὐρανοῦ ἐζήτουν παρʼ αὐτοῦ. 11.17. αὐτὸς δὲ εἰδὼς αὐτῶν τὰ διανοήματα εἶπεν αὐτοῖς Πᾶσα βασιλεία ἐφʼ ἑαυτὴν διαμερισθεῖσα ἐρημοῦται, καὶ οἶκος ἐπὶ οἶκον πίπτει. 11.18. εἰ δὲ καὶ ὁ Σατανᾶς ἐφʼ ἑαυτὸν διεμερίσθη, πῶς σταθήσεται ἡ βασιλεία αὐτοῦ; ὅτι λέγετε ἐν Βεεζεβοὺλ ἐκβάλλειν με τὰ δαιμόνια. 11.19. εἰ δὲ ἐγὼ ἐν Βεεζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσιν; διὰ τοῦτο αὐτοὶ ὑμῶν κριταὶ ἔσονται. 11.20. εἰ δὲ ἐν δακτύλῳ θεοῦ [ἐγὼ] ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφʼ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ. 24.47. καὶ κηρυχθῆναι ἐπὶ τῷ ὀνόματι αὐτοῦ μετάνοιαν εἰς ἄφεσιν ἁμαρτιῶν εἰς πάντα τὰ ἔθνὴ, — ἀρξάμενοι ἀπὸ Ἰερουσαλήμ· | 4.33. In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice, 4.34. saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God!" 4.35. Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm. 4.36. Amazement came on all, and they spoke together, one with another, saying, "What is this word? For with authority and power he commands the unclean spirits, and they come out!" 4.37. News about him went out into every place of the surrounding region. 4.38. He rose up from the synagogue, and entered into Simon's house. Simon's mother-in-law was afflicted with a great fever, and they begged him for her. 4.39. He stood over her, and rebuked the fever; and it left her. Immediately she rose up and served them. 4.40. When the sun was setting, all those who had any sick with various diseases brought them to him; and he laid his hands on every one of them, and healed them. 4.41. Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn't allow them to speak, because they knew that he was the Christ. 8.2. and certain women who had been healed of evil spirits and infirmities: Mary who was called Magdalene, from whom seven demons had gone out; 8.27. When Jesus stepped ashore, a certain man out of the city who had demons for a long time met him. He wore no clothes, and didn't live in a house, but in the tombs. 8.28. When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, "What do I have to do with you, Jesus, you Son of the Most High God? I beg you, don't torment me!" 8.29. For Jesus was commanding the unclean spirit to come out of the man. For the unclean spirit had often seized the man. He was kept under guard, and bound with chains and fetters. Breaking the bands apart, he was driven by the demon into the desert. 8.30. Jesus asked him, "What is your name?"He said, "Legion," for many demons had entered into him. 8.31. They begged him that he would not command them to go into the abyss. 8.32. Now there was there a herd of many pigs feeding on the mountain, and they begged him that he would allow them to enter into those. He allowed them. 8.33. The demons came out from the man, and entered into the pigs, and the herd rushed down the steep bank into the lake, and were drowned. 8.34. When those who fed them saw what had happened, they fled, and told it in the city and in the country. 8.35. People went out to see what had happened. They came to Jesus, and found the man from whom the demons had gone out, sitting at Jesus' feet, clothed and in his right mind; and they were afraid. 8.36. Those who saw it told them how he who had been possessed by demons was healed. 9.38. Behold, a man from the crowd called out, saying, "Teacher, I beg you to look at my son, for he is my only child. 9.39. Behold, a spirit takes him, he suddenly cries out, and it convulses him so that he foams, and it hardly departs from him, bruising him severely. 9.40. I begged your disciples to cast it out, and they couldn't." 9.41. Jesus answered, "Faithless and perverse generation, how long shall I be with you and bear with you? Bring your son here." 9.42. While he was still coming, the demon threw him down and convulsed him violently. But Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father. 9.43. They were all astonished at the majesty of God. But while all were marveling at all the things which Jesus did, he said to his disciples, 10.18. He said to them, "I saw Satan having fallen like lightning from heaven. 11.14. He was casting out a demon, and it was mute. It happened, when the demon had gone out, the mute man spoke; and the multitudes marveled. 11.15. But some of them said, "He casts out demons by Beelzebul, the prince of the demons." 11.16. Others, testing him, sought from him a sign from heaven. 11.17. But he, knowing their thoughts, said to them, "Every kingdom divided against itself is brought to desolation. A house divided against itself falls. 11.18. If Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. 11.19. But if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore will they be your judges. 11.20. But if I by the finger of God cast out demons, then the Kingdom of God has come to you. 24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem. |
|
46. Clement of Rome, 1 Clement, 9-10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 158 | 10. Abraham, styled the friend, was found faithful, inasmuch as he rendered obedience to the words of God. He, in the exercise of obedience, went out from his own country, and from his kindred, and from his father's house, in order that, by forsaking a small territory, and a weak family, and an insignificant house, he might inherit the promises of God. For God said to him, Get you out from your country, and from your kindred, and from your father's house, into the land which I shall show you. And I will make you a great nation, and will bless you, and make your name great, and you shall be blessed. And I will bless them that bless you, and curse them that curse you; and in you shall all the families of the earth be blessed. Genesis 12:1-3 And again, on his departing from Lot, God said to him, Lift up your eyes, and look from the place where you now are, northward, and southward, and eastward, and westward; for all the land which you see, to you will I give it, and to your seed forever. And I will make your seed as the dust of the earth, [so that] if a man can number the dust of the earth, then shall your seed also be numbered. Genesis 13:14-16 And again [the Scripture] says, God brought forth Abram, and spoke unto him, Look up now to heaven, and count the stars if you are able to number them; so shall your seed be. And Abram believed God, and it was counted to him for righteousness. On account of his faith and hospitality, a son was given him in his old age; and in the exercise of obedience, he offered him as a sacrifice to God on one of the mountains which He showed him. |
|
47. New Testament, 2 Peter, 2.4, 2.9-2.10, 3.18-3.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 106, 110, 173| 2.4. εἰ γὰρ ὁ θεὸς ἀγγέλων ἁμαρτησάντων οὐκ ἐφείσατο, ἀλλὰ σειροῖς ζόφου ταρταρώσας παρέδωκεν εἰς κρίσιν τηρουμένους, 2.9. οἶδεν Κύριος εὐσεβεῖς ἐκ πειρασμοῦ ῥύεσθαι, ἀδίκους δὲ εἰς ἡμέραν κρίσεως κολαζομένους τηρεῖν, 2.10. μάλιστα δὲ τοὺς ὀπίσω σαρκὸς ἐν ἐπιθυμίᾳ μιασμοῦ πορευομένους καὶ κυριότητος καταφρονοῦντας. τολμηταί, αὐθάδεις, δόξας οὐ τρέμουσιν, βλασφημοῦντες, 3.18. αὐξάνετε δὲ ἐν χάριτι καὶ γνώσει τοῦ κυρίου ἡμῶν καὶ σωτῆρος Ἰησοῦ Χριστοῦ. αὐτῷ ἡ δόξα καὶ νῦν καὶ εἰς ἡμέραν αἰῶνος. | 2.4. For if God didn't spare angels when they sinned, but cast them down to Tartarus, and committed them to pits of darkness, to be reserved to judgment; 2.9. the Lord knows how to deliver the godly out of temptation and to keep the unrighteous under punishment for the day of judgment; 2.10. but chiefly those who walk after the flesh in the lust of defilement, and despise authority. Daring, self-willed, they are not afraid to speak evil of dignitaries; 3.18. But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and forever. Amen. |
|
| 48. Ps.-Philo, Biblical Antiquities, 1.15-1.17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •book of the watchers, readers of •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 82 |
| 49. Tosefta, Yadayim, 2.14, 2.19 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 134, 146 |
50. Tosefta, Sotah, 3.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 211| 3.2. "אנשי [מבול] לא נתגאו לפני המקום אלא מתוך הטובה שהשפיע להם שנא' (איוב כ״א:ט׳) בתיהם שלום מפחד [וגו'] שורו עבר ולא יגעיל [וגו'] ישלחו כצאן עויליהם [וגו' ישאו בתוף וגו'] יבלו בטוב ימיהם וגו' היא גרמה להם [ויאמרו] לאל סור ממנו מה שדי כי נעבדנו [אמרו אין לו עלינו טרחות אלא שתי טיפות של גשמים הרי שלנו] נהרות ומעיינות שאנו מסתפקין בהם בימות החמה ובימות הגשמים [שנא' (בראשית ד) ואד יעלה מן הארץ] אמר להם המקום בטובה [שהטלתי] לכם בה אתם מתגאים לפני בה אני נפרע מכם מהו אומר (שם) ואני הנני מביא את המבול מים על הארץ ר' יוסי בן [דורמסקין אומר אנשי מבול] לא נתגאו לפני המקום אלא [בגלגלי] עין שדומה למים שנא' (שם) [ויראו בני האלהים את בנות האדם אף המקום ברוך הוא לא נפרע מהן אלא בגלגל מים שדומה לעין] שנא' (שם) ביום הזה נבקעו כל מעינות תהום רבה [וגו'].", | 3.2. "... The people of Sodom became haughty in front of the Place only due to the goodness He showered upon them, as it says : \"A land from which bread had issued forth — its place was overturned, as if (consumed by) fire. A place of sapphire were its stones, and dusts of gold were there. (And now it is) a path unknown (i.e., unfrequented) by brigands, and unseen by the falcon's eye, untrodden by the haughty (beasts) and not crossed by the lion (Job 28:5-8). The people of Sodom [said]: \"Since food comes out of our land, and silver and gold, and precious stones and pearls [all come] from our land, we have no need that other people will come to us to diminish [our valuables]. Let us rise and prevent the wayfarers to enter our cities [banot]!\" The Holy One of Blessing said to them: \"I gave goodness to you, and you seek to forget the wayfarers from your cities?! I will forget the wayfarers in your midst [beinechem] and I will forget you from the world!\" What does it say? \"He breaks open a shaft away from where men sojourn; they are forgotten of the foot that pass by; they hang afar from men, they swing to and fro.\" (Job 28:4) and \"The tents of robbers prosper, and they that provoke God are secure, in whatsoever God brings into their hand.\" (Job 12:6) and so it says \"As I live—declares the Lord GOD—your sister Sodom and her daughters did not do what you and your daughters did.Only this was the sin of your sister Sodom: arrogance! She and her daughters had plenty of bread\"(Ezekiel 16:48-49)", |
|
| 51. Tosefta, Sanhedrin, 12.9-12.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 142 |
52. Tosefta, Miqvaot, 7.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 208| 7.1. "טבעת שנתונה בלבינה של טיט טופח והטבילה טהורה ואם היה טיט יון וחבריו שאובין ונתון כאילו לא טבלה. לגין שהוא מלא מים שאובין ונתון על פיו טיט טופח אם היה המים שוקעין בטיט והטבילן טהור ואם היה הטיט יון וחבריו כאילו לא טבל ור' יוסי מטמא בשל מרקא מפני ששפין בו מירקי כלים. אלו הן יתידות הדרכים אלו שמהלכין עליהם בימות הגשמים והן מתמעכין. על הבגדים מצד אחד אינו חוצץ משני צדדין חוצץ דברי ר\"מ ר' יהודה אומר משום ר' ישמעאל אף מצד אחד ר' יוסי אומר משום ר' ישמעאל ברכין אף מצד אחד גדולה מצד אחד והקטנה עד שתהא משני צדדין.", | |
|
53. New Testament, 1 Timothy, 4.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 176| 4.1. Τὸ δὲ πνεῦμα ῥητῶς λέγει ὅτι ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασι πλάνοις καὶ διδασκαλίαις δαιμονίων | 4.1. But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons, |
|
| 54. Tosefta, Hulin, 10.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 142 |
55. New Testament, 2 Corinthians, 11.13-11.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 176| 11.13. οἱ γὰρ τοιοῦτοι ψευδαπόστολοι, ἐργάται δόλιοι, μετασχηματιζόμενοι εἰς ἀποστόλους Χριστοῦ· 11.14. καὶ οὐ θαῦμα, αὐτὸς γὰρ ὁ Σατανᾶς μετασχηματίζεται εἰς ἄγγελον φωτός· 11.15. οὐ μέγα οὖν εἰ καὶ οἱ διάκονοι αὐτοῦ μετασχηματίζονται ὡς διάκονοι δικαιοσύνης, ὧν τὸ τέλος ἔσται κατὰ τὰ ἔργα αὐτῶν. | |
|
56. New Testament, 2 Timothy, 3.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •book of the watchers, and the epistle of jude •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 196| 3.16. πᾶσα γραφὴ θεόπνευστος καὶ ὠφέλιμος πρὸς διδασκαλίαν, πρὸς ἐλεγμόν, πρὸς ἐπανόρθωσιν, πρὸς παιδείαν τὴν ἐν δικαιοσύνῃ, | 3.16. Every writing inspired by God is profitable for teaching, for reproof, for correction, and for instruction which is in righteousness, |
|
57. New Testament, Acts, 28.23 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 153| 28.23. Ταξάμενοι δὲ αὐτῷ ἡμέραν ἦλθαν πρὸς αὐτὸν εἰς τὴν ξενίαν πλείονες, οἷς ἐξετίθετο διαμαρτυρόμενος τὴν βασιλείαν τοῦ θεοῦ πείθων τε αὐτοὺς περὶ τοῦ Ἰησοῦ ἀπό τε τοῦ νόμου Μωυσέως καὶ τῶν προφητῶν ἀπὸ πρωὶ ἕως ἑσπέρας. | 28.23. When they had appointed him a day, they came to him into his lodging in great number. He explained to them, testifying about the Kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning until evening. |
|
58. New Testament, Apocalypse, 2.10, 9.1-9.2, 12.9, 20.2-20.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 116, 165| 2.10. μὴ φοβοῦ ἃ μέλλεις πάσχειν. ἰδοὺ μέλλει βάλλειν ὁ διάβολος ἐξ ὑμῶν εἰς φυλακὴν ἵναπειρασθῆτε,καὶ ἔχητε θλίψινἡμερῶν δέκα.γίνου πιστὸς ἄχρι θανάτου, καὶ δώσω σοι τὸν στέφανον τῆς ζωῆς. 9.1. Καὶ ὁ πέμπτος ἄγγελος ἐσάλπισεν· καὶ εἶδον ἀστέρα ἐκ τοῦ οὐρανοῦ πεπτωκότα εἰς τὴν γῆν, καὶ ἐδόθη αὐτῷ ἡ κλεὶς τοῦ φρέατος τῆς ἀβύσσου· 9.2. καὶ ἤνοιξεν τὸ φρέαρ τῆς ἀβύσσου,καὶ ἀνέβη καπνὸςἐκ τοῦ φρέατοςὡς καπνὸς καμίνουμεγάλης, καὶἐσκοτώθη ὁ ἥλιοςκαὶ ὁ ἀὴρ ἐκ τοῦ καπνοῦ τοῦ φρέατος. 12.9. καὶ ἐβλήθη ὁ δράκων ὁ μέγας,ὁ ὄφιςὁ ἀρχαῖος, ὁ καλούμενοςΔιάβολοςκαὶ ὉΣατανᾶς,ὁ πλανῶν τὴν οἰκουμένην ὅλην, — ἐβλήθη εἰς τὴν γῆν, καὶ οἱ ἄγγελοι αὐτοῦ μετʼ αὐτοῦ ἐβλήθησαν. 20.2. καὶ ἐκράτησεν τὸν δράκοντα,ὁ ὄφιςὁ ἀρχαῖος, ὅς ἐστινΔιάβολοςκαὶὉ Σατανᾶς,καὶ ἔδησεν αὐτὸν χίλια ἔτη, 20.3. καὶ ἔβαλεν αὐτὸν εἰς τὴν ἄβυσσον, καὶ ἔκλεισεν καὶ ἐσφράγισεν ἐπάνω αὐτοῦ, ἵνα μὴ πλανήσῃ ἔτι τὰ ἔθνη, ἄχρι τελεσθῇ τὰ χίλια ἔτη· μετὰ ταῦτα δεῖ λυθῆναι αὐτὸν μικρὸν χρόνον. | 2.10. Don't be afraid of the things which you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested; and you will have oppression for ten days. Be faithful to death, and I will give you the crown of life. 9.1. The fifth angel sounded, and I saw a star from the sky fallen to the earth. The key to the pit of the abyss was given to him. 9.2. He opened the pit of the abyss, and smoke went up out of the pit, like the smoke from a burning furnace. The sun and the air were darkened because of the smoke from the pit. 12.9. The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him. 20.2. He seized the dragon, the old serpent, which is the devil and Satan, who deceives the whole inhabited earth, and bound him for a thousand years, 20.3. and cast him into the abyss, and shut it, and sealed it over him, that he should deceive the nations no more, until the thousand years were finished. After this, he must be freed for a short time. |
|
| 59. New Testament, Jude, 14-15, 5, 7-8, 6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 104, 163 |
60. New Testament, Romans, 5.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •book of the watchers, polysemy of •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52, 101| 5.12. Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφʼ ᾧ πάντες ἥμαρτον-. | 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. |
|
61. Tosefta, Berachot, 1.12, 3.9, 7.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 142| 1.12. "מזכירין יציאת מצרים בלילות אמר ר' אלעזר בן עזריה הריני כבן שבעים שנה ולא זכיתי שתאמר יציאת מצרים בלילות עד שדרשה בן זומא שנאמר (דברים טז) למען תזכור את יום צאתך מארץ מצרים כל ימי חייך ימי חייך הימים כל ימי חייך הלילות אלו דברי בן זומא וחכ\"א ימי חייך העולם הזה כל ימי חייך להביא לימות המשיח אמר להם בן זומא לחכמים וכי מזכירים יציאת מצרים לימות המשיח הרי הוא אומר (ירמיהו כג) לכן הנה ימים באים נאם ה' וגו' אמרו לו לא שתעקר יציאת מצרים ממקומה אלא שתאמר יציאת מצרים מוסף על המלכיות ומלכיות עיקר ויציאת מצרים טפילה כיוצא בו (בראשית לה) ולא יקרא שמך עוד יעקב וגו' לא שתעקר שם יעקב ממנו אלא שתהא שם יעקב מוסף על ישראל ישראל עיקר ויעקב טפילה.", 3.9. "יכול יהא משמיע קולו בתפלתו פירש בחנה (שמואל א א) וחנה היא מדברת על לבה יכול יהא כוללן בבת אחת פירש דוד (תהילים נה) ערב ובקר וצהרים ערב זו תפלת ערבית בוקר זו תפלת שחרית וצהרים זו תפלת מנחה יכול שואל הוא צרכיו ואח\"כ מתפלל ויסתלק פירש שלמה (מלכים א ח) לשמוע אל הרנה ואל התפלה רנה זו רנה וכן הוא אומר (תהילים לג) רננו צדיקים בה' תפלה זו בקשה.", | |
|
62. Ignatius, To The Magnesians, 10.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 124 | 10.3. It is monstrous to talk of Jesus Christ and to practise Judaism. For Christianity did not believe in Judaism, but Judaism in Christianity, wherein every tongue believed and was gathered together unto God. |
|
63. New Testament, 1 Corinthians, 11.10, 15.21-15.222 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52, 101, 178| 11.10. διὰ τοῦτο ὀφείλει ἡ γυνὴ ἐξουσίαν ἔχειν ἐπὶ τῆς κεφαλῆς διὰ τοὺς ἀγγέλους. 15.21. ἐπειδὴ γὰρ διʼ ἀνθρώπου θάνατος, καὶ διʼ ἀνθρώπου ἀνάστασις νεκρῶν· 15.22. ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν, οὕτως καὶ ἐν τῷ χριστῷ πάντες ζωοποιηθήσονται. 15.23. Ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι· ἀπαρχὴ Χριστός, ἔπειτα οἱ τοῦ χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ· 15.24. εἶτα τὸ τέλος, ὅταν παραδιδῷ τὴν βασιλείαν τῷ θεῷ καὶ πατρί, ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν, 15.25. δεῖ γὰρ αὐτὸν βασιλεύεινἄχρι οὗθῇπάνταςτοὺς ἐχθροὺς ὑπὸ τοὺς πόδαςαὐτοῦ. 15.26. ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος, 15.27. πάνταγὰρὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ.ὅταν δὲ εἴπῃ ὅτι πάντα ὑποτέτακται, δῆλον ὅτι ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα. 15.28. ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, τότε [καὶ] αὐτὸς ὁ υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ ὁ θεὸς πάντα ἐν πᾶσιν. 15.29. Ἐπεὶ τί ποιήσουσιν οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν; εἰ ὅλως νεκροὶ οὐκ ἐγείρονται, τί καὶ βαπτίζονται ὑπὲρ αὐτῶν; 15.30. τί καὶ ἡμεῖς κινδυνεύομεν πᾶσαν ὥραν; 15.31. καθʼ ἡμέραν ἀποθνήσκω, νὴ τὴν ὑμετέραν καύχησιν, ἀδελφοί, ἣν ἔχω ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν. 15.32. εἰ κατὰ ἄνθρωπον ἐθηριομάχησα ἐν Ἐφέσῳ, τί μοι τὸ ὄφελος; εἰ νεκροὶ οὐκ ἐγείρονται,φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνήσκομεν. 15.33. μὴ πλανᾶσθε· 15.34. φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί· ἐκνήψατε δικαίως καὶ μὴ ἁμαρτάνετε, ἀγνωσίαν γὰρ θεοῦ τινὲς ἔχουσιν· πρὸς ἐντροπὴν ὑμῖν λαλῶ. 15.35. Ἀλλὰ ἐρεῖ τις Πῶς ἐγείρονται οἱ νεκροί, ποίῳ δὲ σώματι ἔρχονται; 15.36. ἄφρων, σὺ ὃ σπείρεις οὐ ζωοποιεῖται ἐὰν μὴ ἀποθάνῃ· 15.37. καὶ ὃ σπείρεις, οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις ἀλλὰ γυμνὸν κόκκον εἰ τύχοι σίτου ἤ τινος τῶν λοιπῶν· 15.38. ὁ δὲ θεὸς δίδωσιν αὐτῷ σῶμα καθὼς ἠθέλησεν, καὶ ἑκάστῳ τῶν σπερμάτων ἴδιον σῶμα. 15.39. οὐ πᾶσα σὰρξ ἡ αὐτὴ σάρξ, ἀλλὰ ἄλλη μὲν ἀνθρώπων, ἄλλη δὲ σὰρξ κτηνῶν, ἄλλη δὲ σὰρξ πτηνῶν, ἄλλη δὲ ἰχθύων. 15.40. καὶ σώματα ἐπουράνια, καὶ σώματα ἐπίγεια· ἀλλὰ ἑτέρα μὲν ἡ τῶν ἐπουρανίων δόξα, ἑτέρα δὲ ἡ τῶν ἐπιγείων. 15.41. ἄλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελήνης, καὶ ἄλλη δόξα ἀστέρων, ἀστὴρ γὰρ ἀστέρος διαφέρει ἐν δόξῃ. 15.42. οὕτως καὶ ἡ ἀνάστασις τῶν νεκρῶν. 15.43. σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ· σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ· σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει· 15.44. σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν. Εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ πνευματικόν. 15.45. οὕτως καὶ γέγραπταιἘγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν·ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν. 15.46. ἀλλʼ οὐ πρῶτον τὸ πνευματικὸν ἀλλὰ τὸ ψυχικόν, ἔπειτα τὸ πνευματικόν. ὁ πρῶτοςἄνθρωπος ἐκ γῆς Χοϊκός, 15.47. ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ. 15.48. οἷος ὁ χοϊκός, τοιοῦτοι καὶ οἱ χοϊκοί, καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι· 15.49. καὶ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου. 15.50. Τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ. 15.51. ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες οὐ κοιμηθησόμεθα πάντες δὲ ἀλλαγησόμεθα, 15.52. ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ, ἐν τῇ ἐσχάτῃ σάλπιγγι· σαλπίσει γάρ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι, καὶ ἡμεῖς ἀλλαγησόμεθα. 15.53. δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν. 15.54. ὅταν δὲ τὸ θνητὸν τοῦτο ἐνδύσηται [τὴν] ἀθανασίαν, τότε γενήσεται ὁ λόγος ὁ γεγραμμένος Κατεπόθη ὁ θάνατος εἰς νῖκος. 15.55. ποῦ σου, θάνατε, τὸ νῖκος; ποῦ σου, θάνατε, τὸ κέντρον; 15.56. τὸ δὲ κέντρον τοῦ θανάτου ἡ ἁμαρτία, ἡ δὲ δύναμις τῆς ἁμαρτίας ὁ νόμος· 15.57. τῷ δὲ θεῷ χάρις τῷ διδόντι ἡμῖντὸ νῖκοςδιὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. 15.58. Ὥστε, ἀδελφοί μου ἀγαπητοί, ἑδραῖοι γίνεσθε, ἀμετακίνητοι, περισσεύοντες ἐν τῷ ἔργῳ τοῦ κυρίου πάντοτε, εἰδότες ὅτι ὁ κόπος ὑμῶν οὐκ ἔστιν κενὸς ἐν κυρίῳ. | 11.10. For this cause the woman ought to have authority on her head,because of the angels. 15.21. For since death came byman, the resurrection of the dead also came by man. 15.22. For as inAdam all die, so also in Christ all will be made alive. 15.23. Buteach in his own order: Christ the first fruits, then those who areChrist's, at his coming. 15.24. Then the end comes, when he willdeliver up the Kingdom to God, even the Father; when he will haveabolished all rule and all authority and power. 15.25. For he mustreign until he has put all his enemies under his feet. 15.26. The lastenemy that will be abolished is death. 15.27. For, "He put all thingsin subjection under his feet." But when he says, "All things are put insubjection," it is evident that he is excepted who subjected all thingsto him. 15.28. When all things have been subjected to him, then theSon will also himself be subjected to him who subjected all things tohim, that God may be all in all. 15.29. Or else what will they do whoare baptized for the dead? If the dead aren't raised at all, why thenare they baptized for the dead? 15.30. Why do we also stand injeopardy every hour? 15.31. I affirm, by the boasting in you which Ihave in Christ Jesus our Lord, I die daily. 15.32. If I fought withanimals at Ephesus for human purposes, what does it profit me? If thedead are not raised, then "let us eat and drink, for tomorrow we die." 15.33. Don't be deceived! "Evil companionships corrupt good morals." 15.34. Wake up righteously, and don't sin, for some have no knowledgeof God. I say this to your shame. 15.35. But someone will say, "Howare the dead raised?" and, "With what kind of body do they come?" 15.36. You foolish one, that which you yourself sow is not made aliveunless it dies. 15.37. That which you sow, you don't sow the body thatwill be, but a bare grain, maybe of wheat, or of some other kind. 15.38. But God gives it a body even as it pleased him, and to eachseed a body of its own. 15.39. All flesh is not the same flesh, butthere is one flesh of men, another flesh of animals, another of fish,and another of birds. 15.40. There are also celestial bodies, andterrestrial bodies; but the glory of the celestial differs from that ofthe terrestrial. 15.41. There is one glory of the sun, another gloryof the moon, and another glory of the stars; for one star differs fromanother star in glory. 15.42. So also is the resurrection of the dead.It is sown in corruption; it is raised in incorruption. 15.43. It issown in dishonor; it is raised in glory. It is sown in weakness; it israised in power. 15.44. It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody. 15.45. So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit. 15.46. However thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual. 15.47. The first man is of the earth, made ofdust. The second man is the Lord from heaven. 15.48. As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly. 15.49. As we haveborne the image of those made of dust, let's also bear the image of theheavenly. 15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption. 15.51. Behold, I tell you a mystery. We will not all sleep, but wewill all be changed, 15.52. in a moment, in the twinkling of an eye,at the last trumpet. For the trumpet will sound, and the dead will beraised incorruptible, and we will be changed. 15.53. For thiscorruptible must put on incorruption, and this mortal must put onimmortality. 15.54. But when this corruptible will have put onincorruption, and this mortal will have put on immortality, then whatis written will happen: "Death is swallowed up in victory." 15.55. "Death, where is your sting?Hades, where is your victory?" 15.56. The sting of death is sin, and the power of sin is the law. 15.57. But thanks be to God, who gives us the victory through our LordJesus Christ. 15.58. Therefore, my beloved brothers, be steadfast,immovable, always abounding in the Lord's work, because you know thatyour labor is not in vain in the Lord. |
|
64. Josephus Flavius, Jewish War, 2.165, 2.254-2.265 (1st cent. CE - 1st cent. CE) Tagged with subjects: •genesis, and book of the watchers •book of the watchers, quotations and allusions to Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 86, 142 | 2.165. and they say, that to act what is good, or what is evil, is at men’s own choice, and that the one or the other belongs so to every one, that they may act as they please. They also take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades. 2.254. 3. When the country was purged of these, there sprang up another sort of robbers in Jerusalem, which were called Sicarii, who slew men in the daytime, and in the midst of the city; 2.255. this they did chiefly at the festivals, when they mingled themselves among the multitude, and concealed daggers under their garments, with which they stabbed those that were their enemies; and when any fell down dead, the murderers became a part of those that had indignation against them; by which means they appeared persons of such reputation, that they could by no means be discovered. 2.256. The first man who was slain by them was Jonathan the high priest, after whose death many were slain every day, while the fear men were in of being so served was more afflicting than the calamity itself; 2.257. and while everybody expected death every hour, as men do in war, so men were obliged to look before them, and to take notice of their enemies at a great distance; nor, if their friends were coming to them, durst they trust them any longer; but, in the midst of their suspicions and guarding of themselves, they were slain. Such was the celerity of the plotters against them, and so cunning was their contrivance. 2.258. 4. There was also another body of wicked men gotten together, not so impure in their actions, but more wicked in their intentions, which laid waste the happy state of the city no less than did these murderers. 2.259. These were such men as deceived and deluded the people under pretense of Divine inspiration, but were for procuring innovations and changes of the government; and these prevailed with the multitude to act like madmen, and went before them into the wilderness, as pretending that God would there show them the signals of liberty. 2.260. But Felix thought this procedure was to be the beginning of a revolt; so he sent some horsemen and footmen both armed, who destroyed a great number of them. 2.261. 5. But there was an Egyptian false prophet that did the Jews more mischief than the former; for he was a cheat, and pretended to be a prophet also, and got together thirty thousand men that were deluded by him; 2.262. these he led round about from the wilderness to the mount which was called the Mount of Olives, and was ready to break into Jerusalem by force from that place; and if he could but once conquer the Roman garrison and the people, he intended to domineer over them by the assistance of those guards of his that were to break into the city with him. 2.263. But Felix prevented his attempt, and met him with his Roman soldiers, while all the people assisted him in his attack upon them, insomuch that when it came to a battle, the Egyptian ran away, with a few others, while the greatest part of those that were with him were either destroyed or taken alive; but the rest of the multitude were dispersed every one to their own homes, and there concealed themselves. 2.264. 6. Now, when these were quieted, it happened, as it does in a diseased body, that another part was subject to an inflammation; for a company of deceivers and robbers got together, and persuaded the Jews to revolt, and exhorted them to assert their liberty, inflicting death on those that continued in obedience to the Roman government, and saying, that such as willingly chose slavery ought to be forced from such their desired inclinations; 2.265. for they parted themselves into different bodies, and lay in wait up and down the country, and plundered the houses of the great men, and slew the men themselves, and set the villages on fire; and this till all Judea was filled with the effects of their madness. And thus the flame was every day more and more blown up, till it came to a direct war. |
|
65. Mishnah, Sanhedrin, 10.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 134, 140, 142, 144, 145, 150| 10.1. "כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (ישעיה ס) וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר. וְאֵלּוּ שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, הָאוֹמֵר אֵין תְּחִיַּת הַמֵּתִים מִן הַתּוֹרָה, וְאֵין תּוֹרָה מִן הַשָּׁמָיִם, וְאֶפִּיקוֹרֶס. רַבִּי עֲקִיבָא אוֹמֵר, אַף הַקּוֹרֵא בַסְּפָרִים הַחִיצוֹנִים, וְהַלּוֹחֵשׁ עַל הַמַּכָּה וְאוֹמֵר (שמות טו) כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי ה' רֹפְאֶךָ. אַבָּא שָׁאוּל אוֹמֵר, אַף הַהוֹגֶה אֶת הַשֵּׁם בְּאוֹתִיּוֹתָיו: \n", | 10.1. "All Israel have a portion in the world to come, for it says, “Your people, all of them righteous, shall possess the land for ever; They are the shoot that I planted, my handiwork in which I glory” (Isaiah 60:2. And these are the ones who have no portion in the world to come: He who maintains that resurrection is not a biblical doctrine, that the torah was not divinely revealed, and an epikoros. Rabbi Akiva says: “Even one who reads non-canonical books and one who whispers [a charm] over a wound and says, “I will not bring upon you any of the diseases which i brought upon the Egyptians: for I the lord am you healer” (Exodus 15:26). Abba Shaul says: “Also one who pronounces the divine name as it is spelled.”", |
|
66. Mishnah, Hagigah, 2.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 140, 141, 142, 207| 2.1. "אֵין דּוֹרְשִׁין בַּעֲרָיוֹת בִּשְׁלֹשָׁה. וְלֹא בְמַעֲשֵׂה בְרֵאשִׁית בִּשְׁנַיִם. וְלֹא בַמֶּרְכָּבָה בְּיָחִיד, אֶלָּא אִם כֵּן הָיָה חָכָם וּמֵבִין מִדַּעְתּוֹ. כָּל הַמִּסְתַּכֵּל בְּאַרְבָּעָה דְּבָרִים, רָאוּי לוֹ כְּאִלּוּ לֹא בָּא לָעוֹלָם, מַה לְּמַעְלָה, מַה לְּמַטָּה, מַה לְּפָנִים, וּמַה לְּאָחוֹר. וְכָל שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ, רָאוּי לוֹ שֶׁלֹּא בָּא לָעוֹלָם: \n", | 2.1. "They may not expound upon the subject of forbidden relations in the presence of three. Nor the work of creation in the presence of two. Nor [the work of] the chariot in the presence of one, unless he is a sage and understands of his own knowledge. Whoever speculates upon four things, it would have been better had he not come into the world: what is above, what is beneath, what came before, and what came after. And whoever takes no thought for the honor of his creator, it would have been better had he not come into the world.", |
|
67. Mishnah, Eduyot, 5.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 134| 5.3. "רַבִּי יִשְׁמָעֵאל אוֹמֵר, שְׁלֹשָׁה דְבָרִים מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. קֹהֶלֶת אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹמְרִים, מְטַמֵּא אֶת הַיָּדָיִם. מֵי חַטָּאת שֶׁעָשׂוּ מִצְוָתָן, בֵּית שַׁמַּאי מְטַהֲרִין, וּבֵית הִלֵּל מְטַמְּאִין. הַקֶּצַח, בֵּית שַׁמַּאי מְטַהֲרִין וּבֵית הִלֵּל מְטַמְּאִין. וְכֵן לַמַּעַשְׂרוֹת: \n", | 5.3. "Rabbi Yishmael says: there are three instances of lenient rulings by Beth Shammai and strict rulings by Beth Hillel.The book of Ecclesiastes does not defile the hands, according to the opinion of Beth Shammai; But Beth Hillel say: it defiles the hands. Water of purification which has done its duty: Beth Shammai pronounces it pure, But Beth Hillel pronounces it impure. Black cumin: Beth Shammai pronounces it not liable to become impure, But Beth Hillel pronounces it liable to become impure. So, too, with regard to tithes.", |
|
68. Mishnah, Berachot, 1.5, 5.2, 9.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 142| 1.5. "מַזְכִּירִין יְצִיאַת מִצְרַיִם בַּלֵּילוֹת. אָמַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, הֲרֵי אֲנִי כְּבֶן שִׁבְעִים שָׁנָה, וְלֹא זָכִיתִי שֶׁתֵּאָמֵר יְצִיאַת מִצְרַיִם בַּלֵּילוֹת, עַד שֶׁדְּרָשָׁהּ בֶּן זוֹמָא, שֶׁנֶּאֱמַר (דברים טז) לְמַעַן תִּזְכֹּר אֶת יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כֹּל יְמֵי חַיֶּיךָ. יְמֵי חַיֶּיךָ, הַיָּמִים. כֹּל יְמֵי חַיֶּיךָ, הַלֵּילוֹת. וַחֲכָמִים אוֹמְרִים, יְמֵי חַיֶּיךָ, הָעוֹלָם הַזֶּה. כֹּל יְמֵי חַיֶּיךָ, לְהָבִיא לִימוֹת הַמָּשִׁיחַ: \n", 5.2. "מַזְכִּירִין גְּבוּרוֹת גְּשָׁמִים בִּתְחִיַּת הַמֵּתִים, וְשׁוֹאֲלִין הַגְּשָׁמִים בְּבִרְכַּת הַשָּׁנִים, וְהַבְדָּלָה בְּחוֹנֵן הַדָּעַת. רַבִּי עֲקִיבָא אוֹמֵר, אוֹמְרָהּ בְּרָכָה רְבִיעִית בִּפְנֵי עַצְמָהּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, בְּהוֹדָאָה: \n", 9.5. "חַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁהוּא מְבָרֵךְ עַל הַטּוֹבָה, שֶׁנֶּאֱמַר (דברים ו) וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. בְּכָל לְבָבְךָ, בִּשְׁנֵי יְצָרֶיךָ, בְּיֵצֶר טוֹב וּבְיֵצֶר רָע. וּבְכָל נַפְשְׁךָ, אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ. וּבְכָל מְאֹדֶךָ, בְּכָל מָמוֹנֶךָ. דָּבָר אַחֵר בְּכָל מְאֹדֶךָ, בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ הֱוֵי מוֹדֶה לוֹ בִּמְאֹד מְאֹד. לֹא יָקֵל אָדָם אֶת רֹאשׁוֹ כְּנֶגֶד שַׁעַר הַמִּזְרָח, שֶׁהוּא מְכֻוָּן כְּנֶגֶד בֵּית קָדְשֵׁי הַקָּדָשִׁים. לֹא יִכָּנֵס לְהַר הַבַּיִת בְּמַקְלוֹ, וּבְמִנְעָלוֹ, וּבְפֻנְדָּתוֹ, וּבְאָבָק שֶׁעַל רַגְלָיו, וְלֹא יַעֲשֶׂנּוּ קַפַּנְדַּרְיָא, וּרְקִיקָה מִקַּל וָחֹמֶר. כָּל חוֹתְמֵי בְרָכוֹת שֶׁהָיוּ בַמִּקְדָּשׁ, הָיוּ אוֹמְרִים מִן הָעוֹלָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, וְאָמְרוּ, אֵין עוֹלָם אֶלָּא אֶחָד, הִתְקִינוּ שֶׁיְּהוּ אוֹמְרִים, מִן הָעוֹלָם וְעַד הָעוֹלָם. וְהִתְקִינוּ, שֶׁיְּהֵא אָדָם שׁוֹאֵל אֶת שְׁלוֹם חֲבֵרוֹ בַּשֵּׁם, שֶׁנֶּאֱמַר (רות ב) וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם, וַיֹּאמֶר לַקּוֹצְרִים יְיָ עִמָּכֶם, וַיֹּאמְרוּ לוֹ, יְבָרֶכְךָ יְיָ. וְאוֹמֵר (שופטים ו) יְיָ עִמְּךָ גִּבּוֹר הֶחָיִל. וְאוֹמֵר (משלי כג) אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ. וְאוֹמֵר (תהלים קיט) עֵת לַעֲשׂוֹת לַייָ הֵפֵרוּ תוֹרָתֶךָ. רַבִּי נָתָן אוֹמֵר, הֵפֵרוּ תוֹרָתֶךָ עֵת לַעֲשׂוֹת לַייָ: \n", | 1.5. "They mention the Exodus from Egypt at night. Rabbi Elazar ben Azaryah said: \"Behold, I am almost a seventy-year old man and I have not succeeded in [understanding why] the Exodus from Egypt should be mentioned at night, until Ben Zoma explained it from a verse (Deuteronomy 16:3): ‘In order that you may remember the day you left Egypt all the days of your life.’ ‘The days of your life’ refers to the days. ‘All the days of your life’ refers to the nights. And the sages say: ‘the days of your life’ refers to this world. ‘All the days of your life’ includes the days of the Messiah.", 5.2. "They mention [God’s] power to bring rain in the blessing for the resurrection of the dead. And they ask for rain in the blessing for [fruitful] years. And havdalah in “Who grant knowledge.” Rabbi Akiva says: he says it as a fourth blessing by itself. Rabbi Eliezer says: in the thanksgiving blessing.", 9.5. "One must bless [God] for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul [life] away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting [is forbidden]. All the conclusions of blessings that were in the Temple they would say, “forever [lit. as long as the world is].” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever [lit. from the end of the world to the end of the world]. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: [this means] “They have violated your teaching It is time to act on behalf of the Lord.”", |
|
| 69. Mishnah, Bava Metzia, 4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 209 |
