1. Hebrew Bible, Leviticus, 26.46 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 136| 26.46. "אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת אֲשֶׁר נָתַן יְהוָה בֵּינוֹ וּבֵין בְּנֵי יִשְׂרָאֵל בְּהַר סִינַי בְּיַד־מֹשֶׁה׃", | 26.46. "These are the statutes and ordices and laws, which the LORD made between Him and the children of Israel in mount Sinai by the hand of Moses.", |
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2. Hebrew Bible, Exodus, 19.3, 19.20, 19.25, 23.30, 32.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 135, 138| 19.3. "וּמֹשֶׁה עָלָה אֶל־הָאֱלֹהִים וַיִּקְרָא אֵלָיו יְהוָה מִן־הָהָר לֵאמֹר כֹּה תֹאמַר לְבֵית יַעֲקֹב וְתַגֵּיד לִבְנֵי יִשְׂרָאֵל׃", 19.25. "וַיֵּרֶד מֹשֶׁה אֶל־הָעָם וַיֹּאמֶר אֲלֵהֶם׃", 32.12. "לָמָּה יֹאמְרוּ מִצְרַיִם לֵאמֹר בְּרָעָה הוֹצִיאָם לַהֲרֹג אֹתָם בֶּהָרִים וּלְכַלֹּתָם מֵעַל פְּנֵי הָאֲדָמָה שׁוּב מֵחֲרוֹן אַפֶּךָ וְהִנָּחֵם עַל־הָרָעָה לְעַמֶּךָ׃", | 19.3. "And Moses went up unto God, and the LORD called unto him out of the mountain, saying: ‘Thus shalt thou say to the house of Jacob, and tell the children of Israel:", 19.20. "And the LORD came down upon mount Sinai, to the top of the mount; and the LORD called Moses to the top of the mount; and Moses went up.", 19.25. "So Moses went down unto the people, and told them.", 23.30. "By little and little I will drive them out from before thee, until thou be increased, and inherit the land.", 32.12. "Wherefore should the Egyptians speak, saying: For evil did He bring them forth, to slay them in the mountains, and to consume them from the face of the earth? Turn from Thy fierce wrath, and repent of this evil against Thy people.", |
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3. Hebrew Bible, Deuteronomy, 33.2, 34.10-34.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 127, 134| 33.2. "וַיֹּאמַר יְהוָה מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אשדת [אֵשׁ] [דָּת] לָמוֹ׃", 33.2. "וּלְגָד אָמַר בָּרוּךְ מַרְחִיב גָּד כְּלָבִיא שָׁכֵן וְטָרַף זְרוֹעַ אַף־קָדְקֹד׃", 34.11. "לְכָל־הָאֹתוֹת וְהַמּוֹפְתִים אֲשֶׁר שְׁלָחוֹ יְהוָה לַעֲשׂוֹת בְּאֶרֶץ מִצְרָיִם לְפַרְעֹה וּלְכָל־עֲבָדָיו וּלְכָל־אַרְצוֹ׃", 34.12. "וּלְכֹל הַיָּד הַחֲזָקָה וּלְכֹל הַמּוֹרָא הַגָּדוֹל אֲשֶׁר עָשָׂה מֹשֶׁה לְעֵינֵי כָּל־יִשְׂרָאֵל׃", | 33.2. "And he said: The LORD came from Sinai, And rose from Seir unto them; He shined forth from mount Paran, And He came from the myriads holy, At His right hand was a fiery law unto them.", 34.10. "And there hath not arisen a prophet since in Israel like unto Moses, whom the LORD knew face to face;", 34.11. "in all the signs and the wonders, which the LORD sent him to do in the land of Egypt, to Pharaoh, and to all his servants, and to all his land;", 34.12. "and in all the mighty hand, and in all the great terror, which Moses wrought in the sight of all Israel.", |
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4. Hebrew Bible, Numbers, 12.7, 17.13, 20.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 137, 140, 141| 12.7. "לֹא־כֵן עַבְדִּי מֹשֶׁה בְּכָל־בֵּיתִי נֶאֱמָן הוּא׃", 17.13. "וַיַּעֲמֹד בֵּין־הַמֵּתִים וּבֵין הַחַיִּים וַתֵּעָצַר הַמַּגֵּפָה׃", 20.16. "וַנִּצְעַק אֶל־יְהוָה וַיִּשְׁמַע קֹלֵנוּ וַיִּשְׁלַח מַלְאָךְ וַיֹּצִאֵנוּ מִמִּצְרָיִם וְהִנֵּה אֲנַחְנוּ בְקָדֵשׁ עִיר קְצֵה גְבוּלֶךָ׃", | 12.7. "My servant Moses is not so; he is trusted in all My house;", 17.13. "And he stood between the dead and the living; and the plague was stayed.", 20.16. "and when we cried unto the LORD, He heard our voice, and sent an angel, and brought us forth out of Egypt; and, behold, we are in Kadesh, a city in the uttermost of thy border.", |