70. New Testament, Mark, 1.32-1.39, 5.6-5.16, 7.26-7.30, 16.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 187| 1.32. Ὀψίας δὲ γενομένης, ὅτε ἔδυσεν ὁ ἥλιος, ἔφερον πρὸς αὐτὸν πάντας τοὺς κακῶς ἔχοντας καὶ τοὺς δαιμονιζομένους· 1.33. καὶ ἦν ὅλη ἡ πόλις ἐπισυνηγμένη πρὸς τὴν θύραν. 1.34. καὶ ἐθεράπευσεν πολλοὺς κακῶς ἔχοντας ποικίλαις νόσοις, καὶ δαιμόνια πολλὰ ἐξέβαλεν, καὶ οὐκ ἤφιεν λαλεῖν τὰ δαιμόνια, ὅτι ᾔδεισαν αὐτὸν [Χριστὸν εἶναι]. 1.35. Καὶ πρωὶ ἔννυχα λίαν ἀναστὰς ἐξῆλθεν [καὶ ἀπῆλθεν] εἰς ἔρημον τόπον κἀκεῖ προσηύχετο. 1.36. καὶ κατεδίωξεν αὐτὸν Σίμων καὶ οἱ μετʼ αὐτοῦ, 1.37. καὶ εὗρον αὐτὸν καὶ λέγουσιν αὐτῷ ὅτι Πάντες ζητοῦσίν σε. 1.38. καὶ λέγει αὐτοῖς Ἄγωμεν ἀλλαχοῦ εἰς τὰς ἐχομένας κωμοπόλεις, ἵνα καὶ ἐκεῖ κηρύξω, εἰς τοῦτο γὰρ ἐξῆλθον. 1.39. καὶ ἦλθεν κηρύσσων εἰς τὰς συναγωγὰς αὐτῶν εἰς ὅλην τὴν Γαλιλαίαν καὶ τὰ δαιμόνια ἐκβάλλων. 5.6. καὶ ἰδὼν τὸν Ἰησοῦν ἀπὸ μακρόθεν ἔδραμεν καὶ προσεκύνησεν αὐτόν, 5.7. καὶ κράξας φωνῇ μεγάλῃ λέγει Τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου; ὁρκίζω δε τὸν θεόν, μή με βασανίσῃς. 5.8. ἔλεγεν γὰρ αὐτῷ Ἔξελθε τὸ πνεῦμα τὸ ἀκάθαρτον ἐκ τοῦ ἀνθρώπου. 5.9. καὶ ἐπηρώτα αὐτόν Τί ὄνομά σοι; καὶ λέγει αὐτῷ Λεγιὼν ὄνομά μοι, ὅτι πολλοί ἐσμεν· 5.10. καὶ παρεκάλει αὐτὸν πολλὰ ἵνα μὴ αὐτὰ ἀποστείλῃ ἔξω τῆς χώρας. 5.11. Ἦν δὲ ἐκεῖ πρὸς τῷ ὄρει ἀγέλη χοίρων μεγάλη βοσκομένη· 5.12. καὶ παρεκάλεσαν αὐτὸν λέγοντες Πέμψον ἡμᾶς εἰς τοὺς χοίρους, ἵνα εἰς αὐτοὺς εἰσέλθωμεν. 5.13. καὶ ἐπέτρεψεν αὐτοῖς. καὶ ἐξελθόντα τὰ πνεύματα τὰ ἀκάθαρτα εἰσῆλθον εἰς τοὺς χοίρους, καὶ ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, ὡς δισχίλιοι, καὶ ἐπνίγοντο ἐν τῇ θαλάσσῃ. 5.14. Καὶ οἱ βόσκοντες αὐτοὺς ἔφυγον καὶ ἀπήγγειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς· καὶ ἦλθον ἰδεῖν τί ἐστιν τὸ γεγονός. 5.15. καὶ ἔρχονται πρὸς τὸν Ἰησοῦν, καὶ θεωροῦσιν τὸν δαιμονιζόμενον καθήμενον ἱματισμένον καὶ σωφρονοῦντα, τὸν ἐσχηκότα τὸν λεγιῶνα, καὶ ἐφοβήθησαν. 5.16. καὶ διηγήσαντο αὐτοῖς οἱ ἰδόντες πῶς ἐγένετο τῷ δαιμονιζομένῳ καὶ περὶ τῶν χοίρων. 7.26. ἡ δὲ γυνὴ ἦν Ἑλληνίς, Συροφοινίκισσα τῷ γένει· καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλῃ ἐκ τῆς θυγατρὸς αὐτῆς. 7.27. καὶ ἔλεγεν αὐτῇ Ἄφες πρῶτον χορτασθῆναι τὰ τέκνα, οὐ γάρ ἐστιν καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων καὶ τοῖς κυναρίοις βαλεῖν. 7.28. ἡ δὲ ἀπεκρίθη καὶ λέγει αὐτῷ Ναί, κύριε, καὶ τὰ κυνάρια ὑποκάτω τῆς τραπέζης ἐσθίουσιν ἀπὸ τῶν ψιχίων τῶν παιδίων. 7.29. καὶ εἶπεν αὐτῇ Διὰ τοῦτον τὸν λόγον ὕπαγε, ἐξελήλυθεν ἐκ τῆς θυγατρός σου τὸ δαιμόνιον. 7.30. καὶ ἀπελθοῦσα εἰς τὸν οἶκον αὐτῆς εὗρεν τὸ παιδίον βεβλημένον ἐπὶ τὴν κλίνην καὶ τὸ δαιμόνιον ἐξεληλυθός. 16.9. ⟦Ἀναστὰς δὲ πρωὶ πρώτῃ σαββάτου ἐφάνη πρῶτον Μαρίᾳ τῇ Μαγδαληνῇ, παρʼ ἧς ἐκβεβλήκει ἑπτὰ δαιμόνια. | 1.32. At evening, when the sun had set, they brought to him all who were sick, and those who were possessed by demons. 1.33. All the city was gathered together at the door. 1.34. He healed many who were sick with various diseases, and cast out many demons. He didn't allow the demons to speak, because they knew him. 1.35. Early in the night, he rose up and went out, and departed into a deserted place, and prayed there. 1.36. Simon and those who were with him followed after him; 1.37. and they found him, and told him, "Everyone is looking for you." 1.38. He said to them, "Let's go elsewhere into the next towns, that I may preach there also, because for this reason I came forth." 1.39. He went into their synagogues throughout all Galilee, preaching and casting out demons. 5.6. When he saw Jesus from afar, he ran and bowed down to him, 5.7. and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don't torment me." 5.8. For he said to him, "Come out of the man, you unclean spirit!" 5.9. He asked him, "What is your name?"He said to him, "My name is Legion, for we are many." 5.10. He begged him much that he would not send them away out of the country. 5.11. Now there was on the mountainside a great herd of pigs feeding. 5.12. All the demons begged him, saying, "Send us into the pigs, that we may enter into them." 5.13. At once Jesus gave them permission. The unclean spirits came out and entered into the pigs. The herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea. 5.14. Those who fed them fled, and told it in the city and in the country. The people came to see what it was that had happened. 5.15. They came to Jesus, and saw him who had been possessed by demons sitting, clothed, and in his right mind, even him who had the legion; and they were afraid. 5.16. Those who saw it declared to them how it happened to him who was possessed by demons, and about the pigs. 7.26. Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 7.27. But Jesus said to her, "Let the children be filled first, for it is not appropriate to take the children's bread and throw it to the dogs." 7.28. But she answered him, "Yes, Lord. Yet even the dogs under the table eat the children's crumbs." 7.29. He said to her, "For this saying, go your way. The demon has gone out of your daughter." 7.30. She went away to her house, and found the child lying on the bed, with the demon gone out. 16.9. Now when he had risen early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons. |
|
71. Mishnah, Yadayim, 3.5, 4.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 134, 145, 146| 3.5. "סֵפֶר שֶׁנִּמְחַק וְנִשְׁתַּיֵּר בּוֹ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת, כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמֵּא אֶת הַיָּדַיִם. מְגִלָּה שֶׁכָּתוּב בָּהּ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמָּא אֶת הַיָּדַיִם. כָּל כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם. שִׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִין אֶת הַיָּדַיִם. רַבִּי יְהוּדָה אוֹמֵר, שִׁיר הַשִּׁירִים מְטַמֵּא אֶת הַיָּדַיִם, וְקֹהֶלֶת מַחֲלֹקֶת. רַבִּי יוֹסֵי אוֹמֵר, קֹהֶלֶת אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם וְשִׁיר הַשִּׁירִים מַחֲלֹקֶת. רַבִּי שִׁמְעוֹן אוֹמֵר, קֹהֶלֶת מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. אָמַר רַבִּי שִׁמְעוֹן בֶּן עַזַּאי, מְקֻבָּל אֲנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, בַּיּוֹם שֶׁהוֹשִׁיבוּ אֶת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בַּיְשִׁיבָה, שֶׁשִּׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִים אֶת הַיָּדַיִם. אָמַר רַבִּי עֲקִיבָא, חַס וְשָׁלוֹם, לֹא נֶחֱלַק אָדָם מִיִּשְׂרָאֵל עַל שִׁיר הַשִּׁירִים שֶׁלֹּא תְטַמֵּא אֶת הַיָּדַיִם, שֶׁאֵין כָּל הָעוֹלָם כֻּלּוֹ כְדַאי כַּיּוֹם שֶׁנִּתַּן בּוֹ שִׁיר הַשִּׁירִים לְיִשְׂרָאֵל, שֶׁכָּל הַכְּתוּבִים קֹדֶשׁ, וְשִׁיר הַשִּׁירִים קֹדֶשׁ קָדָשִׁים. וְאִם נֶחְלְקוּ, לֹא נֶחְלְקוּ אֶלָּא עַל קֹהֶלֶת. אָמַר רַבִּי יוֹחָנָן בֶּן יְהוֹשֻׁעַ בֶּן חָמִיו שֶׁל רַבִּי עֲקִיבָא, כְּדִבְרֵי בֶן עַזַּאי, כָּךְ נֶחְלְקוּ וְכָךְ גָּמְרוּ: \n", 4.6. "אוֹמְרִים צְדוֹקִים, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם, וְסִפְרֵי הוֹמֵרִיס אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי, וְכִי אֵין לָנוּ עַל הַפְּרוּשִׁים אֶלָּא זוֹ בִלְבָד. הֲרֵי הֵם אוֹמְרִים, עַצְמוֹת חֲמוֹר טְהוֹרִים וְעַצְמוֹת יוֹחָנָן כֹּהֵן גָּדוֹל טְמֵאִים. אָמְרוּ לוֹ, לְפִי חִבָּתָן הִיא טֻמְאָתָן, שֶׁלֹּא יַעֲשֶׂה אָדָם עַצְמוֹת אָבִיו וְאִמּוֹ תַּרְוָדוֹת. אָמַר לָהֶם, אַף כִּתְבֵי הַקֹּדֶשׁ לְפִי חִבָּתָן הִיא טֻמְאָתָן, וְסִפְרֵי הוֹמֵרִיס, שֶׁאֵינָן חֲבִיבִין, אֵינָן מְטַמְּאִין אֶת הַיָּדָיִם: \n", | 3.5. "A scroll on which the writing has become erased and eighty-five letters remain, as many as are in the section beginning, \"And it came to pass when the ark set forward\" (Numbers 11:35-36) defiles the hands. A single sheet on which there are written eighty-five letters, as many as are in the section beginning, \"And it came to pass when the ark set forward\", defiles the hands. All the Holy Scriptures defile the hands. The Song of Songs and Kohelet (Ecclesiastes) defile the hands. Rabbi Judah says: the Song of Songs defiles the hands, but there is a dispute about Kohelet. Rabbi Yose says: Kohelet does not defile the hands, but there is a dispute about the Song of Songs. Rabbi Shimon says: [the ruling about] Kohelet is one of the leniencies of Bet Shammai and one of the stringencies of Bet Hillel. Rabbi Shimon ben Azzai said: I have received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the academy that the Song of Songs and Kohelet defile the hands. Rabbi Akiba said: Far be it! No man in Israel disputed that the Song of Songs [saying] that it does not defile the hands. For the whole world is not as worthy as the day on which the Song of Songs was given to Israel; for all the writings are holy but the Song of Songs is the holy of holies. If they had a dispute, they had a dispute only about Kohelet. Rabbi Yoha ben Joshua the son of the father-in-law of Rabbi Akiva said in accordance with the words of Ben Azzai: so they disputed and so they reached a decision.", 4.6. "The Sadducees say: we complain against you, Pharisees, because you say that the Holy Scriptures defile the hands, but the books of Homer do not defile the hands. Rabban Yoha ben Zakkai said: Have we nothing against the Pharisees but this? Behold they say that the bones of a donkey are clean, yet the bones of Yoha the high priest are unclean. They said to him: according to the affection for them, so is their impurity, so that nobody should make spoons out of the bones of his father or mother. He said to them: so also are the Holy Scriptures according to the affection for them, so is their uncleanness. The books of Homer which are not precious do not defile the hands.", |
|
72. Josephus Flavius, Jewish Antiquities, 1.69-1.70, 1.72-1.74, 1.85, 9.28 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 82, 86, 93, 107, 222 | 1.69. All these proved to be of good dispositions. They also inhabited the same country without dissensions, and in a happy condition, without any misfortunes falling upon them, till they died. They also were the inventors of that peculiar sort of wisdom which is concerned with the heavenly bodies, and their order. 1.70. And that their inventions might not be lost before they were sufficiently known, upon Adam’s prediction that the world was to be destroyed at one time by the force of fire, and at another time by the violence and quantity of water, they made two pillars, the one of brick, the other of stone: they inscribed their discoveries on them both, 1.72. 1. Now this posterity of Seth continued to esteem God as the Lord of the universe, and to have an entire regard to virtue, for seven generations; but in process of time they were perverted, and forsook the practices of their forefathers; and did neither pay those honors to God which were appointed them, nor had they any concern to do justice towards men. But for what degree of zeal they had formerly shown for virtue, they now showed by their actions a double degree of wickedness, whereby they made God to be their enemy. 1.73. For many angels of God accompanied with women, and begat sons that proved unjust, and despisers of all that was good, on account of the confidence they had in their own strength; for the tradition is, that these men did what resembled the acts of those whom the Grecians call giants. 1.74. But Noah was very uneasy at what they did; and being displeased at their conduct, persuaded them to change their dispositions and their acts for the better: but seeing they did not yield to him, but were slaves to their wicked pleasures, he was afraid they would kill him, together with his wife and children, and those they had married; so he departed out of that land. 1.85. He lived nine hundred and sixty-two years; and then his son Enoch succeeded him, who was born when his father was one hundred and sixty-two years old. Now he, when he had lived three hundred and sixty-five years, departed and went to God; whence it is that they have not written down his death. 9.28. Now at this time it was that Elijah disappeared from among men, and no one knows of his death to this very day; but he left behind him his disciple Elisha, as we have formerly declared. And indeed, as to Elijah, and as to Enoch, who was before the deluge, it is written in the sacred books that they disappeared, but so that nobody knew that they died. |
|
73. Josephus Flavius, Against Apion, 1.37-1.43 (1st cent. CE - 1st cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 134 | 1.37. and this is justly, or rather necessarily done, because every one is not permitted of his own accord to be a writer, nor is there any disagreement in what is written; they being only prophets that have written the original and earliest accounts of things as they learned them of God himself by inspiration; and others have written what hath happened in their own times, and that in a very distinct manner also. 8. 1.38. For we have not an innumerable multitude of books among us, disagreeing from and contradicting one another [as the Greeks have], but only twenty-two books, which contain the records of all the past times; which are justly believed to be divine; 1.39. and of them five belong to Moses, which contain his laws and the traditions of the origin of mankind till his death. This interval of time was little short of three thousand years; 1.40. but as to the time from the death of Moses till the reign of Artaxerxes, king of Persia, who reigned after Xerxes, the prophets, who were after Moses, wrote down what was done in their times in thirteen books. The remaining four books contain hymns to God, and precepts for the conduct of human life. 1.41. It is true, our history hath been written since Artaxerxes very particularly, but hath not been esteemed of the like authority with the former by our forefathers, because there hath not been an exact succession of prophets since that time; 1.42. and how firmly we have given credit to those books of our own nation, is evident by what we do; for during so many ages as have already passed, no one has been so bold as either to add any thing to them, to take any thing from them, or to make any change in them; but it becomes natural to all Jews, immediately and from their very birth, to esteem those books to contain divine doctrines, and to persist in them, and, if occasion be, willingly to die for them. 1.43. For it is no new thing for our captives, many of them in number, and frequently in time, to be seen to endure racks and deaths of all kinds upon the theatres, that they may not be obliged to say one word against our laws and the records that contain them; |
|
74. New Testament, Matthew, 4.24, 5.17, 7.12, 8.16, 8.28-8.33, 9.32-9.34, 12.22-12.28, 17.15-17.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 153, 187| 4.24. καὶ ἀπῆλθεν ἡ ἀκοὴ αὐτοῦ εἰς ὅλην τὴν Συρίαν· καὶ προσήνεγκαν αὐτῷ πάντας τοὺς κακῶς ἔχοντας ποικίλαις νόσοις καὶ βασάνοις συνεχομένους, δαιμονιζομένους καὶ σεληνιαζομένους καὶ παραλυτικούς, καὶ ἐθεράπευσεν αὐτούς. 5.17. Μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας· οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι· 7.12. Πάντα οὖν ὅσα ἐὰν θέλητε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, οὕτως καὶ ὑμεῖς ποιεῖτε αὐτοῖς· οὗτος γάρ ἐστιν ὁ νόμος καὶ οἱ προφῆται. 8.16. Ὀψίας δὲ γενομένης προσήνεγκαν αὐτῷ δαιμονιζομένους πολλούς· καὶ ἐξέβαλεν τὰ πνεύματα λόγῳ, καὶ πάντας τοὺς κακῶς ἔχοντας ἐθεράπευσεν· 8.28. Καὶ ἐλθόντος αὐτοῦ εἰς τὸ πέραν εἰς τὴν χώραν τῶν Γαδαρηνῶν ὑπήντησαν αὐτῷ δύο δαιμονιζόμενοι ἐκ τῶν μνημείων ἐξερχόμενοι, χαλεποὶ λίαν ὥστε μὴ ἰσχύειν τινὰ παρελθεῖν διὰ τῆς ὁδοῦ ἐκείνης. 8.29. καὶ ἰδοὺ ἔκραξαν λέγοντες Τί ἡμῖν καὶ σοί, υἱὲ τοῦ θεοῦ; ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς; 8.30. Ἦν δὲ μακρὰν ἀπʼ αὐτῶν ἀγέλη χοίρων πολλῶν βοσκομένη. 8.31. οἱ δὲ δαίμονες παρεκάλουν αὐτὸν λέγοντες Εἰ ἐκβάλλεις ἡμᾶς, ἀπόστειλον ἡμᾶς εἰς τὴν ἀγέλην τῶν χοίρων. 8.32. καὶ εἶπεν αὐτοῖς Ὑπάγετε. οἱ δὲ ἐξελθόντες ἀπῆλθαν εἰς τοὺς χοίρους· καὶ ἰδοὺ ὥρμησεν πᾶσα ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, καὶ ἀπέθανον ἐν τοῖς ὕδασιν. 8.33. Οἱ δὲ βόσκοντες ἔφυγον, καὶ ἀπελθόντες εἰς τὴν πόλιν ἀπήγγειλαν πάντα καὶ τὰ τῶν δαιμονιζομένων. 9.32. Αὐτῶν δὲ ἐξερχομένων ἰδοὺ προσήνεγκαν αὐτῷ κωφὸν δαιμονιζόμενον· 9.33. καὶ ἐκβληθέντος τοῦ δαιμονίου ἐλάλησεν ὁ κωφός. καὶ ἐθαύμασαν οἱ ὄχλοι λέγοντες Οὐδέποτε ἐφάνη οὕτως ἐν τῷ Ἰσραήλ. 9.34. [οἱ δὲ Φαρισαῖοι ἔλεγον Ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια.] 12.22. Τότε προσήνεγκαν αὐτῷ δαιμονιζόμενον τυφλὸν καὶ κωφόν· καὶ ἐθεράπευσεν αὐτόν, ὥστε τὸν κωφὸν λαλεῖν καὶ βλέπειν. 12.23. Καὶ ἐξίσταντο πάντες οἱ ὄχλοι καὶ ἔλεγον Μήτι οὗτός ἐστιν ὁ υἱὸς Δαυείδ; 12.24. οἱ δὲ Φαρισαῖοι ἀκούσαντες εἶπον Οὗτος οὐκ ἐκβάλλει τὰ δαιμόνια εἰ μὴ ἐν τῷ Βεεζεβοὺλ ἄρχοντι τῶν δαιμονίων. 12.25. Εἰδὼς δὲ τὰς ἐνθυμήσεις αὐτῶν εἶπεν αὐτοῖς Πᾶσα βασιλεία μερισθεῖσα καθʼ ἑαυτῆς ἐρημοῦται, καὶ πᾶσα πόλις ἢ οἰκία μερισθεῖσα καθʼ ἑαυτῆς οὐ σταθήσεται. 12.26. καὶ εἰ ὁ Σατανᾶς τὸν Σατανᾶν ἐκβάλλει, ἐφʼ ἑαυτὸν ἐμερίσθη· πῶς οὖν σταθήσεται ἡ βασιλεία αὐτοῦ; 12.27. καὶ εἰ ἐγὼ ἐν Βεεζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσιν; διὰ τοῦτο αὐτοὶ κριταὶ ἔσονται ὑμῶν. 12.28. εἰ δὲ ἐν πνεύματι θεοῦ ἐγὼ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφʼ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ. 17.15. Κύριε, ἐλέησόν μου τὸν υἱόν, ὅτι σεληνιάζεται καὶ κακῶς ἔχει, πολλάκις γὰρ πίπτει εἰς τὸ πῦρ καὶ πολλάκις εἰς τὸ ὕδωρ· 17.16. καὶ προσήνεγκα αὐτὸν τοῖς μαθηταῖς σου, καὶ οὐκ ἠδυνήθησαν αὐτὸν θεραπεῦσαι. 17.17. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν Ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε μεθʼ ὑμῶν ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν; φέρετέ μοι αὐτὸν ὧδε. 17.18. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς, καὶ ἐξῆλθεν ἀπʼ αὐτοῦ τὸ δαιμόνιον· καὶ ἐθεραπεύθη ὁ παῖς ἀπὸ τῆς ὥρας ἐκείνης. 17.19. Τότε προσελθόντες οἱ μαθηταὶ τῷ Ἰησοῦ κατʼ ἰδίαν εἶπαν Διὰ τί ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό; 17.20. ὁ δὲ λέγει αὐτοῖς Διὰ τὴν ὀλιγοπιστίαν ὑμῶν· ἀμὴν γὰρ λέγω ὑμῖν, ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, ἐρεῖτε τῷ ὄρει τούτῳ Μετάβα ἔνθεν ἐκεῖ, καὶ μεταβήσεται, καὶ οὐδὲν ἀδυνατήσει ὑμῖν. | 4.24. The report about him went out into all Syria. They brought to him all who were sick, afflicted with various diseases and torments, possessed with demons, epileptics, and paralytics; and he healed them. 5.17. "Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 7.12. Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets. 8.16. When evening came, they brought to him many possessed with demons. He cast out the spirits with a word, and healed all who were sick; 8.28. When he came to the other side, into the country of the Gergesenes, two people possessed by demons met him there, coming out of the tombs, exceedingly fierce, so that nobody could pass by that way. 8.29. Behold, they cried out, saying, "What do we have to do with you, Jesus, Son of God? Have you come here to torment us before the time?" 8.30. Now there was a herd of many pigs feeding far away from them. 8.31. The demons begged him, saying, "If you cast us out, permit us to go away into the herd of pigs." 8.32. He said to them, "Go!"They came out, and went into the herd of pigs: and behold, the whole herd of pigs rushed down the cliff into the sea, and died in the water. 8.33. Those who fed them fled, and went away into the city, and told everything, including what happened to those who were possessed with demons. 9.32. As they went out, behold, a mute man who was demon possessed was brought to him. 9.33. When the demon was cast out, the mute man spoke. The multitudes marveled, saying, "Nothing like this has ever been seen in Israel!" 9.34. But the Pharisees said, "By the prince of the demons, he casts out demons." 12.22. Then one possessed by a demon, blind and mute, was brought to him and he healed him, so that the blind and mute man both spoke and saw. 12.23. All the multitudes were amazed, and said, "Can this be the son of David?" 12.24. But when the Pharisees heard it, they said, "This man does not cast out demons, except by Beelzebul, the prince of the demons." 12.25. Knowing their thoughts, Jesus said to them, "Every kingdom divided against itself is brought to desolation, and every city or house divided against itself will not stand. 12.26. If Satan casts out Satan, he is divided against himself. How then will his kingdom stand? 12.27. If I by Beelzebul cast out demons, by whom do your sons cast them out? Therefore they will be your judges. 12.28. But if I by the Spirit of God cast out demons, then the Kingdom of God has come upon you. 17.15. "Lord, have mercy on my son, for he is epileptic, and suffers grievously; for he often falls into the fire, and often into the water. 17.16. So I brought him to your disciples, and they could not cure him." 17.17. Jesus answered, "Faithless and perverse generation! How long will I be with you? How long will I bear with you? Bring him here to me." 17.18. Jesus rebuked him, the demon went out of him, and the boy was cured from that hour. 17.19. Then the disciples came to Jesus privately, and said, "Why weren't we able to cast it out?" 17.20. He said to them, "Because of your unbelief. For most assuredly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you. |
|
| 75. Irenaeus, Demonstration of The Apostolic Teaching, 18 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 175, 176, 177 |
76. Anon., Leviticus Rabba, 23.9, 28.1, 29.11 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 134, 139, 211, 234| 23.9. תָּנֵי רַבִּי יִשְׁמָעֵאל (ויקרא יח, ג): כְּמַעֲשֵׂה אֶרֶץ מִצְרַיִם וּכְמַעֲשֵׂה אֶרֶץ כְּנַעַן לֹא תַעֲשׂוּ וגו', וְאִם לָאו (ויקרא יח, ד): אֲנִי ה' אֱלֹהֵיכֶם. תָּנֵי רַבִּי חִיָּא לָמָּה אֲנִי ה' כְּתִיב שְׁנֵי פְּעָמִים, אֲנִי הוּא שֶׁפָּרַעְתִּי מִדּוֹר הַמַּבּוּל וּמִסְּדוֹם וּמִמִּצְרַיִם, אֲנִי עָתִיד לִפָּרַע מִמִּי שֶׁהוּא עוֹשֶׂה כְמַעֲשֵׂיהֶם, דּוֹר הַמַּבּוּל נִמְחוּ מִן הָעוֹלָם עַל יְדֵי שֶׁהָיוּ שְׁטוּפִין בִּזְנוּת. אָמַר רַבִּי שִׂמְלָאי כָּל מָקוֹם שֶׁאַתָּה מוֹצֵא זְנוּת אַנְדְּרָלָמוּסְיָא בָּאָה לָעוֹלָם וְהוֹרֶגֶת טוֹבִים וְרָעִים. רַב הוּנָא בְּשֵׁם רַבִּי יוֹסֵי אָמַר דּוֹר הַמַּבּוּל לֹא נִמְחוּ מִן הָעוֹלָם אֶלָּא עַל יְדֵי שֶׁכָּתְבוּ גּוֹמָסִיּוֹת לְזָכָר וְלִנְקֵבָה. רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּשֵׁם בַּר קַפָּרָא, מָצִינוּ שֶׁעַל הַכֹּל הַקָּדוֹשׁ בָּרוּךְ הוּא מַאֲרִיךְ רוּחוֹ חוּץ מִן הַזְּנוּת בִּלְבָד, וְאִית לֵיהּ קְרָיָן סַגִיִּין, שֶׁנֶּאֱמַר (בראשית ו, א ז): וַיְהִי כִּי הֵחֵל הָאָדָם, וַיִּרְאוּ בְנֵי הָאֱלֹהִים אֶת בְּנוֹת הָאָדָם, וַיַּרְא ה' כִּי רַבָּה רָעַת הָאָדָם, וַיֹּאמֶר ה' אֶמְחֶה אֶת הָאָדָם. סְדוֹמִיִּים רַבִּי יְהשֻׁעַ בֶּן לֵוִי בְּשֵׁם בַּר קַפָּרָא אָמַר כָּל אוֹתוֹ הַלַּיְלָה הָיָה לוֹט עוֹמֵד וּמְדַבֵּר עֲלֵיהֶם סָנֵיגוֹרְיָא, כֵּיוָן שֶׁבָּאוּ וְאָמְרוּ לוֹ (בראשית יט, ה): אַיֵּה הָאֲנָשִׁים וְנֵדְעָה אֹתָם בְּתַשְׁמִישׁ, מִיָּד (בראשית יט, יב): וַיֹּאמְרוּ הָאֲנָשִׁים אֶל לוֹט עֹד מִי לְךָ פֹה, עַד כָּאן הָיָה לְךָ פִּתְחוֹן פֶּה לְלַמֵּד עֲלֵיהֶם סָנֵיגוֹרְיָא, אֶלָּא (בראשית יט, יב יג): חָתָן בָנֶיךָ וּבְנֹתֶיךָ, כִּי מַשְׁחִתִים אֲנַחְנוּ. (ויקרא יח, ד): אֲנִי ה', אֲנִי הוּא שֶׁנִּפְרַעְתִּי מִשִּׁמְשׁוֹן וּמֵאַמְנוֹן וּמִזִּמְרִי, וְעָתִיד אֲנִי לִפָּרַע מִמִּי שֶׁיַּעֲשֶׂה כְמַעֲשֵׂיהֶם, אֲנִי הוּא שֶׁשִּׁלַּמְתִּי לְיוֹסֵף לְיָעֵל וּלְפַלְטִי בֶּן לַיִשׁ, אֲנִי עָתִיד לְשַׁלֵּם שָׂכָר לְמִי שֶׁעוֹשֶׂה כְמַעֲשֵׂיהֶם. יוֹסֵף מִנַּיִן, אָמַר רַבִּי שִׁמְעוֹן בֶּן גַּמְלִיאֵל יוֹסֵף מִשֶּׁלּוֹ נָתְנוּ לוֹ, פִּיו שֶׁלֹּא נָשַׁק בַּעֲבֵרָה (בראשית מא, מ): עַל פִּיךָ יִשַּׁק כָּל עַמִּי, צַוָּארוֹ שֶׁלֹּא הִרְכִּינוֹ לַעֲבֵרָה (בראשית מא, מב): וַיָּשֶׂם רְבִד הַזָּהָב עַל צַוָּארוֹ, יָדָיו שֶׁלֹּא מִשְׁמְשׁוּ בַּעֲבֵרָה, (בראשית מא, מב): וַיָּסַר פַּרְעֹה אֶת טַבַּעְתּוֹ. גּוּפוֹ שֶׁלֹּא נָגַע בַּעֲבֵרָה (בראשית מא, מב): וַיַּלְבֵּשׁ אֹתוֹ בִּגְדֵי שֵׁשׁ. רַגְלָיו שֶׁלֹּא הָלְכוּ בַּעֲבֵרָה, (בראשית מא, מג): וַיַּרְכֵּב אֹתוֹ בְּמִרְכֶּבֶת הַמִּשְׁנֶה. מַחֲשָׁבָה שֶׁלֹּא חָשְׁבָה, תָּבוֹא וְתִקָּרֵא חֲכָמָה, (בראשית מא, מג): וַיִּקְרְאוּ לְפָנָיו אַבְרֵךְ. 28.1. דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וַהֲבֵאתֶם אֶת עֹמֶר רֵאשִׁית קְצִירְכֶם אֶל הַכֹּהֵן (ויקרא כג, י), הֲדָא הוּא דִכְתִיב (קהלת א, ג): מַה יִּתְרוֹן לָאָדָם בְּכָל עֲמָלוֹ שֶׁיַּעֲמֹל תַּחַת הַשָּׁמֶשׁ, אָמַר רַבִּי בִּנְיָמִין בֶּן לֵוִי בִּקְשׁוּ לִגְנֹז סֵפֶר קֹהֶלֶת שֶׁמָּצְאוּ בּוֹ דְּבָרִים שֶׁהֵם נוֹטִין לְצַד מִינוּת, אָמְרוּ כָּךְ הָיָה רָאוּי שְׁלֹמֹה לוֹמַר (קהלת יא, ט): שְׂמַח בָּחוּר בְּיַלְדוּתֶךָ וִיטִיבְךָ לִבְּךָ בִּימֵי בְחוּרוֹתֶיךָ, משֶׁה אָמַר (במדבר טו, לט): וְלֹא תָתוּרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם, וּשְׁלֹמֹה אָמַר (קהלת יא, ט): וְהַלֵּךְ בְּדַרְכֵי לִבְּךָ וּבְמַרְאֵה עֵינֶיךָ, אֶלָּא הֻתְּרָה רְצוּעָה לֵית דִּין וְלֵית דַּיָּן, כֵּיוָן שֶׁאָמַר (קהלת יא, ט): וְדָע כִּי עַל כָּל אֵלֶּה יְבִיאֲךָ הָאֱלֹהִים בַּמִּשְׁפָּט, אָמְרוּ יָפֶה אָמַר שְׁלֹמֹה. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי בִּקְּשׁוּ לִגְנֹז סֵפֶר קֹהֶלֶת שֶׁמָּצְאוּ בוֹ דְּבָרִים שֶׁהֵם נוֹטִים לְצַד מִינוּת, אָמְרוּ כָּךְ הָיָה שְׁלֹמֹה צָרִיךְ לוֹמַר: מַה יִּתְרוֹן לָאָדָם, יָכוֹל אַף בַּעֲמָלָהּ שֶׁל תּוֹרָה בַּמַּשְׁמָע, חָזְרוּ וְאָמְרוּ אִלּוּ אָמַר בְּכָל עָמָל וְשָׁתַק הָיִינוּ אוֹמְרִים אַף בַּעֲמָלָהּ שֶׁל תּוֹרָה בַּמַּשְׁמָע הוּא, הָא אֵינוֹ אוֹמֵר אֶלָּא בְּכָל עֲמָלוֹ, בַּעֲמָלוֹ הוּא שֶׁאֵינוֹ מוֹעִיל אֲבָל בַּעֲמָלוֹ שֶׁל תּוֹרָה מוֹעִיל. אָמַר רַבִּי יוּדָן תַּחַת הַשֶּׁמֶשׁ אֵין לוֹ, לְמַעְלָה מִן הַשֶּׁמֶשׁ יֵשׁ לוֹ. רַבִּי לֵוִי וְרַבָּנָן, רַבִּי לֵוִי אוֹמֵר כָּל מַה שֶּׁהַבְּרִיּוֹת מְגַדְּלִין בְּמִצְווֹת וּבְמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה דַּיָּן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַזְרִיחַ לָהֶם אֶת הַשֶּׁמֶשׁ, שֶׁנֶּאֱמַר (קהלת א, ה): וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשָּׁמֶשׁ. וְרַבָּנָן אָמְרֵי כָּל מַה שֶּׁהַצַּדִּיקִים מְגַדְּלִין בְּמִצְווֹת וּבְמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה, דַּיָּן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְחַדֵּשׁ פְּנֵיהֶם כְּגַלְגַּל חַמָּה, שֶׁנֶּאֱמַר (שופטים ה, לא): וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ. אָמַר רַבִּי יַנַאי בְּנֹהַג שֶׁבָּעוֹלָם, אָדָם לוֹקֵחַ לִטְרָא אַחַת שֶׁל בָּשָׂר מִן הַשּׁוּק, כַּמָּה יְגִיעוֹת הוּא יָגֵעַ, כַּמָּה צַעַר הוּא מִצְטָעֵר עַד שֶׁבִּשְּׁלָהּ, וְהַבְּרִיּוֹת יְשֵׁנִין עַל מִטּוֹתֵיהֶן וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַשִּׁיב רוּחוֹת וּמַעֲלֶה עֲנָנִים וּמְגַדֵּל צְמָחִים וּמְדַשֵּׁן אֶת הַפֵּרוֹת, וְאֵין נוֹתְנִים לוֹ אֶלָּא שְׂכַר הָעֹמֶר, הֲדָא הוּא דִכְתִיב: וַהֲבֵאתֶם אֶת עֹמֶר רֵאשִׁית קְצִירְכֶם אֶל הַכֹּהֵן. 29.11. כָּל הַשְּׁבִיעִין חֲבִיבִין לְעוֹלָם, לְמַעְלָן הַשְּׁבִיעִי חָבִיב, שָׁמַיִם וּשְׁמֵי הַשָּׁמַיִם וְרָקִיעַ וּשְׁחָקִים, זְבוּל וּמָעוֹן וַעֲרָבוֹת, וּכְתִיב (תהלים סח, ה): סֹלוּ לָרֹכֵב בָּעֲרָבוֹת בְּיָהּ שְׁמוֹ. בָּאֲרָצוֹת, שְׁבִיעִית חֲבִיבָה: אֶרֶץ, אֲדָמָה, אַרְקָא, גַּיְא, צִיָה, נְשִׁיָּה, תֵּבֵל. וּכְתִיב (תהלים ט, ט): וְהוּא יִשְׁפֹּט תֵּבֵל בְּצֶדֶק יָדִין לְאֻמִּים בְּמֵישָׁרִים. בַּדּוֹרוֹת שְׁבִיעִי חָבִיב: אָדָם, שֵׁת, אֱנוֹשׁ, קֵינָן, מַהַלַּלְאֵל, יֶרֶד, חֲנוֹךְ. וּכְתִיב (בראשית ה, כד): וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים. בָּאָבוֹת שְׁבִיעִי חָבִיב: אַבְרָהָם, יִצְחָק וְיַעֲקֹב, לֵוִי, קְהָת, עַמְרָם, משֶׁה. וּכְתִיב (שמות יט, ג): וּמשֶׁה עָלָה אֶל הָאֱלֹהִים. בְּבָנִים הַשְּׁבִיעִי חָבִיב, שֶׁנֶּאֱמַר (דברי הימים א ב, טו): דָּוִיד [הוא] הַשְּׁבִעִי. בַּמְּלָכִים הַשְּׁבִיעִי חָבִיב: שָׁאוּל, אִישׁ בּשֶׁת, דָּוִד, שְׁלֹמֹה, רְחַבְעָם, אֲבִיָה, אָסָא. וּכְתִיב (דברי הימים ב יד, י): וַיִּקְרָא אָסָא אֶל ה'. בַּשָּׁנִים שְׁבִיעִי חָבִיב, שֶׁנֶּאֱמַר (שמות כג, יא): וְהַשְּׁבִיעִית תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ. בַּשְּׁמִטִּין שְׁבִיעִי חָבִיב, שֶׁנֶּאֱמַר (ויקרא כה, י): וְקִדַּשְׁתֶּם אֵת שְׁנַת הַחֲמִשִּׁים. בַּיָּמִים שְׁבִיעִי חָבִיב, שֶׁנֶּאֱמַר (בראשית ב, ג): וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי. בֶּחֳדָשִׁים שְׁבִיעִי חָבִיב, שֶׁנֶּאֱמַר (ויקרא כג, כד): בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ. | 28.1. "And he shall wave the sheaf before the Lord. How did he wave it? R. Hama b.Ukba in the name of R.Joshua b. Haia said: He moved it forward and backward, upward and downward; forward and backward to symbolize that the act was in honor of Him to whom the whole world belongs; upward and downward to symbols that the act was in honor of Him to whom belong the regions on high and the regions below. R. Simon son of R. Joshua said: The movements forward and backward were to counteract the effects of injurious winds; and the movements upward and downwards were to counteract the effect of injurious dews.", |
|
77. Justin, Second Apology, 1.2, 1.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 162, 164, 165, 166 | 5. But if this idea take possession of some one, that if we acknowledge God as our helper, we should not, as we say, be oppressed and persecuted by the wicked; this, too, I will solve. God, when He had made the whole world, and subjected things earthly to man, and arranged the heavenly elements for the increase of fruits and rotation of the seasons, and appointed this divine law - for these things also He evidently made for man - committed the care of men and of all things under heaven to angels whom He appointed over them. But the angels transgressed this appointment, and were captivated by love of women, and begot children who are those that are called demons; and besides, they afterwards subdued the human race to themselves, partly by magical writings, and partly by fears and the punishments they occasioned, and partly by teaching them to offer sacrifices, and incense, and libations, of which things they stood in need after they were enslaved by lustful passions; and among men they sowed murders, wars, adulteries, intemperate deeds, and all wickedness. Whence also the poets and mythologists, not knowing that it was the angels and those demons who had been begotten by them that did these things to men, and women, and cities, and nations, which they related, ascribed them to god himself, and to those who were accounted to be his very offspring, and to the offspring of those who were called his brothers, Neptune and Pluto, and to the children again of these their offspring. For whatever name each of the angels had given to himself and his children, by that name they called them. |
|
| 78. Minucius Felix, Octavius, 27, 26 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 175 |
79. Justin, First Apology, 32.4-32.6, 35.6, 38.7-38.8, 40.6, 53.2-53.3, 67.3-67.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 153, 166, 167 | 15. Concerning chastity, He uttered such sentiments as these: Whosoever looks upon a woman to lust after her, has committed adultery with her already in his heart before God. And, If your right eye offend you, cut it out; for it is better for you to enter into the kingdom of heaven with one eye, than, having two eyes, to be cast into everlasting fire. And, Whosoever shall marry her that is divorced from another husband, commits adultery. And, There are some who have been made eunuchs of men, and some who were born eunuchs, and some who have made themselves eunuchs for the kingdom of heaven's sake; but all cannot receive this saying. Matthew 19:12 So that all who, by human law, are twice married, are in the eye of our Master sinners, and those who look upon a woman to lust after her. For not only he who in act commits adultery is rejected by Him, but also he who desires to commit adultery: since not only our works, but also our thoughts, are open before God. And many, both men and women, who have been Christ's disciples from childhood, remain pure at the age of sixty or seventy years; and I boast that I could produce such from every race of men. For what shall I say, too, of the countless multitude of those who have reformed intemperate habits, and learned these things? For Christ called not the just nor the chaste to repentance, but the ungodly, and the licentious, and the unjust; His words being, I came not to call the righteous, but sinners to repentance. Matthew 9:13 For the heavenly Father desires rather the repentance than the punishment of the sinner. And of our love to all, He taught thus: If you love them that love you, what new thing are you doing? For even fornicators do this. But I say unto you, Pray for your enemies, and love them that hate you, and bless them that curse you, and pray for them that despitefully use you. Matthew 5:46, 44; Luke 6:28 And that we should communicate to the needy, and do nothing for glory, He said, Give to him that asks, and from him that would borrow turn not away; for if you lend to them of whom you hope to receive, what new thing are you doing? Even the publicans do this. Lay not up for yourselves treasure upon earth, where moth and rust does corrupt, and where robbers break through; but lay up for yourselves treasure in heaven, where neither moth nor rust does corrupt. For what is a man profited, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for it? Lay up treasure, therefore, in heaven, where neither moth nor rust does corrupt. And, Be kind and merciful, as your Father also is kind and merciful, and makes His sun to rise on sinners, and the righteous, and the wicked. Take no thought what you shall eat, or what you shall put on: are you not better than the birds and the beasts? And God feeds them. Take no thought, therefore, what you shall eat, or what you shall put on; for your heavenly Father knows that you have need of these things. But seek the kingdom of heaven, and all these things shall be added unto you. For where his treasure is, there also is the mind of a man. And, Do not these things to be seen of men; otherwise you have no reward from your Father which is in heaven. Matthew 6:1 |
|
80. Justin, Dialogue With Trypho, 16.4, 25.5, 32.3, 85.3, 93.4, 103.2, 104.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 167, 173 | 28. Trypho: We heard you adducing this consideration a little ago, and we have given it attention: for, to tell the truth, it is worthy of attention; and that answer which pleases most- namely, that so it seemed good to Him- does not satisfy me. For this is ever the shift to which those have recourse who are unable to answer the question. Justin: Since I bring from the Scriptures and the facts themselves both the proofs and the inculcation of them, do not delay or hesitate to put faith in me, although I am an uncircumcised man; so short a time is left you in which to become proselytes. If Christ's coming shall have anticipated you, in vain you will repent, in vain you will weep; for He will not hear you. 'Break up your fallow ground,' Jeremiah has cried to the people, 'and sow not among thorns. Circumcise yourselves to the Lord, and circumcise the foreskin of your heart.' Jeremiah 4:3 Do not sow, therefore, among thorns, and in untilled ground, whence you can have no fruit. Know Christ; and behold the fallow ground, good, good and fat, is in your hearts. 'For, behold, the days come, says the Lord, that I will visit all them that are circumcised in their foreskins; Egypt, and Judah, and Edom, and the sons of Moab. For all the nations are uncircumcised, and all the house of Israel are uncircumcised in their hearts.' Do you see how that God does not mean this circumcision which is given for a sign? For it is of no use to the Egyptians, or the sons of Moab, or the sons of Edom. But though a man be a Scythian or a Persian, if he has the knowledge of God and of His Christ, and keeps the everlasting righteous decrees, he is circumcised with the good and useful circumcision, and is a friend of God, and God rejoices in his gifts and offerings. But I will lay before you, my friends, the very words of God, when He said to the people by Malachi, one of the twelve prophets, 'I have no pleasure in you, says the Lord; and I shall not accept your sacrifices at your hands: for from the rising of the sun unto its setting My name shall be glorified among the Gentiles; and in every place a sacrifice is offered unto My name, even a pure sacrifice: for My name is honoured among the Gentiles, says the Lord; but you profane it.' Malachi 1:10, etc. And by David He said, 'A people whom I have not known, served Me; at the hearing of the ear they obeyed Me.' |
|
| 81. Irenaeus, Refutation of All Heresies, 1.6.3, 1.10.1, 1.15.6, 1.27.3, 3.2.2, 3.11.9, 3.12.12, 4.16.2, 4.36.4, 5.5.1, 5.26.2, 13.4, 16.1, 21.1, 25.3, 27.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •genesis, and book of the watchers •book of the watchers, authority of •book of the watchers, and the epistle of jude •book of the watchers, circulation and transmission of •book of the watchers, quotations and allusions to Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 98, 104, 148, 149, 150, 152, 158, 175, 176, 177, 200 |
| 82. Anon., Targum Pseudo-Jonathan, None (2nd cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 236 |
| 83. Clement of Alexandria, Miscellanies, 1.7.81, 1.12, 1.16.80, 3.7.59, 5.1.10, 6.8.66, 6.17.159 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •book of the watchers, polysemy of •genesis, and book of the watchers •book of the watchers, circulation and transmission of •book of the watchers, quotations and allusions to Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 148, 178, 182, 183, 184 |
84. Athenagoras, Apology Or Embassy For The Christians, 25-26, 24 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 152, 175 | 24. What need is there, in speaking to you who have searched into every department of knowledge, to mention the poets, or to examine opinions of another kind? Let it suffice to say thus much. If the poets and philosophers did not acknowledge that there is one God, and concerning these gods were not of opinion, some that they are demons, others that they are matter, and others that they once were men, - there might be some show of reason for our being harassed as we are, since we employ language which makes a distinction between God and matter, and the natures of the two. For, as we acknowledge a God, and a Son his Logos, and a Holy Spirit, united in essence - the Father, the Son, the Spirit, because the Son is the Intelligence, Reason, Wisdom of the Father, and the Spirit an effluence, as light from fire; so also do we apprehend the existence of other powers, which exercise dominion about matter, and by means of it, and one in particular, which is hostile to God: not that anything is really opposed to God, like strife to friendship, according to Empedocles, and night to day, according to the appearing and disappearing of the stars (for even if anything had placed itself in opposition to God, it would have ceased to exist, its structure being destroyed by the power and might of God), but that to the good that is in God, which belongs of necessity to Him, and co-exists with Him, as color with body, without which it has no existence (not as being part of it, but as an attendant property co-existing with it, united and blended, just as it is natural for fire to be yellow and the ether dark blue) - to the good that is in God, I say, the spirit which is about matter, who was created by God, just as the other angels were created by Him, and entrusted with the control of matter and the forms of matter, is opposed. For this is the office of the angels - to exercise providence for God over the things created and ordered by Him; so that God may have the universal and general providence of the whole, while the particular parts are provided for by the angels appointed over them. Just as with men, who have freedom of choice as to both virtue and vice (for you would not either honour the good or punish the bad, unless vice and virtue were in their own power; and some are diligent in the matters entrusted to them by you, and others faithless), so is it among the angels. Some, free agents, you will observe, such as they were created by God, continued in those things for which God had made and over which He had ordained them; but some outraged both the constitution of their nature and the government entrusted to them: namely, this ruler of matter and its various forms, and others of those who were placed about this first firmament (you know that we say nothing without witnesses, but state the things which have been declared by the prophets); these fell into impure love of virgins, and were subjugated by the flesh, and he became negligent and wicked in the management of the things entrusted to him. of these lovers of virgins, therefore, were begotten those who are called giants. And if something has been said by the poets, too, about the giants, be not surprised at this: worldly wisdom and divine differ as much from each other as truth and plausibility: the one is of heaven and the other of earth; and indeed, according to the prince of matter, - We know we oft speak lies that look like truths. |
|