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5. Hebrew Bible, Psalms, 68.18-68.19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 134, 139| 68.18. "רֶכֶב אֱלֹהִים רִבֹּתַיִם אַלְפֵי שִׁנְאָן אֲדֹנָי בָם סִינַי בַּקֹּדֶשׁ׃", 68.19. "עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶּׁבִי לָקַחְתָּ מַתָּנוֹת בָּאָדָם וְאַף סוֹרְרִים לִשְׁכֹּן יָהּ אֱלֹהִים׃", | 68.18. "The chariots of God are myriads, even thousands upon thousands; The Lord is among them, as in Sinai, in holiness.", 68.19. "Thou hast ascended on high, Thou hast led captivity captive; Thou hast received gifts among men, Yea, among the rebellious also, that the LORD God might dwell there.", |
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6. Hebrew Bible, Genesis, 1.1, 5.21-5.24, 28.11-28.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 44, 47, 57, 63, 125| 1.1. "וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃", 1.1. "בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃", 5.21. "וַיְחִי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־מְתוּשָׁלַח׃", 5.22. "וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃", 5.23. "וַיְהִי כָּל־יְמֵי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וּשְׁלֹשׁ מֵאוֹת שָׁנָה׃", 5.24. "וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃", 28.11. "וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי־בָא הַשֶּׁמֶשׁ וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא׃", 28.12. "וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ׃", 28.13. "וְהִנֵּה יְהוָה נִצָּב עָלָיו וַיֹּאמַר אֲנִי יְהוָה אֱלֹהֵי אַבְרָהָם אָבִיךָ וֵאלֹהֵי יִצְחָק הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה וּלְזַרְעֶךָ׃", 28.14. "וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ וּפָרַצְתָּ יָמָּה וָקֵדְמָה וְצָפֹנָה וָנֶגְבָּה וְנִבְרֲכוּ בְךָ כָּל־מִשְׁפְּחֹת הָאֲדָמָה וּבְזַרְעֶךָ׃", 28.15. "וְהִנֵּה אָנֹכִי עִמָּךְ וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר־תֵּלֵךְ וַהֲשִׁבֹתִיךָ אֶל־הָאֲדָמָה הַזֹּאת כִּי לֹא אֶעֱזָבְךָ עַד אֲשֶׁר אִם־עָשִׂיתִי אֵת אֲשֶׁר־דִּבַּרְתִּי לָךְ׃", 28.16. "וַיִּיקַץ יַעֲקֹב מִשְּׁנָתוֹ וַיֹּאמֶר אָכֵן יֵשׁ יְהוָה בַּמָּקוֹם הַזֶּה וְאָנֹכִי לֹא יָדָעְתִּי׃", 28.17. "וַיִּירָא וַיֹּאמַר מַה־נּוֹרָא הַמָּקוֹם הַזֶּה אֵין זֶה כִּי אִם־בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם׃", | 1.1. "In the beginning God created the heaven and the earth.", 5.21. "And Enoch lived sixty and five years, and begot Methuselah.", 5.22. "And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters.", 5.23. "And all the days of Enoch were three hundred sixty and five years.", 5.24. "And Enoch walked with God, and he was not; for God took him.", 28.11. "And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep.", 28.12. "And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it.", 28.13. "And, behold, the LORD stood beside him, and said: ‘I am the LORD, the God of Abraham thy father, and the God of Isaac. The land whereon thou liest, to thee will I give it, and to thy seed.", 28.14. "And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south. And in thee and in thy seed shall all the families of the earth be blessed.", 28.15. "And, behold, I am with thee, and will keep thee whithersoever thou goest, and will bring thee back into this land; for I will not leave thee, until I have done that which I have spoken to thee of.’", 28.16. "And Jacob awaked out of his sleep, and he said: ‘Surely the LORD is in this place; and I knew it not.’", 28.17. "And he was afraid, and said: ‘How full of awe is this place! this is none other than the house of God, and this is the gate of heaven.’", |