85. Tertullian, On The Veiling of Virgins, 8, 7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 178 | 7. Turn we next to the examination of the reasons themselves which lead the apostle to teach that the female ought to be veiled, (to see) whether the self-same (reasons) apply to virgins likewise; so that hence also the community of the name between virgins and not-virgins may be established, while the self-same causes which necessitate the veil are found to exist in each case. If the man is head of the woman, of course (he is) of the virgin too, from whom comes the woman who has married; unless the virgin is a third generic class, some monstrosity with a head of its own. If it is shameful for a woman to be shaven or shorn, of course it is so for a virgin. (Hence let the world, the rival of God, see to it, if it asserts that close-cut hair is graceful to a virgin in like manner as that flowing hair is to a boy.) To her, then, to whom it is equally unbecoming to be shaven or shorn, it is equally becoming to be covered. If the woman is the glory of the man, how much more the virgin, who is a glory withal to herself! If the woman is of the man, and for the sake of the man, that rib of Adam was first a virgin. If the woman ought to have power upon the head, all the more justly ought the virgin, to whom pertains the essence of the cause (assigned for this assertion). For if (it is) on account of the angels- those, to wit, whom we read of as having fallen from God and heaven on account of concupiscence after females- who can presume that it was bodies already defiled, and relics of human lust, which such angels yearned after, so as not rather to have been inflamed for virgins, whose bloom pleads an excuse for human lust likewise? For thus does Scripture withal suggest: And it came to pass, it says, when men had begun to grow more numerous upon the earth, there were withal daughters born them; but the sons of God, having descried the daughters of men, that they were fair, took to themselves wives of all whom they elected. For here the Greek name of women does seem to have the sense wives, inasmuch as mention is made of marriage. When, then, it says the daughters of men, it manifestly purports virgins, who would be still reckoned as belonging to their parents- for wedded women are called their husbands'- whereas it could have said the wives of men: in like manner not naming the angels adulterers, but husbands, while they take unwedded daughters of men, who it has above said were born, thus also signifying their virginity: first, born; but here, wedded to angels. Anything else I know not that they were except born and subsequently wedded. So perilous a face, then, ought to be shaded, which has cast stumbling-stones even so far as heaven: that, when standing in the presence of God, at whose bar it stands accused of the driving of the angels from their (native) confines, it may blush before the other angels as well; and may repress that former evil liberty of its head -(a liberty) now to be exhibited not even before human eyes. But even if they were females already contaminated whom those angels had desired, so much the more on account of the angels would it have been the duty of virgins to be veiled, as it would have been the more possible for virgins to have been the cause of the angels' sinning. If, moreover, the apostle further adds the prejudgment of nature, that redundancy of locks is an honour to a woman, because hair serves for a covering, of course it is most of all to a virgin that this is a distinction; for their very adornment properly consists in this, that, by being massed together upon the crown, it wholly covers the very citadel of the head with an encirclement of hair. |
|
| 86. Clement of Alexandria, Extracts From The Prophets, 2.1, 53.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •book of the watchers, circulation and transmission of •book of the watchers, quotations and allusions to •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 148, 152, 175, 182 |
| 87. Anon., Targum Onqelos, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 139, 234 |
| 88. Clement of Alexandria, Christ The Educator, 3.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 178 |
| 89. Tertullian, On The Apparel of Women, 1.1-1.3, 2.10, 3.1-3.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 15, 20, 138, 148, 179, 180, 181, 195, 196 |
90. Tertullian, Apology, 35.12 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 152, 175| 35.12. qua de dominis. Aliter curiosa est sollicitudo sanguinis, aliter servitutis. | 22. And we affirm indeed the existence of certain spiritual essences; nor is their name unfamiliar. The philosophers acknowledge there are demons; Socrates himself waiting on a demon's will. Why not? Since it is said an evil spirit attached itself specially to him even from his childhood - turning his mind no doubt from what was good. The poets are all acquainted with demons too; even the ignorant common people make frequent use of them in cursing. In fact, they call upon Satan, the demon-chief, in their execrations, as though from some instinctive soul-knowledge of him. Plato also admits the existence of angels. The dealers in magic, no less, come forward as witnesses to the existence of both kinds of spirits. We are instructed, moreover, by our sacred books how from certain angels, who fell of their own free-will, there sprang a more wicked demon-brood, condemned of God along with the authors of their race, and that chief we have referred to. It will for the present be enough, however, that some account is given of their work. Their great business is the ruin of mankind. So, from the very first, spiritual wickedness sought our destruction. They inflict, accordingly, upon our bodies diseases and other grievous calamities, while by violent assaults they hurry the soul into sudden and extraordinary excesses. Their marvellous subtleness and tenuity give them access to both parts of our nature. As spiritual, they can do no harm; for, invisible and intangible, we are not cognizant of their action save by its effects, as when some inexplicable, unseen poison in the breeze blights the apples and the grain while in the flower, or kills them in the bud, or destroys them when they have reached maturity; as though by the tainted atmosphere in some unknown way spreading abroad its pestilential exhalations. So, too, by an influence equally obscure, demons and angels breathe into the soul, and rouse up its corruptions with furious passions and vile excesses; or with cruel lusts accompanied by various errors, of which the worst is that by which these deities are commended to the favour of deceived and deluded human beings, that they may get their proper food of flesh-fumes and blood when that is offered up to idol-images. What is daintier food to the spirit of evil, than turning men's minds away from the true God by the illusions of a false divination? And here I explain how these illusions are managed. Every spirit is possessed of wings. This is a common property of both angels and demons. So they are everywhere in a single moment; the whole world is as one place to them; all that is done over the whole extent of it, it is as easy for them to know as to report. Their swiftness of motion is taken for divinity, because their nature is unknown. Thus they would have themselves thought sometimes the authors of the things which they announce; and sometimes, no doubt, the bad things are their doing, never the good. The purposes of God, too, they took up of old from the lips of the prophets, even as they spoke them; and they gather them still from their works, when they hear them read aloud. Thus getting, too, from this source some intimations of the future, they set themselves up as rivals of the true God, while they steal His divinations. But the skill with which their responses are shaped to meet events, your Crœsi and Pyrrhi know too well. On the other hand, it was in that way we have explained, the Pythian was able to declare that they were cooking a tortoise with the flesh of a lamb; in a moment he had been to Lydia. From dwelling in the air, and their nearness to the stars, and their commerce with the clouds, they have means of knowing the preparatory processes going on in these upper regions, and thus can give promise of the rains which they already feel. Very kind too, no doubt, they are in regard to the healing of diseases. For, first of all, they make you ill; then, to get a miracle out of it, they command the application of remedies either altogether new, or contrary to those in use, and straightway withdrawing hurtful influence, they are supposed to have wrought a cure. What need, then, to speak of their other artifices, or yet further of the deceptive power which they have as spirits: of these Castor apparitions, of water carried by a sieve, and a ship drawn along by a girdle, and a beard reddened by a touch, all done with the one object of showing that men should believe in the deity of stones, and not seek after the only true God? |
|
91. Tertullian, Against The Jews, 4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 158 | 4. It follows, accordingly, that, in so far as the abolition of carnal circumcision and of the old law is demonstrated as having been consummated at its specific times, so also the observance of the Sabbath is demonstrated to have been temporary. For the Jews say, that from the beginning God sanctified the seventh day, by resting on it from all His works which He made; and that thence it was, likewise, that Moses said to the People: Remember the day of the sabbaths, to sanctify it: every servile work you shall not do therein, except what pertains unto life. Whence we (Christians) understand that we still more ought to observe a sabbath from all servile work always, and not only every seventh day, but through all time. And through this arises the question for us, what sabbath God willed us to keep? For the Scriptures point to a sabbath eternal and a sabbath temporal. For Isaiah the prophet says, Your sabbaths my soul hates; Isaiah 1:13 and in another place he says, My sabbaths you have profaned. Whence we discern that the temporal sabbath is human, and the eternal sabbath is accounted divine; concerning which He predicts through Isaiah: And there shall be, He says, month after month, and day after day, and sabbath after sabbath; and all flesh shall come to adore in Jerusalem, says the Lord; which we understand to have been fulfilled in the times of Christ, when all flesh - that is, every nation - came to adore in Jerusalem God the Father, through Jesus Christ His Son, as was predicted through the prophet: Behold, proselytes through me shall go unto You. Thus, therefore, before this temporal sabbath, there was withal an eternal sabbath foreshown and foretold; just as before the carnal circumcision there was withal a spiritual circumcision foreshown. In short, let them teach us, as we have already premised, that Adam observed the sabbath; or that Abel, when offering to God a holy victim, pleased Him by a religious reverence for the sabbath; or that Enoch, when translated, had been a keeper of the sabbath; or that Noah the ark-builder observed, on account of the deluge, an immense sabbath; or that Abraham, in observance of the sabbath, offered Isaac his son; or that Melchizedek in his priesthood received the law of the sabbath. But the Jews are sure to say, that ever since this precept was given through Moses, the observance has been binding. Manifest accordingly it is, that the precept was not eternal nor spiritual, but temporary, which would one day cease. In short, so true is it that it is not in the exemption from work of the sabbath- that is, of the seventh day - that the celebration of this solemnity is to consist, that Joshua the Son of Nun, at the time that he was reducing the city Jericho by war, stated that he had received from God a precept to order the People that priests should carry the ark of the testament of God seven days, making the circuit of the city; and thus, when the seventh day's circuit had been performed, the walls of the city would spontaneously fall. Joshua 6:1-20 Which was so done; and when the space of the seventh day was finished, just as was predicted, down fell the walls of the city. Whence it is manifestly shown, that in the number of the seven days there intervened a sabbath-day. For seven days, whencesoever they may have commenced, must necessarily include within them a sabbath-day; on which day not only must the priests have worked, but the city must have been made a prey by the edge of the sword by all the people of Israel. Nor is it doubtful that they wrought servile work, when, in obedience to God's precept, they drove the preys of war. For in the times of the Maccabees, too, they did bravely in fighting on the sabbaths, and routed their foreign foes, and recalled the law of their fathers to the primitive style of life by fighting on the sabbaths. Nor should I think it was any other law which they thus vindicated, than the one in which they remembered the existence of the prescript touching the day of the sabbaths. Whence it is manifest that the force of such precepts was temporary, and respected the necessity of present circumstances; and that it was not with a view to its observance in perpetuity that God formerly gave them such a law. |
|
92. Anon., Genesis Rabba, 1.1, 9.7, 17.2, 19.7, 25.1, 26.4-26.7, 27.4, 34.8, 50.7, 65.21, 91.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •genesis, and book of the watchers •book of the watchers, polysemy of •book of the watchers, and greco-roman culture Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38, 52, 101, 137, 138, 139, 143, 145, 208, 209, 210, 211, 215, 216, 234| 1.1. רַבִּי הוֹשַׁעְיָה רַבָּה פָּתַח (משלי ח, ל): וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם וגו', אָמוֹן פַּדְּגוֹג, אָמוֹן מְכֻסֶּה, אָמוֹן מֻצְנָע, וְאִית דַּאֲמַר אָמוֹן רַבָּתָא. אָמוֹן פַּדְּגוֹג, הֵיךְ מָה דְאַתְּ אָמַר (במדבר יא, יב): כַּאֲשֶׁר יִשָֹּׂא הָאֹמֵן אֶת הַיֹּנֵק. אָמוֹן מְכֻסֶּה, הֵיאַךְ מָה דְאַתְּ אָמַר (איכה ד, ה): הָאֱמֻנִים עֲלֵי תוֹלָע וגו'. אָמוֹן מֻצְנָע, הֵיאַךְ מָה דְאַתְּ אָמַר (אסתר ב, ז): וַיְהִי אֹמֵן אֶת הֲדַסָּה. אָמוֹן רַבָּתָא, כְּמָא דְתֵימָא (נחום ג, ח): הֲתֵיטְבִי מִנֹּא אָמוֹן, וּמְתַרְגְּמִינַן הַאַתְּ טָבָא מֵאֲלֶכְּסַנְדְּרִיָא רַבָּתָא דְּיָתְבָא בֵּין נַהֲרוֹתָא. דָּבָר אַחֵר אָמוֹן, אֻמָּן. הַתּוֹרָה אוֹמֶרֶת אֲנִי הָיִיתִי כְּלִי אֻמְנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין, אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא מִדַּעַת אֻמָּן, וְהָאֻמָּן אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא דִּפְתְּרָאוֹת וּפִנְקְסָאוֹת יֵשׁ לוֹ, לָדַעַת הֵיאךְ הוּא עוֹשֶׂה חֲדָרִים, הֵיאךְ הוּא עוֹשֶׂה פִּשְׁפְּשִׁין. כָּךְ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַבִּיט בַּתּוֹרָה וּבוֹרֵא אֶת הָעוֹלָם, וְהַתּוֹרָה אָמְרָה בְּרֵאשִׁית בָּרָא אֱלֹהִים. וְאֵין רֵאשִׁית אֶלָּא תּוֹרָה, הֵיאַךְ מָה דְּאַתְּ אָמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. 1.1. רַבִּי יוֹנָה בְּשֵׁם רַבִּי לֵוִי אָמַר, לָמָּה נִבְרָא הָעוֹלָם בְּב', אֶלָּא מַה ב' זֶה סָתוּם מִכָּל צְדָדָיו וּפָתוּחַ מִלְּפָנָיו, כָּךְ אֵין לְךָ רְשׁוּת לוֹמַר, מַה לְּמַטָּה, מַה לְּמַעְלָה, מַה לְּפָנִים, מַה לְּאָחוֹר, אֶלָּא מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם וּלְהַבָּא. בַּר קַפָּרָא אָמַר (דברים ד, לב): כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים אֲשֶׁר הָיוּ לְפָנֶיךָ, לְמִן הַיּוֹם שֶׁנִּבְרְאוּ אַתָּה דּוֹרֵשׁ, וְאִי אַתָּה דּוֹרֵשׁ לִפְנִים מִכָּאן. (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, אַתָּה דּוֹרֵשׁ וְחוֹקֵר, וְאִי אַתָּה חוֹקֵר לִפְנִים מִכָּאן. דָּרַשׁ רַבִּי יְהוּדָה בֶּן פָּזִי בְּמַעֲשֵׂה בְרֵאשִׁית בַּהֲדֵיהּ דְּבַר קַפָּרָא, לָמָּה נִבְרָא הָעוֹלָם בְּב', לְהוֹדִיעֲךָ שֶׁהֵן שְׁנֵי עוֹלָמִים, הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא. דָּבָר אַחֵר, וְלָמָּה בְּב' שֶׁהוּא לְשׁוֹן בְּרָכָה, וְלָמָּה לֹא בְּאָלֶ"ף שֶׁהוּא לְשׁוֹן אֲרִירָה. דָּבָר אַחֵר, לָמָּה לֹא בְּאָלֶ"ף שֶׁלֹא לִתֵּן פִּתְחוֹן פֶּה לָאֶפִּיקוֹרְסִין לוֹמַר הֵיאַךְ הָעוֹלָם יָכוֹל לַעֲמֹד שֶׁהוּא נִבְרָא בִּלְשׁוֹן אֲרִירָה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בִּלְשׁוֹן בְּרָכָה, וְהַלְּוַאי יַעֲמֹד. דָּבָר אַחֵר, לָמָּה בְּב' אֶלָּא מַה ב' זֶה יֵשׁ לוֹ שְׁנֵי עוֹקְצִין, אֶחָד מִלְּמַעְלָה וְאֶחָד מִלְּמַטָּה מֵאֲחוֹרָיו, אוֹמְרִים לַב' מִי בְּרָאֲךָ, וְהוּא מַרְאֶה בְּעוּקְצוֹ מִלְּמַעְלָה, וְאוֹמֵר זֶה שֶׁלְּמַעְלָה בְּרָאָנִי. וּמַה שְּׁמוֹ, וְהוּא מַרְאֶה לָהֶן בְּעוּקְצוֹ שֶׁל אַחֲרָיו, וְאוֹמֵר ה' שְׁמוֹ. אָמַר רַבִּי אֶלְעָזָר בַּר חֲנִינָא בְּשֵׁם רַבִּי אֲחָא, עֶשְׂרִים וְשִׁשָּׁה דוֹרוֹת הָיְתָה הָאָלֶ"ף קוֹרֵא תִּגָּר לִפְנֵי כִסְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנִי רִאשׁוֹן שֶׁל אוֹתִיּוֹת וְלֹא בָּרָאתָ עוֹלָמְךָ בִּי, אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אָרֶץ וגו', לְמָחָר אֲנִי בָּא לִתֵּן תּוֹרָה בְּסִינַי וְאֵינִי פּוֹתֵחַ תְּחִלָה אֶלָּא בָּךְ, שֶׁנֶּאֱמַר (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ. רַבִּי הוֹשַׁעְיָא אוֹמֵר לָמָּה נִקְרָא שְׁמוֹ אָלֶ"ף, שֶׁהוּא מַסְכִּים מֵאָלֶ"ף, שֶׁנֶּאֱמַר (תהלים קה, ח): דָּבָר צִוָּה לְאֶלֶף דּוֹר. 9.7. רַבִּי נַחְמָן בַּר שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רַב שְׁמוּאֵל בַּר נַחְמָן אָמַר, הִנֵּה טוֹב מְאֹד, זֶה יֵצֶר טוֹב. וְהִנֵּה טוֹב מְאֹד, זֶה יֵצֶר רָע. וְכִי יֵצֶר הָרָע טוֹב מְאֹד, אֶתְמְהָא. אֶלָּא שֶׁאִלּוּלֵי יֵצֶר הָרָע לֹא בָּנָה אָדָם בַּיִת, וְלֹא נָשָׂא אִשָּׁה, וְלֹא הוֹלִיד, וְלֹא נָשָׂא וְנָתַן. וְכֵן שְׁלֹמֹה אוֹמֵר (קהלת ד, ד): כִּי הִיא קִנְאַת אִישׁ מֵרֵעֵהוּ. 17.2. לֹא טוֹב, תָּנֵי רַבִּי יַעֲקֹב כָּל שֶׁאֵין לוֹ אִשָּׁה, שָׁרוּי בְּלֹא טוֹבָה בְּלֹא עֵזֶר בְּלֹא שִׂמְחָה בְּלֹא בְּרָכָה בְּלֹא כַּפָּרָה. בְּלֹא טוֹבָה, לֹא טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ. בְּלֹא עֵזֶר, אֶעֱשֶׂה לוֹ עֵזֶר כְּנֶגְדּוֹ. בְּלֹא שִׂמְחָה, שֶׁנֶּאֱמַר (דברים יד, כו): וְשָׂמַחְתָּ אַתָּה וּבֵיתֶךָ. בְּלֹא כַפָּרָה, (ויקרא טז, יא): וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ. בְּלֹא בְרָכָה (יחזקאל מד, ל): לְהָנִיחַ בְּרָכָה אֶל בֵּיתֶךָ. רַבִּי סִימוֹן בְּשֵׁם רַבִּי. יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר אַף בְּלֹא שָׁלוֹם, שֶׁנֶּאֱמַר (שמואל א כה, ו): וְאַתָּה שָׁלוֹם וּבֵיתְךָ שָׁלוֹם. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר אַף בְּלֹא חַיִּים, שֶׁנֶּאֱמַר (קהלת ט, ט): רְאֵה חַיִּים עִם אִשָּׁה אֲשֶׁר אָהַבְתָּ. רַבִּי חִיָּא בַּר גַּמְדָא אָמַר אַף אֵינוֹ אָדָם שָׁלֵם, שֶׁנֶּאֱמַר (בראשית ה, ב): וַיְבָרֶךְ אֹתָם וַיִּקְרָא אֶת שְׁמָם אָדָם, שְׁנֵיהֶם כְּאֶחָד קְרוּיִים אָדָם. וְיֵשׁ אוֹמְרִים אַף מְמַעֵט אֶת הַדְּמוּת, שֶׁנֶּאֱמַר (בראשית ט, ו): כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם, מַה כְּתִיב אַחֲרָיו (בראשית ט, ז): וְאַתֶּם פְּרוּ וּרְבוּ. 19.7. וַיִּשְׁמְעוּ אֶת קוֹל ה' אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם (בראשית ג, ח), אָמַר רַבִּי חַלְּפוֹן שָׁמַעְנוּ שֶׁיֵּשׁ הִלּוּךְ לַקּוֹל, שֶׁנֶּאֱמַר: וַיִּשְׁמְעוּ אֶת קוֹל ה' אֱלֹהִים מִתְהַלֵּךְ בַּגָּן, וְהִלּוּךְ לָאֵשׁ, שֶׁנֶּאֱמַר (שמות ט, כג): וַתִּהֲלַךְ אֵשׁ אָרְצָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא מְהַלֵּךְ אֵין כְּתִיב כָּאן אֶלָּא מִתְהַלֵּךְ, מְקַפֵּץ וְעוֹלֶה. עִקַּר שְׁכִינָה בַּתַּחְתּוֹנִים הָיְתָה, כֵּיוָן שֶׁחָטָא אָדָם הָרִאשׁוֹן נִסְתַּלְּקָה שְׁכִינָה לָרָקִיעַ הָרִאשׁוֹן, חָטָא קַיִן נִסְתַּלְּקָה לָרָקִיעַ הַשֵּׁנִי, דּוֹר אֱנוֹשׁ לַשְׁלִישִׁי, דּוֹר הַמַּבּוּל לָרְבִיעִי, דּוֹר הַפְלָגָה לַחֲמִישִׁי, סְדוֹמִיִּים לַשִּׁשִּׁי, וּמִצְרִיִּים בִּימֵי אַבְרָהָם לַשְּׁבִיעִי. וּכְנֶגְדָן עָמְדוּ שִׁבְעָה צַדִּיקִים, וְאֵלּוּ הֵן, אַבְרָהָם יִצְחָק וְיַעֲקֹב לֵוִי קְהָת עַמְרָם משֶׁה, עָמַד אַבְרָהָם וְהוֹרִידָהּ לַשִּׁשִּׁי, עָמַד יִצְחָק וְהוֹרִידָהּ מִן שִׁשִּׁי לַחֲמִישִׁי, עָמַד יַעֲקֹב וְהוֹרִידָהּ מִן הַחֲמִישִׁי לָרְבִיעִי, עָמַד לֵוִי וְהוֹרִידָהּ מִן הָרְבִיעִי לַשְּׁלִישִׁי, עָמַד קְהָת וְהוֹרִידָהּ מִן הַשְּׁלִישִׁי לַשֵּׁנִי, עָמַד עַמְרָם וְהוֹרִידָהּ מִן הַשֵּׁנִי לָרִאשׁוֹן, עָמַד משֶׁה וְהוֹרִידָהּ מִלְּמַעְלָה לְמַטָּה. אָמַר רַבִּי יִצְחָק כְּתִיב (תהלים לז, כט): צַדִּיקִים יִירְשׁוּ אָרֶץ וגו', וּרְשָׁעִים מַה יַּעֲשׂוּ פוֹרְחִים בָּאֲוִיר, אֶלָּא הָרְשָׁעִים לֹא הִשְׁכִּינוּ שְׁכִינָה בָּאָרֶץ. 25.1. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים וְאֵינֶנּוּ כִּי לָקַח אֹתוֹ אֱלֹהִים (בראשית ה, כד), אָמַר רַבִּי חָמָא בַּר הוֹשַׁעְיָא אֵינוֹ נִכְתַּב בְּתוֹךְ טִימוֹסָן שֶׁל צַדִּיקִים אֶלָּא בְּתוֹךְ טִימוֹסָן שֶׁל רְשָׁעִים. אָמַר רַבִּי אַיְבוּ חֲנוֹךְ חָנֵף הָיָה, פְּעָמִים צַדִּיק פְּעָמִים רָשָׁע, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עַד שֶׁהוּא בְּצִדְקוֹ אֲסַלְּקֶנּוּ. אָמַר רַבִּי אַיְבוּ בְּרֹאשׁ הַשָּׁנָה דָּנוֹ בְּשָׁעָה שֶׁהוּא דָן כָּל בָּאֵי עוֹלָם. אֶפִּיקוֹרְסִים שָׁאֲלוּ לְרַבִּי אַבָּהוּ אָמְרוּ לוֹ אֵין אָנוּ מוֹצְאִין מִיתָה לַחֲנוֹךְ, אָמַר לָהֶם לָמָּה, אָמְרוּ לוֹ נֶאֶמְרָה כָּאן לְקִיחָה וְנֶאֶמְרָה לְהַלָּן (מלכים ב ב, ה): כִּי הַיּוֹם ה' לֹקֵחַ אֶת אֲדֹנֶיךָ מֵעַל רֹאשֶׁךָ, אָמַר לָהֶם אִם לִלְּקִיחָה אַתֶּם דּוֹרְשִׁים, נֶאֱמַר כָּאן לְקִיחָה וְנֶאֱמַר לְהַלָּן (יחזקאל כד, טז): הִנְנִי לֹקֵחַ מִמְּךָ אֶת מַחְמַד עֵינֶיךָ, אָמַר רַבִּי תַּנְחוּמָא יָפֶה הֵשִׁיבָן רַבִּי אַבָּהוּ. מַטְרוֹנָה שָׁאֲלָה אֶת רַבִּי יוֹסֵי אָמְרָה לוֹ אֵין אָנוּ מוֹצְאִין מִיתָה בַּחֲנוֹךְ, אָמַר לָהּ אִלּוּ נֶאֱמַר (בראשית ה, כד): וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים וְשָׁתַק, הָיִיתִי אוֹמֵר כִּדְבָרַיִךְ, כְּשֶׁהוּא אוֹמֵר וְאֵינֶנּוּ כִּי לָקַח אֹתוֹ אֱלֹהִים, וְאֵינֶנּוּ בָּעוֹלָם הַזֶּה כִּי לָקַח אֹתוֹ אֱלֹהִים. 26.4. וַיְהִי כִּי הֵחֵל הָאָדָם (בראשית ו, א), אָמַר רַבִּי סִימוֹן בִּשְׁלשָׁה מְקוֹמוֹת נֶאֱמַר בַּלָּשׁוֹן הַזֶּה, לְשׁוֹן מֶרֶד (בראשית ד, כו): אָז הוּחַל, וַיְהִי כִּי הֵחֵל, (בראשית י, ח): הוּא הֵחֵל לִהְיוֹת גִּבֹּר בָּאָרֶץ. אֲתִיבָן לֵיהּ וְהָכְתִיב (בראשית יא, ו): וְזֶה הַחִלָּם לַעֲשׂוֹת, אָמַר לָהֶם קִיפַּח עַל רֹאשׁוֹ שֶׁל נִמְרֹד וְאָמַר לָהֶם זֶה הִמְרִידָן עָלָי. (בראשית ו, א): לָרֹב עַל פְּנֵי הָאֲדָמָה, שֶׁהָיוּ שׁוֹפְכִים אֶת זַרְעָם עַל הָעֵצִים וְעַל הָאֲבָנִים, וּלְפִי שֶׁהָיוּ שְׁטוּפִים בִּזְנוּת לְפִיכָךְ הִרְבָּה לָהֶם נְקֵבוֹת, הֲדָא הוּא דִכְתִיב (בראשית ו, א): וַיְהִי כִּי הֵחֵל הָאָדָם, וּבָנוֹת יֻלְּדוּ לָהֶם, רַבִּי שִׁמְעוֹן בַּר אַמֵּי יָלְדָה אִשְׁתּוֹ נְקֵבָה, חֲמָתֵיהּ רַבִּי חִיָּא רַבָּה אֲמַר לֵיהּ הִתְחִיל הַקָּדוֹשׁ בָּרוּךְ הוּא לְבָרְכֶךָ, אֲמַר לֵיהּ מְנָא לָךְ הָא, אֲמַר לֵיהּ דִּכְתִיב: וַיְהִי כִּי הֵחֵל הָאָדָם לָרֹב וגו', עָלָה אֵצֶל אָבִיו אָמַר לוֹ שִׂמַּחֲךָ הַבַּבְלִי, אָמַר לוֹ כֵּן וְכֵן אָמַר לִי, אֲמַר לֵיהּ אַף עַל פִּי כֵן צֹרֶךְ לְיַיִן וְצֹרֶךְ לְחֹמֶץ, צֹרֶךְ יַיִן יֶתֶר מִן הַחֹמֶץ. צֹרֶךְ לְחִטִּין וְצֹרֶךְ לִשְׂעוֹרִים, צֹרֶךְ לְחִטִּין יוֹתֵר מִן הַשְֹּׂעוֹרִים. מִשֶּׁהָאָדָם מֵשִׂיא אֶת בִּתּוֹ וּמוֹצִיא יְצִיאוֹתָיו הוּא אוֹמֵר לָהּ לֹא יְהִי לִיךְ מַחֲזוֹרֵי לְהָכָא. רַבָּן גַּמְלִיאֵל אַסֵּיב בְּרַתֵּיהּ, אֲמַרָה לֵיהּ אַבָּא צַלֵּי עֲלַי, אֲמַר לָהּ לָא יְהֵי לִיךְ מַחְזוֹרֵי לְהָכָא. יָלְדָה בֵּן זָכָר אֲמַרָה לֵיהּ אַבָּא צַלֵּי עֲלַי, אֲמַר לָהּ לָא יִשְׁלֵה וַוי מִפּוּמִיךְ. אָמְרָה לוֹ אַבָּא שְׁתֵּי שְׂמָחוֹת שֶׁבָּאוּ לִי אַתָּה מְקַלְּלֵנִי. אֲמַר לָהּ תַּרְתֵּיהֶן צְלָוָנָן, מִן גּוֹ דְּאַתְּ הַוְיָא שְׁלָם בְּבֵיתָךְ לָא יְהִי לִיךְ מַחֲזוֹרֵי לְהָכָא, וּמִן גּוֹ דַּהֲוֵי בְּרִיךְ קַיָּם, לָא יִשְׁלֵה וַוי מִפּוּמִיךְ, וַוי דְּלָא שָׁתֵי בְּרִי, וַוי דְּלָא אָכַל בְּרִי, וַוי דְּלָא אָזֵיל בְּרִי לְבֵי כְּנִשְׁתָּא. 26.5. וַיִּרְאוּ בְנֵי הָאֱלֹהִים (בראשית ו, ב), רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי קָרֵא לְהוֹן בְּנֵי דַיָּנַיָא, רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי מְקַלֵּל לְכָל מַאן דְּקָרֵא לְהוֹן בְּנֵי אֱלָהַיָּא, תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי כָּל פִּרְצָה שֶׁאֵינָהּ מִן הַגְּדוֹלִים אֵינָהּ פִּרְצָה, כֻּמְרַיָא גָּנְבוּ אֱלָהַיָּא מַאן מוֹמֵי בֵּיהּ אוֹ מַאן מְקָרֵב. וְלָמָּה קוֹרֵא אוֹתָן בְּנֵי הָאֱלֹהִים, רַבִּי חֲנִינָא וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ תַּרְוֵיהוֹן אָמְרִין שֶׁהִרְבּוּ יָמִים בְּלֹא צַעַר וּבְלֹא יִסּוּרִין. רַבִּי חָנָא בְּשֵׁם רַבִּי יוֹסֵי אָמַר כְּדֵי לַעֲמֹד עַל הַתְּקוּפוֹת וְעַל הַחִשְׁבוֹנוֹת. רַבָּנָן אָמְרִין כְּדֵי שֶׁיִּטְלוּ שֶׁלָּהֶם וְשֶׁל דּוֹרוֹת הַבָּאִים אַחֲרֵיהֶם. (בראשית ו, ב): כִּי טֹבֹת הֵנָּה, אָמַר רַבִּי יוּדָן טֹבֹת כְּתִיב, מִשֶּׁהָיוּ מְטִיבִין אִשָּׁה לְבַעֲלָהּ הָיָה גָדוֹל נִכְנַס וּבוֹעֲלָהּ תְּחִלָּה, הֲדָא הוּא דִכְתִיב כִּי טֹבֹת הֵנָּה, אֵלּוּ הַבְּתוּלוֹת, (בראשית ו, ב): וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ, אֵלּוּ נְשֵׁי אֲנָשִׁים. מִכֹּל אֲשֶׁר בָּחָרוּ, זֶה זָכָר וּבְהֵמָה. רַבִּי הוּנָא בְּשֵׁם רַבִּי אָמַר דּוֹר הַמַּבּוּל לֹא נִמּוֹחוּ מִן הָעוֹלָם עַד שֶׁכָּתְבוּ גִּמּוֹמְסִיּוֹת לְזָכָר וְלִבְהֵמָה. אָמַר רַבִּי שִׂמְלָאי בְּכָל מָקוֹם שֶׁאַתָּה מוֹצֵא זְנוּת, אַנְדְּרוֹלוֹמוּסְיָא בָּאָה לָעוֹלָם וְהוֹרֶגֶת טוֹבִים וְרָעִים. רַבִּי עֲזַרְיָה וְרַבִּי יְהוּדָה בַּר רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר עַל הַכֹּל הַקָּדוֹשׁ בָּרוּךְ הוּא מַאֲרִיךְ אַפּוֹ חוּץ מִן הַזְּנוּת, מַאי טַעְמָא וַיִּרְאוּ בְנֵי הָאֱלֹהִים וגו', וּמַה כְּתִיב בַּתְרֵיהּ (בראשית ו, ז): וַיֹּאמֶר ה' אֶמְחֶה אֶת הָאָדָם, רַבִּי יְהוֹשֻׁעַ בַּר לֵוִי בְּשֵׁם פְּדָיָה אָמַר כָּל אוֹתוֹ הַלַּיְלָה הָיָה לוֹט מְבַקֵּשׁ רַחֲמִים עַל הַסְּדוֹמִיִּים וְהָיוּ מְקַבְּלִין מִיָּדוֹ, כֵּיוָן שֶׁאָמְרוּ לוֹ (בראשית יט, ה): הוֹצִיאֵם אֵלִינוּ וְנֵדְעָה אֹתָם לְתַשְׁמִישׁ, אָמְרוּ לוֹ (בראשית יט, יב): עֹד מִי לְךָ פֹה לְלַמֵּד סָנֵגוֹרְיָא עֲלֵיהֶם, מִכָּאן וָאֵילָךְ אֵין לְךָ לְלַמֵּד עֲלֵיהֶם סָנֵגוֹרְיָא. 26.6. וַיֹּאמֶר ה' לֹא יָדוֹן רוּחִי בָּאָדָם (בראשית ו, ג), אָמַר רַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי אֵינִי נוֹתֵן רוּחִי בָּהֶם בְּשָׁעָה שֶׁאֲנִי נוֹתֵן מַתַּן שְׂכָרָן שֶׁל צַדִּיקִים לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (יחזקאל לו, כז): וְאֶת רוּחִי אֶתֵּן בְּקִרְבְּכֶם. רַבִּי יַנַּאי וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, תַּרְוֵיהוֹן אָמְרִין אֵין גֵּיהִנֹּם לֶעָתִיד לָבוֹא אֶלָּא יוֹם הוּא שֶׁמְלַהֵט אֶת הָרְשָׁעִים, מַה טַּעַם (מלאכי ג, יט): כִּי הִנֵּה הַיּוֹם בָּא בֹּעֵר כַּתַּנּוּר וְהָיוּ כָל זֵדִים וְכָל עֹשֵׂה רִשְׁעָה קַשׁ וְלִהַט אֹתָם הַיּוֹם הַבָּא. וְרַבָּנָן אָמְרֵי יֵשׁ גֵּיהִנֹּם, שֶׁנֶּאֱמַר (ישעיה לא, ט): נְאֻם ה' אֲשֶׁר אוּר לוֹ בְּצִיּוֹן וְתַנּוּר לוֹ בִּיְרוּשָׁלָיִם. רַבִּי יְהוּדָה בַּר רַבִּי אִלְעָי אָמַר לֹא יוֹם וְלֹא גֵּיהִנֹּם אֶלָּא אֵשׁ הִיא שֶׁתִּהְיֶה יוֹצֵאת מִגּוּפוֹ שֶׁל רָשָׁע וּמְלַהַטְתּוֹ, שֶׁנֶּאֱמַר (ישעיה לג, יא): תַּהֲרוּ חֲשַׁשׁ תֵּלְדוּ קַשׁ רוּחֲכֶם אֵשׁ תֹּאכַלְכֶם. אָמַר רַבִּי יְהוּדָה בְּרַבִּי אִלְעָי מַהוּ לֹא יָדוֹן רוּחִי עוֹד אֵין הָרוּחוֹת הַלָּלוּ נִדּוֹנוֹת לְפָנַי לְעוֹלָם. רַבִּי הוּנָא בְּשֵׁם רַב אֲחָא אָמַר בְּשָׁעָה שֶׁאֲנִי מַחֲזִיר הָרוּחַ לִנְדָנָה אֵינִי מַחֲזִיר רוּחָן לְנִדְנֵיהֶן. אָמַר רַבִּי חִיָּא בַּר אַבָּא אֵינִי מְמַלֵּא רוּחִי בָּהֶן בְּשָׁעָה שֶׁאֲנִי מְמַלֵּא רוּחִי בָּאָדָם, לְפִי שֶׁבָּעוֹלָם הַזֶּה הָרוּחַ הִיא נִבְזֶקֶת בְּאֶחָד מֵאֵבָרָיו, אֲבָל לֶעָתִיד לָבוֹא הִיא נִבְזֶקֶת בְּכָל הַגּוּף, הֲדָא הוּא דִכְתִיב (יחזקאל לו, כז): וְאֶת רוּחִי אֶתֵּן בְּקִרְבְּכֶם. אָמַר רַבִּי יוּדָן בֶּן בְּתֵירָא עוֹד אֵינִי דָּן אֶת הַדִּין הַזֶּה לְעוֹלָם. רַב הוּנָא בְּשֵׁם רַבִּי יוֹסֵף אָמַר (בראשית ח, כא): לֹא אֹסִף, וְלֹא אֹסִף, לִסְגֵּי לִסְגֵּי. רַבָּנָן אָמְרֵי לֹא אֹסִף לִבְנֵי נֹחַ, לֹא אֹסִף לְדוֹרוֹת, אֲנִי אָמַרְתִּי שֶׁתְּהֵא רוּחִי דָּנָה בָּהֶן וְהֵן לֹא בִּקְּשׁוּ, הֲרֵי אֲנִי מְשַׁגְּמָן בְּיִסּוּרִין. אֲנִי אָמַרְתִּי שֶׁתְּהֵא רוּחִי דָנָה בָּהֶן וְהֵן לֹא כִּחֲשׁוּ, הֲרֵינִי מְשַׁגְּמָן אֵלּוּ בְּאֵלּוּ, דְּאָמַר רַבִּי אֶלְעָזָר אֵין לְךָ שֶׁהוּא מִתְחַיֵּב בָּאָדָם הַזֶּה אֶלָּא אָדָם כַּיּוֹצֵא בּוֹ. רַבִּי נָתָן אוֹמֵר אֲפִלּוּ זְאֵב וְכֶלֶב. רַבִּי הוּנָא בַּר גּוּרְיוֹן אָמַר אֲפִלּוּ מַקֵּל אֲפִלּוּ רְצוּעָה, הֲדָא הוּא דִכְתִיב (ישעיה ט, ג): כִּי אֶת עֹל סֻבֳּלוֹ וְאֵת מַטֵּה שִׁכְמוֹ שֵׁבֶט הַנֹּגֵשׂ בּוֹ הַחִתֹּתָ כְּיוֹם מִדְיָן, כְּיוֹם הַדִּין. אָמַר רַבִּי אַחָא אַף אִילָנֵי סְרַק עֲתִידִין לִתֵּן דִּין וְחֶשְׁבּוֹן. רַבָּנָן אָמְרֵי מֵהָכָא (דברים כ, יט): כִּי הָאָדָם עֵץ הַשָּׂדֶה, מָה הָאָדָם נוֹתֵן דִּין וְחֶשְׁבּוֹן, אַף עֵצִים נוֹתְנִין דִּין וְחֶשְׁבּוֹן. אָמַר רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה אֵינִי דָן רוּחָן בְּעַצְמָן, שֶׁבָּשָׂר וָדָם הֵן, אֶלָּא הֲרֵי אֲנִי מֵבִיא עֲלֵיהֶם מִעוּט שָׁנִים שֶׁקָּצַבְתִּי עֲלֵיהֶם בָּעוֹלָם הַזֶּה, וְאַחַר כָּךְ אֲנִי מְשַׁגְּמָן בְּיִסּוּרִין. אָמַר רַבִּי אַיְבוּ מִי גָרַם לָהֶם שֶׁיִּמְרְדוּ בִּי לֹא עַל יְדֵי שֶׁלֹא שִׁגַּמְתִּי אוֹתָם בְּיִסּוּרִין, הַדֶּלֶת הַזּוֹ מִי מַעֲמִידוֹ שְׁגָמָיו. אָמַר רַבִּי אֶלְעָזָר בְּכָל מָקוֹם שֶׁאֵין דִּין יֵשׁ דִּין. רַבִּי בֵּיבֵי בְּרֵיהּ דְּרַבִּי אַמֵּי בְּשִׁיטַת רַבִּי אֶלְעָזָר (בראשית ו, ג): לֹא יָדוֹן רוּחִי. אָמַר רַבִּי מֵאִיר הֵן לֹא עָשׂוּ מִדַּת הַדִּין לְמַטָּה, אַף אֲנִי אֵינִי עוֹשֶׂה מִדַּת הַדִּין לְמַעְלָה, הֲדָא הוּא דִכְתִיב (איוב ד, כא): הֲלֹא נִסַּע יִתְרָם בָּם יָמוּתוּ וְלֹא בְחָכְמָה, בְּלֹא חָכְמַת הַתּוֹרָה. (איוב ד, כ): מִבֹּקֶר לָעֶרֶב יֻכַּתּוּ מִבְּלִי מֵשִׂים לָנֶצַח יֹאבֵדוּ, וְאֵין מֵשִׂים אֶלָּא דִּין, הֵיךְ מָה דְאַתְּ אָמַר (שמות כא, א): וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם. אָמַר רַבִּי יוֹסֵי הַגְּלִילִי עוֹד אֵינִי דָן מִדַּת הַדִּין כְּנֶגֶד מִדַּת רַחֲמִים. רַבִּי אוֹמֵר וְיֹאמַר דּוֹר הַמַּבּוּל לַה' לֹא יָדוֹן. אָמַר רַבִּי עֲקִיבָא (תהלים י, יג): עַל מֶה נִאֵץ רָשָׁע אֱלֹהִים אָמַר בְּלִבּוֹ לֹא תִדְרשׁ, לֵית דִּין וְלֵית דַּיָּן, אֲבָל אִית דִּין וְאִית דַּיָּן. אָמַר רַבִּי חֲנִינָא בַּר פַּפָּא אֲפִלּוּ נֹחַ שֶׁנִּשְׁתַּיֵּר מֵהֶם לֹא שֶׁהָיָה כְּדַי, אֶלָּא שֶׁצָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁמּשֶׁה עָתִיד לַעֲמֹד מִמֶּנּוּ, שֶׁנֶּאֱמַר בְּשַׁגָּם, זֶה משֶׁה, דְּחוּשְׁבְּנֵיהּ דְּדֵין הוּא חוּשְׁבְּנֵיהּ דְּדֵין. רַבָּנָן מַיְיתוּ לָהּ מֵהָכָא, וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה, וּמשֶׁה חַי מֵאָה וְעֶשְׂרִים שָׁנָה. 26.7. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם (בראשית ו, ד), שִׁבְעָה שֵׁמוֹת נִקְרְאוּ לָהֶם, אֵימִים, רְפָאִים, גִּבּוֹרִים, זַמְזֻמִּים, עֲנָקִים, עַוִּים, נְפִלִים. אֵימִים, שֶׁכָּל מִי שֶׁרָאָה אוֹתָן הָיְתָה אֵימָתָן נוֹפֶלֶת עָלָיו. רְפָאִים, שֶׁכָּל מִי שֶׁרָאָה אוֹתָן הָיָה לִבּוֹ רָפֶה כְּשַׁעֲוָה. גִּבּוֹרִים, רַבִּי אַבָּא בַּר כַּהֲנָא בְּשֵׁם רַבִּי יוֹחָנָן אָמַר מֹחַ קוּלִיתוֹ שֶׁל אֶחָד מֵהֶם הָיְתָה נִמְדֶדֶת י"ח אַמָּה. זַמְזֻמִּים, אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא מְנַטְרוֹמִין מְגִיסְטֵי מִלְחָמָה. עֲנָקִים, רַבָּנָן וְרַבִּי אַחָא, רַבָּנָן אָמְרוּ שֶׁהָיוּ מַרְבִּים עֲנָקִים עַל גַּבֵּי עֲנָקִים [פרוש תכשיטיז], רַבִּי אַחָא אָמַר שֶׁהָיוּ עוֹנְקִים גַּלְגַּל חַמָּה, וְאוֹמְרִים הוֹרֵד לָנוּ גְשָׁמִים. עַוִּים, שֶׁצָּדוּ אֶת הָעוֹלָם וְשֶׁהֻצְדוּ מִן הָעוֹלָם, שֶׁגָּרְמוּ לָעוֹלָם שֶׁיִּצּוֹד, הֵיךְ מַה דְּאַתְּ אָמַר (יחזקאל כא, לב): עַוָּה עַוָּה עַוָּה אֲשִׂימֶנָּה. אָמַר רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן שֶׁהָיוּ בְּקִיאִים בַּעֲפָרוֹת כִּנְחָשִׁים. בְּגָלִילָא צָוְחִין לְחִוְיָא אִוְיָא. נְפִלִים, שֶׁהִפִּילוּ אֶת הָעוֹלָם, וְשֶׁנָּפְלוּ מִן הָעוֹלָם וְשֶׁמִּלְּאוּ אֶת הָעוֹלָם נְפָלִים בַּזְנוּת שֶׁלָּהֶם. (בראשית ו, ד): וְגַם אַחֲרֵי כֵן, יְהוּדָה בַּר רַבִּי אַמֵּי אָמַר, אַחֲרָאֵי לָא יִלְּפוּן מִן קֳדָמָאֵי, דּוֹר הַמַּבּוּל לֹא לָקְחוּ מוּסָר מִדּוֹר אֱנוֹשׁ, וְדוֹר הַפְלָגָה מִדּוֹר הַמַּבּוּל. (בראשית ו, ד): וְגַם אַחֲרֵי כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל בְּנוֹת הָאָדָם, אָמַר רַבִּי בֶּרֶכְיָה הָיְתָה אִשָּׁה יוֹצֵאת בַּשּׁוּק וְהָיְתָה רוֹאָה בָּחוּר וּמִתְאַוָּה לוֹ וְהָיְתָה הוֹלֶכֶת וּמְשַׁמֶּשֶׁת אֶת מִטָּתָהּ וְהָיְתָה מַעֲמֶדֶת בָּחוּר כַּיּוֹצֵא בּוֹ. אַנְשֵׁי הַשֵּׁם (בראשית ו, ד), אָמַר רַבִּי אֲחָא (איוב ל, ח): בְּנֵי נָבָל גַּם בְּנֵי בְלִי שֵׁם, וְאַתְּ אֲמַרְתְּ אַנְשֵׁי הַשֵּׁם, אֶלָּא שֶׁהִשִּׁימוּ אֶת הָעוֹלָם, וְשֶׁהוּשַׁמּוּ מִן הָעוֹלָם, וְשֶׁגָּרְמוּ לָעוֹלָם שֶׁיִּשֹּׁוֹם. רַבִּי לֵוִי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר אֲנָשִׁים שֶׁנִּתְפָּרְשׁוּ שְׁמוֹתָן לְמַעְלָן, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כָּל הַשֵּׁמוֹת הַלָּלוּ לָשׁוֹן מַרְדּוּת הֵן, עִירָד, עוֹרְדָּן אֲנִי מִן הָעוֹלָם. מְחוּיָאֵל, מוֹחָן אֲנִי מִן הָעוֹלָם. מְתוּשָׁאֵל, מַתִּישָׁן אֲנִי מִן הָעוֹלָם. מַה לִּי לְלֶמֶךְ וּלְתוֹלְדוֹתָיו. אָמַר רַבִּי יוֹחָנָן הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם, וּמִי פֵּרַשׁ מַעֲשֵׂיהֶן, אֱלִיפַז הַתֵּימָנִי, וּבִלְדַּד הַשּׁוּחִי, וְצוֹפַר הַנַּעֲמָתִי. רַבִּי אוֹמֵר אִלּוּ לֹא בָּא אִיּוֹב לָעוֹלָם אֶלָּא לְפָרֵשׁ לָנוּ מַעֲשֶׂה הַמַּבּוּל, דַּיּוֹ. אָמַר רַבִּי חָנִין אִלּוּ לֹא בָּא אֱלִיהוּא אֶלָּא לְפָרֵשׁ לָנוּ מַעֲשֵׂה יְרִידַת הַגְּשָׁמִים, דַּיּוֹ, דְּאָמַר רַבִּי יוֹחָנָן כָּל אוֹרָה שֶׁנֶּאֱמַר בֶּאֱלִיהוּא אֵינָהּ אֶלָּא בִּירִידַת גְּשָׁמִים. רַבִּי הוֹשַׁעְיָה רַבָּה אָמַר אֵינָהּ אֶלָּא בְּמַתַּן תּוֹרָה, כְּמָה דְאַתְּ אָמַר (משלי ו, כג): כִּי נֵר מִצְוָה וְתוֹרָה אוֹר. רַבִּי אַחָא בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר, קָשָׁה הִיא הַמַּחֲלֹקֶת כְּדוֹר הַמַּבּוּל, נֶאֱמַר כָּאן אַנְשֵׁי הַשֵּׁם, וְנֶאֱמַר לְהַלָּן (במדבר טז, ב): קְרִאֵי מוֹעֵד אַנְשֵׁי שֵׁם, מַה אַנְשֵׁי הַשֵּׁם שֶׁנֶּאֱמַר לְהַלָּן מַחֲלֹקֶת אַף אַנְשֵׁי שֵׁם שֶׁנֶּאֱמַר כָּאן מַחֲלֹקֶת. 27.4. וַיִּנָּחֶם ה' כִּי עָשָׂה אֶת הָאָדָם בָּאָרֶץ (בראשית ו, ו), רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אָמַר תַּוְהוּת הָיְתָה לְפָנַי שֶׁבָּרָאתִי אוֹתוֹ מִלְּמַטָּה, שֶׁאִלּוּ בָּרָאתִי אוֹתוֹ מִלְּמַעְלָה לֹא הָיָה מוֹרֵד בִּי. רַבִּי נְחֶמְיָה אָמַר מִתְנַחֵם אֲנִי שֶׁבָּרָאתִי אוֹתוֹ מִלְּמַטָּה שֶׁאִלּוּ בָּרָאתִי אוֹתוֹ מִלְּמַעְלָה כְּשֵׁם שֶׁהִמְרִיד בִּי אֶת הַתַּחְתּוֹנִים, כָּךְ הָיָה מַמְרִיד בִּי אֶת הָעֶלְיוֹנִים. אָמַר רַבִּי אַיְבוּ תְּוָהוּת הָיְתָה לְפָנַי שֶׁבָּרָאתִי בּוֹ יֵצֶר הָרָע, שֶׁאִלּוּלֵי לֹא בָּרָאתִי בּוֹ יֵצֶר הָרָע לֹא הָיָה מוֹרֵד בִּי. אָמַר רַבִּי לֵוִי מִתְנַחֵם אֲנִי שֶׁעָשִׂיתִי אוֹתוֹ וְנִתַּן בָּאָרֶץ. (בראשית ו, ו): וַיִּתְעַצֵּב אֶל לִבּוֹ, אָמַר רַבִּי בֶּרֶכְיָה, מָשָׁל לְשַׂר שֶׁבָּנָה פָּלָטִין עַל יְדֵי אַדְרִיכַל, רָאָה אוֹתָהּ וְלֹא עָרְבָה לוֹ, עַל מִי יֵשׁ לוֹ לְהִתְכָּעֵס לֹא עַל אַדְרִיכַל, כָּךְ וַיִּתְעַצֵּב אֶל לִבּוֹ. אָמַר רַבִּי אָסֵי מָשָׁל לְשַׂר שֶׁעָשָׂה סְחוֹרָה עַל יְדֵי סַרְסוּר וְהִפְסִיד, עַל מִי יֵשׁ לוֹ לְהִתְרָעֵם לֹא עַל הַסַּרְסוּר, כָּךְ וַיִּתְעַצֵּב אֶל לִבּוֹ. אֶפִּיקוֹרֶס אֶחָד שָׁאַל אֶת רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, אָמַר לוֹ אֵין אַתֶּם אוֹמְרִים שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹאֶה אֶת הַנּוֹלָד, אָמַר לוֹ הֵן. וְהָא כְתִיב וַיִּתְעַצֵּב אֶל לִבּוֹ. אָמַר לוֹ נוֹלַד לְךָ בֶּן זָכָר מִיָּמֶיךָ, אָמַר לוֹ הֵן, אָמַר לוֹ מֶה עָשִׂיתָ, אָמַר לוֹ שָׂמַחְתִּי וְשִׂמַּחְתִּי אֶת הַכֹּל, אָמַר לוֹ וְלֹא הָיִיתָ יוֹדֵעַ שֶׁסּוֹפוֹ לָמוּת, אָמַר לוֹ בִּשְׁעַת חֶדְוָתָא חֶדְוָתָא, בִּשְׁעַת אֶבְלָה אֶבְלָה. אָמַר לוֹ כָּךְ מַעֲשֶׂה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי שִׁבְעָה יָמִים נִתְאַבֵּל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל עוֹלָמוֹ קֹדֶם שֶׁלֹא יָבוֹא מַבּוּל לָעוֹלָם, מַאי טַעְמֵיהּ וַיִּתְעַצֵּב אֶל לִבּוֹ, וְאֵין עֲצִיבָה אֶלָא אֲבֵלוּת, הֵיךְ מָה דְאַתְּ אָמַר (שמואל ב יט, ג): נֶעֱצַב הַמֶּלֶךְ עַל בְּנוֹ. 34.8. וְכָל הַחַיָּה אֲשֶׁר אִתְּךָ וגו' (בראשית ח, יז), אָמַר רַבִּי יוּדָן הַוְצֵא כְּתִיב הַיְצֵא קְרִי. וְשָׁרְצוּ בָאָרֶץ, וְלֹא בַתֵּבָה. וּפָרוּ בָאָרֶץ, וְלֹא בַתֵּבָה. (בראשית ח, יט): כָּל הַחַיָּה [ו] כָל הָרֶמֶשׂ וגו', כֹּל רוֹמֵשׁ, אָמַר רַבִּי אַיְּבוּ רוֹמֵשׂ מָלֵא פְּרַט לְכִלְאָיִם. לְמִשְׁפְּחֹתֵיהֶם, פְּרַט לְסִירוּס. עַל שִׁבְעָה דְּבָרִים נִצְטַוּוּ בְּנֵי נֹחַ, עַל עֲבוֹדַת כּוֹכָבִים, וְעַל גִּלּוּי עֲרָיוֹת, וְעַל שְׁפִיכוּת דָּמִים, וְעַל בִּרְכַּת הַשֵּׁם, וְעַל הַדִּין, וְעַל הַגָּזֵל, וְעַל אֵבָר מִן הֶחָי. רַבִּי חֲנִינָא בֶּן גַּמְלִיאֵל אוֹמֵר אַף עַל הַדָּם מִן הֶחָי. רַבִּי אֱלִיעֶזֶר אוֹמֵר אַף עַל הַכִּלְאָיִם. רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר אַף עַל הַכְּשָׁפִים. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר אַף עַל הַסֵּרוּס. אָמַר רַבִּי אַסֵּי עַל כָּל הָאָמוּר בַּפָּרָשָׁה נִצְטַוּוּ בְּנֵי נֹחַ (דברים יח, י): לֹא יִמָּצֵא בְךָ מַעֲבִיר בְּנוֹ וּבִתּוֹ וגו', וּכְתִיב בַּתְרֵיהּ (דברים יח, יב): כִּי תוֹעֲבַת ה' כָּל עוֹשֵׂה אֵלֶּה. 50.7. וַיֹּאמְרוּ גֶּשׁ הָלְאָה (בראשית יט, ט), קְרַב לְהַלָּן. (בראשית יט, ט): וַיֹּאמְרוּ הָאֶחָד בָּא לָגוּר וַיִּשְׁפֹּט שָׁפוֹט, דִּין שֶׁדָּנוּ רִאשׁוֹנִים אַתָּה בָּא לַהֲרֹס. רַבִּי מְנַחֲמָא מִשֵּׁם רַבִּי בֵּיבַי כָּךְ הִתְנוּ אַנְשֵׁי סְדוֹם בֵּינֵיהֶם, אָמְרוּ, כָּל אַכְסַנְיָא שֶׁהוּא בָּא לְכָאן יְהוּ בּוֹעֲלִים אוֹתוֹ וְנוֹטְלִים אֶת מָמוֹנוֹ, אֲפִלּוּ אוֹתוֹ שֶׁכָּתוּב בּוֹ (בראשית יח, יט): וְשָׁמְרוּ דֶּרֶךְ ה', אָנוּ בּוֹעֲלִים אוֹתוֹ וְנוֹטְלִים אֶת מָמוֹנוֹ. 65.21. דָּבָר אַחֵר, הַקֹּל קוֹל יַעֲקֹב, הָא קוֹלוֹ מְשַׁתֵּק אֶת הָעֶלְיוֹנִים וְאֶת הַתַּחְתּוֹנִים. רַבִּי רְאוּבֵן אָמַר כְּתִיב (יחזקאל א, כה): בְּעָמְדָם תְּרַפֶּינָה כַנְפֵיהֶן. בְּעָמְדָם וְכִי יֵשׁ יְשִׁיבָה לְמַעְלָה, לֹא כֵן אָמַר רַבִּי שְׁמוּאֵל אֵין יְשִׁיבָה לְמַעְלָה, שֶׁנֶּאֱמַר (יחזקאל א, ז): וְרַגְלֵיהֶם רֶגֶל יְשָׁרָה, אֵין לָהֶם קְפִיצִים (דניאל ז, טז): קִרְבֵת עַל חַד מִן קָאֲמַיָּא, מַה הוּא דֵין לְשׁוֹן קָאֲמַיָּא, קְיָמַיָּא. (ישעיה ו, ב): שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ, (דברי הימים ב יח, יח): וְכָל צְבָא הַשָּׁמַיִם עֹמְדִים, וְאַתְּ אֲמַרְתְּ בְּעָמְדָם, אֶתְמְהָא. וּמָה הִיא בְּעָמְדָם, בָּא עָם דֹּם. בְּשָׁעָה שֶׁיִּשְׂרָאֵל אוֹמְרִין שְׁמַע יִשְׂרָאֵל הַמַּלְאָכִים שׁוֹתְקִין, וְאַחַר כָּךְ תְּרַפֶּינָה כַנְפֵיהֶן, וּמָה הֵן אוֹמְרִין (יחזקאל ג, יב): בָּרוּךְ כְּבוֹד ה' מִמְּקוֹמוֹ, וּבָרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ. רַבִּי לֵוִי אָמַר (איוב לח, ז): בְּרָן יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל בְּנֵי אֱלֹהִים, מַה שֶּׁזַּרְעוֹ שֶׁל יַעֲקֹב שֶׁנִּמְשַׁל לַכּוֹכָבִים מְקַלְּסִין, דִּכְתִיב בְּהוֹן (דניאל יב, ג): וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים, וְאַחַר כָּךְ וַיָּרִיעוּ כָּל בְּנֵי אֱלֹהִים, אֵלּוּ מַלְאֲכֵי הַשָּׁרֵת, מָה הֵן אוֹמְרִין בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר כְּתִיב (יחזקאל ג, יב): וַתִּשָֹּׂאֵנִי רוּחַ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל וגו'. רַעַשׁ גָּדוֹל, אֶתְמְהָא, אֶלָּא מִשֶּׁקִּלַּסְתִּי אֲנִי וַחֲבֵרִי, וְאַחַר כָּךְ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד ה' מִמְקוֹמוֹ, וּמָה הֵם אוֹמְרִים, בָּרוּךְ שֵׁם. רַבִּי יְהוּדָה בַּר אִלָּעִי הָיָה דוֹרֵשׁ הַקּוֹל קוֹלוֹ שֶׁל יַעֲקֹב מְצַוַּחַת מִמַּה שֶּׁעָשׂוּ לוֹ הַיָּדַיִם יְדֵי עֵשָׂו. אָמַר רַבִּי יוֹחָנָן קוֹלוֹ שֶׁל אַדְרִיָּנוּס קֵיסָר שֶׁהָרַג בְּבֵיתָר שְׁמוֹנִים אֶלֶף רִבּוֹא בְּנֵי אָדָם. 91.3. וַיָּבֹאוּ בְּנֵי יִשְׂרָאֵל לִשְׁבֹּר וגו' (בראשית מב, ה), וּמִנַּיִן לְעֵדָה שֶׁהִיא עֲשָׂרָה, רַבִּי אַבָּא בַּר כַּהֲנָא וְרַבִּי יוֹסֵי בְּשֵׁם רַבִּי יוֹחָנָן, נֶאֱמַר כָּאן (במדבר לה, כד): עֵדָה, וְנֶאֱמַר לְהַלָּן (במדבר יד, כז): עַד מָתַי לָעֵדָה הָרָעָה, מָה עֵדָה שֶׁנֶּאֱמַר לְהַלָּן עֲשָׂרָה, אַף עֵדָה שֶׁנֶּאֱמַר כָּאן עֲשָׂרָה. אָמַר רַבִּי סִימוֹן, נֶאֱמַר כָּאן (ויקרא כב, לב): תּוֹךְ, וְנֶאֱמַר לְהַלָּן (בראשית מב, ה): תּוֹךְ, מַה תּוֹךְ שֶׁנֶּאֱמַר לְהַלָּן עֲשָׂרָה, אַף תּוֹךְ שֶׁנֶּאֱמַר הָכָא עֲשָׂרָה. אָמַר רַבִּי יוֹסֵי בַּר אָבוֹן אִם בְּתוֹךְ אֲפִלּוּ עַד כַּמָּה, אֶלָּא נֶאֱמַר כָּאן בְּנֵי יִשְׂרָאֵל וְנֶאֱמַר לְהַלָּן בְּנֵי יִשְׂרָאֵל, מַה בְּנֵי יִשְׂרָאֵל שֶׁנֶּאֱמַר לְהַלָּן עֲשָׂרָה אַף בְּנֵי יִשְׂרָאֵל שֶׁנֶּאֱמַר כָּאן עֲשָׂרָה. רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּשֵׁם רַבִּי אָמַר, תִּינוֹק עוֹשִׂין אוֹתוֹ סְנִיף לַעֲשָׂרָה, וְהָא תָּנֵי אֵין מְדַקְדְּקִין בְּקָטָן, אָמַר רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי לִשְׁנֵי קְטַנִּים נִצְרְכָה, אֶחָד סָפֵק וְאֶחָד קָטָן עוֹשִׂין אֶת הַסָּפֵק עִקָּר וְאֶת הַקָּטָן לִסְנִיף. תָּנֵי קָטָן וְסֵפֶר תּוֹרָה, עוֹשִׂין אוֹתוֹ סְנִיף. אָמַר רַבִּי יוּדָן כֵּן הוּא מַתְנִיתִין, קָטָן לְסֵפֶר תּוֹרָה עוֹשִׂין אוֹתוֹ סְנִיף. מֵאֵימָתַי עוֹשִׂין אוֹתוֹ סְנִיף, רַבִּי אֲבוּנָא אָמַר אִתְפַּלְגוּן בְּהָא רַבִּי יוּדָן וְרַב הוּנָא תַּרְוֵיהוֹן בְּשֵׁם רַבִּי שְׁמוּאֵל, חַד אֲמַר כְּדֵי שֶׁיְהֵא יוֹדֵעַ טִיב בְּרָכָה. וְאוֹחֲרָנָא אֲמַר כְּדֵי שֶׁיְהֵא יוֹדֵעַ לְמִי הוּא מְבָרֵךְ. רַבִּי יְהוּדָה בַּר פָּזִי בְּשֵׁם רַבִּי אַסֵּי תִּשְׁעָה נִרְאִים כַּעֲשָׂרָה מְזַמְּנִין, מַאי עָבֵיד מְסֻיָּמִין, אֶלָּא אֲפִלּוּ קָטָן בֵּינֵיהֶם. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יַעֲקֹב בַּר זַבְדִי בְּעָא קוֹמֵי רַבִּי יוֹסֵף, כְּשֵׁם שֶׁעוֹשִׂין אוֹתוֹ סְנִיף לַעֲשָׂרָה כָּךְ עוֹשִׂין אוֹתוֹ סְנִיף לִשְׁלשָׁה. אֲמַר לֵיהּ הֲדָא הִיא וְלֹא כָּל שֶׁכֵּן לְהַלָּן שֶׁהוּא מַזְכִּיר אֶת הַשֵּׁם עוֹשִׂין אוֹתוֹ סְנִיף, כָּאן שֶׁאֵינוֹ מַזְכִּיר אֶת הַשֵּׁם אֵין עוֹשִׂין אוֹתוֹ סְנִיף. אֲמַר לֵיהּ הֲדָא אָמְרָה עוֹשִׂין אוֹתוֹ סְנִיף בְּבִרְכַּת הַמָּזוֹן אֲבָל לִקְרִיאַת שְׁמַע וְלִתְפִלָּה אֵין עוֹשִׂין אוֹתוֹ סְנִיף עַד שֶׁיָּבִיא שְׁתֵּי שְׂעָרוֹת: אֲמַר רַבִּי אַסֵּי זִמְנִין סַגִּיאִין אֲכָלִית עִם רַבִּי תַּחְלִיפָא וְזִמְנִין סַגִּיאִין אֲכָלִית עִם רַבִּי חֲנִינָא בַּר סִיסִי חֲבִיבִי וְלָא זָמְנִין עָלַי עַד שֶׁהֵבֵאתִי שְׁתֵּי שְׂעָרוֹת. וּמֵאֵימָתַי הוּא קוֹרֵא בַּתּוֹרָה, אֲמַר רַבִּי אֲבִינָא אִתְפַּלְגוּן רַב הוּנָא וְרַבִּי יְהוּדָה תַּרְוֵיהוֹן בְּשֵׁם רַבִּי שְׁמוּאֵל, חַד אָמַר מִשֶּׁהוּא יוֹדֵעַ לְבָרֵךְ, וְאוֹחֲרָנָא אָמַר עַד שֶׁיּוֹדֵעַ טִיב בְּרָכָה שֶׁיּוֹדֵעַ לְמִי מְבָרְכִין. רַבִּי שְׁמוּאֵל בַּר שִׁילַת בְּעָא קוֹמֵי רַב, וְאִית דְּאָמְרִין בְּעוֹן קַמֵּיהּ שְׁמוּאֵל בַּר שִׁילַת, תִּשְׁעָה פַּת וְאֶחָד יָרָק מַהוּ, אֲמַר לְהוֹן, מְזַמְּנִין. שְׁמוֹנָה פַּת וּשְׁנַיִם יָרָק, מְזַמְּנִין. שִׁבְעָה וְשִׁשָּׁה פַּת וְאַרְבָּעָה יָרָק מַהוּ, אֲמַר לֵיהּ מְזַמְּנִין. רַבִּי אֲבִינָא בְּעָא וּמֶחֱצָה עַל מֶחֱצָה מַהוּ, אֲמַר לֵיהּ רַבִּי זְעֵירָא עַד דַּאֲנָא תַּמָּן אִצְטְרָכִית לְמִשְׁאֲלֵיהּ וּמֵיצְרָי לִי מִינָהּ דְּלָא שְׁאִלְתִּיו. רַבִּי יִרְמְיָה בָּעֵי אוֹתוֹ שֶׁאָכַל יָרָק מַהוּ מְזַמְּנָא עֲלוֹהִי. תָּנֵי שְׁלשׁ מֵאוֹת נְזִירִין סָלְקִין בָּעֲיִין לִמְקָרְבָה תְּשַׁע מְאָה קוּרְבָּנִין בְּיוֹמֵי דְּשִׁמְעוֹן בֶּן שָׁטַח, לִמְאָה וְחַמְשִׁין מָצָא לָהֶם פֶּתַח וּמְאָה וְחַמְשִׁין לָא מָצָא פֶּתַח. סָלֵיק רַבִּי שִׁמְעוֹן בֶּן שָׁטַח גַּבֵּי יַנַּאי מַלְכָּא, אֲמַר לֵיהּ תְּלַת מְאָה נְזִירִין סָלְקוּ בָּעֲיִין לִמְקָרְבָה תְּשַׁע מְאָה קוּרְבָּנִין וְלֵית לְהוֹן, אֶלָּא יְהֵיב אַתְּ פַּלְגָּא מִן דִּידָךְ וַאֲנָא פַּלְגָא מִן דִּידִי וְיֵזְלוּן וִיקָרְבוּן, יְהַב יַנַּאי מַלְכָּא פַּלְגָא מִן דִּילֵיהּ וַאֲזַלּוּן וְקָרְבוּן. אֲתוֹן וַאֲמָרִין לִשְׁנָא בִּישָׁא לְיַנַּאי מַלְכָּא עַל שִׁמְעוֹן בֶּן שָׁטַח, תֶּהֱוֵי יְדַע דְּכָל מַה דְּקָרְבוּן מִדִּידָךְ קָרְבוּן, בְּרַם שִׁמְעוֹן בֶּן שָׁטַח לָא יָהֵיב מִן דִּידֵיהּ כְּלוּם. כָּעַס יַנַּאי מַלְכָּא עַל שִׁמְעוֹן בֶּן שָׁטַח. שְׁמַע דְּהוּא כָּעֵס עֲלוֹהִי, צְרַת [נסח אחר צרח] לֵיהּ וַעֲרַק, לְבָתַר יוֹמֵי הֲווֹן בְּנֵי אֱנָשָׁא רַבְרְבִין מִן מַלְכוּתָא דְּפַרְסָאֵי יַתְבִין נָגְסִין עַל פָּתוֹרָא דְּיַנַּאי מַלְכָּא, אֲמַרוּן לֵיהּ מָרִי מַלְכָּא נָהֲרִין אֲנַן דַּהֲוָה הָכָא חַד סַב וַהֲוָה אֲמַר לָן מִילֵי דְאוֹרָיְיתָא, אֲמַר לַאֲחָתֵיהּ שְׁלַחִי בַּתְרֵיהּ וְאַיְיתִיתֵיהּ. אֲמַרָה לֵיהּ הַב לִי מִלָּא וּשְׁלַח לֵיהּ עִזְקָתָךְ, וְהוּא אָתֵי. יְהַב לָהּ מִלָּא וּשְׁלַח לֵיהּ עִזְקָתֵיהּ וַאֲתָא. מִדַּאֲתָא יְתֵיב לֵיהּ בֵּין מַלְכָּא לְמַלְכְּתָא. אֲמַר לֵיהּ, לְמָה עֲרַקְתְּ, שְׁמָעִית דְּמָרִי מַלְכָּא כָּעֵיס עֲלַי וּצְרַח לִי מִינָךְ דְּלָא תִקְטְלַנִּי וְקַיְימַת הָדֵין קְרָיָא (ישעיה כו, כ): חֲבִי כִּמְעַט רֶגַע עַד יַעֲבָר זָעַם, אֲמַר לֵיהּ לְמָה אַפְלֵית בִּי. אֲמַר לֵיהּ חַס וְשָׁלוֹם לָא אַפְלֵית בָּךְ, אֶלָּא אַתְּ מִמָּמוֹנָךְ וַאֲנָא מִן אוֹרָיְיתָא, דִּכְתִיב (קהלת ז, יב): כִּי בְּצֵל הַחָכְמָה בְּצֵל הַכָּסֶף. אָמַר לוֹ וּלְמָה לָא אֲמַרְתְּ לִי, אֲמַר לֵיהּ אִי אֲמַרִית לָךְ לָא הֲוָה יַהֲבִית. אֲמַר לֵיהּ לְמָה יְתַבְתְּ לָךְ בֵּין מַלְכָּא לְמַלְכְּתָא. אֲמַר לֵיהּ בְּסֵפֶר בֶּן סִירָא כָּתוּב: סַלְסְלֶהָ וּתְרוֹמְמֶךּ וּבֵין נְגִידִים תּוֹשִׁיבֶךָּ. אֲמַר מְזוֹג לֵיהּ יְבָרֵךְ. אֲמַר בָּרוּךְ עַל הַמָּזוֹן שֶׁאָכַל יַנַּאי וַחֲבֵרָיו. אֲמַר עַד כַּדּוּן אַתְּ בְּקַשְׁיוּתָךְ, לָא שְׁמָעִית מִן יוֹמוֹי יַנַּאי בְּבִרְכְתָא. אֲמַר וּמָה אִית לִי לְמֵימַר, נְבָרֵךְ עַל שֶׁאָכַלְנוּ, וַאֲנִי לֹא אָכַלְתִּי. אֲמַר אַיְיתוֹן לֵיהּ וְיֵיכוּל. מִן דַּאֲכֵיל אֲמַר בָּרוּךְ שֶׁאָכַלְנוּ. אָמַר רַבִּי יוֹחָנָן חֲלוּקִין עָלָיו עַל שְׁמוּעַת שִׁמְעוֹן בֶּן שָׁטַח, רַבִּי אַבָּא אָמַר עַל הָרִאשׁוֹנָה, רַבִּי יִרְמְיָה אָמַר עַל הַשְּׁנִיָּה. מִחְלְפָא שִׁיטָתֵיהּ דְּרַבִּי יִרְמְיָה, תַּמָּן צְרִיכָה לֵיהּ, וְהָכָא פְּשִׁיטָא לֵיהּ. מַאן דִּצְרִיכָה לֵיהּ כְּרַבָּנָן, וּמַאן דִּפְשִׁיטָא לֵיהּ כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, דְּתָנֵי עֲלָהּ וְהֵסֵב עִמָּהֶן וְטִיבֵּל עִמָּהֶן אַף עַל פִּי שֶׁלֹא אָכַל כַּזַּיִת דָּגָן מְזַמְּנִין עָלָיו, דִּבְרֵי חֲכָמִים. רַבִּי יַעֲקֹב בַּר אַחָא בְּשֵׁם רַבִּי יוֹחָנָן אָמַר לְעוֹלָם אֵין מְזַמְּנִין עָלָיו עַד שֶׁאוֹכֵל כַּזַּיִת דָּגָן, וְהָא תָּנֵי שְׁנַיִם פַּת וְאֶחָד יָרָק מְזַמְּנִין. מַתְנִיתִין כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. | 1.1. "The great Rabbi Hoshaya opened [with the verse (Mishlei 8:30),] \"I [the Torah] was an amon to Him and I was a plaything to Him every day.\" Amon means \"pedagogue\" (i.e. ny). Amon means \"covered.\" Amon means \"hidden.\" And there is one who says amon means \"great.\" Amon means \"ny,\" as in (Bamidbar 11:12) “As a ny (omein) carries the suckling child.\" Amon means \"covered,\" as in (Eichah 4:5) \"Those who were covered (emunim) in scarlet have embraced refuse heaps.\" Amon means \"hidden,\" as in (Esther 2:7) \"He hid away (omein) Hadassah.\" Amon means \"great,\" as in (Nahum 3:8) \"Are you better than No-amon [which dwells in the rivers]?\" which the Targum renders as, \"Are you better than Alexandria the Great (amon), which dwells between the rivers?\" Alternatively, amon means \"artisan.\" The Torah is saying, \"I was the artisan's tool of Hashem.\" In the way of the world, a king of flesh and blood who builds a castle does not do so from his own knowledge, but rather from the knowledge of an architect, and the architect does not build it from his own knowledge, but rather he has scrolls and books in order to know how to make rooms and doorways. So too Hashem gazed into the Torah and created the world. Similarly the Torah says, \"Through the reishis Hashem created [the heavens and the earth],\" and reishis means Torah, as in \"Hashem made me [the Torah] the beginning (reishis) of His way\" (Mishlei 8:22).", 9.7. "Rabbi Nahman said in Rabbi Samuel's name: 'Behold, it was good' refers to the Good Desire; 'And behold, it was very good' refers to the Evil Desire. (It only says 'very good' after man was created with both the good and bad inclinations, in all other cases it only says 'and God saw that it was good') Can then the Evil Desire be very good? That would be extraordinary! But without the Evil Desire, however, no man would build a house, take a wife and beget children; and thus said Solomon: 'Again, I considered all labour and all excelling in work, that it is a man's rivalry with his neighbour.' (Ecclesiastes 4:4). \n", 17.2. "Not good[, the adam being alone]” (Gen 2:18) - Taught Rabbi Yaakov: Anyone (man) that has no woman lives without good, without help, without happiness, without blessing, without atonement. Without good: \"Not good for the human to be alone.\" Without help: \"I'll make a him helpmate\"(Gen 2:18). Without happiness: \"And you and your house will be happy\"(Deut. 14:26). Without atonement: \"And he will atone for himself and for his house\" (Lev. 16:11). Without blessing: \"To attach blessing to your house\" (Ez. 44:30). Rabbi Simon in the name of R’ Yehoshua ben Levi said: Even without peace, as it is written \"And for you peace, and for your house, peace\" (I Sam. 25:6). Rabbi Yehoshua of Sichnin in the name of Rabbi Levi said: Even without life, as it is written \"See life with the woman you love\" (Eccl. 9:9) Rabbi Chiya bar Gamdi said: He is not even a whole human / adam shalem, for it says: “And He blessed them and called their name Adam”. (Gen 5:2) - the two together are called Adam. And there are those who say: he even diminishes the Image, as it is written \"Because in the Image of E-lohim, He made Adam\" (Gen. 9:6), what is written afterwards? \"And you, be fruitful and multiply\" (Gen. 9:7)", 19.7. "... the root/essence of Shekhinah/God’s presence was in the lower ones / `iqar sh’khinah batachtonim haytah.", 26.4. "And it was, when men begun (Gen. 6:1) - said Rabbi Simon: In three places this language is used, and it means rebellion. \"[And to Seth, in turn, a son was born, and he named him Enosh;] it was then that men began [to invoke Ad-nai by name.]\" (Gen. 4:26); \"[Cush also begot Nimrod,] he began to be [a man of might on earth.] (Gen. 10:8). They answered back to him: behold, it is written \"[and Ad-nai said, 'If, as one people with one language for all] this is how they have begun to act, [then nothing that they may propose to do will be out of their reach.] (Gen. 11:6) - he answered to them: here the Holy One bent the head of Nimrod and said: \"\"this\" [one] will make them rebel against Me.\" \"To increase on Earth\" - that they were spilling their seed on the trees and the stones, and because they were associating in depravity He increased the females for them, as it is written \"and daughters were born for them\" (Gen. 6:1). he wife of Rabbi Shimeon Bar Ami gave birth to a girl. His father-in-law Rabbi Chia Rabbah said to him: The Holy One of Blessing began to bless you! He asked: From where [do you derive this?] He said: \"And it was, when men begun to increase, daughters were born for them\". [Rabbi Shimeon] went to his father, who said to him: The Babylonian made you happy. He said: Yes, and this he said to me. The father said to him: Even so, there is need for wine and there is need for vinegar, the need for wine is greater than the need for vinegar; there is need for wheat and there is need for barley, the need for wheat is greater than the need for barley. From the moment a man marries his daughter away, and brings out his belongings, he says to her: 'may you never long for here [home]' Rabban Gamliel married his daughter off, she said to him: Dad, bless me. He answered: 'may you never long for here [home].' A son was born to her, she said: Dad, bless me. He said \"may the word 'vay' never cease from your lips\". She said to him: Dad, two happy moments I had and you gave me curses! He said to her: Both of them are blessings, if you feel content in your home you wll not long for here, and if your son lives 'vay' will not cease from your lips: 'Vay, my son does not drink enough!' 'Vay, my son does not eat enough!' 'Vay, today my son didn't go to the synagogue!'", 34.8. "Bring forth (hayetze) with you every living thing that is with you…that they may swarm in the earth (Gen. 8:18). R. Yudan said: havtze is written, but it is read hayetze: that they may swarm in the earth - but not in the Ark. And be fruitful and multiply upon the earth - but not in the Ark. 'Every beast, every creeping thing, and every fowl, whatsoever moves (kol romes) upon the earth (Gen 8:19). R. Aivu said: Kol romes is written fully [with a vav] - it excludes kilayim [mixing species]. After their families: this excludes emasculation. The children of Noah were enjoined concerning seven tings: Idolatry, incest, murder, cursing the Divine Name [blasphemy], civil law, and a limb torn from a living animal. Rabbi Chanina ben Gamliel says: also concerning blood from a living animal. Rabbi Eleazar says: also against mixing species. Rabbi Shime'on ben Yochai says: also against witchcraft. Rabbi Yocha ben Beroka says: also against emasculation. Rabbi Assi said: The children of Noah were ordered regarding everything stated in the sentence: 'There shall not be found among you any one that makes his son or his daughter to pass through the fire, etc.' (Deut. 18:10) and afterwards 'because it is an abomination for Ad-nai all that do this.' (Deut. 18:12)", |
|
| 93. Anon., Qohelet Rabba, 7.11, 7.15 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 138, 143 |
| 94. Tertullian, On Idolatry, 4.2-4.3, 9.1, 15.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •book of the watchers, circulation and transmission of •book of the watchers, quotations and allusions to •book of the watchers, textual identity of •genesis, and book of the watchers •book of the watchers, and the epistle of jude Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 20, 148, 152, 175, 202 |
95. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 134| 7a. השנית ואיצטריך למיכתב בכל שנה ושנה דאי מבכל שנה ושנה הוה אמינא כי קושין קא משמע לן השנית ואי אשמועינן השנית הוה אמינא בתחילה בראשון ובשני קמ"ל בכל שנה ושנה,ורבי אליעזר בר' יוסי האי השנית מאי עביד ליה מיבעי ליה לכדרב שמואל בר יהודה דאמר רב שמואל בר יהודה בתחילה קבעוה בשושן ולבסוף בכל העולם כולו,אמר רב שמואל בר יהודה שלחה להם אסתר לחכמים קבעוני לדורות שלחו לה קנאה את מעוררת עלינו לבין האומות שלחה להם כבר כתובה אני על דברי הימים למלכי מדי ופרס,רב ורב חנינא ורבי יוחנן ורב חביבא מתנו בכוליה סדר מועד כל כי האי זוגא חלופי רבי יוחנן ומעייל רבי יונתן שלחה להם אסתר לחכמים כתבוני לדורות שלחו לה (משלי כב, כ) הלא כתבתי לך שלישים שלישים ולא רבעים,עד שמצאו לו מקרא כתוב בתורה (שמות יז, יד) כתב זאת זכרון בספר כתב זאת מה שכתוב כאן ובמשנה תורה זכרון מה שכתוב בנביאים בספר מה שכתוב במגלה,כתנאי כתב זאת מה שכתוב כאן זכרון מה שכתוב במשנה תורה בספר מה שכתוב בנביאים דברי רבי יהושע ר' אלעזר המודעי אומר כתב זאת מה שכתוב כאן ובמשנה תורה זכרון מה שכתוב בנביאים בספר מה שכתוב במגילה,אמר רב יהודה אמר שמואל אסתר אינה מטמאה את הידים,למימרא דסבר שמואל אסתר לאו ברוח הקודש נאמרה והאמר שמואל אסתר ברוח הקודש נאמרה נאמרה לקרות ולא נאמרה ליכתוב,מיתיבי רבי מאיר אומר קהלת אינו מטמא את הידים ומחלוקת בשיר השירים ר' יוסי אומר שיר השירים מטמא את הידים ומחלוקת בקהלת ר' שמעון אומר קהלת מקולי ב"ש ומחומרי ב"ה אבל רות ושיר השירים ואסתר מטמאין את הידים הוא דאמר כר' יהושע,תניא ר' שמעון בן מנסיא אומר קהלת אינו מטמא את הידים מפני שחכמתו של שלמה היא אמרו לו וכי זו בלבד אמר והלא כבר נאמר (מלכים א ה, יב) וידבר שלשת אלפים משל ואומר (משלי ל, ו) אל תוסף על דבריו,מאי ואומר וכי תימא מימר טובא אמר דאי בעי איכתיב ודאי בעי לא איכתיב תא שמע אל תוסף על דבריו,תניא ר' אליעזר אומר אסתר ברוח הקודש נאמרה שנאמר (אסתר ו, ו) ויאמר המן בלבו ר' עקיבא אומר אסתר ברוח הקודש נאמרה שנאמר (אסתר ב, טו) ותהי אסתר נשאת חן בעיני כל רואיה,ר"מ אומר אסתר ברוח הקודש נאמרה שנאמר (אסתר ב, כב) ויודע הדבר למרדכי רבי יוסי בן דורמסקית אומר אסתר ברוח הקודש נאמרה שנאמר (אסתר ט, י) ובבזה לא שלחו את ידם,אמר שמואל אי הואי התם הוה אמינא מלתא דעדיפא מכולהו שנאמר קימו וקבלו קימו למעלה מה שקיבלו למטה,אמר רבא לכולהו אית להו פירכא לבר מדשמואל דלית ליה פירכא דרבי אליעזר סברא הוא דלא הוה איניש דחשיב למלכא כוותיה והאי כי קא מפיש טובא ואמר אדעתיה דנפשיה קאמר,דר"ע דלמא כר' אלעזר דאמר מלמד שכל אחד ואחד נדמתה לו כאומתו,והא דרבי מאיר דלמא כרבי חייא בר אבא דאמר בגתן ותרש שני טרשיים היו,והא דרבי יוסי בן דורמסקית דלמא פריסתקי שדור דשמואל ודאי לית ליה פירכא אמר רבינא היינו דאמרי אינשי טבא חדא פלפלתא חריפתא ממלי צני קרי,רב יוסף אמר מהכא (אסתר ט, כח) וימי הפורים האלה לא יעברו מתוך היהודים רב נחמן בר יצחק אומר מהכא וזכרם לא יסוף מזרעם:,ומתנות לאביונים: תני רב יוסף ומשלוח מנות איש לרעהו שתי מנות לאיש אחד ומתנות לאביונים שתי מתנות לשני בני אדם,רבי יהודה נשיאה שדר ליה לרבי אושעיא אטמא דעיגלא תלתא וגרבא דחמרא שלח ליה | 7a. the term: b The second, and it was /b also b necessary to write /b the phrase: b In each and every year; /b proof from one of the verses would have been insufficient. b As, if /b I had derived the i halakha /i only b from /b the phrase: b In each and every year, I would have said /b my conclusion b according to our question /b raised earlier: Why not celebrate Purim in the Adar adjacent to Shevat? b Therefore, it teaches us /b using the term: b The second. And had it taught us /b only the term: b The second, I would have said /b that Purim must be celebrated both b in the first /b Adar b and in the second /b Adar, b i ab initio /i . Therefore, it teaches us: In each and every year, /b indicating that even in an intercalated year, just as in an ordinary year, Purim is to be celebrated only once.,The Gemara asks: b And Rabbi Eliezer, son of Rabbi Yosei, what does he do with this /b term: b The second? /b Since he holds that the Megilla is read in the first Adar, what does he derive from the verse? The Gemara answers: b He requires /b the term b to /b derive b that /b statement b of Rav Shmuel bar Yehuda, as Rav Shmuel bar Yehuda said: Initially, they established /b the observance of Purim b in /b the city of b Shushan /b alone, b and ultimately /b they established it b throughout the world, /b according to the second letter of Purim.,Apropos the statement of Rav Shmuel bar Yehuda with regard to the establishment of the holiday of Purim, the Gemara cites a related statement. b Rav Shmuel bar Yehuda said: Esther sent to the Sages: Establish me for /b future b generations. /b Esther requested that the observance of Purim and the reading of the Megilla be instituted as an ordice for all generations. b They sent to her: You will /b thereby b arouse the wrath of the nations upon us, /b as the Megilla recounts the victory of the Jews over the gentiles, and it is best not to publicize that victory. b She sent /b back b to them: I am already written in the chronicles of the kings of Media and Persia, /b and so the Megilla will not publicize anything that is not already known worldwide.,It was related that b Rav and Rabbi Ḥanina and Rabbi Yoḥa and Rav Ḥaviva taught /b the statement cited below. The Gemara comments: b Throughout the order of i Moed /i , wherever this /b latter b pair /b of Sages is mentioned, b exchange Rabbi Yoḥa and insert Rabbi Yonatan /b in his place. They said: b Esther sent to the Sages: Write me for /b future b generations /b and canonize my book as part of the Bible. b They sent to her /b that it is written: b “Have I not written for you three times” /b (Proverbs 22:20), indicating that Israel’s battle with Amalek is to be mentioned b three times /b in the Bible b and not four times? /b Since it is already mentioned three times (Exodus 17:8–16; Deuteronomy 25:17–19; I Samuel 15), there is no need to add a fourth source.,The Sages did not accede to Esther’s request b until they found a verse written in the Torah: “Write this for a memorial in the book, /b and rehearse it in the ears of Joshua: That I will utterly blot out the remembrance of Amalek from under the heavens” (Exodus 17:14). The Sages interpreted the verse: b “Write this,” that which is written /b in the Torah b here /b in Exodus, b and in Deuteronomy; “a memorial,” that which is written in the Prophets, /b i.e., in I Samuel, on this matter; b “in the book,” that which is written in the Megilla. /b The Megilla is the third mention of Amalek and not the fourth, as both mentions in the Torah pertaining to Amalek are considered one; therefore, Esther would be the third, not the fourth source.,The Gemara comments: This matter is b parallel /b to a dispute between b the i tanna’im /i , /b as it was taught in a i baraita /i : b “Write this,” that which is written here, /b in the book of Exodus; b “a memorial,” that which is written in Deuteronomy; “in the book,” that which is written in the Prophets; /b this is b the statement of Rabbi Yehoshua. Rabbi Elazar HaModa’i /b disagrees and b says: “Write this,” that which is written /b in the Torah b here /b in Exodus, b and in Deuteronomy; “a memorial,” that which is written in the Prophets /b on this matter; b “in the book,” that which is written in the Megilla. /b Here too, the i tanna’im /i disagreed whether or not the book of Esther has the same force and sanctity as that of the canonized books of the Bible., b Rav Yehuda said /b that b Shmuel said: /b The book of b Esther does not render the hands ritually impure. /b Although the Sages issued a decree that sacred scrolls render hands ritually impure, the book of Esther was not accorded the sanctity of sacred scrolls.,The Gemara asks: b Is this to say that Shmuel maintains /b that the book of b Esther was not stated with /b the inspiration of b the Divine Spirit? But didn’t Shmuel /b himself b say /b elsewhere that the book of b Esther was stated with /b the inspiration of b the Divine Spirit? /b The Gemara answers: b It was stated /b with the Divine Spirit that it is b to be read /b in public; b however, it was not stated /b that it is b to be written. /b Therefore, the text was not accorded the sanctity of sacred scrolls., b The Gemara raises an objection /b from a i baraita /i . b Rabbi Meir says: /b The book of b Ecclesiastes does not render the hands ritually impure, /b as it was not accorded the sanctity of sacred scrolls; b however, there is a dispute with regard to /b whether or not b the Song of Songs /b renders the hands impure. b Rabbi Yosei says: The Song of Songs renders the hands ritually impure, but there is a dispute with regard to /b the book of b Ecclesiastes. Rabbi Shimon says: /b The ruling with regard to b Ecclesiastes is among the leniencies of Beit Shammai and among the stringencies of Beit Hillel, /b as according to Beit Hillel it renders the hands impure and according to Beit Shammai it does not. b However, /b everyone agrees that the books of b Ruth, and the Song of Songs, and Esther render the hands ritually impure, /b contrary to the opinion of Shmuel. The Gemara answers: It was Shmuel b who stated /b his opinion b in accordance with /b the opinion of b Rabbi Yehoshua /b cited earlier that the book of Esther was not accorded the sanctity of sacred scrolls., b It is taught /b in a i baraita /i : b Rabbi Shimon ben Menasya says: /b The book of b Ecclesiastes does not render the hands ritually impure because it is the wisdom of Solomon, /b and not divinely inspired. b They said to him: /b It was certainly divinely inspired and that is the reason that the book of Ecclesiastes was added to the canon; b as was it this alone that /b Solomon b said? Wasn’t it already stated: “And he spoke three thousand proverbs, /b and his poems were a thousand and five” (I Kings 5:12)? Solomon spoke many proverbs, but only a portion of them were canonized in the Bible. Apparently, what is unique about those in Ecclesiastes is that they were divinely inspired. b And it says: “Add you not unto his words” /b (Proverbs 30:6).,The Gemara asks: b What /b is added by the proof introduced with the phrase: b And it says? /b Why wasn’t the first proof sufficient? The Gemara answers: b And if you would say /b that in terms of what b he said, he said a great deal, /b with regard to b which, if he /b so b desired, it was written, and if he /b so b desired, it was not written; /b then that is why not all of his statements were preserved. Therefore, b come /b and b hear: Add you not unto his words. /b Apparently, the reason that it is prohibited to add to the proverbs is that the book of Ecclesiastes was divinely inspired., b It is taught /b in a i baraita /i that b Rabbi Eliezer says: /b The book of b Esther was said with /b the inspiration of b the Divine Spirit, as it is stated: “And Haman thought in his heart” /b (Esther 6:6). If the book of Esther was not divinely inspired, how was it known what Haman thought in his heart? b Rabbi Akiva says: /b The book of b Esther was said with /b the inspiration of b the Divine Spirit, as it is stated: “And Esther obtained favor in the sight of all those who looked upon her” /b (Esther 2:15); this could have been known only through divine inspiration., b Rabbi Meir says: /b The book of b Esther was said with /b the inspiration of b the Divine Spirit, as it is stated /b with regard to the conspiracy of Bigtan and Teresh against Ahasuerus: b “And the thing became known to Mordecai” /b (Esther 2:22). This too could have been known only through divine inspiration. b Rabbi Yosei ben Durmaskit says: /b The book of b Esther was said with /b the inspiration of b the Divine Spirit, as it is stated: “But they did not lay their hands on the plunder” /b (Esther 9:15). The only way that could have been stated with certainty is through divine inspiration., b Shmuel said: Had I been there /b among the i tanna’im /i , b I would have stated a matter that is superior to them all, as it is stated: “They confirmed, and took upon themselves” /b (Esther 9:27), which was interpreted to mean: b They confirmed above /b in heaven b what they took upon themselves below /b on earth. Clearly, it is only through divine inspiration that this could have been ascertained., b Rava said: There is a refutation for all /b of these proofs, b except for /b the proof cited by b Shmuel, for which there is no refutation. /b The Gemara elaborates. That b which Rabbi Eliezer /b said with regard to knowledge of what Haman was thinking in his heart can be refuted, as b it is /b based on b logical reasoning /b to conclude that this was his thinking. b There was no /b other b person as important to the king as he /b was; b and /b the fact is b that when he elaborated extensively and said: /b “Let the royal apparel be brought” (Esther 6:8), b he said /b it b with himself in mind. /b ,That b which Rabbi Akiva /b said with regard to the knowledge that Esther found favor in the eyes of all, b perhaps /b it can be understood and refuted b in accordance with /b the opinion of b Rabbi Elazar, who said: /b This b teaches that she appeared to each and every one as /b one of b his nation, /b and they expressed that sentiment aloud., b And that which Rabbi Meir /b said, i.e., that the divine inspiration of the book of Esther is clear from the fact that Mordecai exposed the conspiracy against Ahasuerus, b perhaps /b this can be explained and refuted b in accordance with /b the opinion of b Rabbi Ḥiyya bar Abba, who said: Bigtan and Teresh were both /b members of the b Tarsi /b people and conversed in their own language. Mordecai, who was a member of the Sanhedrin and therefore fluent in many languages, understood what they were saying., b And that which Rabbi Yosei ben Durmaskit /b said with regard to the knowledge that no spoils were taken, b perhaps /b this can be explained and refuted by the fact that b they dispatched messengers /b who informed them of the situation. However, b with regard to Shmuel’s /b proof from the fact that they confirmed above what they took upon themselves below, b there is certainly no refutation. Ravina said: This /b explains the folk saying b that people say: One sharp pepper is better than a basketful of pumpkins, /b as the quality of the pepper’s taste is more significant than the quantity of the pumpkins., b Rav Yosef said: /b Proof that the book of Esther was divinely inspired may be cited b from here: “And these days of Purim shall not cease from among the Jews” /b (Esther 9:28), an assertion that could have been made only with divine inspiration. b Rav Naḥman bar Yitzḥak says: /b Proof may be cited b from here, /b at the end of that verse: b “Nor the memorial of them perish from their seed” /b (Esther 9:28).,The mishna mentions: b And gifts /b distributed b to the poor. Rav Yosef taught /b a i baraita /i that the verse states: b “And of sending portions one to another” /b (Esther 9:22), indicating b two portions to one person. /b The verse continues: b “And gifts to the poor” /b (Esther 9:22), indicating b two gifts to two people. /b ,The Gemara relates that, on Purim, b Rabbi Yehuda Nesia sent to Rabbi Oshaya the leg of a third- /b born b calf and a jug of wine. /b Rabbi Oshaya b sent him /b a message of gratitude: |
|
| 96. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 208 |
97. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 246, 251| 15a. יכול אני לבעול כמה בעילות בלא דם או דלמא דשמואל לא שכיחא אמר להו דשמואל לא שכיח וחיישינן שמא באמבטי עיברה,והאמר שמואל כל שכבת זרע שאינו יורה כחץ אינו מזרעת מעיקרא נמי יורה כחץ הוה,ת"ר מעשה ברבי יהושע בן חנניה שהיה עומד על גב מעלה בהר הבית וראהו בן זומא ולא עמד מלפניו אמר לו מאין ולאין בן זומא אמר לו צופה הייתי בין מים העליונים למים התחתונים ואין בין זה לזה אלא שלש אצבעות בלבד שנאמר (בראשית א, ב) ורוח אלהים מרחפת על פני המים כיונה שמרחפת על בניה ואינה נוגעת אמר להן רבי יהושע לתלמידיו עדיין בן זומא מבחוץ,מכדי ורוח אלהים מרחפת על פני המים אימת הוי ביום הראשון הבדלה ביום שני הוא דהואי דכתיב (בראשית א, ו) ויהי מבדיל בין מים למים וכמה אמר רב אחא בר יעקב כמלא נימא ורבנן אמרי כי גודא דגמלא מר זוטרא ואיתימא רב אסי אמר כתרי גלימי דפריסי אהדדי ואמרי לה כתרי כסי דסחיפי אהדדי,אחר קיצץ בנטיעות עליו הכתוב אומר (קהלת ה, ה) אל תתן את פיך לחטיא את בשרך מאי היא חזא מיטטרון דאתיהבא ליה רשותא למיתב למיכתב זכוותא דישראל אמר גמירא דלמעלה לא הוי לא ישיבה ולא תחרות ולא עורף ולא עיפוי שמא חס ושלום ב' רשויות הן,אפקוהו למיטטרון ומחיוהו שיתין פולסי דנורא א"ל מ"ט כי חזיתיה לא קמת מקמיה איתיהיבא ליה רשותא למימחק זכוותא דאחר יצתה בת קול ואמרה (ירמיהו ג, יד) שובו בנים שובבים חוץ מאחר,אמר הואיל ואיטריד ההוא גברא מההוא עלמא ליפוק ליתהני בהאי עלמא נפק אחר לתרבות רעה נפק אשכח זונה תבעה אמרה ליה ולאו אלישע בן אבויה את עקר פוגלא ממישרא בשבת ויהב לה אמרה אחר הוא,שאל אחר את ר"מ לאחר שיצא לתרבות רעה א"ל מאי דכתיב (קהלת ז, יד) גם את זה לעומת זה עשה האלהים אמר לו כל מה שברא הקב"ה ברא כנגדו ברא הרים ברא גבעות ברא ימים ברא נהרות,אמר לו ר"ע רבך לא אמר כך אלא ברא צדיקים ברא רשעים ברא גן עדן ברא גיהנם כל אחד ואחד יש לו ב' חלקים אחד בגן עדן ואחד בגיהנם זכה צדיק נטל חלקו וחלק חברו בגן עדן נתחייב רשע נטל חלקו וחלק חברו בגיהנם,אמר רב משרשיא מאי קראה גבי צדיקים כתיב (ישעיהו סא, ז) לכן בארצם משנה יירשו גבי רשעים כתיב (ירמיהו יז, יח) ומשנה שברון שברם,שאל אחר את ר"מ לאחר שיצא לתרבות רעה מאי דכתיב (איוב כח, יז) לא יערכנה זהב וזכוכית ותמורתה כלי פז אמר לו אלו דברי תורה שקשין לקנותן ככלי זהב וכלי פז ונוחין לאבדן ככלי זכוכית אמר לו ר"ע רבך לא אמר כך אלא מה כלי זהב וכלי זכוכית אע"פ שנשברו יש להם תקנה אף ת"ח אע"פ שסרח יש לו תקנה אמר לו אף אתה חזור בך אמר לו כבר שמעתי מאחורי הפרגוד שובו בנים שובבים חוץ מאחר,ת"ר מעשה באחר שהיה רוכב על הסוס בשבת והיה רבי מאיר מהלך אחריו ללמוד תורה מפיו אמר לו מאיר חזור לאחריך שכבר שיערתי בעקבי סוסי עד כאן תחום שבת א"ל אף אתה חזור בך א"ל ולא כבר אמרתי לך כבר שמעתי מאחורי הפרגוד שובו בנים שובבים חוץ מאחר,תקפיה עייליה לבי מדרשא א"ל לינוקא פסוק לי פסוקך אמר לו (ישעיהו מח, כב) אין שלום אמר ה' לרשעים עייליה לבי כנישתא אחריתי א"ל לינוקא פסוק לי פסוקך אמר לו (ירמיהו ב, כב) כי אם תכבסי בנתר ותרבי לך בורית נכתם עונך לפני עייליה לבי כנישתא אחריתי א"ל | 15a. b I can engage in intercourse several times without blood. /b In other words, I can have relations with a woman while leaving her hymen intact. If this is so, it is possible that the assumed virgin had intercourse in this manner and is forbidden to the High Priest. b Or, perhaps /b a person who can act like b Shmuel is not common /b and the i halakha /i is not concerned with this case. b He said to them: /b One like b Shmuel is not common, and we are concerned that she may have conceived in a bath. /b Perhaps she washed in a bath that contained a man’s semen, from which she became impregnated while remaining a virgin.,The Gemara asks: How could she possibly become pregt in such a manner? b Didn’t Shmuel say: Any semen that is not shot like an arrow cannot fertilize? /b The Gemara answers: This does not mean that it must be shot like an arrow at the moment of fertilization. Even if b initially, /b when released from the male, b it was shot as an arrow, /b it can b also /b fertilize a woman at a later moment.,With regard to the fate of ben Zoma, b the Sages taught: There was once an incident with regard to Rabbi Yehoshua ben Ḥaya, who was standing on a step on the Temple Mount, and ben Zoma saw him and did not stand before him /b to honor him, as he was deep in thought. Rabbi Yehoshua b said to him: From where /b do you come b and where are you going, ben Zoma, /b i.e., what is on your mind? b He said to him: /b In my thoughts b I was looking upon /b the act of Creation, at the gap b between the upper waters and the lower waters, as there is only /b the breadth of b a mere three fingers between them, as it is stated: “And the spirit of God hovered over the face of the waters” /b (Genesis 1:2), b like a dove hovering over its young without touching /b them. b Rabbi Yehoshua said to his students /b who had overheard this exchange: b Ben Zoma is still outside; /b he has not yet achieved full understanding of these matters.,The Gemara explains: b Now, /b this verse: b “And the spirit of God hovered over the face of the waters,” when was /b it stated? b On the first day, /b whereas b the division /b of the waters b occurred on the second day, as it is written: “And let it divide the waters from the waters” /b (Genesis 1:6). How, then, could ben Zoma derive a proof from the former verse? The Gemara asks: b And how much, /b in fact, is the gap between them? b Rav Aḥa bar Ya’akov said: Like the thickness of a thread; and the Rabbis said: Like /b the gap between b the boards of a bridge. Mar Zutra, and some say /b it was b Rav Asi, said: Like two robes spread one over the other, /b with a slight gap in between. b And some said: Like two cups placed one upon the other. /b ,§ The Gemara stated earlier that b i Aḥer /i chopped down the saplings, /b becoming a heretic. b With regard to him, the verse states: “Do not let your mouth bring your flesh into guilt” /b (Ecclesiastes 5:5). The Gemara poses a question: b What was /b it that led him to heresy? b He saw /b the angel b Mitatron, who was granted permission to sit and write the merits /b of b Israel. He said: /b There is b a tradition /b that in the world b above there is no sitting; no competition; no /b turning one’s b back before Him, /b i.e., all face the Divine Presence; b and no lethargy. /b Seeing that someone other than God was seated above, b he said: Perhaps, /b the Gemara here interjects, b Heaven forbid, there are two authorities, /b and there is another source of power in control of the world in addition to God. Such thoughts led i Aḥer /i to heresy.,The Gemara relates: b They removed Mitatron /b from his place in heaven b and smote him /b with b sixty rods [ i pulsei /i ] of fire, /b so that others would not make mistake that i Aḥer /i made. b They said /b to the angel: b What is the reason /b that b when you saw /b Elisha ben Avuya b you did not stand before him? /b Despite this conduct, since Mitatron was personally involved, he b was granted permission to erase the merits of i Aḥer /i /b and cause him to stumble in any manner. b A Divine Voice went forth saying: “Return, rebellious children” /b (Jeremiah 3:22), b apart from i Aḥer /i . /b ,Upon hearing this, Elisha ben Avuya b said: Since that man, /b meaning himself, b has been banished from that world, let him go out and enjoy this world. i Aḥer /i went astray. He went /b and b found a prostitute /b and b solicited her /b for intercourse. b She said to him: And /b are b you not Elisha ben Avuya? /b Shall a person of your stature perform such an act? b He uprooted a radish from a patch /b of radishes b on Shabbat and gave it to her, /b to demonstrate that he no longer observed the Torah. The prostitute b said: He is other /b than he was. He is not the same Elisha ben Avuya, he is i Aḥer /i , other.,The Gemara relates: b i Aḥer /i asked Rabbi Meir /b a question, b after he had gone astray. He said to him: What is /b the meaning of that b which is written: “God has made even the one as well as the other” /b (Ecclesiastes 7:14)? Rabbi Meir b said to him: Everything that the Holy One, Blessed be He, created, He created /b a similar creation b corresponding to it. He created mountains, He created hills; He created seas, He created rivers. /b , i Aḥer /i b said to him: Rabbi Akiva, your teacher, did not say so, but /b explained the verse as follows: Everything has its opposite: b He created the righteous, He created the wicked; He created the Garden of Eden, He created Gehenna. Each and every /b person b has two portions, one in the Garden of Eden and one in Gehenna. /b If he b merits /b it, by becoming b righteous, he takes his portion and the portion of his /b wicked b colleague in the Garden of Eden; /b if he is found b culpable /b by becoming b wicked, he takes his portion and the portion of his colleague in Gehenna. /b , b Rav Mesharshiyya said: What is the verse /b from which it is derived? b With regard to the righteous, it is stated: “Therefore in their land they shall possess double” /b (Isaiah 61:7); whereas b with regard to the wicked, it is stated: “And destroy them with double destruction” /b (Jeremiah 17:18); therefore, each receives a double portion., b i Aḥer /i asked Rabbi Meir /b another question, again b after he had gone astray. What is /b the meaning of that b which is written: “Gold and glass cannot equal it; neither shall its exchange be vessels of fine gold” /b (Job 28:17)? If it is referring to the praise and honor of the Torah, it should have compared it only to gold, not to glass. b He said to him: /b This is referring to b words of Torah, which are as difficult to acquire as gilded vessels and vessels of fine gold but are as easy to lose as glass vessels. /b i Aḥer /i b said to him: Rabbi Akiva, your teacher, did not say so, but /b taught as follows: b Just as golden vessels and glass vessels have a remedy even when they have broken, /b as they can be melted down and made into new vessels, b so too a Torah scholar, although he has transgressed, has a remedy. /b Rabbi Meir b said to him: /b If so, b you too, return /b from your ways. b He said to him: I have already heard /b the following declaration b behind the /b dividing b curtain, /b which conceals God from the world: b “Return, rebellious children,” /b (Jeremiah 3:22) b apart from i Aḥer /i . /b ,The Gemara cites a related story: b The Sages taught: There was once an incident involving i Aḥer /i , who was riding on a horse on Shabbat, and Rabbi Meir was walking behind him to learn Torah from him. /b After a while, i Aḥer /i b said to him: Meir, turn back, for I have already estimated /b and measured b according to the steps of my horse /b that b the Shabbat boundary ends here, /b and you may therefore venture no further. Rabbi Meir b said to him: You, too, return /b to the correct path. b He said to him: But have I not already told you /b that b I have already heard behind the /b dividing b curtain: “Return, rebellious children,” apart from i Aḥer /i ? /b ,Nevertheless, Rabbi Meir b took hold of him /b and b brought him to the study hall. /b i Aḥer /i b said to a child, /b by way of divination: b Recite your verse /b that you studied today b to me. He recited /b the following verse b to him: “There is no peace, said the Lord, concerning the wicked” /b (Isaiah 48:22). b He brought him to another study hall. /b i Aḥer /i b said to a child: Recite your verse to me. He recited to him: “For though you wash with niter, and take for you much soap, yet your iniquity is marked before Me” /b (Jeremiah 2:22). b He brought him to another study hall. /b i Aḥer /i b said to /b |