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7. Hebrew Bible, Joshua, 24.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 46| 24.2. "וַיֹּאמֶר יְהוֹשֻׁעַ אֶל־כָּל־הָעָם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל בְּעֵבֶר הַנָּהָר יָשְׁבוּ אֲבוֹתֵיכֶם מֵעוֹלָם תֶּרַח אֲבִי אַבְרָהָם וַאֲבִי נָחוֹר וַיַּעַבְדוּ אֱלֹהִים אֲחֵרִים׃", 24.2. "כִּי תַעַזְבוּ אֶת־יְהוָה וַעֲבַדְתֶּם אֱלֹהֵי נֵכָר וְשָׁב וְהֵרַע לָכֶם וְכִלָּה אֶתְכֶם אַחֲרֵי אֲשֶׁר־הֵיטִיב לָכֶם׃", | 24.2. "And Joshua said unto all the people: ‘Thus saith the LORD, the God of Israel: Your fathers dwelt of old time beyond the River, even Terah, the father of Abraham, and the father of Nahor; and they served other gods.", |
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8. Hebrew Bible, Isaiah, 63.9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 136| 63.9. "בְּכָל־צָרָתָם לא [לוֹ] צָר וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ הוּא גְאָלָם וַיְנַטְּלֵם וַיְנַשְּׂאֵם כָּל־יְמֵי עוֹלָם׃", | 63.9. "In all their affliction He was afflicted, and the angel of His presence saved them; in His love and in His pity He redeemed them; And He bore them, and carried them all the days of old. .", |
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9. Hebrew Bible, Ezekiel, 44.29 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 78| 44.29. "הַמִּנְחָה וְהַחַטָּאת וְהָאָשָׁם הֵמָּה יֹאכְלוּם וְכָל־חֵרֶם בְּיִשְׂרָאֵל לָהֶם יִהְיֶה׃", | 44.29. "The meal-offering, and the sin-offering, and the guilt-offering, they, even they, shall eat; and every devoted thing in Israel shall be theirs.", |
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10. Hebrew Bible, Ezra, 6.18 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 78| 6.18. "וַהֲקִימוּ כָהֲנַיָּא בִּפְלֻגָּתְהוֹן וְלֵוָיֵא בְּמַחְלְקָתְהוֹן עַל־עֲבִידַת אֱלָהָא דִּי בִירוּשְׁלֶם כִּכְתָב סְפַר מֹשֶׁה׃", | 6.18. "And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses.", |
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| 11. Anon., 1 Enoch, None (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 42 |
12. Anon., Testament of Asher, 2.8-2.10, 7.4-7.5 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 51 | 2.8. Another committeth adultery and fornication, and abstaineth from meats, and when he fasteth he doeth evil, and by the power of his wealth overwhelmeth many; and notwithstanding his excessive wickedness he doeth the commandments: this, too, hath a twofold aspect, but the whole is evil. 2.9. Such men are hares; clean,- like those that divide the hoof, but in very deed are unclean. 7.4. [God speaking in the person of man] [Therefore do ye also, my children, tell these things to your children, that they disobey Him not. 7.5. For I have known that ye shall assuredly be disobedient, and assuredly act ungodly, not giving heed to the law of God, but to the commandments of men, being corrupted through wickedness. |
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13. Septuagint, 1 Maccabees, 1.11 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 55 | 1.11. In those days lawless men came forth from Israel, and misled many, saying, "Let us go and make a covet with the Gentiles round about us, for since we separated from them many evils have come upon us." |