|
98. Origen, Against Celsus, 5.52-5.55 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •book of the watchers, circulation and transmission of •book of the watchers, quotations and allusions to •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 148, 198, 199, 220 | 5.52. But the statement of Celsus which we wish to examine at present is the following: Let us then pass over the refutations which might be adduced against the claims of their teacher, and let him be regarded as really an angel. But is he the first and only one who came (to men), or were there others before him? If they should say that he is the only one, they would be convicted of telling lies against themselves. For they assert that on many occasions others came, and sixty or seventy of them together, and that these became wicked, and were cast under the earth and punished with chains, and that from this source originate the warm springs, which are their tears; and, moreover, that there came an angel to the tomb of this said being - according to some, indeed, one, but according to others, two - who answered the women that he had arisen. For the Son of God could not himself, as it seems, open the tomb, but needed the help of another to roll away the stone. And again, on account of the pregcy of Mary, there came an angel to the carpenter, and once more another angel, in order that they might take up the young Child and flee away (into Egypt). But what need is there to particularize everything, or to count up the number of angels said to have been sent to Moses, and others among them? If, then, others were sent, it is manifest that he also came from the same God. But he may be supposed to have the appearance of announcing something of greater importance (than those who preceded him), as if the Jews had been committing sin, or corrupting their religion, or doing deeds of impiety; for these things are obscurely hinted at. 5.53. The preceding remarks might suffice as an answer to the charges of Celsus, so far as regards those points in which our Saviour Jesus Christ is made the subject of special investigation. But that we may avoid the appearance of intentionally passing over any portion of his work, as if we were unable to meet him, let us, even at the risk of being tautological (since we are challenged to this by Celsus), endeavour as far as we can with all due brevity to continue our discourse, since perhaps something either more precise or more novel may occur to us upon the several topics. He says, indeed, that he has omitted the refutations which have been adduced against the claims which Christians advance on behalf of their teacher, although he has not omitted anything which he was able to bring forward, as is manifest from his previous language, but makes this statement only as an empty rhetorical device. That we are not refuted, however, on the subject of our great Saviour, although the accuser may appear to refute us, will be manifest to those who peruse in a spirit of truth-loving investigation all that is predicted and recorded of Him. And, in the next place, since he considers that he makes a concession in saying of the Saviour, Let him appear to be really an angel, we reply that we do not accept of such a concession from Celsus; but we look to the work of Him who came to visit the whole human race in His word and teaching, as each one of His adherents was capable of receiving Him. And this was the work of one who, as the prophecy regarding Him said, was not simply an angel, but the Angel of the great counsel: for He announced to men the great counsel of the God and Father of all things regarding them, (saying) of those who yield themselves up to a life of pure religion, that they ascend by means of their great deeds to God; but of those who do not adhere to Him, that they place themselves at a distance from God, and journey on to destruction through their unbelief of Him. He then continues: If even the angel came to men, is he the first and only one who came, or did others come on former occasions? And he thinks he can meet either of these dilemmas at great length, although there is not a single real Christian who asserts that Christ was the only being that visited the human race. For, as Celsus says, If they should say the only one, there are others who appeared to different individuals. 5.54. In the next place, he proceeds to answer himself as he thinks fit in the following terms: And so he is not the only one who is recorded to have visited the human race, as even those who, under pretext of teaching in the name of Jesus, have apostatized from the Creator as an inferior being, and have given in their adherence to one who is a superior God and father of him who visited (the world), assert that before him certain beings came from the Creator to visit the human race. Now, as it is in the spirit of truth that we investigate all that relates to the subject, we shall remark that it is asserted by Apelles, the celebrated disciple of Marcion, who became the founder of a certain sect, and who treated the writings of the Jews as fabulous, that Jesus is the only one that came to visit the human race. Even against him, then, who maintained that Jesus was the only one that came from God to men, it would be in vain for Celsus to quote the statements regarding the descent of other angels, seeing Apelles discredits, as we have already mentioned, the miraculous narratives of the Jewish Scriptures; and much more will he decline to admit what Celsus has adduced, from not understanding the contents of the Book of Enoch. No one, then, convicts us of falsehood, or of making contradictory assertions, as if we maintained both that our Saviour was the only being that ever came to men, and yet that many others came on different occasions. And in a most confused manner, moreover, does he adduce, when examining the subject of the visits of angels to men, what he has derived, without seeing its meaning, from the contents of the Book of Enoch; for he does not appear to have read the passages in question, nor to have been aware that the books which bear the name Enoch do not at all circulate in the Churches as divine, although it is from this source that he might be supposed to have obtained the statement, that sixty or seventy angels descended at the same time, who fell into a state of wickedness. 5.55. But, that we may grant to him in a spirit of candour what he has not discovered in the contents of the book of Genesis, that the sons of God, seeing the daughters of men, that they were fair, took to them wives of all whom they chose, we shall nevertheless even on this point persuade those who are capable of understanding the meaning of the prophet, that even before us there was one who referred this narrative to the doctrine regarding souls, which became possessed with a desire for the corporeal life of men, and this in metaphorical language, he said, was termed daughters of men. But whatever may be the meaning of the sons of God desiring to possess the daughters of men, it will not at all contribute to prove that Jesus was not the only one who visited mankind as an angel, and who manifestly became the Saviour and benefactor of all those who depart from the flood of wickedness. Then, mixing up and confusing whatever he had at any time heard, or had anywhere found written - whether held to be of divine origin among Christians or not - he adds: The sixty or seventy who descended together were cast under the earth, and were punished with chains. And he quotes (as from the Book of Enoch, but without naming it) the following: And hence it is that the tears of these angels are warm springs,- a thing neither mentioned nor heard of in the Churches of God! For no one was ever so foolish as to materialize into human tears those which were shed by the angels who had come down from heaven. And if it were right to pass a jest upon what is advanced against us in a serious spirit by Celsus, we might observe that no one would ever have said that hot springs, the greater part of which are fresh water, were the tears of the angels, since tears are saltish in their nature, unless indeed the angels, in the opinion of Celsus, shed tears which are fresh. |
|
| 99. Athanasius, History of The Arians, 78.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •book of the watchers, and the epistle of jude •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 200 |
100. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 130, 145| 14b. שברי לוחות שמונחים בארון ואי ס"ד ס"ת הקיפו ו' טפחים מכדי כל שיש בהקיפו שלשה טפחים יש בו רוחב טפח וכיון דלאמצעיתו נגלל נפיש ליה מתרי טפחא רווחא דביני ביני בתרי פושכי היכי יתיב,אמר רב אחא בר יעקב ספר עזרה לתחלתו הוא נגלל ואכתי תרי בתרי היכי יתיב אמר רב אשי דכריך ביה פורתא וכרכיה לעיל,ור' יהודה מקמי דליתי ארגז ספר תורה היכי הוה יתיב דפא הוה נפיק מיניה ויתיב עילוה ספר תורה ור"מ האי מצד ארון מאי עביד ליה ההוא מיבעי ליה דמתנח ליה מצד ולא מתנח ביני לוחי ולעולם בגויה מן הצד,ור"מ עמודין היכא הוו קיימי מבראי ור"מ שברי לוחות דמונחין בארון מנא ליה נפקא ליה מדרב הונא דאמר רב הונא מאי דכתיב (שמואל ב ו, ב) אשר נקרא שם שם ה' צבאות יושב הכרובים עליו מלמד שלוחות ושברי לוחות מונחים בארון,ואידך ההוא מבעי ליה לכדרבי יוחנן ד"ר יוחנן א"ר שמעון בן יוחאי מלמד שהשם וכל כינויו מונחין בארון,ואידך נמי מיבעי ליה להכי אין הכי נמי אלא שברי לוחות דמונחין בארון מנא ליה נפקא ליה מדתני רב יוסף דתני רב יוסף (דברים י, ב) אשר שברת ושמתם מלמד שהלוחות ושברי לוחות מונחין בארון,ואידך ההוא מיבעי ליה לכדריש לקיש דאמר ר"ל אשר שברת אמר לו הקב"ה למשה יישר כחך ששברת:,תנו רבנן סדרן של נביאים יהושע ושופטים שמואל ומלכים ירמיה ויחזקאל ישעיה ושנים עשר מכדי הושע קדים דכתיב (הושע א, ב) תחלת דבר ה' בהושע וכי עם הושע דבר תחלה והלא ממשה ועד הושע כמה נביאים היו וא"ר יוחנן שהיה תחלה לארבעה נביאים שנתנבאו באותו הפרק ואלו הן הושע וישעיה עמוס ומיכה וליקדמיה להושע ברישא,כיון דכתיב נבואתיה גבי חגי זכריה ומלאכי וחגי זכריה ומלאכי סוף נביאים הוו חשיב ליה בהדייהו וליכתביה לחודיה וליקדמיה איידי דזוטר מירכס,מכדי ישעיה קדים מירמיה ויחזקאל ליקדמיה לישעיה ברישא כיון דמלכים סופיה חורבנא וירמיה כוליה חורבנא ויחזקאל רישיה חורבנא וסיפיה נחמתא וישעיה כוליה נחמתא סמכינן חורבנא לחורבנא ונחמתא לנחמתא:,סידרן של כתובים רות וספר תהלים ואיוב ומשלי קהלת שיר השירים וקינות דניאל ומגילת אסתר עזרא ודברי הימים ולמאן דאמר איוב בימי משה היה ליקדמיה לאיוב ברישא אתחולי בפורענותא לא מתחלינן רות נמי פורענות היא פורענות דאית ליה אחרית דאמר רבי יוחנן למה נקרא שמה רות שיצא ממנה דוד שריוהו להקב"ה בשירות ותושבחות,ומי כתבן משה כתב ספרו ופרשת בלעם ואיוב יהושע כתב ספרו ושמונה פסוקים שבתורה שמואל כתב ספרו ושופטים ורות דוד כתב ספר תהלים על ידי עשרה זקנים ע"י אדם הראשון על ידי מלכי צדק ועל ידי אברהם וע"י משה ועל ידי הימן וע"י ידותון ועל ידי אסף | 14b. b the broken pieces of the /b first set of b tablets, which were placed in the Ark. /b Having cited the i baraita /i , the Gemara now presents its objection to what was taught earlier with regard to the dimensions of a Torah scroll: b And if it should enter your mind /b to say, as Rabbi Yehuda HaNasi held, that b the circumference of a Torah scroll is six handbreadths, now since any /b cylindrical object b having a circumference of three handbreadths has a diameter of one handbreadth, /b a Torah scroll with a circumference of six handbreadths has a diameter of two handbreadths. b And since /b a Torah scroll b is wound to the middle, /b since it is rolled from both sides, b it /b must take up b more than two handbreadths /b due to b the space between /b the sheets of parchment and the double rolling. According to Rabbi Meir, who says that the Torah scroll was placed inside the ark, b how did /b the scroll b fit in /b the remaining b two handbreadths [ i pushkei /i ] /b of space in the Ark?, b Rav Aḥa bar Ya’akov said: The scroll of the /b Temple b courtyard, /b which was kept in the Ark, b was wound to its beginning, /b i.e., it had only a single pole, so that its circumference was only two handbreadths. The Gemara asks: b But still, how does /b an item b that is two /b handbreadths wide b fit into /b a space that is precisely b two /b handbreadths? It would be impossible to fit it in. b Rav Ashi said: A small section /b of the scroll b was wound /b separately b and /b then b placed on top /b of the scroll.,Having concluded its current discussion, the Gemara now addresses the details of the aforementioned i baraita /i and asks: b And /b according to b Rabbi Yehuda, /b who says that the Torah scroll rested on the chest that came from the Philistines, b where was the Torah scroll placed before the chest arrived? /b The Gemara answers: b A shelf protruded from /b the Ark b and the Torah scroll rested on it. /b The Gemara asks: b And /b according to b Rabbi Meir, /b who says that the Torah scroll rested inside the Ark, b what does he do with this /b verse: “Take this Torah scroll and put it b at the side of the Ark” /b (Deuteronomy 31:26)? The Gemara answers: b He requires /b that verse to teach b that /b the Torah scroll b was placed at the side /b of the tablets, b and that it was not placed between /b the two b tablets, but /b it was b actually /b placed b inside /b the Ark b at the side /b of the tablets.,The Gemara asks: b And /b according to b Rabbi Meir, where were the /b silver b columns placed? /b The Gemara answers: b Outside /b the Ark. The Gemara further asks: b And from where does Rabbi Meir /b derive that b the broken pieces of the /b first set of b tablets were placed in the Ark, /b as the verse from which Rabbi Yehuda learns this: “There was nothing in the Ark except” (I Kings 8:9), is needed by Rabbi Meir to teach that the Torah scroll was placed there? The Gemara answers: b He derives /b this point b from what Rav Huna /b expounded, b as Rav Huna says: What /b is the meaning of that b which is written: /b “The Ark of God, b whereupon is called the Name, the name of the Lord of hosts that sits upon the cherubs” /b (II Samuel 6:2)? The phrase “the name, the name of the Lord” b teaches that /b both b the /b second b tablets and the broken pieces of the /b first set of b tablets were placed in the Ark. /b ,The Gemara asks: b And /b what does b the other /b Sage, i.e., Rabbi Yehuda, derive from this verse? The Gemara responds: b He requires /b that text b for /b that b which Rabbi Yoḥa /b says, b as Rabbi Yoḥa says /b that b Rabbi Shimon ben Yoḥai says: /b This b teaches that the /b ineffable b name /b of God b and all of His appellations were placed in the Ark. /b ,The Gemara inquires: b And /b doesn’t b the other /b Sage, Rabbi Meir, b also require it for that? /b The Gemara answers: b Yes, /b it b is indeed so. Rather, from where does he /b derive that b the broken pieces of the /b first set of b tablets were placed in the Ark? /b The Gemara expounds: b He derives /b this b from /b that b which Rav Yosef taught, as Rav Yosef taught /b a i baraita /i : The verses state: “At that time the Lord said to me: Hew for yourself two tablets of stone like the first…and I will write on the tablets the words that were on the first tablets, b which you broke, and you shall put them /b in the Ark” (Deuteronomy 10:1–2). b This teaches that /b both b the /b second set of b tablets and the broken pieces of the /b first set of b tablets were placed in the Ark. /b ,The Gemara asks: b And /b what does b the other /b one, Rabbi Yehuda, learn from this verse? The Gemara answers: b He requires it for /b that b which Reish Lakish /b teaches, b as Reish Lakish says: /b What is the meaning of that which is stated: “The first tablets, b which you broke [ i asher shibbarta /i ]”? /b These words allude to the fact that God approved of Moses’ action, as if b the Holy One, Blessed be He, said to Moses: May your strength be straight [ i yishar koḥakha /i ] because you broke /b them.,§ b The Sages taught: The order of the /b books of the b Prophets /b when they are attached together is as follows: b Joshua and Judges, Samuel and Kings, Jeremiah and Ezekiel, /b and b Isaiah and the Twelve /b Prophets. The Gemara asks: b Consider: Hosea preceded /b some of the other prophets whose books are included in the Bible, b as it is written: “The Lord spoke first to Hosea” /b (Hosea 1:2). At first glance this verse is difficult: b But did God speak first with Hosea, /b and not with any other prophet before him? b Weren’t there many prophets between Moses and Hosea? And Rabbi Yoḥa says: He was the first of four prophets who prophesied in that period, and they were: Hosea and Isaiah, Amos and Micah. /b Accordingly, Hosea preceded those three prophets; b and /b the book of b Hosea /b as well b should precede /b the books of those prophets.,The Gemara answers: b Since his prophecy is written together with /b those of b Haggai, Zechariah, and Malachi /b in one book of the Twelve Prophets, b and Haggai, Zechariah, and Malachi were the last of the prophets, he is counted with them. /b The Gemara inquires: b But let /b the book of Hosea b be written separately and let it precede /b the others. The Gemara answers: Were it written separately, b since it is small it would be lost. /b ,The Gemara further asks: b Consider: Isaiah preceded Jeremiah and Ezekiel; let /b the book of b Isaiah precede /b the books of those other prophets. The Gemara answers: b Since /b the book of b Kings ends with the destruction /b of the Temple, b and /b the book of b Jeremiah /b deals b entirely with /b prophecies of b the destruction, and /b the book of b Ezekiel begins with the destruction /b of the Temple b but ends with consolation /b and the rebuilding of the Temple, b and Isaiah /b deals b entirely with consolation, /b as most of his prophecies refer to the redemption, b we juxtapose destruction to destruction and consolation to consolation. /b This accounts for the order: Jeremiah, Ezekiel, and Isaiah.,The i baraita /i continues: b The order of the Writings /b is: b Ruth and the book of Psalms, and Job and Proverbs; Ecclesiastes, Song of Songs, and Lamentations; Daniel and the Scroll of Esther; /b and b Ezra and Chronicles. /b The Gemara asks: b And according to the one who says /b that b Job /b lived b in the time of Moses, let /b the book of b Job precede /b the others. The Gemara answers: b We do not begin with suffering, /b i.e., it is inappropriate to start the Writings with a book that deals so extensively with suffering. The Gemara asks: But the book of b Ruth, /b with which the Writings opens, b is also /b about b suffering, /b since it describes the tragedies that befell the family of Elimelech. The Gemara answers: This is b suffering which has a future /b of hope and redemption. b As Rabbi Yoḥa says: Why was she named Ruth, /b spelled i reish /i , i vav /i , i tav /i ? Because there b descended from her David who sated, /b a word with the root i reish /i , i vav /i , i heh /i , b the Holy One, Blessed be He, with songs and praises. /b ,The i baraita /i now considers the authors of the biblical books: b And who wrote /b the books of the Bible? b Moses wrote his own book, /b i.e., the Torah, b and the portion of Balaam /b in the Torah, b and /b the book of b Job. Joshua wrote his own book and eight verses in the Torah, /b which describe the death of Moses. b Samuel wrote his own book, /b the book of b Judges, and /b the book of b Ruth. David wrote the book of Psalms by means of ten elders /b of previous generations, assembling a collection that included compositions of others along with his own. He included psalms authored b by Adam the first /b man, b by Melchizedek /b king of Salem, b and by Abraham, and by Moses, and by Heman, and by Jeduthun, and by Asaph, /b |
|
101. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 146 | 65a. b And this is as we learned /b in a mishna ( i Shekalim /i 13b): b Petaḥya /b was responsible b for the nests /b of birds, i.e., the doves or pigeons brought by a i zav /i , a i zava /i , a woman after childbirth, and a leper. These individuals would place the appropriate sum of money into the horn designated for this purpose, and each day Petaḥya oversaw the purchase of birds from that money and their sacrifice in the proper manner. b This /b Sage b is Mordekhai; /b and b why was he called Petaḥya, /b which resembles the word for opening [ i petaḥ /i ]? The reason is b that he would open, /b i.e., elucidate, difficult b topics and interpret them /b to the people, b and /b because b he knew /b all b seventy languages /b known in that region at the time.,The Gemara asks: What was unique about Petaḥya? b All /b of the members of the b Sanhedrin also know /b all b seventy languages. As Rabbi Yoḥa says: /b They b place on the /b Great b Sanhedrin only /b men b of wisdom, and of /b pleasant b appearance, and of /b high b stature, and of /b suitable b age /b so that they will be respected. b And /b they must also be b masters of sorcery, /b i.e., they know the nature of sorcery, so that they can judge sorcerers, b and /b they must b know /b all b seventy languages /b in order b that the Sanhedrin will not /b need to b hear /b testimony b from the mouth of a translator /b in a case where a witness speaks a different language.,The Gemara answers: b Rather, /b Petaḥya was unique b as /b he not only knew all seventy languages, but also had the ability to b combine /b various b languages and interpret /b them. b This is /b the meaning of that b which is written with regard to Mordekhai: “Bilshan” /b (Nehemiah 7:7). Bilshan is interpreted as another name for Mordekhai, as he would combine [ i balil /i ] languages [ i lashon /i ]., strong MISHNA: /strong b How would they perform /b the rite of the harvest of the i omer /i ? b Emissaries of the court /b would b emerge on the eve of the festival /b of Passover b and fashion /b the stalks of barley into b sheaves while /b the stalks were still b attached to the ground, so that it would be convenient to reap /b them. The residents of b all the towns adjacent to /b the site of the harvest b would assemble there, so that it would be harvested with great fanfare. /b , b Once it grew dark, /b the court emissary b says to /b those assembled: b Did the sun set? /b The assembly b says /b in response: b Yes. /b The emissary repeats: b Did the sun set? /b They again b say: Yes. /b The court emissary next says to those assembled: Shall I reap the sheaves with b this sickle? /b The assembly b says /b in response: b Yes. /b The emissary repeats: With b this sickle? /b The assembly b says: Yes. /b The court emissary then says to those assembled: Shall I place the gathered sheaves in b this basket? /b The assembly b says /b in response: b Yes. /b The emissary repeats: In b this basket? /b The assembly b says: Yes. /b ,If the sixteenth of Nisan occurs b on Shabbat, /b the court emissary b says to /b the assembled: Shall I cut the sheaves on b this Shabbat? /b The assembly b says /b in response: b Yes. /b The emissary repeats: On b this Shabbat? /b The assembly b says: Yes. /b The court emissary says to those assembled: b Shall I cut /b the sheaves? b And they say to him /b in response: b Cut. /b The emissary repeats: b Shall I cut /b the sheaves? b And they say /b to him: b Cut. /b ,The emissary asks b three times with regard to each and every matter, and /b the assembly b says to him: Yes, yes, yes. /b The mishna asks: b Why do I /b need those involved to publicize each stage of the rite b to that extent? /b The mishna answers: It is b due to the Boethusians, as they /b deny the validity of the Oral Law and b would say: There is no harvest of the i omer /i at the conclusion of the /b first b Festival /b day of Passover unless it occurs at the conclusion of Shabbat. The publicity was to underscore that the sixteenth of Nisan was the proper time for the i omer /i harvest., strong GEMARA: /strong b The Sages taught /b in a i baraita /i : b These are the days on which fasting is prohibited, and on some of them eulogizing is prohibited /b as well: b From the New Moon of Nisan until the eighth of /b the month, the proper sacrifice of b the daily offering was established, /b and therefore it was decreed b not to eulogize /b on these dates. b And /b furthermore, b from the eighth of /b Nisan b until the end of the festival /b of Passover, the correct date for the b festival of i Shavuot /i was restored, /b and it was similarly decreed b not to eulogize /b during this period.,The Gemara discusses the i baraita /i : b From the New Moon of Nisan until the eighth of /b the month the proper sacrifice of b the daily offering was established, /b and therefore it was decreed b not to eulogize /b on these dates. The Gemara explains b that the Sadducees would say: An individual may donate and bring /b the b daily offering, /b in opposition to the accepted tradition that the daily offering must be brought from communal funds. b What /b verse did the Sadducees b expound? “The one lamb shall you offer [ i ta’aseh /i ] in the morning, and the other lamb shall you offer in the afternoon” /b (Numbers 28:4). Since the verse is in the singular form, the Sadducees maintained that even an individual may donate the daily offering.,The Gemara asks: b What /b did the Sages b reply /b to refute the argument of the Sadducees? They cited the verse: “Command the children of Israel, and say to them: b My food that is presented to Me for offerings made by fire, /b of a pleasing aroma unto Me, b you shall observe [ i tishmeru /i ] /b to offer to Me in its due season” (Numbers 28:2). The term: “You shall observe” is in the plural form, which indicates that b all of the /b daily offerings b should come from collection of the /b Temple treasury b chamber. /b Since during that period, between the New Moon of Nisan and the eighth of Nisan, the Sages overruled the Sadducees, it was established as a period of rejoicing, and it was prohibited to eulogize on those dates.,The Gemara discusses the next period listed in the i baraita /i : b From the eighth of /b Nisan b until the end of the festival /b of Passover, the correct date for the b festival of i Shavuot /i was restored, /b and it was similarly decreed b not to eulogize /b during this period. b As the Boethusians would say /b that the festival of b i Shavuot /i /b always occurs b after Shabbat, /b on a Sunday. Their reasoning was that the verse states, with regard to the i omer /i offering and the festival of i Shavuot /i that follows seven weeks later: “And you shall count for you from the morrow after the day of rest [ i hashabbat /i ], from the day that you brought the sheaf [ i omer /i ] of the waving; seven weeks shall there be complete” (Leviticus 23:15). Disregarding the oral tradition, the Boethusians interpreted the phrase “from the morrow after the day of rest [ i hashabbat /i ]” literally, as referring to Shabbat, not the Festival day.,At the time, b Rabban Yoḥa ben Zakkai joined /b the discussion with the Boethusians b and said to them: Fools! From where /b have b you /b derived this? b And there was no man who answered him, except for one elderly man who was prattling [ i mefatpet /i ] at him, and he said: Moses, our teacher, was a lover of the Jewish people and he knew that i Shavuot /i is /b only b one day. /b Therefore, b he arose and established it after Shabbat, in order that the Jewish people would enjoy themselves for two days. /b Rabban Yoḥa ben Zakkai b recited this verse /b in response b to /b that old man: b “It is eleven days’ journey from Horeb to Kadesh Barnea by the way of Mount Seir” /b (Deuteronomy 1:2). |
|
| 102. Athanasius, Epistula Festalis Xxxix (Fragmentum In Collectione Canonum), 39 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •book of the watchers, and the epistle of jude •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 200, 220, 229 |
| 103. Pseudo Clementine Literature, Homilies, 8.7-8.8, 8.12-8.18 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 75, 128, 261, 264 |
| 104. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 143 |
105. Babylonian Talmud, Nazir, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 143| 54b. ואינו סותר את הקודמים ומתחיל ומונה מיד וקרבן אין לו באמת אמרו ימי הזב והזבה וימי הסגרו של מצורע הרי אלו עולין לו:, big strongגמ׳ /strong /big ואלו הן הסככות אילן המיסך על הארץ ופרעות היוצאות מן הגדר:,וארץ העמים: איבעיא להו ארץ העמים משום אוירא גזרו עליה או דילמא משום גושא גזרו עליה,ת"ש ומזה בשלישי ובשביעי ואי אמרת משום אוירא הזאה למה לי,אלא לאו משום גושא לא לעולם אימא לך משום אוירא וכי קתני אשארא,הכי נמי מסתברא מדקתני וכלים הנוגעים במת הני כלים בני הזאה אינון אלא שמע מינה אשארא | 54b. b and he does not negate the earlier /b days of his naziriteship, but they are considered part of his naziriteship term. b And he starts counting /b the rest of his naziriteship to complete his term b immediately /b after his purification, b and he has no /b obligation to sacrifice b an offering /b of impurity for these sources of ritual impurity. b Actually they said /b an ancient tradition that these b days of /b the impurity of b the i zav /i /b (Leviticus 15:1–15) b and the i zava /i /b (Leviticus 15:25–30) b and the days of the confinement of a leper /b before he is confirmed as a full-fledged leper (Leviticus 13:4–5) b count for him /b toward the period of his naziriteship., strong GEMARA: /strong The Gemara explains the terms hangings and projections by citing a mishna ( i Oholot /i 8:2). b And these are the hangings: A tree that overhangs the earth. And /b the b projections /b are stones b that protrude from a fence. /b ,§ The mishna further taught: b And the land of the nations /b does not render a nazirite obligated to shave, despite the fact that it is considered ritually impure. The Gemara inquires with regard to the nature of this impurity. b A dilemma was raised before /b the Sages: Did the Sages b decree the land of the nations /b impure b with regard to the air, /b i.e., is one rendered impure merely by being there? b Or perhaps they decreed /b it impure b with regard to the earth, /b i.e., one who touches the ground or overlays it becomes impure.,The Gemara suggests: b Come /b and b hear /b a resolution to this question from the mishna, which lists one who enters the land of the nations and states: b And one sprinkles /b on him b on the third and on the seventh /b days. b And if you say /b that the decree was b with regard to the air, why do I /b need this b sprinkling? /b He neither touched something ritually impure nor overlaid it., b Rather, is it not with regard to the earth /b that the land of the nations was decreed impure? The Gemara rejects this proof: b No, actually I /b could b say to you /b that the decree is b due to the air, and when /b the mishna b teaches /b that he receives the sprinkling, it is referring b to the other /b items listed in the mishna, e.g., the grave cover, the grave walls, and a quarter- i log /i of blood.,The Gemara comments: b So too, it is reasonable /b that this is the case, b from /b the fact b that /b the mishna also b teaches: And vessels that are touching a corpse. /b Now do people who touch b these vessels require sprinkling? /b Does one who touches a vessel that is ritually impure from a corpse require the sprinkling of purification water? This individual is impure only until that evening. b Rather, learn from this /b that the i halakha /i that he is sprinkled on the third and on the seventh days does not refer to all the cases in the mishna but only b to /b some of b the others. /b |
|
| 106. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38 |
107. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 101| 30b. (משלי ז, ד) אמור לחכמה אחותי את וגו' ואומר (משלי ז, ג) קשרם על אצבעותיך כתבם על לוח לבך ואומר (תהלים קכז, ד) כחצים ביד גבור כן בני הנעורים ואומר (תהלים קכ, ד) חצי גבור שנונים ואומר (תהלים מה, ו) חציך שנונים עמים תחתיך יפלו ואומר (תהלים קכז, ה) אשרי הגבר אשר מלא את אשפתו מהם לא יבושו כי ידברו את אויבים בשער,מאי את אויבים בשער אמר רבי חייא בר אבא אפי' האב ובנו הרב ותלמידו שעוסקין בתורה בשער אחד נעשים אויבים זה את זה ואינם זזים משם עד שנעשים אוהבים זה את זה שנאמר (במדבר כא, יד) את והב בסופה אל תקרי בסופה אלא בסופה,ת"ר (דברים יא, יח) ושמתם סם תם נמשלה תורה כסם חיים משל לאדם שהכה את בנו מכה גדולה והניח לו רטיה על מכתו ואמר לו בני כל זמן שהרטיה זו על מכתך אכול מה שהנאתך ושתה מה שהנאתך ורחוץ בין בחמין בין בצונן ואין אתה מתיירא ואם אתה מעבירה הרי היא מעלה נומי,כך הקב"ה אמר להם לישראל בני בראתי יצר הרע ובראתי לו תורה תבלין ואם אתם עוסקים בתורה אין אתם נמסרים בידו שנאמר (בראשית ד, ז) הלא אם תטיב שאת,ואם אין אתם עוסקין בתורה אתם נמסרים בידו שנא' לפתח חטאת רובץ ולא עוד אלא שכל משאו ומתנו בך שנאמר ואליך תשוקתו ואם אתה רוצה אתה מושל בו שנאמר ואתה תמשל בו,ת"ר קשה יצר הרע שאפילו יוצרו קראו רע שנאמר (בראשית ח, כא) כי יצר לב האדם רע מנעוריו אמר רב יצחק יצרו של אדם מתחדש עליו בכל יום שנאמר (בראשית ו, ה) רק רע כל היום,ואמר ר"ש בן לוי יצרו של אדם מתגבר עליו בכל יום ומבקש המיתו שנאמר (תהלים לז, לב) צופה רשע לצדיק ומבקש להמיתו ואלמלא הקב"ה עוזרו אין יכול לו שנאמר אלהים לא יעזבנו בידו,תנא דבי ר' ישמעאל בני אם פגע בך מנוול זה משכהו לבית המדרש אם אבן הוא נימוח ואם ברזל הוא מתפוצץ שנאמר (ירמיהו כג, כט) הלא כה דברי כאש נאם ה' וכפטיש יפוצץ סלע אם אבן הוא נימוח שנאמר (ישעיהו נה, א) הוי כל צמא לכו למים ואומר (איוב יד, יט) אבנים שחקו מים,להשיאו אשה מנלן דכתיב (ירמיהו כט, ו) קחו נשים והולידו בנים ובנות וקחו לבניכם נשים ואת בנותיכם תנו לאנשים,בשלמא בנו בידו אלא בתו בידו היא הכי קאמר להו ניתן לה מידי ולבשייה ונכסייה כי היכי דקפצו עלה אינשי,ללמדו אומנות מנלן אמר חזקיה דאמר קרא (קהלת ט, ט) ראה חיים עם אשה אשר אהבת אם אשה ממש היא כשם שחייב להשיאו אשה כך חייב ללמדו אומנות אם תורה היא כשם שחייב ללמדו תורה כך חייב ללמדו אומנות,ויש אומרים אף להשיטו בנהר מאי טעמא חיותיה הוא,רבי יהודה אומר כל שאינו מלמדו אומנות מלמדו ליסטות ליסטות ס"ד אלא כאילו מלמדו ליסטות,מאי בינייהו איכא בינייהו דאגמריה עיסקא,כל מצות האב על הבן וכו' מאי כל מצות האב על הבן אילימא כל מצותא דמיחייב אבא למיעבד לבריה נשים חייבות והתניא האב חייב בבנו למולו ולפדותו אביו אין אמו לא,אמר רב יהודה הכי קאמר כל מצות האב המוטלת על הבן לעשות לאביו אחד אנשים ואחד נשים חייבין תנינא להא דת"ר איש אין לי אלא איש אשה מנין כשהוא אומר תיראו הרי כאן שנים,א"כ מה ת"ל איש איש סיפק בידו לעשות אשה אין סיפק בידה לעשות מפני שרשות אחרים עליה אמר רב אידי בר אבין אמר רב נתגרשה שניהם שוים,ת"ר נאמר (שמות כ, יב) כבד את אביך ואת אמך ונאמר (משלי ג, ט) כבד את ה' מהונך השוה הכתוב כבוד אב ואם לכבוד המקום,נאמר (ויקרא יט, ג) איש אמו ואביו תיראו ונאמר (דברים ו, יג) את ה' אלהיך תירא ואותו תעבוד השוה הכתוב מוראת אב ואם למוראת המקום,נאמר (שמות כא, יז) מקלל אביו ואמו מות יומת ונאמר (ויקרא כד, טו) איש איש כי יקלל אלהיו ונשא חטאו השוה הכתוב ברכת אב ואם לברכת המקום אבל בהכאה ודאי אי אפשר,וכן בדין ששלשתן שותפין בו ת"ר שלשה שותפין הן באדם הקב"ה ואביו ואמו בזמן שאדם מכבד את אביו ואת אמו אמר הקב"ה מעלה אני עליהם כאילו דרתי ביניהם וכבדוני,תניא רבי אומר גלוי וידוע לפני מי שאמר והיה העולם שבן מכבד את אמו יותר מאביו מפני | 30b. b “Say to wisdom: You are my sister, /b and call understanding your kinswoman” (Proverbs 7:4), which indicates that one should be as knowledgeable in the Torah as in the identity of his sister. b And it states: “Bind them upon your fingers, you shall write them upon the tablet of your heart” /b (Proverbs 7:3). b And it states: “As arrows in the hand of a mighty man, so are the children of one’s youth” /b (Psalms 127:4). b And it states: “Sharp arrows of the mighty” /b (Psalms 120:4). b And it states: “Your arrows are sharp, the peoples fall under you” /b (Psalms 45:6). b And it states: “Happy is the man who has his quiver full of them; they shall not be put to shame when they speak with their enemies in the gate” /b (Psalms 127:5).,The Gemara asks: b What /b is the meaning of the phrase b “enemies in the gate” /b with regard to Torah study? b Rabbi Ḥiyya bar Abba says: Even a father and his son, /b or b a rabbi and his student, who are engaged in Torah /b together b in one gate become enemies with each other /b due to the intensity of their studies. b But they do not leave there until they love each other, as it is stated /b in the verse discussing the places the Jewish people engaged in battle in the wilderness: “Therefore it is said in the book of the wars of the Lord, b Vahev in Suphah [ i beSufa /i ], /b and the valleys of Arnon” (Numbers 21:14). The word “ i vahev /i ” is interpreted as related to the word for love, i ahava /i . Additionally, b do not read /b this as b “in Suphah [ i beSufa /i ]”; rather, /b read it as b “at its end [ i besofa /i ],” /b i.e., at the conclusion of their dispute they are beloved to each other., b The Sages taught: “And you shall place [ i vesamtem /i ] /b these words of Mine in your hearts” (Deuteronomy 11:18). Read this as though it stated b i sam tam /i , a perfect elixir. The Torah is compared to an elixir of life. /b There is b a parable that /b illustrates this: b A person hit his son with a strong blow and placed a bandage on his wound. And he said to him: My son, as long as this bandage is on your wound /b and is healing you, b eat what you enjoy and drink what you enjoy, and bathe in either hot water or cold water, and you do not need to be afraid, /b as it will heal your wound. b But if you take it off, /b the wound b will become gangrenous. /b , b So /b too b the Holy One, Blessed be He, said to Israel: My children, I created an evil inclination, /b which is the wound, b and I created Torah as its antidote. If you are engaged in Torah /b study b you will not be given over into the hand /b of the evil inclination, b as it is stated: “If you do well, shall it not be lifted up?” /b (Genesis 4:7). One who engages in Torah study lifts himself above the evil inclination., b And if you do not engage in Torah /b study, b you are given over to its power, as it is stated: “Sin crouches at the door” /b (Genesis 4:7). b Moreover, all /b of the evil inclination’s b deliberations /b will be b concerning you, as it is stated /b in the same verse: b “And to you is its desire.” And if you wish you shall rule over it, as it is stated /b in the conclusion of the verse: b “But you may rule over it” /b (Genesis 4:7)., b The Sages taught: /b So b difficult