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14. Anon., Jubilees, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 1.27, 1.28, 1.29, 2.1, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 4.5, 4.6, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.31, 4.32, 5.6, 5.13, 5.14, 6.17, 6.18, 6.19, 6.20, 6.21, 6.22, 6.23, 6.24, 6.35, 6.36, 6.37, 6.38, 8.1, 8.2, 8.3, 8.4, 8.11, 10.12, 10.13, 10.14, 10.17, 11.14, 11.15, 11.16, 11.17, 12.25, 12.26, 12.27, 15.28, 16.1, 16.2, 16.3, 16.4, 16.8, 16.9, 16.15, 16.16, 16.17, 16.18, 16.19, 16.28, 16.29, 16.30, 17.11, 18.9, 18.18, 18.19, 19.13, 19.14, 19.15, 21.10, 23.32, 24.33, 28.6, 30.8, 30.9, 30.10, 30.11, 30.12, 30.18, 30.19, 30.20, 30.21, 30.22, 30.23, 32.10, 32.11, 32.12, 32.13, 32.14, 32.15, 32.21, 32.22, 32.23, 32.24, 32.25, 32.26, 32.27, 32.28, 32.29, 33.9, 33.10, 33.11, 33.12, 33.13, 33.14, 33.15, 33.16, 33.17, 33.18, 39.5, 39.6, 39.7, 41.23, 41.24, 41.26, 46.16, 47.1-48.13, 47.9, 48.13, 49.1, 49.2, 49.7, 49.8, 49.9, 49.11, 49.22, 49.23, 50.4, 50.6, 50.12, 50.13 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 64 | 1.11. "and this witness shall be heard for a witness against them. br For they will forget all My commandments, (even) all that I command them, and they will walk after the Gentiles, |
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15. Anon., Testament of Levi, 9.3-9.5, 14.1, 16.1-16.2 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 46, 51 | 9.3. And when we came to Bethel, my father saw a vision concerning me, that I should be their priest unto God. 9.4. And he rose up early in the morning, and paid tithes of all to the Lord through me. 9.5. And so we came to Hebron to dwell there. 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. 16.1. And now I have learnt that for seventy weeks ye shall go astray, and profane the priesthood, and pollute the sacrifices. 16.2. And ye shall make void the law, and set at nought the words of the prophets by evil perverseness. And ye shall persecute righteous men, and hate the godly the words of the faithful shall ye abhor. |
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| 16. Anon., Testament of Zebulun, 3.4-3.5, 9.5-9.7 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 51 |
17. Anon., Testament of Naphtali, 4.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 51 | 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. |
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18. Anon., Testament of Simeon, 5.4-5.6 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 51 | 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. 5.5. But they shall not be able to withstand Levi; for he shall wage the war of the Lord, and shall conquer all your hosts. 5.6. And they shall be few in number, divided in Levi and Judah, and there shall be none of you for sovereignty, even as also our father prophesied in his blessings. |
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19. Anon., Testament of Benjamin, 9.1, 11.3-11.5 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 51 | 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. |
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| 20. Anon., Testament of Judah, 18.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 51 |
| 21. Dead Sea Scrolls, Damascus Covenant, 16 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 66 |
| 22. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 16 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 66 |
| 23. Dead Sea Scrolls, 4Q271, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 127 |