is the evil inclination that even its Creator calls it evil, as it is stated: “For the inclination of a man’s heart is evil from his youth” /b (Genesis 8:21). b Rav Yitzḥak says: A person’s /b evil b inclination renews itself to him every day, as it is stated: /b “And that every inclination of the thoughts in his heart was b only evil all day [ i kol hayyom /i ]” /b (Genesis 6:5). “ i Kol hayyom /i ” can also be understood as: Every day., b And Rabbi Shimon ben Levi says: A person’s inclination overpowers him every day, and seeks to kill him, as it is stated: “The wicked watches the righteous and seeks to slay him” /b (Psalms 37:32). b And if not /b for the fact that b the Holy One, Blessed be He, assists /b each person in battling his evil inclination, b he could not /b overcome b it, as it is stated: “The Lord will not leave him in his hand” /b (Psalms 37:33).,A Sage from b the school of Rabbi Yishmael taught: My son, if this wretched one, /b the evil inclination, b encounters you, pull it into the study hall, /b i.e., go and study Torah. b If it is a stone /b it will b melt, and if it is iron /b it will b break, as it is stated /b with regard to the Torah: b “Is not My word like fire, says the Lord, and like a hammer that breaks the rock in pieces?” /b (Jeremiah 23:29). Just as a stone shatters a hammer, so too one can overcome his evil inclination, which is as strong as iron, through Torah study. With regard to the second part of the statement: b If it is a stone /b it will b melt, /b this is b as it is stated /b with regard to the Torah: b “Ho, everyone who thirsts, come for water” /b (Isaiah 55:1), b and it states: “The water wears the stones” /b (Job 14:19), indicating that water is stronger than stone.,§ The i baraita /i (29a) teaches that a father is commanded b to marry /b his son to b a woman. /b The Gemara asks: b From where do we /b derive this matter? b As it is written: “Take wives and bear sons and daughters, and take wives for your sons and give your daughters to men” /b (Jeremiah 29:6).,The Gemara analyzes this verse: b Granted /b with regard to b his son, /b this is b in his power, /b i.e., he can instruct him to marry a woman, as a man is the active agent in a marriage. b But /b with regard to b his daughter, is /b this b in his power? /b She must wait for a man to marry her. The Gemara answers: b This is what /b Jeremiah was b saying to them /b in the aforementioned verse: Her father should b give her something /b for her dowry, b and he should dress and cover her /b with suitable clothing b so that men will leap to /b marry b her. /b ,§ The i baraita /i further states that a father is commanded b to teach /b his son b a trade. /b The Gemara asks: b From where do we /b derive this? b Ḥizkiyya said: As the verse states: “Enjoy life with the wife whom you love” /b (Ecclesiastes 9:9). b If /b this verse is interpreted literally, and b it /b is referring to b an actual woman, /b then one can derive as follows: b Just as /b a father b is obligated to marry /b his son b to a woman, so too, he is obligated to teach him a trade, /b as indicated by the term: Life. b And if /b the wife mentioned in this verse is allegorical, and b it is the Torah, /b then one should explain the verse in the following manner: b Just as he is obligated to teach him Torah, so too, he is obligated to teach him a trade. /b ,§ The i baraita /i adds: b And some say /b that a father is b also /b obligated b to teach /b his son b to swim in a river. /b The Gemara asks: b What is the reason /b for this? b It is /b necessary for b his life, /b i.e., this is potentially a lifesaving skill.,§ The i baraita /i further teaches that b Rabbi Yehuda says: Any /b father b who does not teach /b his son b a trade teaches him banditry. /b The Gemara asks: Can it b enter your mind /b that he actually teaches him b banditry? Rather, /b the i baraita /i means that it is b as though he taught him banditry. /b ,The Gemara asks: b What is /b the difference b between /b the opinion of the first i tanna /i and that of Rabbi Yehuda? Both state that a father must teach his son a trade. The Gemara answers: b There is /b a difference b between them /b in a case b where /b the father b teaches him /b to engage in b business. /b According to the first i tanna /i this is sufficient, whereas Rabbi Yehuda maintains that he must teach him an actual trade.,§ The mishna teaches: With regard to b all mitzvot of a father with regard to his son, /b both men and women are obligated to perform them. The Gemara inquires: b What /b is the meaning of the expression: b All mitzvot of a father with regard to his son? If we say /b that this is referring to b all of the mitzvot that a father is required to perform for his son, /b are b women obligated /b in these? b But isn’t it taught /b in a i baraita /i : b A father is obligated with regard to his son to circumcise him, and to redeem him? /b This indicates that b his father, yes, /b he is obligated to do these, but b his mother, no, /b she is not obligated to perform these mitzvot for her son., b Rav Yehuda said /b that b this is what /b the mishna b is saying: /b With regard to b each mitzva /b for b the father that is incumbent upon the son to perform for his father, both men and women are obligated /b in them. The Gemara comments: b We /b already b learned this, as the Sages taught /b in a i baraita /i , with regard to the verse: b “A man /b shall fear [ i tira’u /i ] his mother and his father” (Leviticus 19:3). b I have /b derived b only /b that b a man /b is obligated in this mitzva; b from where /b do I derive that b a woman /b is also obligated? b When it says /b in the same verse: b “A man shall fear [ i tira’u /i ] his mother and his father” /b (Leviticus 19:3), employing the plural form of the verb, this indicates that b there are two /b that are obligated b here, /b both a man and a woman., b If so, /b that both of them are obligated, b what /b is the meaning when b the verse states: “Man”? /b In the case of b a man, /b it is b in his power to perform /b this mitzva; whereas with regard to b a woman, /b it is b not /b always b in her power to perform /b this mitzva, b because she is under the authority of another /b person, i.e., her husband. As she is obligated to her husband to maintain her household, she is not always able to find time for her parents. b Rav Idi bar Avin says /b that b Rav says: /b Consequently, if a woman b is divorced, /b then b both of them, /b a daughter and a son, are b equal /b with regard to honoring and fearing their father and mother., b The Sages taught /b that b it is stated: “Honor your father and your mother” /b (Exodus 20:11), b and it is stated: “Honor the Lord with your wealth” /b (Proverbs 3:9). In this manner, b the verse equates the honor of one’s father and mother to the honor of the Omnipresent, /b as the term “honor” is used in both cases.,Similarly, b it is stated: “A man shall fear his mother and his father” /b (Leviticus 19:3), b and it is stated: “You shall fear the Lord your God and Him you shall serve” /b (Deuteronomy 6:13). b The verse equates the fear of one’s father and mother to the fear of the Omnipresent. /b ,Likewise, b it is stated: “He who curses his father or his mother shall be put to death” /b (Exodus 21:17), b and it is stated: “Whoever curses his God shall bear his sin” /b (Leviticus 24:15). b The verse equates the blessing, /b a euphemism for cursing, b of /b one’s b father and mother to the blessing of the Omnipresent. But with regard to striking, /b i.e., with regard to the i halakha /i that one who strikes his father or mother is liable to receive court-imposed capital punishment, b it is certainly not possible /b to say the same concerning the Holy One, Blessed be He., b And so /b too, the equating of one’s attitude toward his parents to his attitude toward God is b a logical derivation, as the three of them are partners in his /b creation. As b the Sages taught: There are three partners in /b the forming of b a person: The Holy One, Blessed be He, /b who provides the soul, b and his father and his mother. When a person honors his father and mother, the Holy One, Blessed be He, says: I ascribe /b credit b to them as if I dwelt between them and they honor Me /b as well., b It is taught /b in a i baraita /i that b Rabbi /b Yehuda HaNasi b says: It is revealed and known before the One Who spoke and the world came into being that a son honors his mother more than /b he honors b his father, because /b |
|
108. Eusebius of Caesarea, Ecclesiastical History, 3.25.1-3.25.7, 4.26.13-4.26.14, 6.17, 6.25, 7.32.19 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •book of the watchers, and the epistle of jude •genesis, and book of the watchers •book of the watchers, circulation and transmission of •book of the watchers, quotations and allusions to Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 134, 145, 148, 198, 204, 217 | 3.25.1. Since we are dealing with this subject it is proper to sum up the writings of the New Testament which have been already mentioned. First then must be put the holy quaternion of the Gospels; following them the Acts of the Apostles. 3.25.2. After this must be reckoned the epistles of Paul; next in order the extant former epistle of John, and likewise the epistle of Peter, must be maintained. After them is to be placed, if it really seem proper, the Apocalypse of John, concerning which we shall give the different opinions at the proper time. These then belong among the accepted writings. 3.25.3. Among the disputed writings, which are nevertheless recognized by many, are extant the so-called epistle of James and that of Jude, also the second epistle of Peter, and those that are called the whether they belong to the evangelist or to another person of the same name. 3.25.4. Among the rejected writings must be reckoned also the Acts of Paul, and the so-called Shepherd, and the Apocalypse of Peter, and in addition to these the extant epistle of Barnabas, and the so-called Teachings of the Apostles; and besides, as I said, the Apocalypse of John, if it seem proper, which some, as I said, reject, but which others class with the accepted books. 3.25.5. And among these some have placed also the Gospel according to the Hebrews, with which those of the Hebrews that have accepted Christ are especially delighted. And all these may be reckoned among the disputed books. 3.25.6. But we have nevertheless felt compelled to give a catalogue of these also, distinguishing those works which according to ecclesiastical tradition are true and genuine and commonly accepted, from those others which, although not canonical but disputed, are yet at the same time known to most ecclesiastical writers — we have felt compelled to give this catalogue in order that we might be able to know both these works and those that are cited by the heretics under the name of the apostles, including, for instance, such books as the Gospels of Peter, of Thomas, of Matthias, or of any others besides them, and the Acts of Andrew and John and the other apostles, which no one belonging to the succession of ecclesiastical writers has deemed worthy of mention in his writings. 3.25.7. And further, the character of the style is at variance with apostolic usage, and both the thoughts and the purpose of the things that are related in them are so completely out of accord with true orthodoxy that they clearly show themselves to be the fictions of heretics. Wherefore they are not to be placed even among the rejected writings, but are all of them to be cast aside as absurd and impious.Let us now proceed with our history. 4.26.13. Melito to his brother Onesimus, greeting: Since you have often, in your zeal for the word, expressed a wish to have extracts made from the Law and the Prophets concerning the Saviour and concerning our entire faith, and has also desired to have an accurate statement of the ancient book, as regards their number and their order, I have endeavored to perform the task, knowing your zeal for the faith, and your desire to gain information in regard to the word, and knowing that you, in your yearning after God, esteem these things above all else, struggling to attain eternal salvation. 4.26.14. Accordingly when I went East and came to the place where these things were preached and done, I learned accurately the books of the Old Testament, and send them to you as written below. Their names are as follows: of Moses, five books: Genesis, Exodus, Numbers, Leviticus, Deuteronomy; Jesus Nave, Judges, Ruth; of Kings, four books; of Chronicles, two; the Psalms of David, the Proverbs of Solomon, Wisdom also, Ecclesiastes, Song of Songs, Job; of Prophets, Isaiah, Jeremiah; of the twelve prophets, one book ; Daniel, Ezekiel, Esdras. From which also I have made the extracts, dividing them into six books. Such are the words of Melito. 7.32.19. I know that many other things have been said by them, some of them probable, and some approaching absolute demonstration, by which they endeavor to prove that it is altogether necessary to keep the passover and the feast of unleavened bread after the equinox. But I refrain from demanding this sort of demonstration for matters from which the veil of the Mosaic law has been removed, so that now at length with uncovered face we continually behold as in a glass Christ and the teachings and sufferings of Christ. But that with the Hebrews the first month was near the equinox, the teachings also of the Book of Enoch show. |
|
109. Origen, On First Principles, 1.3.3, 4.4.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •book of the watchers, circulation and transmission of •book of the watchers, quotations and allusions to •book of the watchers, textual identity of •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 20, 148, 152, 197 | 1.3.3. That all things were created by God, and that there is no creature which exists but has derived from Him its being, is established from many declarations of Scripture; those assertions being refuted and rejected which are falsely alleged by some respecting the existence either of a matter co-eternal with God, or of unbegotten souls, in which they would have it that God implanted not so much the power of existence, as equality and order. For even in that little treatise called The Pastor or Angel of Repentance, composed by Hermas, we have the following: First of all, believe that there is one God who created and arranged all things; who, when nothing formerly existed, caused all things to be; who Himself contains all things, but Himself is contained by none. And in the Book of Enoch also we have similar descriptions. But up to the present time we have been able to find no statement in holy Scripture in which the Holy Spirit could be said to be made or created, not even in the way in which we have shown above that the divine wisdom is spoken of by Solomon, or in which those expressions which we have discussed are to be understood of the life, or the word, or the other appellations of the Son of God. The Spirit of God, therefore, which was borne upon the waters, as is written in the beginning of the creation of the world, is, I am of opinion, no other than the Holy Spirit, so far as I can understand; as indeed we have shown in our exposition of the passages themselves, not according to the historical, but according to the spiritual method of interpretation. |
|
| 110. Origen, Homilies On Numbers, 28 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •book of the watchers, and hekhalot literature •book of the watchers, and the epistle of jude •book of the watchers, circulation and transmission of •book of the watchers, quotations and allusions to •book of the watchers, textual identity of •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 15, 20, 148 |
| 111. Origen, Homilies On Leviticus, 5.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 124 |
| 112. Origen, On Jeremiah (Homilies 1-11), 12.13 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •book of the watchers, quotations and allusions to •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 194 |
| 113. Cyprian, De Idolorum Vanitate Liber, 6 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 175 |
| 114. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 215, 216, 235, 263 |
| 115. Iamblichus, Concerning The Mysteries, 8.5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 93 |
| 116. Pseudo Clementine Literature, Recognitiones (E Pseudocaesario), 1.29, 4.26-4.27 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 128 |
| 117. Origen, Commentary On Matthew, 79 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •book of the watchers, quotations and allusions to •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 194 |
118. Origen, Commentary On John, 6.25 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •book of the watchers, circulation and transmission of •book of the watchers, quotations and allusions to •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 148, 197 | 6.25. Let us look at the words of the Gospel now before us. Jordan means their going down. The name Jared is etymologically akin to it, if I may say so; it also yields the meaning going down; for Jared was born to Maleleel, as it is written in the Book of Enoch- if any one cares to accept that book as sacred - in the days when the sons of God came down to the daughters of men. Under this descent some have supposed that there is an enigmatical reference to the descent of souls into bodies, taking the phrase daughters of men as a tropical expression for this earthly tabernacle. Should this be so, what river will their going down be, to which one must come to be purified, a river going down, not with its own descent, but theirs, that, namely, of men, what but our Saviour who separates those who received their lots from Moses from those who obtained their own portions through Jesus (Joshua)? His current, flowing in the descending stream, makes glad, as we find in the Psalms, the city of God, not the visible Jerusalem - for it has no river beside it - but the blameless Church of God, built on the foundation of the Apostles and Prophets, Christ Jesus our Lord being the chief corner-stone. Under the Jordan, accordingly, we have to understand the Word of God who became flesh and tabernacled among us, Jesus who gives us as our inheritance the humanity which He assumed, for that is the head corner-stone, which being taken up into the deity of the Son of God, is washed by being so assumed, and then receives into itself the pure and guileless dove of the Spirit, bound to it and no longer able to fly away from it. For Upon whomsoever, we read, you shall see the Spirit descending and abiding upon Him, the same is He that baptizes with the Holy Spirit. Hence, he who receives the Spirit abiding on Jesus Himself is able to baptize those who come to him in that abiding Spirit. But John baptizes beyond Jordan, in the regions verging on the outside of Jud a, in Bethabara, being the forerunner of Him who came to call not the righteous but sinners, and who taught that the whole have no need of a physician, but they that are sick. For it is for forgiveness of sins that this washing is given. |
|
119. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 216, 235, 252, 254, 263| 67b. דכתיב (ויקרא טז, כב) במדבר ומאן דאמר אסורין דכתיב (ויקרא טז, כב) גזירה,ומאן דאמר אסורין האי מדבר מאי עביד ליה מיבעי ליה לכדתניא (ויקרא טז, י) המדברה (ויקרא טז, י) המדברה (ויקרא טז, כב) במדבר לרבות נוב וגבעון שילה ובית עולמים,ואידך האי גזירה מאי עביד ליה מיבעי ליה לכדתניא גזירה אין גזירה אלא חתוכה דבר אחר אין גזירה אלא דבר המתגזר ויורד,דבר אחר גזירה שמא תאמר מעשה תהו הוא ת"ל אני ה' אני ה' גזרתיו ואין לך רשות להרהר בהן,אמר רבא מסתברא כמאן דאמר מותרין לא אמרה תורה שלח לתקלה,תנו רבנן עזאזל שיהא עז וקשה יכול בישוב ת"ל במדבר ומנין שבצוק ת"ל גזירה תניא אידך עזאזל קשה שבהרים וכן הוא אומר (יחזקאל יז, יג) ואת אילי הארץ לקח,תנא דבי ר' ישמעאל עזאזל שמכפר על מעשה עוזא ועזאל,ת"ר (ויקרא יח, ד) את משפטי תעשו דברים שאלמלא (לא) נכתבו דין הוא שיכתבו ואלו הן עבודת כוכבים וגלוי עריות ושפיכות דמים וגזל וברכת השם,את חוקותי תשמרו דברים שהשטן משיב עליהן ואלו הן אכילת חזיר ולבישת שעטנז וחליצת יבמה וטהרת מצורע ושעיר המשתלח ושמא תאמר מעשה תוהו הם ת"ל (ויקרא יח, ל) אני ה' אני ה' חקקתיו ואין לך רשות להרהר בהן,אימתי מטמא בגדים ת"ר המשלח מטמא בגדים ואין השולח את המשלח מטמא בגדים,יכול משיצא חוץ לחומת עזרה ת"ל המשלח אי המשלח יכול עד שיגיע לצוק תלמוד לומר והמשלח הא כיצד משיצא חוץ לחומת ירושלים דברי ר' יהודה,רבי יוסי אומר עזאזל וכבס עד שהגיע לצוק ר' שמעון אומר (ויקרא טז, כו) והמשלח את השעיר לעזאזל יכבס בגדיו זורקו בבת ראש ומטמא בגדים, big strongמתני׳ /strong /big בא לו אצל פר ושעיר הנשרפין קרען והוציא את אימוריהן נתנן במגיס והקטירן על גבי המזבח,קלען במקלעות והוציאן לבית השריפה ומאימתי מטמאין בגדים משיצאו חוץ לחומת העזרה ר' שמעון אומר משיצית האור ברובן, big strongגמ׳ /strong /big והקטירן סלקא דעתך אלא אימא להקטירן על גבי מזבח,קלען במקלעות אמר רבי יוחנן כמין קליעה תנא לא היה מנתחן ניתוח בשר עולה אלא עור על גבי בשר מנא הני מילי דתניא רבי אומר נאמר כאן עור ובשר ופרש ונאמר להלן (ויקרא טז, כז) עור ובשר ופרש | 67b. established his opinion based on a verse, b as it is written: /b “And the goat shall bear upon it all their iniquities to a land which is cut off; and he shall let go the goat b in the wilderness” /b (Leviticus 16:22). The concluding phrase, “in the wilderness,” is unnecessary, and indicates that the goat shall be available for anyone to use, similar to a wilderness. b And the one /b who b said /b they b are prohibited /b based his opinion on the same verse, b as it is written, “cut off” [ i gezeira /i ], /b which indicates a prohibition.,The Gemara asks: b And the one /b who b said /b they b are prohibited, what does he do /b with b this /b term b wilderness, /b i.e., what does he derive from it? The Gemara answers: b He needs it for that which was taught /b in a i baraita /i : There are three expressions used to describe the location of the procedure with the scapegoat: b “Into the wilderness” /b (Leviticus 16:10), b “into the wilderness” /b (Leviticus 16:21), and b “in the wilderness” /b (Leviticus 16:22), b to include Nov and Givon /b and b Shiloh, /b when the Tabernacle was located there, b and the eternal Temple. /b The mitzva of the scapegoat applied during the time periods when communal offerings were sacrificed in any of these locations.,The Gemara asks: b And the other, what does he do with this /b word b i gezeira /i ? /b The Gemara answers: b He needs it for that which was taught /b in a i baraita /i with regard to the word b i gezeira /i : i Gezeira /i /b means b nothing other /b than b cut. /b That is, he must send the goat away to a place cut up by rocks standing upright and sticking out. b Alternatively, i gezeira /i /b is referring to b nothing other /b than b something that breaks apart and falls, /b a reference to the goat, which is torn limb from limb., b Alternatively, /b the word b i gezeira /i /b is written b lest you say /b the procedure of the scapegoat b is a meaningless act, /b since what sanctity and atonement is achieved in sending the goat to Azazel and pushing it from the cliff? Therefore, b the verse states: “I am the Lord” /b (Leviticus 18:5), i.e., b I, the Lord, decreed it [ i gezartiv /i ], and you have no right to question it. /b ,Having clarified the reasoning of each opinion, the Gemara concludes its discussion of whether the limbs of the goat are permitted for benefit. b Rava said: It is reasonable /b to rule b in accordance with the one that said /b the limbs of the goat b are permitted, /b since b the Torah did not say: “And send /b the goat” b to /b cause b mishap. /b Once the man pushes the goat off the cliff, he is no longer responsible for it. Therefore, if it were prohibited to derive benefit from the goat’s remains, the mitzva itself could lead to a mishap if someone were to find the goat’s remains and make use of them.,§ b The Sages taught: /b The word b Azazel /b indicates b that /b the cliff the goat is pushed from b should be rough and hard. /b I b might /b have thought that it may be located b in a settled /b area. Therefore, b the verse states: “In the wilderness.” And from where /b does one derive b that /b the goat is pushed from b a cliff? The verse states “ i gezeira /i ,” /b indicating an area that is sharp, like a cliff. b It was taught in another /b i baraita /i : b Azazel /b is a reference to b the hardest mountain, and so it says: “And the mighty [ i eilei /i ] of the land he took away” /b (Ezekiel 17:13). Azazel is interpreted as i azaz-el /i , with the term i el /i connoting something rough and hard., b The school of Rabbi Yishmael taught: Azazel /b is so called because b it atones for the actions of Uzza and Azael. /b These are the names of “sons of God” who sinned with “daughters of men” (Genesis 6:2) and thereby caused the world to sin during the generation of the Flood.,The Gemara cites another i baraita /i related to the scapegoat. b The Sages taught /b with regard to the verse: b “You shall do My ordices, /b and you shall keep My statutes to follow them, I am the Lord your God” (Leviticus 18:4), that the phrase: My ordices, is a reference to b matters that, /b even b had they not been written, /b it would have been b logical that they be written. They are /b the prohibitions against b idol worship, prohibited sexual relations, bloodshed, theft, and blessing God, /b a euphemism for cursing the Name of God.,The phrase: b And you shall keep my statutes, /b is a reference to b matters that Satan /b and the nations of the world b challenge /b because the reason for these mitzvot are not known. b They are: /b The prohibitions against b eating pork; wearing /b garments that are made from b diverse kinds /b of material, i.e., wool and linen; performing the b i ḥalitza /i /b ceremony with b a i yevama /i , /b a widow who must participate in a levirate marriage or i ḥalitza /i ; b the purification /b ceremony b of the leper; and the scapegoat. And lest you say these /b have no reason and b are meaningless acts, /b therefore b the verse states: “I am the Lord” /b (Leviticus 18:4), to indicate: b I am the Lord, I decreed these /b statutes b and you have no right to doubt them. /b ,§ It was taught in the mishna that the i tanna’im /i disagreed about from b what point the garments /b of the man who leads the scapegoat are b rendered impure. The Sages taught /b in a i baraita /i : b The garments of the one who dispatches /b the goat b are rendered impure, but the garments of the one who dispatches the dispatcher, /b e.g., those who accompany him, b are not rendered impure. /b ,One b might /b have thought that as soon as b he leaves the wall of the /b Temple b courtyard /b he becomes ritually impure. Therefore, b the verse states: “He that dispatched” /b (Leviticus 16:26), to teach that he does not contract impurity until his journey has begun. On the other hand, b if /b the verse had simply stated: b He that dispatched, /b one b might /b have thought he does not become impure b until he reaches the cliff. /b Therefore, b the verse states: “And he that dispatched,” /b with the inclusive term “and.” b How is this /b to be understood? His garments are rendered impure only b when he emerged outside the wall of Jerusalem. /b This is b the statement of Rabbi Yehuda. /b , b Rabbi Yosei says /b that the verse states: “And he that dispatched the goat to b Azazel shall wash” /b (Leviticus 16:26), which indicates that his garments are not rendered impure b until he has reached /b Azazel, i.e., b the cliff. Rabbi Shimon says: /b His garments are rendered impure only when he pushes the goat from the cliff, as it says: b “And he that dispatched the goat to Azazel shall wash his clothes” /b (Leviticus 16:26), to indicate that b he throws it headlong /b and only then, once he has fulfilled the mitzva, b his garments are rendered impure. /b , strong MISHNA: /strong After the High Priest passed the goat to the man tasked with dispatching the goat, b he came next to the bull and the goat that were to be burned. He tore their /b flesh but was not required to cut it into pieces, b and removed the portions /b of the offering consumed on the altar b and placed them in a large bowl [ i magis /i ] and burned them on the altar. /b , b He interwove /b and bound the bull and the goat together b into braids /b as one mass. They were placed in that way upon two poles and carried by four people who b took them out to the place /b designated for b burning, /b outside of Jerusalem. b And at what point do the /b bull and goat b render /b the b garments /b of those who carried them b impure, /b as it is written: “And he who burns them shall wash his garments” (Leviticus 16:28)? They render the garments impure b from /b the moment b that they emerged outside the wall of the /b Temple b courtyard. Rabbi Shimon says: /b They render the garments impure b from /b the moment b that the fire has ignited in most of /b the bull and the goat., strong GEMARA: /strong It was taught in the mishna that the High Priest removed the portions of the offering consumed on the altar and burned them on the altar. The Gemara expresses surprise: b Would it enter your mind /b to say b he burned them? /b He would not burn them right away, since he had to perform other services first. b Rather, say /b that he placed them in a large bowl in order b to burn them on the altar /b later.,It was taught in the mishna that the High Priest b interwove /b and bound the bull and the goat together b into braids /b as one mass before taking them to be burned. b Rabbi Yoḥa said: /b He made them b like a braid, /b whose parts are interwoven. b It was taught: He would not dissect /b the bull and goat in the manner of the b dissection of the flesh of a burnt-offering, /b where the animal is skinned and then cut into parts. b Rather, /b he would leave the b skin on top of the flesh /b and would cut the animal into pieces without skinning it. The Gemara asks: b From where are these matters /b derived? b As it was taught /b in a i baraita /i that b Rabbi /b Yehuda HaNasi b says: It is stated here /b with regard to the bull and goat, b skin and flesh and dung /b (Leviticus 16:27), b and it is stated below, /b with regard to the bull sin-offerings that are burned, b skin and flesh and dung /b (Leviticus 4:11). |
|
120. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 101| 52b. רע כל היום אמר רבי שמעון בן לקיש יצרו של אדם מתגבר עליו בכל יום ומבקש להמיתו שנאמר (תהלים לז, לב) צופה רשע לצדיק ומבקש להמיתו ואלמלא הקב"ה שעוזר לו אינו יכול לו שנאמ' (תהלים לז, לג) ה' לא יעזבנו בידו ולא ירשיענו בהשפטו,תנא דבי רבי ישמעאל אם פגע בך מנוול זה משכהו לבית המדרש אם אבן הוא נימוח אם ברזל הוא מתפוצץ אם אבן הוא נימוח דכתיב (ישעיהו נה, א) הוי כל צמא לכו למים וכתיב (איוב יד, יט) אבנים שחקו מים אם ברזל הוא מתפוצץ דכתיב (ירמיהו כג, כט) הלא כה דברי כאש נאם ה' וכפטיש יפוצץ סלע,א"ר שמואל בר נחמני א"ר יונתן יצר הרע מסיתו לאדם בעוה"ז ומעיד עליו לעולם הבא שנאמר (משלי כט, כא) מפנק מנוער עבדו ואחריתו יהיה מנון שכן באטב"ח של ר' חייא קורין לסהדה מנון,רב הונא רמי כתיב (הושע ד, יב) כי רוח זנונים התעה וכתיב (הושע ה, ד) בקרבם בתחלה התעם ולבסוף בקרבם,אמר רבא בתחלה קראו הלך ולבסוף קראו אורח ולבסוף קראו איש שנאמר (שמואל ב יב, ד) ויבא הלך לאיש העשיר ויחמול לקחת מצאנו ומבקרו לעשות לאורח וכתיב ויקח את כבשת האיש הרש ויעשה לאיש הבא אליו,אמר רבי יוחנן אבר קטן יש לו לאדם מרעיבו שבע משביעו רעב שנאמר (הושע יג, ו) כמרעיתם וישבעו וגו',אמר רב חנא בר אחא אמרי בי רב ארבעה מתחרט עליהן הקב"ה שבראם ואלו הן גלות כשדים וישמעאלים ויצר הרע גלות דכתיב (ישעיהו נב, ה) ועתה מה לי פה נאם ה' כי לקח עמי חנם וגו' כשדים דכתיב (ישעיהו כג, יג) הן ארץ כשדים זה העם לא היה,ישמעאלים דכתיב (איוב יב, ו) ישליו אהלים לשודדים ובטוחות למרגיזי אל לאשר הביא אלוה בידו יצר הרע דכתיב (מיכה ד, ו) ואשר הרעתי,אמר רבי יוחנן אלמלא שלש מקראות הללו נתמוטטו רגליהם של שונאיהן של ישראל חד דכתיב ואשר הרעתי וחד דכתיב (ירמיהו יח, ו) הנה כחומר ביד היוצר כן אתם וגו' ואידך (יחזקאל לו, כו) והסרתי את לב האבן מבשרכם ונתתי לכם לב בשר,רב פפא אמר אף מהאי נמי (יחזקאל לו, כז) ואת רוחי אתן בקרבכם וגו',(זכריה ב, ג) ויראני ה' ארבעה חרשים מאן נינהו ארבעה חרשים אמר רב חנא בר ביזנא אמר רבי שמעון חסידא משיח בן דוד ומשיח בן יוסף ואליהו וכהן צדק מתיב רב ששת אי הכי היינו דכתיב (זכריה ב, ד) ויאמר אלי אלה הקרנות אשר זרו את יהודה הני לשובה אתו,א"ל שפיל לסיפיה דקרא ויבואו אלה להחריד אותם לידות את קרנות הגוים הנושאים קרן אל ארץ יהודה לזרותה וגו' א"ל בהדי חנא באגדתא למה לי,(מיכה ה, ד) והיה זה שלום אשור כי יבא בארצנו וכי ידרוך בארמנותינו והקמנו עליו שבעה רועים ושמנה נסיכי אדם מאן נינהו שבעה רועים דוד באמצע אדם שת ומתושלח מימינו אברהם יעקב ומשה בשמאלו ומאן נינהו שמנה נסיכי אדם ישי ושאול ושמואל עמוס וצפניה צדקיה ומשיח ואליהו:,ארבעה סולמות כו': תנא גובהה של מנורה חמשים אמה (כו'): וארבעה ילדים של פרחי כהונה ובידיהם כדי שמן של מאה ועשרים לוג: איבעיא להו מאה ועשרים לוג כולהו או דלמא לכל חד וחד תא שמע ובידיהם כדי שמן של שלשים שלשים לוג שהם כולם מאה ועשרים לוג,תנא והן משובחין היו יותר מבנה של מרתא בת בייתוס אמרו על בנה של מרתא בת בייתוס שהיה נוטל שתי יריכות של שור הגדול שלקוח באלף זוז ומהלך עקב בצד גודל ולא הניחוהו אחיו הכהנים לעשות כן משום (משלי יד, כח) ברב עם הדרת מלך,מאי משובחים אילימא משום יוקרא הני יקירי טפי אלא התם כבש ומרובע ולא זקיף הכא סולמות וזקיף טובא:,ולא היה חצר בירושלים: תנא | 52b. b evil all day” /b (Genesis 6:5). All day long his thoughts and desires are for evil. b Rabbi Shimon ben Lakish said: A person’s /b evil b inclination overcomes him each day and seeks to kill him, as it stated: “The wicked watches the righteous and seeks to kill him” /b (Psalms 37:32); the wicked here is referring to the wickedness inside one’s heart. b And if not for the Holy One, Blessed be He, Who assists /b him with the good inclination, b he would not overcome it, as it is stated: “The Lord will not leave him in his hand, nor suffer him to be condemned when he is judged” /b (Psalms 37:33)., b The school of Rabbi Yishmael taught: If this scoundrel, /b the evil inclination, b accosted you, /b seeking to tempt you to sin, b drag it to the study hall /b and study Torah. b If it is /b like b a stone, it will be dissolved /b by the Torah. b If it is /b like b iron, it will be shattered. /b The Gemara elaborates: b If it is /b like b stone, it will be dissolved, as it is written: “Ho, everyone who is thirsty, come you for the water” /b (Isaiah 55:1), water in this context meaning Torah; b and it is written: “Stones were worn by water” /b (Job 14:19). b If it is /b like b iron, it will be shattered, as it is written: “Is not My word like fire, says the Lord; and like a hammer that shatters rock” /b (Jeremiah 23:29)., b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yoḥa said: The evil inclination incites a person /b to sin b in this world, and /b then b testifies against him in the next world, as it is stated: “He that delicately brings up his servant from a child shall have him become a master [ i manon /i ] at the last” /b (Proverbs 29:21). Initially, in one’s youth, the evil inclination, which should have been enslaved to him, takes control of him and causes him to sin. Then, ultimately, that same evil inclination becomes his i manon /i . i Manon /i means witness, b as in Rabbi Ḥiyya’s /b coded alphabet in which b i alef /i /b and b i tet /i /b and b i beit /i /b and b i ḥet /i , /b etc., are interchanged. b Witness /b [ b i sahada /i /b ] b is called i manon /i . /b The letters i mem /i and i samekh /i , i nun /i and i heh /i , and i vav /i and i dalet /i are interchanged with other letters., b Rav Huna raised a contradiction /b between two verses. b It is written: “For the spirit of harlotry caused /b them b to err” /b (Hosea 4:12), indicating that this spirit was a temporary phenomenon and not an integral part of their persona. b And it is /b also b written: /b “For the spirit of harlotry b is within them” /b (Hosea 5:4), indicating that it is an integral part of their persona. The Gemara explains: b Initially, it causes them to err /b from without, b and ultimately, /b it is from b within them. /b , b Rava said: Initially, /b the verse b called /b the evil inclination b a traveler /b coming from afar. b Subsequently, /b the verse b calls it a guest, /b as one welcomes it. b Ultimately, /b the verse b calls it man, /b indicating significance, as it became the homeowner. b As it is stated /b in the parable of the poor man’s lamb that Nathan the prophet said to David: b “And there came a traveler to the rich man, and he was reluctant to take of his own flock and of his own herd, to prepare for the guest” /b (II Samuel 12:4). b And it is written /b in the same verse: b “And he took the poor man’s lamb, and prepared it for the man that was come to him.” /b In other words, the evil inclination that began as a traveler gradually rose in prominence., b Rabbi Yoḥa said: A man has a small organ /b used in sexual relations. b If he starves /b the organ, and does not overindulge, it b is satiated; /b however, b if he satiates /b the organ and overindulges in sexual relations, it b is starving, /b and desires more, b as it is stated: “When they were fed, they became full, /b they were filled, and their heart was exalted; therefore have they forgotten Me” (Hosea 13:6)., b Rav Ḥana bar Aḥa said /b that the Sages b in the school of Rav say: /b There are b four /b creations that b the Holy One, Blessed be He, /b created, yet He, as it were, b regrets that He created them, /b as they do more harm than good. b And these are they: Exile, Chaldeans, and Ishmaelites, and the evil inclination. Exile, as it is written: “Now therefore, for what am I here, says the Lord, seeing that My people is taken away for naught” /b (Isaiah 52:5). God Himself is asking: For what am I here? b Chaldeans, as it is written: “Behold the land of the Chaldeans, this is the people that was not” /b (Isaiah 23:13), meaning, if only they never were., b Ishmaelites, as it is written: “The tents of robbers prosper, and they that provoke God are secure, in whatsoever God brings with His hand” /b (Job 12:6). God brought upon Himself these Arabs that dwell in the deserts in tents. b The evil inclination, as it is written: /b “On that day, says the Lord, will I assemble her that is lame, and I will gather her that is driven away, b and her that I corrupted” /b (Micah 4:6). God is saying that He created the evil inclination that led the people to sin and to be cast into exile., b Rabbi Yoḥa said: Were it not for these three verses /b that follow that indicate that God controls people’s hearts, b the legs of the enemies of /b the b Jewish people, /b a euphemism for the Jewish people themselves, b would have collapsed, /b unable to withstand the repercussions of their sins. b One, as it is written: “And her that I corrupted,” /b indicating God’s regret for doing so. b And one, as it is written: “Behold, as the clay in the potter’s hand, so are you /b in My hand, O house of Israel” (Jeremiah 18:6). b And the other /b verse: b “And I will take away the heart of stone out of your flesh, and I will give you a heart of flesh” /b (Ezekiel 36:26), indicating that the matter is not solely in human hands, but in the hands of God as well., b Rav Pappa said: /b It is derived b from this /b verse b as well: “And I will put My spirit within you, /b and cause you to walk in My statutes, and you shall keep My ordices, and do them” (Ezekiel 36:27).,§ Apropos the end of days, the Gemara cites another verse and interprets it homiletically. It is stated: b “The Lord then showed me four craftsmen” /b (Zechariah 2:3). b Who are these four craftsmen? Rav Ḥana bar Bizna said /b that b Rabbi Shimon Ḥasida said: /b They are b Messiah ben David, Messiah ben Yosef, Elijah, and the righteous /b High b Priest, /b who will serve in the Messianic era. b Rav Sheshet raised an objection: If so, /b if that is the identity of the four craftsmen, then b that which is written /b in the previous verse: b “And he said to me: These are the horns that scattered Judea” /b (Zechariah 2:4), is difficult; b these /b four in the first verse b are coming for their enemies, /b and are not redeemers.,Rav Ḥana b said to /b Rav Sheshet: b Go to the end of the verse: “These then are come to frighten them, to cast down the horns of the nations, which lifted up /b their b horn against the land of Judah to scatter it.” /b This indicates that the horns refer to the nations that exiled the Jewish people and that the four craftsmen will hurl those horns aside. Rav Sheshet b said to him: Why /b should b I /b disagree b with /b Rav b Ḥana in /b matters of b i aggada /i , /b where he is more expert than I, and I cannot prevail?,The Gemara continues homiletically interpreting verses that relate to the end of days. It is stated: b “And this shall be peace: When the Assyrian shall come into our land, and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight princes among men” /b (Micah 5:4). The Gemara asks: b Who are these seven shepherds? /b The Gemara explains: b David /b is b in the middle; Adam, Seth, and Methuselah are to his right; Abraham, Jacob, and Moses are to his left. And who are the eight princes among men? /b They are b Yishai, Saul, Samuel, Amos, Zephania, Zedekiah, Messiah, and Elijah. /b ,§ The mishna continues: b And there were four ladders /b for each pole. One of the Sages b taught: The height of the candelabrum /b upon the pole b is fifty cubits. And /b there were b four children from the priesthood trainees /b holding b and in their hands jugs of oil /b with a capacity b of 120 i log /i /b of oil. b A dilemma was raised: /b Was it b 120 i log /i altogether, or perhaps each and every /b child carried that amount? b Come /b and b hear /b proof from this i baraita /i : b And in their hands /b were b jugs of oil, each /b with a capacity b of thirty i log /i , that were all /b together b 120 i log /i . /b ,One of the Sages b taught: And these /b young priests who held the pitchers b were superior /b in strength b to the son of Marta, daughter of Baitos, /b who was a priest renowned for his might. b They said about the son of Marta, daughter of Baitos, that he would take two thighs of a large bull /b that was so large b that /b it would be b purchased for one thousand i zuz /i , and walk /b up the ramp in small steps, b heel to toe, /b without hurrying, due to his strength. However, b his brethren the priests would not allow him do so, due to /b the principle: b “In the multitude of people is the King’s glory” /b (Proverbs 14:28). The more priests engaged in the Temple service, the greater glory for God. Therefore, it is preferable for the thighs to be carried to the altar by multiple priests.,The Gemara asks: In b what /b sense were these young priests b superior? If we say it is due to the weight /b of the pitchers that they carried, b these /b two b thighs are heavier /b than the thirty i log /i of oil. The Gemara answers: b Rather, /b the difference is that b there, /b in the case of the son of Marta, he walked on a b ramp /b that was wide, b and /b with a moderate gradient of only one cubit every b four /b cubits of length, b and /b it is b not steep; here /b they climbed b ladders, and /b those are b very steep. /b ,§ The mishna continues: b And there was not a courtyard in Jerusalem /b that was not illuminated from the light of the Place of the Drawing of the Water. One of the Sages b taught: /b |
|
121. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 134| 13b. ושימש תלמידי חכמים הרבה מפני מה מת בחצי ימיו ולא היה אדם מחזירה דבר פעם אחת נתארחתי אצלה והיתה מסיחה כל אותו מאורע ואמרתי לה בתי בימי נדותך מה הוא אצלך אמרה לי חס ושלום אפי' באצבע קטנה לא נגע [בי] בימי לבוניך מהו אצלך אכל עמי ושתה עמי וישן עמי בקירוב בשר ולא עלתה דעתו על דבר אחר ואמרתי לה ברוך המקום שהרגו שלא נשא פנים לתורה שהרי אמרה תורה (ויקרא יח, יט) ואל אשה בנדת טומאתה לא תקרב כי אתא רב דימי אמר מטה חדא הואי במערבא אמרי אמר רב יצחק בר יוסף סינר מפסיק בינו לבינה:, big strongמתני׳ /strong /big ואלו מן ההלכות שאמרו בעליית חנניה בן חזקיה בן גרון שעלו לבקרו נמנו ורבו ב"ש על ב"ה וי"ח דברים גזרו בו ביום:, big strongגמ׳ /strong /big א"ל אביי לרב יוסף אלו תנן או ואלו תנן ואלו תנן הני דאמרן או אלו תנן דבעינן למימר קמן תא שמע אין פולין לאור הנר ואין קורין לאור הנר ואלו מן ההלכות שאמרו בעליית חנניה בן חזקיה בן גרון ש"מ ואלו תנן ש"מ:,ת"ר מי כתב מגילת תענית אמרו חנניה בן חזקיה וסיעתו שהיו מחבבין את הצרות,אמר רשב"ג אף אנו מחבבין את הצרות אבל מה נעשה שאם באנו לכתוב אין אנו מספיקין,ד"א אין שוטה נפגע,ד"א אין בשר המת מרגיש באיזמל איני והאמר רב יצחק קשה רימה למת כמחט בבשר החי שנא' (איוב יד, כב) אך בשרו עליו יכאב ונפשו עליו תאבל אימא אין בשר המת שבחי מרגיש באיזמל,אמר רב יהודה אמר רב ברם זכור אותו האיש לטוב וחנניה בן חזקיה שמו שאלמלא הוא נגנז ספר יחזקאל שהיו דבריו סותרין דברי תורה מה עשה העלו לו ג' מאות גרבי שמן וישב בעלייה ודרשן:,ושמנה עשר דבר גזרו: מאי נינהו שמנה עשר דבר דתנן אלו פוסלין את התרומה האוכל אוכל ראשון והאוכל אוכל שני והשותה משקין טמאין והבא ראשו ורובו במים שאובין וטהור שנפלו על ראשו ורובו שלשה לוגין מים שאובין והספר והידים והטבול יום והאוכלים והכלים שנטמאו במשקין,מאן תנא האוכל אוכל ראשון והאוכל אוכל שני מפסל פסלי טמויי | 13b. b and served Torah scholars extensively, why did he die at half his days? /b Where is the length of days promised him in the verse? b No one would respond to her /b astonishment b at all. /b Eliyahu said: b One time I was a guest in her /b house, b and she was relating that entire event /b with regard to the death of her husband. b And I said to her: My daughter, during the period of your menstruation, how /b did b he /b act b toward you? She said to me: Heaven forbid, he did not touch me even with /b his b little finger. /b And I asked her: b In the days of your white /b garments, after the menstrual flow ended, and you were just counting clean days, b how did he act toward you /b then? She said to me: b He ate with me, and drank with me, and slept with me with bodily contact and, /b however, b it did not enter his mind about something else, /b i.e., conjugal relations. b And I said to her: Blessed is the Omnipresent who killed him /b for this sin, b as /b your husband b did not show respect to the Torah. The Torah said: “And to a woman in the separation of her impurity you should not approach” /b (Leviticus 18:19), even mere affectionate contact is prohibited. The Gemara relates that b when Rav Dimi came /b from Eretz Yisrael to Babylonia, b he said: /b That student did not actually sleep with her with bodily contact; rather, b it was /b in b one bed /b that they slept without contact. b In the West, /b in Eretz Yisrael, b they say /b that b Rav Yitzḥak bar Yosef said: /b When they would sleep together in one bed, she wore b a belt [ i sinar /i ] /b from the waist down that b would separate between him and her. /b Nevertheless, since the matter is prohibited, that student was punished., strong MISHNA: /strong b And these are among the i halakhot /i that /b the Sages, b who went up to visit him, said in the upper story of Ḥaya ben Ḥizkiya ben Garon. /b The precise nature of these i halakhot /i will be explained in the Gemara. These i halakhot /i are considered one unit because they share a distinctive element. Since many Sages were there, among them most of the generation’s Torah scholars in Eretz Yisrael, they engaged in discussion of various i halakhot /i of the Torah. It turned out that when the people expressing opinions b were counted, /b the students of b Beit Shammai outnumbered /b the students of b Beit Hillel, and they issued decrees /b with regard to b eighteen matters on that day /b in accordance with the opinion of Beit Shammai., strong GEMARA: /strong With regard to the language that introduces our mishna, b Abaye said to Rav Yosef: Did we learn /b in our mishna: b These are /b among the i halakhot /i , b or did we learn /b in our mishna: b And these are /b among the i halakhot /i ? The difference is significant. b Did we learn: And these, /b and if so, the reference would be to b those that we said /b earlier, i.e., that those i halakhot /i are included in the decrees? b Or did we learn: These, /b and if so the reference would be to b those that we seek to mention below? Come /b and b hear /b a solution to this dilemma from the fact that these matters were taught together in a i baraita /i : b One may not shake /b garments to rid them of lice b by the light of the lamp and one may not read by the light of the lamp; and these are among the i halakhot /i that /b the Sages b said in the attic of Ḥaya ben Ḥizkiya ben Garon. Conclude from this /b that b we learned: And these /b in the mishna, and the reference is to the decrees mentioned earlier., b The Sages taught /b in a i baraita /i with regard to i Megillat Ta’anit /i , which is a list of days of redemption that were established as celebrations for generations: b Who wrote i Megillat Ta’anit /i ? /b This scroll was written by b Ḥaya ben Ḥizkiya /b ben Garon b and his faction, who held dear /b the memory of b the troubles /b that befell Israel and their salvation from them., b Rabban Shimon ben Gamliel said: We also hold dear /b the memory of b the troubles /b from which Israel was saved, b but what can we do? If we came to write /b all the days of that kind, b we would not manage to /b do so, as the troubles that Israel experienced in every generation and era are numerous, and on each day there is an event worthy of commemoration., b Alternatively: /b Why do we not record the days of salvation from troubles? Just as b a crazy person is not hurt, /b as he is not aware of the troubles that befall him, so too, we cannot appreciate the magnitude of the calamities that befall us., b Alternatively: The flesh of a dead person does not feel the scalpel /b [ b i izemel /i /b ] cutting into him, and we, too, are in such a difficult situation that we no longer feel the pains and troubles. With regard to the last analogy, the Gemara asks: b Is that so? Didn’t Rav Yitzḥak say: The /b gnawing of b maggots is as excruciating to the dead as /b the stab of b a needle is to the flesh of the living, /b as b it is stated /b with regard to the dead: b “But his flesh shall hurt him, and his soul mourns over him” /b (Job 14:22)? Rather, b say /b and explain the matter: b The dead flesh /b in parts of the body b of the living person /b that are insensitive to pain b does not feel the scalpel /b that cuts him., b Rav Yehuda said /b that b Rav said: Truly, that man is remembered for the good, and his name is Ḥaya ben Ḥizkiya, as if not for him, the book of Ezekiel would have been suppressed because its contents, /b in many details, b contradict matters of Torah. /b The Sages sought to suppress the book and exclude it from the canon. b What did he, /b Ḥaya ben Ḥizkiya, b do? They brought him three hundred jugs of oil, /b for light and food, b up /b to his upper story, b and he sat /b isolated b in the upper story /b and did not move from there until b he homiletically interpreted /b all of those verses in the book of Ezekiel that seemed contradictory, and resolved the contradictions.,We learned in the mishna that when the Sages went up to the upper story of the house of Ḥaya ben Ḥizkiya ben Garon, they were counted b and issued eighteen decrees /b in accordance with the opinion of Beit Shammai. The Gemara asks: b What are those eighteen matters? /b The Gemara answers: b As we learned /b in a mishna, a list of the decrees that the Sages issued with regard to items whose level of impurity is such that if they come into contact with i teruma /i they disqualify it. By means of that contact, the i teruma /i itself becomes impure, but it does not transmit impurity to other items. b These disqualify i teruma /i : One who eats food /b with b first /b degree ritual impurity status acquired as a result of contact with a primary source of ritual impurity, e.g., a creeping animal; b and one who eats food /b with b second /b degree ritual impurity status acquired as a result of contact with an item with first degree ritual impurity status; b and one who drinks impure liquids /b of any degree of impurity; b and one whose head and most of his /b body b come into drawn water /b after he immersed himself in a ritual bath to purify himself; b and a ritually pure person that three i log /i /b of b drawn water fell on his head and most of his /b body; b and a Torah scroll; and the hands /b of any person who did not purify himself for the purpose of handling i teruma /i ; b and /b one b who immersed himself during the day, /b i.e., one who was impure and immersed himself, and until evening he is not considered completely pure; b and foods and vessels that became impure by /b coming into contact with impure b liquids. /b Contact with any of these disqualifies the i teruma /i . The Gemara seeks to clarify these matters.,The Gemara asks first: b Who is the i tanna /i /b who holds that b one who eats food /b with b first /b degree ritual impurity status, b and one who eats food /b with b second /b degree ritual impurity status, b disqualify /b the i teruma, /i but |
|
122. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 146| 5a. מה חג המצות טעון לינה אף חג הסוכות טעון לינה,והתם מנלן דכתיב (דברים טז, ז) ופנית בבקר והלכת לאהליך,ות"ק ורבי שמעון (בן אלעזר) תשלומין לעצרת מנא להו,נפקא להו מדתני רבה בר שמואל דתני רבה בר שמואל אמרה תורה מנה ימים וקדש חדש מנה ימים וקדש עצרת מה חדש למנויו אף עצרת למנויו,אימא עצרת חד יומא אמר רבא אטו עצרת יומי מנינן שבועי לא מנינן והאמר מר מצוה למימני יומי ומצוה למימני שבועי ועוד חג שבועות כתיב,ופסח בר מיקרב ברגלים הוא פסח זימנא קביעא ליה אי אקרביה אקרביה ואי לא אקרביה אידחי ליה,אמר רב חסדא פסח כדי נסבה,רב ששת אמר מאי פסח שלמי פסח,אי הכי היינו שלמים תנא שלמים הבאין מחמת פסח ותנא שלמים הבאין מחמת עצמן סלקא דעתך אמינא הואיל ומחמת פסח קאתו | 5a. b Just as the festival of Passover requires remaining /b overnight in Jerusalem, and only on the following day may one return home, b so too, the festival of i Sukkot /i requires remaining overnight /b in Jerusalem before returning home.,The Gemara asks: b And there, /b with regard to Passover, b from where do we /b derive this i halakha /i ? The Gemara explains: b As it is written /b about the Paschal offering: “And you shall roast and eat it in the place which the Lord your God shall choose; b and you shall turn in the morning, and go to your tents” /b (Deuteronomy 16:7).,The Gemara asks: b And the first i tanna /i /b of the i baraita /i b and Rabbi Shimon, /b who learn from the verse: “On the festival of Passover, and on the festival of i Shavuot /i , and on the festival of i Sukkot /i ” (Deuteronomy 16:16), that one transgresses the prohibition against delaying only after three Festivals have passed, b from where do they /b derive the i halakha /i that b the i Shavuot /i /b offering b has redress /b for seven days?,The Gemara answers: b They derive it from /b that b which Rabba bar Shmuel taught, as Rabba bar Shmuel taught: The Torah states to count /b the b days, /b as it is stated: “A month of days” (Numbers 11:20), b and /b then b sanctify /b a new b month /b with offerings. b And /b the Torah also said to b count /b the b days /b from Passover, as it is stated: “You shall count fifty days” (Leviticus 23:16), b and /b then b sanctify /b the festival of b i Shavuot /i /b with offerings. b Just as the /b new b month is /b sanctified b for /b the unit of time b by which it is counted, /b i.e., for one day, b so too, i Shavuot /i is /b sanctified b for /b the unit of time b by which it is counted, /b i.e., for one full week, as it is stated: “Seven complete weeks shall there be” (Leviticus 23:15).,The Gemara asks: But if so, b say /b that the b i Shavuot /i /b offering may be redressed for only b one day, /b as i Shavuot /i is determined by a count of fifty days from Passover. How, then, is it known that the i Shavuot /i offering has seven days for redress? b Rava said: Is that to say /b that b we count /b only b days until i Shavuot /i , /b but b we do not /b also b count weeks? But didn’t the Master say: /b It is b a mitzva to count /b fifty b days, and /b it is also b a mitzva to count /b seven b weeks, /b which teaches that the Festival peace-offering brought on b i Shavuot /i /b may be sacrificed for an entire week. b And further, it is written /b in the verse: b “The festival of weeks [ i Shavuot /i ],” /b which teaches that it is a Festival that is established through a count of weeks.,§ It was taught in the i baraita /i that one becomes liable for transgressing the prohibition against delaying if he delays bringing the Paschal lamb. The Gemara expresses its astonishment about this ruling: b But is the Paschal lamb fit to be sacrificed on the /b other b Festivals? The Paschal lamb has a fixed time /b to be brought, on the fourteenth of Nisan; b if one sacrificed it /b then, b he has sacrificed it, but if he did not sacrifice it /b then, b it is excluded /b forever from any use., b Rav Ḥisda said: The Paschal lamb is cited /b here b for no reason [ i kedi /i ]; /b that is to say, the prohibition against delaying is not relevant to the Paschal lamb, and the latter was mentioned in the i baraita /i only because firstborn offerings, animal tithes, and the Paschal lamb are often grouped together., b Rav Sheshet said /b a different explanation: b What is /b meant here by b a Paschal lamb? /b It is b the peace-offering /b that is brought b in place of a Paschal lamb. /b If a lamb that had been set aside to be sacrificed as a Paschal offering was lost, and its owner took another lamb and sacrificed that as his Paschal lamb, and afterward the first animal was found, it must now be brought as a peace-offering. This offering is subject to all the i halakhot /i of the prohibition against delaying.,The Gemara asks: b If so, this is /b the same as the b peace-offerings /b listed earlier, and it is still redundant. The Gemara answers: The i baraita /i b taught /b the i halakha /i with regard to b peace-offerings brought in place of a Paschal lamb, and it /b also b taught /b the i halakha /i with regard to b peace-offerings brought independently. /b The reason for this repetition is that b it might enter your mind to say: Since /b the peace-offerings b are brought in place of a Paschal lamb, /b |
|
| 123. Cyprian, The Dress of Virgins, 13-14 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 180 |
| 124. Origen, Letter To Africanus, 13 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •book of the watchers, and the epistle of jude •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 204, 205 |
125. Anon., Numbers Rabba, 5.3, 9.24, 20.2 (4th cent. CE - 9th cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 211| 5.3. דָּבָר אַחֵר, אַל תַּכְרִיתוּ וגו', הֲדָא הוּא דִכְתִיב (מלכים ב יד, כז): וְלֹא דִבֶּר ה' לִמְחוֹת אֶת שֵׁם יִשְׂרָאֵל מִתַּחַת הַשָּׁמָיִם, אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְבַקֵּשׁ שֶׁיָּמוּת אֶחָד מֵהֶם, רְאֵה מַה כְּתִיב (ישעיה נו, ג): וְאַל יֹאמַר בֶּן הַנֵּכָר וגו', וּמַה עַל בֶּן נֵכָר אָמַרְתִּי שֶׁלֹא לְפָסְלוֹ עַל אַחַת כַּמָּה וְכַמָּה יִשְׂרָאֵל שֶׁהֵם בָּנַי, הֱוֵי: וְלֹא דִּבֶּר ה' לִמְחוֹת וגו'. וְכֵן הַגִּבְעוֹנִים שֶׁהָיוּ גֵּרִים גְּרוּרִים וְלֹא הָיוּ גֵּרֵי אֱמֶת אֶלָּא מִן הַיִּרְאָה נִתְגַּיְּרוּ קִבַּלְתִּי אוֹתָם, וְעַל שֶׁבִּקֵּשׁ שָׁאוּל לְהִזְדַּקֵּק לָהֶם וְהָרַג הַכֹּהֲנִים שֶׁהָיוּ מַסְפִּיקִין מְזוֹנוֹתָן, הֲרַגְתִּיו. וְלֹא עוֹד אֶלָּא שֶׁהֵבֵאתִי שָׁלשׁ שָׁנִים רָעָב בִּשְׁבִילָם, שֶׁנֶּאֱמַר (שמואל ב כא, א): וַיְהִי רָעָב בִּימֵי דָוִד וגו', וּמַה אִם לַגִּבְעוֹנִים שֶׁבָּאוּ אֶצְלְכֶם לֹא פָסַלְתִּי, לְבָנַי אֲנִי פּוֹסֵל, הֱוֵי: וְלֹא דִּבֶּר ה' לִמְחוֹת וגו', וְעַל אַחַת כַּמָּה וְכַמָּה לַלְוִיִּם שֶׁהֵם מְשָׁרְתִים לְפָנַי, הֱוֵי: אַל תַּכְרִיתוּ. אַל תַּכְרִיתוּ, הֲדָא הוּא דִכְתִיב (נחום א, ז): טוֹב ה' לְמָעוֹז בְּיוֹם צָרָה, אֵין מִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּמִדַת בָּשָׂר וָדָם, מֶלֶךְ בָּשָׂר וָדָם שֶׁמָּרְדָה עָלָיו מְדִינָה, הוּא עוֹשֶׂה בָהּ אַנְדְּרוֹלוֹמוּסְיָא וְהוֹרֵג הַטּוֹבִים עִם הָרָעִים, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, בְּשָׁעָה שֶׁהַדּוֹר מַכְעִיס לְפָנָיו הוּא מְמַלֵּט הַצַּדִּיקִים וּמְאַבֵּד לָרְשָׁעִים, חָטָא דּוֹר אֱנוֹשׁ אִבֵּד אוֹתָם, הִצִּיל לַחֲנוֹךְ (בראשית ה, כד): וַיִּתְהַלֵּךְ חֲנוֹךְ, לָמָּה (נחום א, ז): בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ. דּוֹר הַמַּבּוּל הִכְעִיסוּ וְאִבְּדָן וְהִצִּיל לְנֹחַ (בראשית ו, ח): וְנֹחַ מָצָא חֵן בְּעֵינֵי ה', הֱוֵי: בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ. סְדוֹמִיִּים הִכְעִיסוּ וְאִבְּדָם וְהִצִּיל לוֹט, שֶׁנֶּאֱמַר (בראשית יט, כט): וַיְהִי בְּשַׁחֵת ה' אֶת עָרֵי הַכִּכָּר וגו', הֱוֵי: בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ. הֵבִיא חשֶׁךְ עַל הַמִּצְרִיִּים (שמות י, כג): וּלְכָל בְּנֵי יִשְׂרָאֵל הָיָה אוֹר, הֱוֵי: בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ, יָצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם בָּאוּ לַמִּדְבָּר עָשׂוּ אוֹתוֹ מַעֲשֶׂה חוּץ מִשִּׁבְטוֹ שֶׁל לֵוִי, שֶׁנֶּאֱמַר (שמות לב, כו): מִי לַה' אֵלָי וַיֵּאָסְפוּ אֵלָיו כָּל בְּנֵי לֵוִי, מִיָּד עָמַד משֶׁה וְהָרַג לַחוֹטְאִים עַל יְדֵי שֵׁבֶט לֵוִי, שֶׁנֶּאֱמַר (שמות לב, כח): וַיַּעֲשׂוּ בְנֵי לֵוִי כִּדְבַר משֶׁה, וְנָגַף הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֵׂי מַעֲשֵׂה הָעֵגֶל וְלֹא נָגַף שֵׁבֶט לֵוִי, שֶׁנֶּאֱמַר (שמות לב, לה): וַיִּגֹּף ה' וגו', הֱוֵי: בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא שֵׁבֶט לֵוִי חָסוּ בִּי וְקִדְשׁוּ שְׁמִי בָּעֵגֶל, הַדִין הוּא שֶׁאֵדַע אוֹתָם לְטוֹב וְאַצִּילֵם מִצָּרָה, לְפִיכָךְ הִזְהִיר לְמשֶׁה וּלְאַהֲרֹן עַל בְּנֵי קְהָת שֶׁהָיוּ לְוִיִּם שֶׁלֹא יִתְכַּלּוּ בְּמַעֲשֵׂה הָאָרוֹן, הֲדָא הוּא דִכְתִיב: אַל תַּכְרִיתוּ וגו'. 9.24. תָּנֵי (גמרא סוטה ח-ב): הָיָה רַבִּי מֵאִיר אוֹמֵר, מִנַּיִן שֶׁבַּמִּדָּה שֶׁאָדָם מוֹדֵד בָּהּ מוֹדְדִים לוֹ, שֶׁנֶּאֱמַר (ישעיה כז, ח): בְּסַאסְּאָה בְּשַׁלְּחָהּ תְּרִיבֶנָּה, אֵין לִי אֶלָּא דָּבָר שֶׁהוּא סְאָה, מִנַּיִן לַמּוֹדֵד בְּתַרְקַב וַחֲצִי תַרְקַב קַב וַחֲצִי קַב, רֹבַע וַחֲצִי רֹבַע, תּוֹמָן וְעוּכְלָא מִנַּיִן, שֶׁנֶּאֱמַר (ישעיה ט, ד): כִּי כָּל סְאוֹן סֹאֵן בְּרַעַשׁ, רִבָּה כָּאן סְאוֹת הַרְבֵּה: אֵין לִי אֶלָא דָּבָר הַבָּא בַּמִּדָּה, מִנַּיִן שֶׁאֲפִלּוּ פְּרוּטוֹת מִצְטָרְפוֹת לְחֶשְׁבּוֹן גָּדוֹל, תַּלְמוּד לוֹמַר (קהלת ז, כז): אַחַת לְאַחַת לִמְצֹא חֶשְׁבּוֹן, בַּנֹּהַג שֶׁבָּעוֹלָם אָדָם נִכְשַׁל בַּעֲבֵרָה שֶׁחַיָּבִין עָלֶיהָ מִיתָה בִּידֵי שָׁמַיִם, מֵת שׁוֹרוֹ, אָבְדָה תַּרְנְגָלְתּוֹ, אָבְדָה צְלוֹחִיתוֹ, נִכְשַׁל בְּאֶצְבָּעוֹ, הַחֶשְׁבּוֹן מִתְמַצֶּה, אַחַת מִתְאָרְעָה לְאַחַת וְהַחֶשְׁבּוֹן מִתְמַצֶּה. כַּמָּה הוּא מִצּוּי חֶשְׁבּוֹן, עַד אֶחָד. וְכֵן אַתְּ מוֹצֵא בְּסוֹטָה שֶׁבַּמִּדָּה שֶׁמָּדְדָה בָּהּ מוֹדְדִין לָהּ, הִיא עָמְדָה לְפָנָיו כְּדֵי שֶׁתְּהֵא נָאָה בְּעֵינָיו, לְפִיכָךְ כֹּהֵן מַעֲמִידָהּ לִפְנֵי הַכֹּל לְהַרְאוֹת אֶת קְלוֹנָהּ, שֶׁנֶּאֱמַר (במדבר ה, יח): וְהֶעֱמִיד הַכֹּהֵן אֶת הָאִשָּׁה לִפְנֵי ה', זֶה שַׁעַר נִיקָנוֹר. הִיא פֵּרְסָה סוּדְרִין נָאִין עַל רֹאשָׁהּ, לְפִיכָךְ כֹּהֵן נוֹטֵל כִּפָּה מֵעַל רֹאשָׁהּ וְנוֹתְנָהּ תַּחַת כַּפּוֹת רַגְלֶיהָ. הִיא קִשְׁטָה לוֹ פָּנֶיהָ, לְפִיכָךְ פָּנֶיהָ מוֹרִיקוֹת. הִיא כִּחֲלָה לוֹ עֵינֶיהָ, לְפִיכָךְ עֵינֶיהָ בּוֹלְטוֹת. הִיא קָלְעָה לוֹ שְׂעָרָהּ, לְפִיכָךְ כֹּהֵן סוֹתֵר אֶת שְׂעָרָהּ. הִיא הֶרְאֲתָה לוֹ בְּאֶצְבְּעוֹתֶיהָ, לְפִיכָךְ צִפָּרְנֶיהָ נוֹשְׁרוֹת. הִיא חָגְרָה לוֹ בַּצִּלְצוּל, לְפִיכָךְ כֹּהֵן מֵבִיא חֶבֶל הַמִּצְרִי וְקוֹשֵׁר לְמַעְלָה מִדַּדֶּיהָ. הִיא פָּשְׁטָה לוֹ יְרֵכָהּ, לְפִיכָךְ יְרֵכָהּ נוֹפֶלֶת. הִיא קִבַּלְתּוֹ עַל כְּרֵסָהּ, לְפִיכָךְ בִּטְנָהּ צָבָה. הִיא הֶאֱכִילַתּוּ מַעֲדַנֵּי עוֹלָם, לְפִיכָךְ קָרְבָּנָהּ מַאֲכַל בְּהֵמָה. הִיא הִשְׁקַתּוּ יַיִן מְשֻׁבָּח בְּכוֹסוֹת מְשֻׁבָּחוֹת, לְפִיכָךְ כֹּהֵן מַשְׁקָהּ מַיִם הַמָּרִים בְּמַקֵּדָה שֶׁל חֶרֶס. הִיא עָשְׂתָה בַּסֵּתֶר, יוֹשֵׁב בְּסֵתֶר עֶלְיוֹן שָׂם בָּהּ פָּנִים, שֶׁנֶּאֱמַר (איוב כד, טו): וְעֵין נֹאֵף שָׁמְרָה נֶשֶׁף לֵאמֹר לֹא תְשׁוּרֵנִי עָיִן וְסֵתֶר פָּנִים יָשִׂים. דָּבָר אַחֵר, הִיא עָשְׂתָה בַּסֵּתֶר הַמָּקוֹם פִּרְסְמָהּ בַּגָּלוּי, שֶׁנֶּאֱמַר (משלי כו, כו): תִּכַּסֶּה שִׂנְאָה בְּמַשָּׁאוֹן תִּגָּלֶה רָעָתוֹ בְקָהָל, אַנְשֵׁי דוֹר הַמַּבּוּל לֹא נִתְגָּאוּ לִפְנֵי הַמָּקוֹם אֶלָּא מִתּוֹךְ טוֹבָה שֶׁהִשְׁפִּיעַ לָהֶם, שֶׁנֶּאֱמַר (איוב כא, ט יג): בָּתֵּיהֶם שָׁלוֹם מִפָּחַד וגו' שׁוֹרוֹ עִבַּר וגו' יְשַׁלְּחוּ כַצֹּאן עֲוִילֵיהֶם וגו' יִשְׂאוּ כְּתֹף וְכִנּוֹר וגו' יְכַלּוּ בַטּוֹב יְמֵיהֶם וגו', הִיא גָרְמָה לָהֶם (איוב כא, יד טו): וַיֹּאמְרוּ לָאֵל סוּר מִמֶּנּוּ וגו' מַה שַּׁדַּי כִּי נַעַבְדֶנּוּ וגו'. אָמְרוּ [סדום] דּוֹר הַמַּבּוּל הוֹאִיל וְאֵין לוֹ עָלֵינוּ טַרְחוּת אֶלָּא שְׁתֵּי טִפּוֹת שֶׁל גְּשָׁמִים הַלָּלוּ, אֵין אָנוּ צְרִיכִין, יֵשׁ לָנוּ מַעְיָנוֹת וּנְחָלִים שֶׁאָנוּ מִסְתַּפְּקִים מֵהֶם מַיִם בֵּין בִּימוֹת הַחַמָּה בֵּין בִּימוֹת הַגְּשָׁמִים, שֶׁנֶּאֱמַר (בראשית ב, ו): וְאֵד יַעֲלֶה מִן הָאָרֶץ וגו'. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא בַּטּוֹבָה שֶׁהֵטַבְתִּי לָכֶם בָּהּ אַתֶּם מִתְגָּאִים לְפָנַי, בָּהּ אֲנִי נִפְרָע מִכֶּם, שֶׁנֶּאֱמַר (בראשית ז, יא כג): בַּיּוֹם הַזֶּה נִבְקעוּ וגו' וַיִּמַח אֶת כָּל הַיְקוּם וגו'. רַבִּי יוֹסֵי בֶּן דּוֹרְמַסְקִית אוֹמֵר הֵם לֹא נִתְגָּאוּ לִפְנֵי הַמָּקוֹם אֶלָּא בְּגַלְגַּל הָעַיִן שֶׁדּוֹמֶה לַמַּיִם, שֶׁנֶּאֱמַר (בראשית ו, ב): וַיִּרְאוּ בְנֵי הָאֱלֹהִים אֶת בְּנוֹת הָאָדָם, אַף הַמָּקוֹם לֹא נִפְרַע מֵהֶם אֶלָּא בְּגַלְגַּל הַמַּיִם הַדּוֹמֶה לָעַיִן, שֶׁנֶּאֱמַר: בַּיּוֹם הַזֶּה נִבְקְעוּ וגו'. אַנְשֵׁי הַמִּגְדָּל לֹא נִתְגָּאוּ לִפְנֵי הַמָּקוֹם אֶלָּא בִּשְׁבִיל טוֹבָה שֶׁהִשְׁפִּיעַ לָהֶם, שֶׁנֶּאֱמַר (בראשית יא, א ב): וַיְהִי כָל הָאָרֶץ שָׂפָה וגו' וַיְהִי בְּנָסְעָם מִקֶּדֶם וגו', וְאֵין יְשִׁיבָה אֶלָא אֲכִילָה וּשְׁתִיָּה, שֶׁנֶּאֱמַר (שמות לב, ו): וַיֵּשֶׁב הָעָם לֶאֱכֹל וְשָׁתוֹ, הִיא גָרְמָה לָהֶם, שֶׁנֶּאֱמַר (בראשית יא, ד): וַיֹּאמְרוּ הָבָה נִבְנֶה לָּנוּ וגו', וּבָהּ נִפְרַע מֵהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (בראשית יא, ח ט): וַיָּפֶץ ה' אֹתָם מִשָּׁם וגו' עַל כֵּן קָרָא שְׁמָהּ בָּבֶל וגו'. אַנְשֵׁי סְדוֹם לֹא נִתְגָּאוּ לִפְנֵי הַמָּקוֹם אֶלָּא בִּשְׁבִיל טוֹבָה שֶׁהִשְׁפִּיעַ לָהֶם, מַהוּ אוֹמֵר בְּאַרְצָם (איוב כח, ה ח): אֶרֶץ מִמֶּנָּה יֵצֵא לָחֶם וגו' מְקוֹם סַפִּיר וגו' נָתִיב לֹא יְדָעוֹ עָיִט וגו' לֹא הִדְרִיכוּהוּ בְנֵי שָׁחַץ וגו'. אָמְרוּ סְדוֹם הוֹאִיל וּמָזוֹן יוֹצֵא מֵאַרְצֵנוּ, כֶּסֶף וְזָהָב יוֹצֵא מֵאַרְצֵנוּ, אֲבָנִים טוֹבִים וּמַרְגָּלִיּוֹת יוֹצְאוֹת מֵאַרְצֵנוּ, אֵין אָנוּ צְרִיכִין שֶׁיָּבוֹא אָדָם אֶצְלֵנוּ, שֶׁאֵין בָּאִין אֵלֵינוּ אֶלָּא לְחַסְּרֵנוּ, נַעֲמֹד וּנְשַׁכַּח אֶת הָרֶגֶל מִבֵּינוֹתֵינוּ. אָמַר לָהֶם הַמָּקוֹם בַּטּוֹבָה שֶׁהֵטַבְתִּי לָכֶם אַתֶּם מְבַקְּשִׁים לְשַׁכַּח אֶת הָרֶגֶל מִבֵּינוֹתֵיכֶם, אֲנִי אֲשַׁכַּח אֶתְכֶם מִן הָעוֹלָם, מַהוּ אוֹמֵר (איוב כח, ד): פָּרַץ נַחַל מֵעִם גָּר וגו', (איוב יב, ה ו): לַפִּיד בּוּז לְעַשְׁתּוּת שַׁאֲנָן וגו' יִשְׁלָיוּ אֹהָלִים וגו', הִיא גָרְמָה לָהֶם (איוב יב, ו): לַאֲשֶׁר הֵבִיא אֱלוֹהַּ בְּיָדוֹ, וְכֵן הוּא אוֹמֵר (יחזקאל טז, מח מט): חַי אָנִי נְאֻם ה' אֱלֹהִים אִם עָשְׂתָה סְדֹם אֲחוֹתֵךְ הִיא וּבְנוֹתֶיהָ כַּאֲשֶׁר עָשִׂית אַתְּ וּבְנוֹתָיִךְ, הִנֵּה זֶה הָיָה עֲוֹן סְדוֹם אֲחוֹתֵךְ וגו', וְכָל כָּךְ לָמָּה (יחזקאל טז, מט): וְיַד עָנִי וְאֶבְיוֹן לֹא הֶחֱזִיקָה וגו'. מִצְרַיִם לֹא נִתְגָּאוּ לִפְנֵי הַמָּקוֹם אֶלָּא בַּמַּיִם, שֶׁנֶּאֱמַר (שמות א, כב): וַיְצַו פַּרְעֹה לְכָל עַמּוֹ וגו' כָּל הַבֵּן הַיִּלּוֹד וגו', אַף הַמָּקוֹם לֹא נִפְרַע מֵהֶם אֶלָּא בַּמַּיִם, שֶׁנֶּאֱמַר (שמות טו, ד): מַרְכְּבֹת פַּרְעֹה וגו'. סִיסְרָא לֹא נִתְגָּאֶה לִפְנֵי הַמָּקוֹם אֶלָּא בִּשְׁבִיל לִגְיוֹנוֹת שֶׁאֵין מְקַבְּלִין שָׂכָר, שֶׁנֶּאֱמַר (שופטים ה, יט): בָּאוּ מְלָכִים נִלְחָמוּ וגו' אָז נִלְחֲמוּ וגו', אַף הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא נִפְרַע מֵהֶם אֶלָּא בַּלִּגְיוֹנוֹת שֶׁאֵין מְקַבְּלִין שָׂכָר, שֶׁנֶּאֱמַר (שופטים ה, כ): מִן שָׁמַיִם נִלְחָמוּ וגו', לֹא זָזוּ מִשָּׁם וְלֹא סְפָנוּהוּ מִפְּנֵי שֶׁהוּא גּוֹלְיָר. שִׁמְשׁוֹן מָרַד בְּעֵינָיו, שֶׁנֶּאֱמַר (שופטים יד, ג): וַיֹּאמֶר שִׁמְשׁוֹן אֶל אָבִיו אוֹתָהּ קַח לִי כִּי הִיא יָשְׁרָה בְעֵינָי, אַף הוּא לָקָה בְּעֵינָיו, שֶׁנֶּאֱמַר (שופטים טז, כא): וַיֹּאחֲזוּהוּ פְּלִשְׁתִּים וַיְנַקְּרוּ אֶת עֵינָיו. כָּתוּב אֶחָד אוֹמֵר (שופטים יד, א): וַיֵּרֶד שִׁמְשׁוֹן תִּמְנָתָה, וְכָתוּב אֶחָד אוֹמֵר (בראשית לח, יג): הִנֵּה חָמִיךְ עֹלֶה תִמְנָתָה, רַב אָמַר שְׁתֵּי תִּמְנוֹת הָיוּ אַחַת שֶׁל יְהוּדָה וְאַחַת שֶׁל שִׁמְשׁוֹן. אָמַר רַבִּי אַיְּבוּ בַּר נַגָּרִי, כְּגוֹן הָדָא בֵּית מָעוֹן, שֶׁיּוֹרְדִים לָהּ מִפְּלוּגְתָא וְעוֹלִים לָהּ מִטְּבֶרְיָא. רַבִּי סִימוֹן אוֹמֵר תִּמְנָתָה אַחַת הָיְתָה וְלָמָּה כְּתִיב בָּהּ יְרִידָה וַעֲלִיָּה, אֶלָּא שֶׁל יְהוּדָה שֶׁהָיְתָה לְשֵׁם שָׁמַיִם, לְפִיכָךְ כְּתִיב בָּהּ עֲלִיָּה, שֶׁל שִׁמְשׁוֹן שֶׁלֹא הָיְתָה לְשֵׁם שָׁמַיִם, לְפִיכָךְ כְּתִיב בָּהּ יְרִידָה. כְּתִיב (שופטים יד, ה): וַיָּבֹאוּ עַד כַּרְמֵי תִמְנָתָה, אָמַר רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק מְלַמֵּד שֶׁהָיוּ אָבִיו וְאִמּוֹ מַרְאִים לוֹ כַּרְמֵי תִמְנָתָה זְרוּעִים כִּלְאַיִם וְאוֹמְרִים לוֹ כְּשֵׁם שֶׁכַּרְמֵיהֶם זְרוּעִים כִּלְאַיִם כָּךְ בְּנוֹתֵיהֶם זְרוּעוֹת כִּלְאַיִם. (שופטים יד, ד): וְאָבִיו וְאִמּוֹ לֹא יָדְעוּ כִּי מֵה' הִיא, אָמַר רַבִּי אֶלְעָזָר בְּשִׁבְעָה מְקוֹמוֹת כְּתִיב (דברים ז, ג): לֹא תִתְחַתֵּן בָּם, אָמַר רַבִּי אָבִין לֵאָסֵר שִׁבְעָה עֲמָמִים, וְכֹה הוּא אוֹמֵר הָכֵן, אָמַר רַבִּי יִצְחָק (משלי ג, לד): אִם לַלֵּצִים הוּא יָלִיץ וְלַעֲנָוִים יִתֶּן חֵן. תָּנֵי (גמרא סוטה ט-ב): רַבִּי אוֹמֵר תְּחִלַּת קִלְקוּלוֹ בְּעַזָּה, לְפִיכָךְ לָקָה בְּעַזָּה, תְּחִלַּת קִלְקוּלוֹ בְּעַזָּה, דִּכְתִיב (שופטים טז, א): וַיֵּלֶךְ שִׁמְשׁוֹן עֲזָתָה וַיַּרְא שָׁם אִשָּׁה זוֹנָה וַיָּבֹא אֵלֶיהָ, לְפִיכָךְ לָקָה בְּעַזָּה, דִּכְתִיב (שופטים טז, כא): וַיּוֹרִידוּ אוֹתוֹ עַזָּתָה וַיַּאַסְרוּהוּ בַּנְחֻשְׁתַּיִם וַיְהִי טוֹחֵן בְּבֵית הָאֲסוּרִים. אֵיתִיבוּן וְהָכְתִיב (שופטים יד, א): וַיֵּרֶד שִׁמְשׁוֹן תִּמְנָתָה, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן דֶּרֶךְ נִשֹּׂוּאִין הָיוּ שֶׁל תִּמְנָתָה, אֲבָל תְּחִלַּת קִלְקוּלוֹ בְּעַזָּה הָיְתָה. (שופטים טז, ד): וַיְהִי אַחֲרֵי כֵן וַיֶּאֱהַב אִשָּׁה בְּנַחַל שׂוֹרֵק וגו', מַהוּ בְּנַחַל שׂוֹרֵק, שֶׁנַּעֲשָׂה כְּאִילָן שֶׁאֵין עוֹשֶׂה פֵּרוֹת, כָּךְ כֵּיוָן שֶׁנִּשְׁתַּלֵּשׁ בַּחֵטְא נַעֲשָׂה מוּעָד לַעֲבֵרָה. (שופטים טז, ד): וּשְׁמָהּ דְּלִילָה, רַבִּי אוֹמֵר אִלְּמָלֵא לֹא נִקְרָא שְׁמָהּ דְּלִילָה הָיְתָה רְאוּיָה שֶׁתִּקָּרֵא כֵּן, דִּלְדְּלָה אֶת כֹּחוֹ, דִּלְדְּלָה אֶת מַעֲשָׂיו, דִּלְדְּלָה אֶת לִבּוֹ. כְּתִיב (שופטים טז, יח): וַתֵּרֶא דְלִילָה כִּי הִגִּיד לָהּ אֶת כָּל לִבּוֹ וגו', מְנָא יָדְעָה, אָמַר רַבִּי חָנָן נִכָּרִין דִּבְרֵי אֱמֶת. נַחְמָנִי אָמַר יָדְעָה בֵיהּ בְּאוֹתוֹ צַדִּיק דְּלָא מַפִּיק שֵׁם שָׁמַיִם לְבַטָּלָה, כֵּיוָן דְּאָמַר לָהּ (שופטים טז, יז): נְזִיר אֱלֹהִים אֲנִי, אָמְרָה הַשְׁתָּא וַדַּאי קֻשְׁטָא קָא אָמַר. דִּלְדְּלָה אֶת כֹּחוֹ, דִּכְתִיב (שופטים טז, יט): וַיָּסַר כֹּחוֹ מֵעָלָיו. (שופטים טז, כא): וַיְהִי טוֹחֵן בְּבֵית הָאֲסוּרִים, אָמַר רַבִּי יוֹחָנָן אֵין טְחִינָה אֶלָּא לְשׁוֹן עֲבֵרָה, וְכֵן הוּא אוֹמֵר (איוב לא, י): תִּטְחַן לְאַחֵר אִשְׁתִּי וגו', מְלַמֵּד שֶׁכָּל אֶחָד וְאֶחָד הֵבִיא לוֹ אִשְׁתּוֹ בְּבֵית הָאֲסוּרִין כְּדֵי שֶׁתִּתְעַבֵּר מִמֶּנּוּ, הַיְנוּ דְּאַמְרֵי אִינְשֵׁי, קַמֵּי דְשָׁתֵי חַמְרָא, חַמְרָא. קַמֵּי רָפוֹקָא גְּרִידָא דְיַבְּלָא. אָמַר רַבִּי יִצְחָק דְּבֵי רַבִּי אַמֵּי לְפִי שֶׁנִּתְאַוָּה שִׁמְשׁוֹן לְדָבָר טָמֵא לְפִיכָךְ נִתְלוּ חַיָּיו בְּדָבָר טָמֵא, שֶׁנֶּאֱמַר (שופטים טו, יט): וַיִּבְקַע אֱלֹהִים אֶת הַמַּכְתֵּשׁ אֲשֶׁר בַּלֶּחִי וַיֵּצְאוּ וגו' (שופטים טז, כח): וַיִּקְרָא שִׁמְשׁוֹן אֶל ה' וַיֹּאמַר ה' אֱלֹהִים זָכְרֵנִי נָא וגו', מַה זְּכִירָה הָיְתָה לוֹ אֵצֶל הַקָּדוֹשׁ בָּרוּךְ הוּא וְהוּא מִתְאַוֶּה לִזְנוּת, אָמַר רַבִּי יְהוּדָה בְּשֵׁם רַב אָמַר שִׁמְשׁוֹן לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹן הָעוֹלָמִים זְכָר לִי עֶשְׂרִים שָׁנָה שֶׁשָּׁפַטְתִּי אֶת יִשְׂרָאֵל וְלֹא אָמַרְתִּי לְאֶחָד מֵהֶם הַעֲבֵר לִי מַקֵּל מִמָּקוֹם לְמָקוֹם. מַהוּ (שופטים טז, כח): הָאֱלֹהִים וְאִנָּקְמָה נְקַם אַחַת מִשְּׁתֵי עֵינַי מִפְּלִשְׁתִּים, אָמַר רַב אַחָא אָמַר לְפָנָיו רִבּוֹן הָעוֹלָם, תֵּן לִי שְׂכַר עֵינִי אַחַת בָּעוֹלָם הַזֶּה וּשְׂכַר עֵינִי אַחַת תְּהֵא מְתֻקֶּנֶת לִי לֶעָתִיד לָבוֹא. אַבְשָׁלוֹם בִּשְׂעָרוֹ מָרַד, שֶׁהָיָה מִתְגָּאֶה בּוֹ, שֶׁנֶּאֱמַר (שמואל ב יד, כה כו): וּכְאַבְשָׁלוֹם לֹא הָיָה אִישׁ יָפֶה בְּכָל יִשְׂרָאֵל, וּבְגַלְּחוֹ אֶת רֹאשׁוֹ וְהָיָה מִקֵּץ יָמִים לַיָּמִים וגו', לְפִיכָךְ נִתְלָה בִּשְׂעָרוֹ, שֶׁנֶּאֱמַר (שמואל ב יד, כו) (שמואל ב יח, ט): וַיֶּחֱזַק רֹאשׁוֹ בָאֵלָה וַיֻּתַּן בֵּין הַשָּׁמַיִם. תָּנֵי (גמרא נזיר ד-ב): רַבִּי יְהוּדָה הַנָּשִׂיא אוֹמֵר אַבְשָׁלוֹם נְזִיר עוֹלָם הָיָה, אֶחָד לִשְׁנֵים עָשָׂר חֹדֶשׁ הָיָה מְגַלֵּחַ, שֶׁנֶּאֱמַר (שמואל ב טו, ז ח): וַיְהִי מִקֵּץ אַרְבָּעִים שָׁנָה וַיֹּאמֶר אַבְשָׁלוֹם אֶל הַמֶּלֶךְ אֵלְכָה נָּא וַאֲשַׁלֵּם אֶת נִדְרִי, כִּי נֵדֶר נָדַר עַבְדְּךָ וגו'. וּמְגַלֵּחַ אֶחָד לִשְׁנֵים עָשָׂר חֹדֶשׁ, שֶׁנֶּאֱמַר (שמואל ב יד, כו): וְהָיָה מִקֵּץ יָמִים לַיָּמִים אֲשֶׁר יְגַלֵּחַ וגו', יָלֵיף יָמִים, יָמִים, מִבָּתֵּי עָרֵי חוֹמָה, דִּכְתִיב (ויקרא כה, כט): יָמִים תִּהְיֶה גְאֻלָּתוֹ, מַה לְּהַלָּן שְׁנֵים עָשָׂר חֹדֶשׁ אַף כָּאן שְׁנֵים עָשָׂר חֹדֶשׁ. רַבִּי נְהוֹרָאי אוֹמֵר מְגַלֵּחַ אֶחָד לִשְׁלשִׁים יוֹם, יָלֵיף לֵיהּ מִכֹּהֲנִים שֶׁנֶּאֱמַר בָּהֶם (יחזקאל מד, כ): וְרֹאשָׁם לֹא יְגַלֵּחוּ וּפֶרַע לֹא יְשַׁלֵּחוּ, וְיוֹתֵר מִשְּׁלשִׁים יוֹם הֲוֵי פֶּרַע, וְגַבֵּי כֹּהֲנִים מַה טַעַם אֵין רַשָּׁאִין לְגַדֵּל פֶּרַע מִשּׁוּם כָּבוֹד, הָכֵי נָמֵי אִכָּא כָּבוֹד. רַבִּי יוֹסֵי אוֹמֵר מְגַלֵּחַ מֵעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת, שֶׁכֵּן מָצִינוּ בִּבְנֵי טְבֶרְיָה וּבְנֵי צִפּוֹרִי מְגַלְּחִין מֵעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת. (שמואל ב יד, כו): וְשָׁקַל אֶת שְׂעַר רֹאשׁוֹ מָאתַיִם שְׁקָלִים וגו', אַבְשָׁלוֹם אָמַר רַבִּי חֲנִינָא כַּחֲרוּבִית גְּדוֹלָה הָיָה, יָכוֹל כַּכִּידוֹן, רַבִּי בֵּיבַי בְּשֵׁם רַבִּי יוֹחָנָן אוֹמֵר בַּדִּין [בדין] הָיָה עָשׂוּי, אָמַר רַבִּי חֲנִינָא כַּד סְלַקֵּית לְהָכָא נְסַבֵית אֱזוֹרִי וֶאֱזוֹרֵיהּ דִּבְרִי וֶאֱזוֹרֵיהּ דַּחֲמָרֵיהּ מַקָּפָא כּוֹרָתָא דַּחֲרוּבִיתָא דְּאַרְעָא דְיִשְׂרָאֵל וְלָא מָטוֹן, קַצֵּית חַד חֲרוּב וּנְגַר מְלָא יְדִי דְּבָשׁ. אַבָּא שָׁאוּל אוֹמֵר קוֹבֵר מֵתִים הָיִיתִי פַּעַם אַחַת נִפְתְּחָה מְעָרָה מִתַּחְתִּי וְעָמַדְתִּי בְּגַלְגַּל עֵינָיו שֶׁל מֵת עַד חוֹטְמִי, כְּשֶׁחָזַרְתִּי לְאָחוֹר אָמְרוּ לִי שֶׁל אַבְשָׁלוֹם הָיְתָה. שֶׁמָּא תֹאמַר אַבָּא שָׁאוּל נַנָּס הָיָה, לָאו, אֶלָּא אַבָּא שָׁאוּל אָרֹךְ בְּדוֹרוֹ הָיָה וְרַבִּי טַרְפוֹן מַגִּיעַ לִכְתֵפוֹ הָיָה. רַבִּי טַרְפוֹן אָרֹךְ בְּדוֹרוֹ הָיָה וְרַבִּי עֲקִיבָא מַגִּיעַ לִכְתֵפוֹ, רַבִּי עֲקִיבָא אָרֹךְ בְּדוֹרוֹ הָיָה וְרַבִּי מֵאִיר מַגִּיעַ לִכְתֵפוֹ, רַבִּי מֵאִיר אָרֹךְ בְּדוֹרוֹ הָיָה וְרַבִּי מַגִיעַ לִכְתֵפוֹ, רַבִּי אָרֹךְ בְּדוֹרוֹ הָיָה וְרַב מַגִּיעַ לִכְתֵפוֹ, רַב אָרֹךְ בְּדוֹרוֹ הָיָה וְרַב יְהוּדָה מַגִּיעַ לִכְתֵפוֹ, רַב יְהוּדָה אָרֹךְ בְּדוֹרוֹ הָיָה וְאַדָא דַּיָּאלָא מַגִּיעַ לִכְתֵפוֹ, פַּשְׁתִּיבְנָא דְּפוּמְבְּדִיתָא קָאי לְאַדָּא דַיָּאלָא עַד פַּלְגֵּיהּ, כֻּלֵּי עַלְמָא קָיְמֵי לֵיהּ לְפַשְׁתִּיבְנָא דְפוּמְבְּדִיתָא עַד פַּלְגֵּיהּ. כָּתוּב (שמואל ב יד, כה): וּכְאַבְשָׁלוֹם לֹא הָיָה אִישׁ יָפֶה בְּכָל יִשְרָאֵל לְהַלֵּל מְאֹד, יָכוֹל בַּכֹּל תַּלְמוּד לוֹמַר (שמואל ב יד, כה): מִכַּף רַגְלוֹ וְעַד קָדְקָדוֹ לֹא הָיָה בוֹ מוּם, וְדִכְוָתֵיהּ (שמואל א ט, ב): וְלוֹ הָיָה בֵן וּשְׁמוֹ שָׁאוּל בָּחוּר וָטוֹב, יָכוֹל בַּכֹּל תַּלְמוּד לוֹמַר (שמואל ב יד, כה): מִשִּׁכְמוֹ וָמַעְלָה גָּבֹהַּ מִכָּל הָעָם. תָּנֵי דְבֵי רַבִּי יִשְׁמָעֵאל בְּעֵת שֶׁנִּתְלָה אַבְשָׁלוֹם בָּאֵלָה, שְׁקַל סַפְסֵירָא בְּעָא לְמִפְסְקֵיהּ, בְּאוֹתָהּ שָׁעָה נִבְקַע שְׁאוֹל מִתַּחְתָּיו, וּלְפִי שֶׁבָּא עַל עֶשֶׂר פִּלַּגְשֵׁי אָבִיו, שֶׁנֶּאֱמַר (שמואל ב טו, טז): וַיַּעֲזֹב הַמֶּלֶךְ אֵת עֶשֶׂר נָשִׁים, וְאוֹמֵר (שמואל ב טז, כב): וַיָּבֹא אַבְשָׁלוֹם אֶל פִּלַּגְשֵׁי אָבִיו, לְפִיכָךְ נִתְּנוּ בוֹ עֶשֶׂר לוֹנְכֵיאוֹת, שֶׁנֶּאֱמַר (שמואל ב יח, טו): וַיָּסֹבּוּ עֲשָׂרָה נְעָרִים. כְּתִיב (שמואל ב יח, יח): וְאַבְשָׁלֹם לָקַח וַיַּצֶּב לוֹ בְחַיָּו, מַאי לָקַח, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ שֶׁלָּקַח מֶקַח רַע לְעַצְמוֹ. (שמואל ב יח, יח): אֶת מַצֶּבֶת אֲשֶׁר בְּעֵמֶק הַמֶּלֶךְ, אָמַר רַבִּי חֲנִינָא בַּר פָּפָּא בְּעֵצָה עֲמֻקָּה שֶׁל מַלְכּוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר (שמואל ב יב, יא): כֹּה אָמַר ה' הִנְנִי מֵקִים עָלֶיךָ רָעָה מִבֵּיתֶךָ וְלָקַחְתִּי אֶת נָשֶׁיךָ וגו'. וְדִכְוָתֵיהּ (בראשית לז, יד): וַיִּשְׁלָחֵהוּ מֵעֵמֶק חֶבְרוֹן, אָמַר רַבִּי חֲנִינָא בַּר פָּפָּא בְּעֵצָה עֲמֻקָּה שֶׁל אוֹתוֹ צַדִּיק שֶׁקָּבוּר בְּחֶבְרוֹן, (בראשית טו, יג): יָדֹעַ תֵּדַע כִּי גֵּר יִהְיֶה זַרְעֲךָ וגו', (שמואל ב יח, יח): כִּי אָמַר אֵין לִי בֵּן, וְכָתוּב אֶחָד אוֹמֵר (שמואל ב יד, כז): וַיִּוָּלְדוּ לְאַבְשָׁלוֹם שְׁלוֹשָׁה בָנִים וּבַת אַחַת וּשְׁמָהּ תָּמָר, אָמַר רַבִּי יִצְחָק בַּר אַבְדִּימֵי שֶׁלֹא הָיָה לוֹ בֵּן רָאוּי לְמַלְכוּת, וּלְפִי שֶׁגָּנַב אַבְשָׁלוֹם שָׁלשׁ גְנֵבוֹת, לֵב אָבִיו, וְלֵב בֵּית דִּין, וְלֵב אַנְשֵׁי יִשְׂרָאֵל, לְפִיכָךְ נִקְבְּעוּ בוֹ שְׁלשָׁה שְׁבָטִים בְּלִבּוֹ, (שמואל ב יח, יד): וַיִּתְקָעֵם בְּלֵב אַבְשָׁלוֹם עוֹדֶנוּ חַי בְּלֶב הָאֵלָה. לֵב אָבִיו מִנַּיִן (שמואל ב טו, ז): וַיְהִי מִקֵּץ אַרְבָּעִים שָׁנָה וַיֹּאמֶר אַבְשָׁלוֹם אֶל הַמֶּלֶךְ וגו', כָּל יָמָיו שֶׁל דָּוִד לֹא מָלַךְ אֶלָּא אַרְבָּעִים שָׁנָה, הָכָא הוּא אוֹמֵר הָכֵן, אֶלָּא מִשָּׁעָה שֶׁשָּׁאֲלוּ יִשְׂרָאֵל מֶלֶךְ, (שמואל ב טו, ח): כִּי נֵדֶר נָדַר עַבְדְּךָ וגו', אֲמַר לֵיהּ מַאן אַתְּ בָּעֵי כַּדּוּן, אֲמַר לֵיהּ כְּתָב לִי חַד פִּתָּק דִּתְרֵין גַּבְרִין דִּנְסִיבוֹן עִמִּי. אֲמַר לֵיהּ אֱמֹר לִי לְמַאן אַתְּ בָּעֵי, אֲמַר לֵיהּ כְּתֹב לִי סְתָם לְמַאן דַּאֲנָא בָּעֵי אֲנָא נָסֵב, כָּתַב לֵיהּ סְתָם, אֲזַל וּצְמַת לֵיהּ תְּרֵין תְּרֵין גַּבְרִין, עַד דִּצְמַת לֵיהּ מָאתָן גַּבְרִין, הֲדָא הוּא דִכְתִיב (שמואל ב טו, יא): וְאֶת אַבְשָׁלוֹם הָלְכוּ מָאתַיִם אִישׁ מִירוּשָׁלַיִם קְרֻאִים וְהֹלְכִים לְתֻמָּם וְלֹא יָדְעוּ כָּל דָּבָר. קְרֻאִים מִדָּוִד, וְהֹלְכִים לְתֻמָּם מֵאַבְשָׁלוֹם, וְלֹא יָדְעוּ כָּל דָּבָר מֵעֲצַת אֲחִיתֹפֶל. אָמַר רַבִּי הוּנָא בְּשֵׁם רַבִּי אַחָא כֻּלָּם רָאשֵׁי סַנְהֶדְּרָאוֹת הָיוּ, וְכֵיוָן דַּחֲמוֹן מִלַּיָּה אָתְיָן לְחִלּוּפִין, אָמְרוּ רִבּוֹן הָעוֹלָמִים נִפְּלָה נָא בְּיַד דָּוִד וְאַל יִפֹּל דָּוִד בְּיָדֵינוּ, שֶׁאִם נוֹפְלִים אָנוּ בְּיַד דָּוִד מִתְרַחֵם עָלֵינוּ, וְאִם נוֹפֵל דָּוִד בְּיָדֵינוּ אֵין אָנוּ מִתְרַחֲמִים עָלָיו, שֶׁנֶּאֱמַר (תהלים נה, יט): פָּדָה בְשָׁלוֹם נַפְשִׁי וגו', הֲרֵי שֶׁגָּנַב לֵב אָבִיו. לֵב בֵּית דִּין, (שמואל ב טו, ד ו): וַיֹּאמֶר אַבְשָׁלוֹם מִי יְשִׂמֵנִי שֹׁפֵט בָּאָרֶץ וגו' וְהָיָה בִּקְרָב אִישׁ לְהִשְׁתַּחֲוֹת לוֹ וגו' וַיַּעַשׂ אַבְשָׁלוֹם כַּדָּבָר הַזֶּה לְכָל יִשְׂרָאֵל, לֵב אַנְשֵׁי יִשְׂרָאֵל מִנַּיִן (שמואל ב טו, ו): וַיְגַנֵּב אַבְשָׁלוֹם אֶת לֵב אַנְשֵׁי יִשְׂרָאֵל. וְכֵן סַנְחֵרִיב לֹא נִתְגָּאָה לִפְנֵי הַמָּקוֹם אֶלָּא עַל יְדֵי מַלְאָךְ, שֶׁנֶּאֱמַר (ישעיה לז, כד): בְּיַד עֲבָדֶיךָ חֵרַפְתָּ ה', וְאָבוֹא מְרוֹם קִצּוֹ וגו', אַף הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא נִפְרַע מִמֶּנּוּ אֶלָּא עַל יְדֵי מַלְאָךְ, שֶׁנֶּאֱמַר (מלכים ב יט, לה): וַיֵּצֵא מַלְאַךְ ה' וַיַּךְ בְּמַחֲנֵה אַשּׁוּר וגו'. כֻּלָּם מְלָכִים קוֹשְׁרֵי כְּתָרִים בְּרָאשֵׁיהֶם. נְבוּכַדְנֶצַּר אָמַר אֵין כָּל בָּאֵי עוֹלָם כְּדָאִין לִשְׁרוֹת בֵּינֵיהֶם, עָשָׂה לוֹ עָב קְטַנָּה וְדָר בְּתוֹכָהּ, שֶׁנֶּאֱמַר (ישעיה יד, יד): אֶעֱלֶה עַל בָּמֳתֵי עָב אֶדַּמֶּה לְעֶלְיוֹן, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (ישעיה יד, יג יד): אַתָּה אָמַרְתָּ בִלְבָבְךָ הַשָּׁמַיִם אֶעֱלֶה וגו', אֲנִי אוֹרִידְךָ אֶל שְׁאוֹל, הֲדָא הוּא דִכְתִיב (ישעיה יד, טו): אַךְ אֶל שְׁאוֹל תּוּרָד וגו', אָמַר לוֹ אַתָּה אָמַרְתָּ אֵין כָּל בָּאֵי עוֹלָם כְּדָאִין לִשְׁרוֹת בֵּינֵיהֶם, אַתָּה אֵין אַתָּה כְּדַאי לִשְׁרוֹת בֵּינֵיהֶם, (דניאל ד, כט): וּמִן אֲנָשָׁא לָךְ טָרְדִין וְעִם חֵיוַת בָּרָא מְדֹרָךְ וגו', (דניאל ד, ל): בֵּהּ שַׁעֲתָא מִלְּתָא סָפַת וגו', (דניאל ד, כו): לִקְצַת יַרְחִין תְּרֵי עֲשַׂר וגו'. 20.2. וַיַּרְא בָּלָק בֶּן צִפּוֹר, מָה רָאָה, רָאָה בַּפֻּרְעָנוּת שֶׁעֲתִידָה לָבוֹא עַל יִשְׂרָאֵל מִכָּל שׂוֹנְאָיו, שֶׁכֻּלָּם הָיוּ בָּאִים בְּמִלְחָמוֹת וּבְשִׁעְבּוּד שֶׁהֵן יְכוֹלִין לַעֲמֹד בָּהֶן, וְזֶה כְּאָדָם שֶׁמּוֹצִיא דָּבָר וְעוֹקֵר אֻמָּה שְׁלֵמָה. וַיַּרְא בָּלָק, נוֹחַ לָרְשָׁעִים שֶׁיִּהְיוּ סוּמִין, שֶׁעֵינֵיהֶם מְבִיאִין רָעָה לָעוֹלָם, בְּדוֹר הַמַּבּוּל כְּתִיב (בראשית ו, ב): וַיִּרְאוּ בְנֵי הָאֱלֹהִים, וּכְתִיב (בראשית ט, כב): וַיַּרְא חָם אֲבִי כְנַעַן, וּכְתִיב (בראשית יב, טו): וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה, וְכֵן כֻּלָּם, וְכָאן וַיַּרְא בָּלָק. וַיַּרְא בָּלָק מָשָׁל לְמֶלֶךְ שֶׁהוֹשִׁיב שׁוֹמְרִים לְשָׁמְרוֹ מִן הַגַּיִּס, וְהָיָה בָּטוּחַ עֲלֵיהֶם שֶׁהָיוּ גִּבּוֹרִים, עָבַר הַגַּיִּס וַהֲרָגָן, וְהָיָה מְרַתֵּת עַל עַצְמוֹ. וְכֵן בָּלָק רָאָה מֶה עָשׂוּ בְּסִיחוֹן וְעוֹג שֶׁהָיָה מַעֲלֶה עֲלֵיהֶן שָׂכָר לְשָׁמְרוֹ, וְנִתְיָרֵא מֵעַצְמוֹ. וְעוֹד שֶׁרָאָה נִסִּים שֶׁל נַחֲלֵי אַרְנוֹן. 20.2. וַיִּבֶן שִׁבְעָה מִזְבְּחֹת, וַיֹּאמֶר אֶל בָּלָק הִתְיַצֵּב כֹּה עַל עֹלָתֶךָ, וַיִּקָּר ה' אֶל בִּלְעָם וַיָּשֶׂם דָּבָר בְּפִיו (במדבר כג, יד טז), כְּאָדָם שֶׁנּוֹתֵן בָּלִינוֹס בְּפִי בְּהֵמָה וּפוֹקְמָהּ לְהֵיכָן שֶׁיִּרְצֶה, כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא פּוֹקֵם אֶת פִּיו, כֵּיוָן שֶׁאָמַר לוֹ: שׁוּב אֶל בָּלָק וּבָרְכֵם, אָמַר מָה אֲנִי הוֹלֵךְ אֶצְלוֹ לָפוּחַ אֶת נַפְשׁוֹ, בִּקֵּשׁ לֵילֵךְ לְעַצְמוֹ, נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא לוֹ בָּלִינוֹס (במדבר כג, טז): שׁוּב אֶל בָּלָק וְכֹה תְדַבֵּר. (במדבר כג, יז): וַיָּבֹא אֵלָיו וְהִנּוֹ נִצָּב עַל עֹלָתוֹ. בָּרִאשׁוֹנָה כְּתִיב בּוֹ (במדבר כג, ו): הוּא וְכָל שָׂרֵי מוֹאָב, כְּשֶׁרָאוּ שֶׁלֹא הוֹעִילוּ כְּלוּם הִנִּיחוּהוּ וְנִשְׁתַּיְרוּ מִקְצָת שָׂרֵי מוֹאָב אִתּוֹ. (במדבר כג, יז): וַיֹּאמֶר לוֹ בָּלָק מַה דִּבֶּר ה', שֶׁרָאָה שֶׁאֵינוֹ בִּרְשׁוּת עַצְמוֹ לוֹמַר מַה שֶּׁהָיָה רוֹצֶה, יָשַׁב לוֹ וְהָיָה מְשַׂחֵק בּוֹ, כֵּיוָן שֶׁרָאָה בִּלְעָם שֶׁהָיָה מְשַׂחֵק, אָמַר לוֹ בִּלְעָם עֲמֹד, אֵין אַתָּה רַשַּׁאי לֵישֵׁב וְדִבְרֵי הַמָּקוֹם נֶאֱמָרִים. (במדבר כג, יח): קוּם בָּלָק וּשְׁמָע הַאֲזִינָה עָדַי בְּנוֹ צִפֹּר, שְׁנֵיהֶם הָיוּ מָנֶה בֶּן פְּרָס, שֶׁהָיוּ עוֹשִׂין עַצְמָן גְּדוֹלִים מֵאֲבוֹתֵיהֶם. (במדבר כג, יט): לֹא אִישׁ אֵל וִיכַזֵּב, אֵינוֹ כְּבָשָׂר וָדָם, שֶׁבָּשָׂר וָדָם קוֹנֶה אוֹהֲבִים, מוֹצֵא אֲחֵרִים יָפִים מֵהֶם כּוֹפֵר בָּרִאשׁוֹנִים, וְהוּא אֵינוֹ כֵן, אִי אֶפְשָׁר לוֹ לָשׁוּב מִשְּׁבוּעַת הָאָבוֹת הָרִאשׁוֹנִים. (במדבר כג, יט): הַהוּא אָמַר וְלֹא יַעֲשֶׂה, אוֹמֵר לְהָבִיא עֲלֵיהֶן רָעוֹת, אִם עָשׂוּ תְּשׁוּבָה הוּא מְבַטְּלָן, אַתְּ מוֹצֵא כָּתוּב בַּתּוֹרָה (שמות כב, יט): זֹבֵחַ לָאֱלֹהִים יָחֳרָם וגו', וְעָשׂוּ אֶת הָעֵגֶל וְהָיוּ רְאוּיִין לִכְלָיָה, וְהָיִיתִי סָבוּר לְקַלְּלָן וּלְהַכְחִידָן, וּמְעַט עָשׂוּ תְּשׁוּבָה, וּבִטֵּל (שמות לב, יד): וַיִּנָּחֶם ה' עַל הָרָעָה, וְכֵן בִּמְקוֹמוֹת הַרְבֵּה שֶׁאָמַר עַל יְכָנְיָה (ירמיה כב, ל): כִּי לֹא יִצְלַח מִזַּרְעוֹ אִישׁ, וְאוֹמֵר (חגי ב, כב): וְהָפַכְתִּי כִּסֵּא מַמְלָכוֹת וְהִשְׁמַדְתִּי חֹזֶק מַמְלְכוֹת הַגּוֹיִם, (חגי ב, כג): בַּיּוֹם הַהוּא נְאֻם ה' צְבָאוֹת אֶקָחֲךָ זְרֻבָּבֶל בֶּן שְׁאַלְתִּיאֵל עַבְדִּי נְאֻם ה' וְשַׂמְתִּיךָ כַּחוֹתָם עַל לִבִּי, וּבִטֵּל מַה שֶּׁאָמַר לְאָבִיו (ירמיה כב, כד): חַי אָנִי נְאֻם ה' כִּי אִם יִהְיֶה כָּנְיָהוּ בֶן יְהוֹיָקִים מֶלֶךְ יְהוּדָה חוֹתָם עַל יַד יְמִינִי כִּי מִשָּׁם אֶתְּקֶנְךָּ. וְכֵן בְּאַנְשֵׁי עֲנָתוֹת (ירמיה יא, כג): וּשְׁאֵרִית לֹא תִהְיֶה לָהֶם, כֵּיוָן שֶׁעָשׂוּ תְּשׁוּבָה קִיְּמָן, דִּכְתִיב (נחמיה ז, כז): אַנְשֵׁי עֲנָתוֹת מֵאָה. לֹא הִבִּיט אָוֶן בְּיַעֲקֹב (במדבר כג, כא), אָמַר בִּלְעָם אֵינוֹ מִסְתַּכֵּל בָּעֲבֵרוֹת שֶׁבְּיָדָם וְאֵינוֹ מִסְתַּכֵּל אֶלָּא בַּגֵּאוּת שֶׁלָּהֶן, (במדבר כג,כא): ה' אֱלֹהָיו עִמּוֹ וּתְרוּעַת מֶלֶךְ בּוֹ, אָמַרְתָּ לִי (במדבר כב, ו): לְכָה נָא אָרָה לִּי יַעֲקֹב, פַּרְדֵּס שֶׁיֵּשׁ לוֹ שׁוֹמֵר אֵין הַגַּנָּב יָכוֹל לְהַזִּיקוֹ, וְאִם יָשֵׁן לוֹ הַגַּנָּב נִכְנָס, וְאֵלּוּ (תהלים קכא, ד): הִנֵּה לֹא יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל, וְהֵיאַךְ אֲנִי יָכוֹל לְהַזִּיקָן. ה' אֱלֹהָיו עִמּוֹ, אָמַר לוֹ בָּלָק הוֹאִיל וְאֵינְךָ יָכוֹל לִגַּע בָּהֶן מִפְּנֵי משֶׁה מְשַׁמְּשָׁן, רְאֵה זֶה שֶׁעוֹמֵד אַחֲרָיו מַה יִּהְיֶה, אָמַר לוֹ אַף הוּא קָשֶׁה כְּמוֹתוֹ, וּתְרוּעַת מֶלֶךְ בּוֹ, תּוֹקֵעַ וּמֵרִיעַ וּמַפִּיל חוֹמָה. (במדבר כג, כב): אֵל מוֹצִיאָם מִמִּצְרָיִם, אָמַרְתָּ לִי (במדבר כב, ה): עַם יָצָא מִמִּצְרַיִם, מֵעַצְמָן, וְאֵינוֹ כֵן אֶלָּא הוּא הוֹצִיאָם. (במדבר כג, כב): כְּתוֹעֲפֹת רְאֵם, כָּךְ הוּא מִדָּתוֹ חָטְאוּ קִמְעָא הוֹרִידָן כָּעוֹף, שֶׁנֶּאֱמַר (הושע ט, יא): אֶפְרַיִם כָּעוֹף יִתְעוֹפֵף כְּבוֹדָם, זָכוּ מַעֲלָן וּמְרוֹמְמָן כָּעָב, שֶׁנֶּאֱמַר (ישעיה ס, ח): מִי אֵלֶּה כָּעָב תְּעוּפֶינָה. (במדבר כג, כג): כִּי לֹא נַחַשׁ בְּיַעֲקֹב וְלֹא קֶסֶם בְּיִשְׂרָאֵל, הֲרֵי אַתְּ מְחַזֵּר וּמְנַחֵשׁ וּמְקַסֵּם בְּאֵיזֶה מָקוֹם תִּשְׁלֹט בָּהֶם, וְהֵם אֵינָם כֵּן, כְּשֶׁהֵן צְרִיכִין לְהִלָּחֵם בְּשׂוֹנֵא עוֹמֵד כֹּהֵן גָּדוֹל וְלוֹבֵשׁ אוּרִים וְתֻמִּים וְנִשְׁאַל בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, וְכָל הַגּוֹיִם מְקַסְּמִים וּמְנַחֲשִׁים, וְאֵלּוּ מְשַׁבְּרִין אוֹתָם בִּתְשׁוּבָה, שֶׁנֶּאֱמַר (ישעיה מד, כה): מֵפֵר אֹתוֹת בַּדִּים וְקֹסְמִים יְהוֹלֵל. (במדבר כג, כג): כָּעֵת יֵאָמֵר לְיַעֲקֹב וּלְיִשְׂרָאֵל מַה פָּעַל אֵל, רָאֲתָה עֵינוֹ אֶת יִשְׂרָאֵל יוֹשְׁבִין לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא כְּתַלְמִיד לִפְנֵי רַבּוֹ לֶעָתִיד לָבוֹא וְשׁוֹאֲלִין מִמֶּנּוּ כָּל פָּרָשָׁה וּפָרָשָׁה לָמָּה נִכְתְּבָה, וְכֵן הוּא אוֹמֵר (ישעיה כג, יח): כִּי לַיּשְׁבִים לִפְנֵי ה' יִהְיֶה סַחְרָהּ לֶאֱכֹל לְשָׂבְעָה וְלִמְכַסֶּה עָתִיק. וְאוֹמֵר (ישעיה ל, כ): וְלֹא יִכָּנֵף עוֹד מוֹרֶיךָ וְהָיוּ עֵינֶיךָ רֹאוֹת אֶת מוֹרֶיךָ, וּמַלְאֲכֵי הַשָּׁרֵת רוֹאִין אוֹתָן וְשׁוֹאֲלִין אוֹתָן מָה הוֹרָה לָכֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, לְפִי שֶׁאֵינָן יְכוֹלִין לִכָּנֵס בִּמְחִיצָתָן, שֶׁנֶּאֱמַר: כָּעֵת יֵאָמֵר לְיַעֲקֹב וגו'. הֶן הֶן עָם כְּלָבִיא יָקוּם (במדבר כג, כד), אֵין אֻמָּה בָּעוֹלָם כַּיּוֹצֵא בָהֶם, הֲרֵי הֵן יְשֵׁנִים מִן הַתּוֹרָה וּמִן הַמִּצְווֹת וְעוֹמְדִין מִשְּׁנָתָן כַּאֲרָיוֹת וְחוֹטְפִין קְרִיאַת שְׁמַע וּמַמְלִיכִין לְהַקָּדוֹשׁ בָּרוּךְ הוּא, וְנַעֲשִׂין כַּאֲרָיוֹת וּמַפְלִיגִין לְדֶרֶךְ אֶרֶץ, לְמַשָֹּׂא וּמַתָּן, אִם נִתְקַל אֶחָד מֵהֶם בְּכֻלָּם אוֹ אִם מְחַבְּלִין בָּאִין לִגַּע בְּאֶחָד מֵהֶן, מַמְלִיךְ לְהַקָּדוֹשׁ בָּרוּךְ הוּא (במדבר כג, כד): לֹא יִשְׁכַּב עַד יֹאכַל טֶרֶף, כְּשֶׁהוּא אוֹמֵר (דברים ו, ד): ה' אֶחָד, נֶאֱכָלִין הַמְחַבְּלִין מִפָּנָיו וּמְלַחֲשִׁין אַחֲרָיו: בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד, וּבוֹרְחִין, וְהוּא נִסְמָךְ בִּקְרִיאַת שְׁמַע מִשּׁוֹמְרֵי הַיּוֹם לְשׁוֹמְרֵי הַלַּיְלָה, וּכְשֶׁבָּא לִישֹׁן מַפְקִיד רוּחוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים לא, ו): בְּיָדְךָ אַפְקִיד רוּחִי. וּכְשֶׁנִּנְעַר מַמְלִיךְ לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הַשּׁוֹמְרִים בַּלַּיְלָה מוֹסְרִין אוֹתוֹ לְשׁוֹמְרֵי הַיּוֹם, שֶׁנֶּאֱמַר (תהלים קל, ו): נַפְשִׁי לַה' מִשֹּׁמְרִים לַבֹּקֶר שֹׁמְרִים לַבֹּקֶר, לָכֵן בִּלְעָם אוֹמֵר אֵי זוֹ אֻמָּה כָּזּוֹ. (במדבר כג, כד): וְדַם חֲלָלִים, מִתְנַבֵּא שֶׁאֵין משֶׁה מֵת עַד שֶׁיִּתֵּן נְקָמָה בּוֹ וּבַחֲמֵשֶׁת מַלְכֵי מִדְיָן, שֶׁנֶּאֱמַר: לֹא יִשְׁכַּב עַד יֹאכַל טֶרֶף, זֶה בִּלְעָם, הֱוֵי: וְדַם חֲלָלִים יִשְׁתֶּה. (במדבר לא, ח): וְאֶת מַלְכֵי מִדְיָן הָרְגוּ עַל חַלְלֵיהֶם. (במדבר לא, ו): וּכְלֵי הַקֹּדֶשׁ זֶה הַצִּיץ שֶׁכָּתוּב בּוֹ (שמות כח, לו): קֹדֶשׁ לַה', (במדבר לא, ו): וַחֲצֹצְרוֹת הַתְּרוּעָה בְּיָדוֹ, אָמַר לָהֶם משֶׁה לְיִשְׂרָאֵל, בִּלְעָם הָרָשָׁע עוֹשֶׂה לָהֶם כְּשָׁפִים וּפוֹרֵחַ וּמַפְרִיחַ לַחֲמֵשֶׁת הַמְלָכִים, הַרְאוּ לוֹ אֶת הַצִּיץ שֶׁשְּׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא גָּלוּף עָלָיו וְהֵן נוֹפְלִין, תֵּדַע שֶׁכֵּן כְּתִיב (במדבר לא, ח): וְאֶת מַלְכֵי מִדְיָן הָרְגוּ עַל חַלְלֵיהֶם אֶת אֱוִי וְאֶת רֶקֶם וְאֶת בִּלְעָם בֶּן בְּעוֹר, מַה בִּקֵּשׁ אוֹתוֹ רָשָׁע עִם מַלְכֵי מִדְיָן, לֹא כָךְ כְּתִיב (במדבר כד, כה): וַיָּקָם בִּלְעָם וַיֵּלֶךְ וַיָּשָׁב לִמְקֹמוֹ, אֶלָּא מִשֶּׁשָּׁמַע שֶׁנָּפְלוּ בַּעֲצָתוֹ עֶשְׂרִים וְאַרְבָּעָה אֶלֶף, חָזַר לִטֹּל מֵהֶן שְׂכָרוֹ, לְכָךְ כְּתִיב בִּלְעָם בֶּן בְּעוֹר עִם חֲמֵשֶׁת מַלְכֵי מִדְיָן. | 20.2. "\"And Balak the son of Zippor saw\"", |
|
126. Pseudo Clementine Literature, Recognitions, 1.29, 4.26-4.27 (4th cent. CE - 5th cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 128 | 1.29. All things therefore being completed which are in heaven, and in earth, and in the waters, and the human race also having multiplied, in the eighth generation, righteous men, who had lived the life of angels, being allured by the beauty of women, fell into promiscuous and illicit connections with these; and thenceforth acting in all things without discretion, and disorderly, they changed the state of human affairs and the divinely prescribed order of life, so that either by persuasion or force they compelled all men to sin against God their Creator. In the ninth generation are born the giants, so called from of old, not dragon-footed, as the fables of the Greeks relate, but men of immense bodies, whose bones, of enormous size, are still shown in some places for confirmation. But against these the righteous providence of God brought a flood upon the world, that the earth might be purified from their pollution, and every place might be turned into a sea by the destruction of the wicked. Yet there was then found one righteous man, by name Noah, who, being delivered in an ark with his three sons and their wives, became the colonizer of the world after the subsiding of the waters, with those animals and seeds which he had shut up with him. 4.26. Now therefore, since you do not yet understand how great darkness of ignorance surrounds you, meantime I wish to explain to you whence the worship of idols began in this world. And by idols, I mean those lifeless images which you worship, whether made of wood, or earthenware, or stone, or brass, or any other metals: of these the beginning was in this wise. Certain angels, having left the course of their proper order, began to favour the vices of men, and in some measure to lend unworthy aid to their lust, in order that by these means they might indulge their own pleasures the more; and then, that they might not seem to be inclined of their own accord to unworthy services, taught men that demons could, by certain arts - that is, by magical invocations - be made to obey men; and so, as from a furnace and workshop of wickedness, they filled the whole world with the smoke of impiety, the light of piety being withdrawn. 4.27. For these and some other causes, a flood was brought upon the world, as we have said already, and shall say again; and all who were upon the earth were destroyed, except the family of Noah, who survived, with his three sons and their wives. One of these, by name Ham, unhappily discovered the magical act, and handed down the instruction of it to one of his sons, who was called Mesraim, from whom the race of the Egyptians and Babylonians and Persians are descended. Him the nations who then existed called Zoroaster, admiring him as the first author of the magic art; under whose name also many books on this subject exist. He therefore, being much and frequently intent upon the stars, and wishing to be esteemed a god among them, began to draw forth, as it were, certain sparks from the stars, and to show them to men, in order that the rude and ignorant might be astonished, as with a miracle; and desiring to increase this estimation of him, he attempted these things again and again, until he was set on fire, and consumed by the demon himself, whom he accosted with too great importunity. |
|
| 127. Rufinus of Aquileia, Commentarius In Symbolum Apostolorum, 37-38, 36 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 199 |
| 128. Ephrem, Commentary On Genesis, 6.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 211 |
129. Augustine, The City of God, 18.37-18.38 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 15, 188, 202, 203, 218, 220 | 18.37. In the time of our prophets, then, whose writings had already come to the knowledge of almost all nations, the philosophers of the nations had not yet arisen - at least, not those who were called by that name, which originated with Pythagoras the Samian, who was becoming famous at the time when the Jewish captivity ended. Much more, then, are the other philosophers found to be later than the prophets. For even Socrates the Athenian, the master of all who were then most famous, holding the pre-eminence in that department that is called the moral or active, is found after Esdras in the chronicles. Plato also was born not much later, who far out went the other disciples of Socrates. If, besides these, we take their predecessors, who had not yet been styled philosophers, to wit, the seven sages, and then the physicists, who succeeded Thales, and imitated his studious search into the nature of things, namely, Anaximander, Anaximenes, and Anaxagoras, and some others, before Pythagoras first professed himself a philosopher, even these did not precede the whole of our prophets in antiquity of time, since Thales, whom the others succeeded, is said to have flourished in the reign of Romulus, when the stream of prophecy burst forth from the fountains of Israel in those writings which spread over the whole world. So that only those theological poets, Orpheus, Linus, and Mus us, and, it may be, some others among the Greeks, are found earlier in date than the Hebrew prophets whose writings we hold as authoritative. But not even these preceded in time our true divine, Moses, who authentically preached the one true God, and whose writings are first in the authoritative canon; and therefore the Greeks, in whose tongue the literature of this age chiefly appears, have no ground for boasting of their wisdom, in which our religion, wherein is true wisdom, is not evidently more ancient at least, if not superior. Yet it must be confessed that before Moses there had already been, not indeed among the Greeks, but among barbarous nations, as in Egypt, some doctrine which might be called their wisdom, else it would not have been written in the holy books that Moses was learned in all the wisdom of the Egyptians, Acts 7:22 as he was, when, being born there, and adopted and nursed by Pharaoh's daughter, he was also liberally educated. Yet not even the wisdom of the Egyptians could be antecedent in time to the wisdom of our prophets, because even Abraham was a prophet. And what wisdom could there be in Egypt before Isis had given them letters, whom they thought fit to worship as a goddess after her death? Now Isis is declared to have been the daughter of Inachus, who first began to reign in Argos when the grandsons of Abraham are known to have been already born. 18.38. If I may recall far more ancient times, our patriarch Noah was certainly even before that great deluge, and I might not undeservedly call him a prophet, forasmuch as the ark he made, in which he escaped with his family, was itself a prophecy of our times. What of Enoch, the seventh from Adam? Does not the canonical epistle of the Apostle Jude declare that he prophesied? Jude 14 But the writings of these men could not be held as authoritative either among the Jews or us, on account of their too great antiquity, which made it seem needful to regard them with suspicion, lest false things should be set forth instead of true. For some writings which are said be theirs are quoted by those who, according to their own humor, loosely believe what they please. But the purity of the canon has not admitted these writings, not because the authority of these men who pleased God is rejected, but because they are not believed to be theirs. Nor ought it to appear strange if writings for which so great antiquity is claimed are held in suspicion, seeing that in the very history of the kings of Judah and Israel containing their acts, which we believe to belong to the canonical Scripture, very many things are mentioned which are not explained there, but are said to be found in other books which the prophets wrote, the very names of these prophets being sometimes given, and yet they are not found in the canon which the people of God received. Now I confess the reason of this is hidden from me; only I think that even those men, to whom certainly the Holy Spirit revealed those things which ought to be held as of religious authority, might write some things as men by historical diligence, and others as prophets by divine inspiration; and these things were so distinct, that it was judged that the former should be ascribed to themselves, but the latter to God speaking through them: and so the one pertained to the abundance of knowledge, the other to the authority of religion. In that authority the canon is guarded. So that, if any writings outside of it are now brought forward under the name of the ancient prophets, they cannot serve even as an aid to knowledge, because it is uncertain whether they are genuine; and on this account they are not trusted, especially those of them in which some things are found that are even contrary to the truth of the canonical books, so that it is quite apparent they do not belong to them. |
|
| 130. Augustine, Enarrationes In Psalmos, 196 (4th cent. CE - 5th cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 124 |
| 131. Ephrem, Hymns On Paradise, 1.11 (4th cent. CE - 4th cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 225 |
| 132. Jerome, On Illustrious Men, 54, 4 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 204 |
| 133. Jerome, Commentaria In Abacuc, 2.3 (5th cent. CE - 5th cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 217 |
| 134. Quran, Quran, None (7th cent. CE - 7th cent. CE) Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 255 |
| 137. Anon., 3 Enoch, None Tagged with subjects: •nan Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 38 |
138. Anon., 4 Ezra, 3.14-3.22, 3.25-3.26, 4.30, 7.118, 14.26, 14.45-14.47 Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52, 101, 135, 143, 196 | 3.14. and thou didst love him, and to him only didst thou reveal the end of the times, secretly by night. 3.15. Thou didst make with him an everlasting covet, and promise him that thou wouldst never forsake his descendants; and thou gavest to him Isaac, and to Isaac thou gavest Jacob and Esau. 3.16. And thou didst set apart Jacob for thyself, but Esau thou didst reject; and Jacob became a great multitude. 3.17. And when thou didst lead his descendants out of Egypt, thou didst bring them to Mount Sinai. 3.18. Thou didst bend down the heavens and shake the earth, and move the world, and make the depths to tremble, and trouble the times. 3.19. And thy glory passed through the four gates of fire and earthquake and wind and ice, to give the law to the descendants of Jacob, and thy commandment to the posterity of Israel. 3.20. "Yet thou didst not take away from them their evil heart, so that thy law might bring forth fruit in them. 3.21. For the first Adam, burdened with an evil heart, transgressed and was overcome, as were also all who were descended from him. 3.22. Thus the disease became permanent; the law was in the people's heart along with the evil root, but what was good departed, and the evil remained. 3.25. This was done for many years; but the inhabitants of the city transgressed, 3.26. in everything doing as Adam and all his descendants had done, for they also had the evil heart. 4.30. For a grain of evil seed was sown in Adam's heart from the beginning, and how much ungodliness it has produced until now, and will produce until the time of threshing comes! 14.26. And when you have finished, some things you shall make public, and some you shall deliver in secret to the wise; tomorrow at this hour you shall begin to write." 14.45. And when the forty days were ended, the Most High spoke to me, saying, "Make public the twenty-four books that you wrote first and let the worthy and the unworthy read them; 14.46. but keep the seventy that were written last, in order to give them to the wise among your people. 14.47. For in them is the spring of understanding, the fountain of wisdom, and the river of knowledge." |
|
| 142. Anon., 2 Enoch, 7.3, 7.5, 18.1-18.5, 18.8-18.9, 19.17-19.19, 30.16 Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52, 103, 104, 246 |
147. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 251| 3b. דמשכא להו תקופת תמוז עד חגא והוי להו צערא והאמר רבא מצטער פטור מן הסוכה נהי דפטור בעוטי מי מבעטי,מיד הקב"ה יושב ומשחק עליהן שנאמר (תהלים ב, ד) יושב בשמים ישחק וגו' א"ר יצחק אין שחוק לפני הקב"ה אלא אותו היום בלבד,איכא דמתני להא דרבי יצחק אהא דתניא רבי יוסי אומר לעתיד לבא באין עובדי כוכבים ומתגיירין ומי מקבלינן מינייהו והתניא אין מקבלין גרים לימות המשיח כיוצא בו לא קבלו גרים לא בימי דוד ולא בימי שלמה,אלא שנעשו גרים גרורים ומניחין תפילין בראשיהן תפילין בזרועותיהם ציצית בבגדיהם מזוזה בפתחיהם,כיון שרואין מלחמת גוג ומגוג אומר להן על מה באתם אומרים לו על ה' ועל משיחו שנאמר (תהלים ב, א) למה רגשו גוים ולאומים יהגו ריק [וגו'],וכל אחד מנתק מצותו והולך שנאמר (תהלים ב, ג) ננתקה את מוסרותימו [וגו] והקב"ה יושב ומשחק שנאמר יושב בשמים ישחק וגו' א"ר יצחק אין לו להקב"ה שחוק אלא אותו היום בלבד,איני והא אמר רב יהודה אמר רב שתים עשרה שעות הוי היום שלש הראשונות הקב"ה יושב ועוסק בתורה שניות יושב ודן את כל העולם כולו כיון שרואה שנתחייב עולם כלייה עומד מכסא הדין ויושב על כסא רחמים,שלישיות יושב וזן את כל העולם כולו מקרני ראמים עד ביצי כנים רביעיות יושב ומשחק עם לויתן שנאמר (תהלים קד, כו) לויתן זה יצרת לשחק בו אמר רב נחמן בר יצחק עם בריותיו משחק ועל בריותיו אינו משחק אלא אותו היום בלבד,א"ל רב אחא לרב נחמן בר יצחק מיום שחרב בית המקדש אין שחוק להקב"ה ומנלן דליכא שחוק אילימא מדכתיב (ישעיהו כב, יב) ויקרא ה' אלהים צבאות ביום ההוא לבכי ולמספד ולקרחה וגו' דלמא ההוא יומא ותו לא,אלא דכתיב (תהלים קלז, ה) אם אשכחך ירושלם תשכח ימיני תדבק לשוני לחכי אם לא אזכרכי דלמא שכחה הוא דליכא אבל שחוק מיהא איכא אלא מהא (ישעיהו מב, יד) החשיתי מעולם אחריש אתאפק וגו',ברביעיות מאי עביד יושב ומלמד תינוקות של בית רבן תורה שנאמר (ישעיהו כח, ט) את מי יורה דעה ואת מי יבין שמועה גמולי מחלב עתיקי משדים למי יורה דעה ולמי יבין שמועה לגמולי מחלב ולעתיקי משדים,ומעיקרא מאן הוה מיגמר להו איבעית אימא מיטטרון ואיבעית אימא הא והא עביד,ובליליא מאי עביד איבעית אימא מעין יממא ואיבעית אימא רוכב על כרוב קל שלו ושט בשמונה עשר אלף עולמות שנאמר (תהלים סח, יח) רכב אלהים רבותים אלפי שנאן אל תקרי שנאן אלא שאינן ואיבעית אימא יושב ושומע שירה מפי חיות שנאמר (תהלים מב, ט) יומם יצוה ה' חסדו ובלילה שירו עמי,אמר רבי לוי כל הפוסק מדברי תורה ועוסק בדברי שיחה מאכילין לו גחלי רתמים שנאמר (איוב ל, ד) הקוטפים מלוח עלי שיח ושורש רתמים לחמם אמר ריש לקיש כל העוסק בתורה בלילה הקב"ה מושך עליו חוט של חסד ביום שנאמר יומם יצוה ה' חסדו ובלילה שירו עמי מה טעם יומם יצוה ה' חסדו משום דבלילה שירו עמי,איכא דאמרי אמר ר"ל כל העוסק בתורה בעולם הזה הדומה ללילה הקב"ה מושך עליו חוט של חסד בעולם הבא הדומה ליום שנאמר יומם יצוה ה' חסדו וגו',אמר רב יהודה אמר שמואל מאי דכתיב (חבקוק א, יד) ותעשה אדם כדגי הים כרמש לא מושל בו למה נמשלו בני אדם כדגי הים לומר לך מה דגים שבים כיון שעולין ליבשה מיד מתים אף בני אדם כיון שפורשין מדברי תורה ומן המצות מיד מתים דבר אחר מה דגים שבים כיון שקדרה עליהם חמה מיד מתים כך בני אדם כיון שקדרה עליהם חמה מיד מתים,איבעית אימא בעולם הזה ואיבעית אימא לעולם הבא איבעית אימא בעולם הזה כדר' חנינא דא"ר חנינא הכל בידי שמים חוץ מצנים פחים שנאמר (משלי כב, ה) צנים פחים בדרך עקש שומר נפשו ירחק מהם,ואיבעית אימא לעולם הבא כדרשב"ל דאמר רבי שמעון בן לקיש אין גיהנם לעתיד לבא אלא הקדוש ברוך הוא מוציא חמה מנרתיקה ומקדיר רשעים נידונין בה וצדיקים מתרפאין בה רשעים נידונין | 3b. b when the season of Tammuz extends until the festival /b of i Sukkot /i , b and /b in such years sitting in the i sukka /i b causes them suffering. /b The Gemara asks: b But doesn’t Rava say /b that b one who suffers /b in the i sukka /i b is exempt from /b performing b the /b mitzva of b i sukka /i , /b and under these circumstances even a Jew is permitted to leave the i sukka /i ? If so, why are the gentiles criticized for leaving? The Gemara answers: b Granted that one is exempt /b from performing the mitzva and is permitted to leave his i sukka /i , but b should one kick /b it?,The Gemara resumes its narration: b Immediately, the Holy One, Blessed be He, sits and makes sport of /b those gentiles, i.e., He laughs at them, b as it is stated: “He that sits in heaven makes sport, /b the Lord has them in derision” (Psalms 2:4). With regard to this verse, b Rabbi Yitzḥak says: There is no making sport for the Holy One, Blessed be He, but on that day alone. /b , b There are /b those b who teach that which Rabbi Yitzḥak /b subsequently said b with regard to this /b matter, b as it is taught /b in a i baraita /i that b Rabbi Yosei says: In the future, the nations of the world /b will b come and convert. /b The Gemara asks: b And do we accept them /b as converts at that time? b But isn’t it taught /b in another i baraita /i : The court b does not accept converts in the days of the Messiah; similarly, they did not accept converts either in the days of David or in the days of Solomon, /b due to a concern that these people wanted to convert for ulterior motives, because the Jewish people were mighty and respected?, b Rather, /b Rabbi Yosei means b that they become converts /b who have b attached /b themselves to the Jewish people, b and they don phylacteries on their heads, phylacteries on their arms, /b place b ritual fringes on their garments, /b and b a i mezuza /i in their doorways. /b , b When /b these converts b see the war of Gog and Magog, /b every convert of this sort will b say to /b Gog and Magog: b For what /b purpose b did you come? They /b will b say to him: /b We came to fight b against the Lord and against His Messiah, as it is stated: “Why are the nations in an uproar? And why do the peoples mutter in vain. /b The kings of the earth stand up, and the rulers take counsel together, against the Lord, and against His Messiah” (Psalms 2:1–2)., b And /b then b every one /b of these converts will b tear loose his /b sign of performance of b a mitzva and leave, as it is stated: “Let us tear their bands asunder, /b and cast away their cords from us” (Psalms 2:3). b And the Holy One, Blessed be He, sits and makes sport, /b i.e., laughs or rejoices, b as it is stated: “He that sits in heaven makes sport, /b the Lord has them in derision” (Psalms 2:4). b Rabbi Yitzḥak says: There is no making sport for the Holy One, Blessed be He, but on that day alone. /b ,The Gemara asks: b Is that so? /b Is there is no other making sport for the Holy One, Blessed be He? b But doesn’t Rav Yehuda say /b that b Rav says: There are twelve hours /b in b the day. /b During b the first three, the Holy One, Blessed be He, sits and engages in Torah /b study. During the b second /b three hours, b He sits and judges the entire world. Once He sees that the world has rendered itself liable to destruction, He arises from the throne of judgment and sits on the throne of mercy, /b and the world is not destroyed.,During the b third /b set of three hours, the Holy One, Blessed be He, b sits and sustains the entire world, from the horns of wild oxen to the eggs of lice. /b During the b fourth /b three hours, b He sits and makes sport with the leviathan, as it is stated: “There is leviathan, whom You have formed to sport with” /b (Psalms 104:26). Evidently, God makes sport every day, not only on that one day. b Rav Naḥman bar Yitzḥak says /b in explanation: b He makes sport with His creations, /b just as He sports with the leviathan; b He does not make sport of His creations but on that day alone. /b , b Rav Aḥa said to Rav Naḥman bar Yitzḥak: From the day the Temple was destroyed, there is no /b longer any b making sport for the Holy One, Blessed be He. And from where do we /b derive b that there is no making sport? If we say /b that it is b from /b that b which is written: “And in that day did the Lord, the God of hosts, call to weeping, and to lamentation, and to baldness /b and to girding with sackcloth” (Isaiah 22:12), that is inconclusive: b Perhaps that day /b alone was called for weeping and lamentation, b and no additional /b days., b Rather, /b you might suggest that the source is b that it is written: “If I forget you, O Jerusalem, let my right hand forget her cunning. Let my tongue cleave to the roof of my mouth, if I do not remember you” /b (Psalms 137:5–6). This is also inconclusive, as b perhaps there is no forgetting /b of Jerusalem for God, b but in any event there is /b still b making sport. Rather, /b it is derived b from this /b verse: b “I have long time held My peace, I have been still, and refrained Myself; /b now will I cry like a travailing woman, gasping and panting at once” (Isaiah 42:14).,The Gemara asks: If God no longer makes sport, b what does He /b now b do during the fourth /b three-hour period of the day? The Gemara answers: b He sits and teaches Torah to schoolchildren, as it is stated: “Whom shall one teach knowledge? And whom shall one make to understand the message? Them that are weaned from the milk, them that are drawn from the breasts” /b (Isaiah 28:9). The verse is interpreted in the following manner: b To whom /b does God b teach knowledge, and to whom does He make to understand the message? To /b those b who are /b just b weaned from the milk and to /b those b who are drawn from the breasts, /b i.e., children only recently weaned from nursing.,The Gemara asks: b And initially, /b before the destruction of the Temple, b who would teach /b the schoolchildren? The Gemara answers: b If you wish, say /b that the angel b Metatron /b would teach them, b and if you wish, say /b instead that b He would do /b both b this, /b sport with the leviathan, b and that, /b teach the schoolchildren; whereas after the destruction of the Temple in the fourth period of the day He only teaches the schoolchildren.,The Gemara asks: b And during /b the twelve hours of b the night, what does /b God b do? /b The Gemara answers: b If you wish, say /b that the night is b similar to the day, /b i.e., God performs the same activities as in the day. b And if you wish, say /b instead that He b rides on his light cherub and flies in eighteen thousand worlds, as it is stated: “The chariots of God are twenty thousand, even [ i shi /i ] thousands” /b (Psalms 68:18). b Do not read /b it as b even [ i shi /i ], rather /b read it as: b That which are not [ i she’ei /i ]. /b Since the minimum of thousands is two thousand, the phrase: That which are not thousands, indicates that two thousand are not present, i.e., the chariots of God are twenty thousand minus two thousand, which means that God rides in eighteen thousand worlds. b And if you wish, say /b instead that God b sits and listens to the songs from the mouths of the /b angelic b creatures, as it is stated: “By day the Lord will command His loving-kindness, and in the night His song shall be with me” /b (Psalms 42:9).,§ b Rabbi Levi says: Anyone who interrupts /b his study b of words of Torah to occupy /b himself b with mundane matters /b will be b fed with the coals of the broom tree, as it is stated: “They pluck salt-wort from wormwood, and the roots of the broom are their food” /b (Job 30:4). b Reish Lakish says: /b With regard to b any-one who 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 in the night His song shall be with me” /b (Psalms 42:9). The verse is understood as follows: b What is the reason /b that b by day, the Lord will command His kindness /b to extend over him? It is b due to /b the fact b that in the night His song is with me, /b i.e., he occupies himself at night with Torah, which is referred to as a song., b There are /b those b who say /b that this is what b Reish Lakish says: /b With regard to b anyone who occupies /b himself b 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, /b and in the night His song shall be with me.”,The Gemara continues discussing the importance of Torah study. b Rav Yehuda says /b that b Shmuel says: What /b is the meaning of that b which is written: “And makes people as the fish of the sea, as the creeping things, that have no ruler over them” /b (Habakkuk 1:14)? b Why are people compared to the fish of the sea? /b This serves b to say to you: Just as /b with regard to b the fish of the sea, once they arise onto dry land they die immediately; so too, /b with regard to b people, once they separate /b themselves b from /b studying b words of Torah and /b performing b the mitzvot, they die immediately. Alternatively, just as /b with regard to the b fish of the sea, once the sun is heated over them they die immediately, so too /b with regard to b people, once the sun is heated over them they die immediately. /b ,The Gemara clarifies: b If you wish, say /b that this applies b in this world, and if you wish, say /b instead that it applies b to the World-to-Come. If you wish, say /b that it applies b in this world, in accordance with /b the opinion b of Rabbi Ḥanina. As Rabbi Ḥanina says: All /b occurrences that befall man b are in the hands of Heaven except for colds /b and b obstacles [ i paḥim /i ], /b from which one is able to protect himself, b as /b it b is stated: “Colds and snares are on the path of the crooked; he who guards his soul shall keep far from them” /b (Proverbs 22:5). This indicates that cold and, conversely, heat, are forms of harm from which one must protect himself, which teaches that being exposed to excessive heat can cause death., b And if you wish, say /b instead that this is referring b to the World-to-Come, in accordance with /b the statement b of Rabbi Shimon ben Lakish. As Rabbi Shimon ben Lakish says: There is no Gehenna in the World-to-Come. Rather, the Holy One, Blessed be He, /b will b remove the sun from its sheath [ i minnarteikah /i ], /b where it is situated during these times, b and heats [ i umakdir /i ] /b that world with it. b The wicked will be punished by it /b and consumed by the heat, b but the righteous will be healed by it. The wicked will be punished /b |
|
| 149. Anon., Testament of Abraham A, 11.3-11.10 Tagged with subjects: •book of the watchers, readers of •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 82 |
| 150. Michael The Syrian, Chron., 1.1, 1.3-1.4 Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 225, 229 |
| 151. Anon., Chronicle of Jerahmeel, 72.1 Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 260 |
| 152. Anon., Zohar, None Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 233 |
| 153. Anon., Aggadat Bereishit, 5.25 Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 236 |
| 154. Anon., Midrash Hagadol, None Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 139 |
| 155. Anon., Manichean Psalmbook, 39 Tagged with subjects: •book of the watchers Found in books: Richter et al. (2015), Mani in Dublin: Selected Papers from the Seventh International Conference of the International Association of Manichaean Studies, 76 |
| 158. Anon., Pesiqta De Rav Kahana, 23.10 Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 139 |
| 160. Anon., Xwāstwānīft, Fragments In Sogdian Script, None Tagged with subjects: •book of the watchers Found in books: Richter et al. (2015), Mani in Dublin: Selected Papers from the Seventh International Conference of the International Association of Manichaean Studies, 76 |
162. Anon., Esther Rabbah, 7.9 Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 211| 7.9. וַיַּרְא הָמָן כִּי אֵין מָרְדֳּכַי כֹּרֵעַ וּמִשְׁתַּחֲוֶה לוֹ (אסתר ג, ה), אָמַר רַבִּי אַיְּבוּ (תהלים סט, כד): תֶּחְשַׁכְנָה עֵינֵיהֶם שֶׁל רְשָׁעִים מֵרְאוֹת. לְפִי שֶׁמַּרְאִית עֵינֵיהֶם שֶׁל רְשָׁעִים מוֹרִידוֹת אוֹתָם לַגֵּיהִנֹּם, הֲדָא הוּא דִכְתִיב (בראשית ו, ב): וַיִּרְאוּ בְּנֵי הָאֱלֹהִים אֶת בְּנוֹת הָאָדָם. (בראשית ט, כב): וַיַּרְא חָם אֲבִי כְנַעַן. (בראשית כח, ח): וַיַּרְא עֵשָׂו כִּי רָעוֹת בְּנוֹת כְּנָעַן. (במדבר כב, ב): וַיַּרְא בָּלָק בֶּן צִפּוֹר. (במדבר כד, א): וַיַּרְא בִּלְעָם כִּי טוֹב בְּעֵינֵי ה' לְבָרֵךְ אֶת יִשְׂרָאֵל. וַיַּרְא הָמָן כִּי אֵין מָרְדֳּכַי כֹּרֵעַ וּמִשְׁתַּחֲוֶה לוֹ. אֲבָל מַרְאִית עֵינֵיהֶם שֶׁל צַדִּיקִים תּוּאַר, לְפִי שֶׁמַּרְאִית עֵינֵיהֶם שֶׁל צַדִּיקִים מַעֲלָה אוֹתָם לַמַּעֲלָה הָעֶלְיוֹנָה, הֲדָא הוּא דִכְתִיב (בראשית יח, ב): וַיִּשָֹּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלשָׁה אֲנָשִׁים. (בראשית כב, יג): וַיַּרְא וְהִנֵּה אַיִל. (בראשית כט, ב): וַיַּרְא וְהִנֵּה בְאֵר בַּשָֹּׂדֶה. (שמות ג, ב): וַיַּרְא וְהִנֵּה הַסְּנֶה. (במדבר כה, ז): וַיַּרְא פִּינְחָס, לְפִיכָךְ הֵם שְׂמֵחִים בְּמַרְאִית עֵינֵיהֶם, שֶׁנֶּאֱמַר (תהלים קז, מב): יִרְאוּ יְשָׁרִים וְיִשְׂמָחוּ. | |
|
| 163. Anon., Cologne Mani Codex, 58.6-60.7 Tagged with subjects: •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 247 |
| 164. Anon., Apocalypse of Abraham, 14.4-14.5 Tagged with subjects: •book of the watchers, authority of •genesis, and book of the watchers Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 98 |