| 24. Dead Sea Scrolls, Genesis Apocryphon, 15.29 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 42 |
| 25. Dead Sea Scrolls, Aramaic Levi Document, 57 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 42 |
26. New Testament, Acts, 7.53 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 129| 7.53. οἵτινες ἐλάβετε τὸν νόμον εἰς διαταγὰς ἀγγέλων, καὶ οὐκ ἐφυλάξατε. | 7.53. You received the law as it was ordained by angels, and didn't keep it!" |
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27. Josephus Flavius, Jewish Antiquities, 15.136 (1st cent. CE - 1st cent. CE) Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 126 | 15.136. for these Arabians have done what both the Greeks and barbarians own to be an instance of the grossest wickedness, with regard to our ambassadors, which they have beheaded, while the Greeks declare that such ambassadors are sacred and inviolable. And for ourselves, we have learned from God the most excellent of our doctrines, and the most holy part of our law, by angels or ambassadors; for this name brings God to the knowledge of mankind, and is sufficient to reconcile enemies one to another. |
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28. Mishnah, Avot, 1.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 135| 1.1. "משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה: \n", | 1.1. "Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah.", |
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29. New Testament, Galatians, 3.1-3.20, 3.24-3.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 129, 130, 132| 3.1. Ὦ ἀνόητοι Γαλάται, τίς ὑμᾶς ἐβάσκανεν, οἷς κατʼ ὀφθαλμοὺς Ἰησοῦς Χριστὸς προεγράφη ἐσταυρωμένος; 3.2. τοῦτο μόνον θέλω μαθεῖν ἀφʼ ὑμῶν, ἐξ ἔργων νόμου τὸ πνεῦμα ἐλάβετε ἢ ἐξ ἀκοῆς πίστεως; 3.3. οὕτως ἀνόητοί ἐστε; ἐναρξάμενοι πνεύματι νῦν σαρκὶ ἐπιτελεῖσθε; 3.4. τοσαῦτα ἐπάθετε εἰκῇ; εἴ γε καὶ εἰκῇ. 3.5. ὁ οὖν ἐπιχορηγῶν ὑμῖν τὸ πνεῦμα καὶ ἐνεργῶν δυνάμεις ἐν ὑμῖν ἐξ ἔργων νόμου ἢ ἐξ ἀκοῆς πίστεως; 3.6. καθὼς Ἀβραὰμἐπίστευσεν τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. 3.7. Γινώσκετε ἄρα ὅτι οἱ ἐκ πίστεως, οὗτοι υἱοί εἰσιν Ἀβραάμ. 3.8. προϊδοῦσα δὲ ἡ γραφὴ ὅτι ἐκ πίστεως δικαιοῖ τὰ ἔθνη ὁ θεὸς προευηγγελίσατο τῷ Ἀβραὰμ ὅτιἘνευλογηθήσονται ἐν σοὶ πάντα τὰ ἔθνη. 3.9. ὥστε οἱ ἐκ πίστεως εὐλογοῦνται σὺν τῷ πιστῷ Ἀβραάμ. 3.10. Ὅσοι γὰρ ἐξ ἔργων νόμου εἰσὶν ὑπὸ κατάραν εἰσίν, γέγραπται γὰρ ὅτι Ἐπικατάρατος πᾶς ὃς οὐκ ἐμμένει πᾶσιν τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου τοῦ ποιῆσαι αὐτά. 3.11. ὅτι δὲ ἐν νόμῳ οὐδεὶς δικαιοῦται παρὰ τῷ θεῷ δῆλον, ὅτιὉ δίκαιος ἐκ πίστεως ζήσεται, 3.12. ὁ δὲ νόμος οὐκ ἔστιν ἐκ πίστεως, ἀλλʼὉ ποιήσας αὐτὰ ζήσεται ἐν αὐτοῖς. 3.13. Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου γενόμενος ὑπὲρ ἡμῶν κατάρα, ὅτι γέγραπταιἘπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου, 3.14. ἵνα εἰς τὰ ἔθνη ἡ εὐλογία τοῦ Ἀβραὰμ γένηται ἐν Ἰησοῦ Χριστῷ, ἵνα τὴν ἐπαγγελίαν τοῦ πνεύματος λάβωμεν διὰ τῆς πίστεως. 3.15. Ἀδελφοί, κατὰ ἄνθρωπον λέγω· ὅμως ἀνθρώπου κεκυρωμένην διαθήκην οὐδεὶς ἀθετεῖ ἢ ἐπιδιατάσσεται. 3.16. τῷ δὲ Ἀβραὰμ ἐρρέθησαν αἱ ἐπαγγελίαικαὶ τῷ σπέρματιαὐτοῦ· οὐ λέγει Καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν, ἀλλʼ ὡς ἐφʼ ἑνόςΚαὶ τῷ σπέρματί σου,ὅς ἐστιν Χριστός. 3.17. τοῦτο δὲ λέγω· διαθήκην προκεκυρωμένην ὑπὸ τοῦ θεοῦ ὁ μετὰ τετρακόσια καὶ τριάκοντα ἔτη γεγονὼς νόμος οὐκ ἀκυροῖ, εἰς τὸ καταργῆσαι τὴν ἐπαγγελίαν. 3.18. εἰ γὰρ ἐκ νόμου ἡ κληρονομία, οὐκέτι ἐξ ἐπαγγελίας· τῷ δὲ Ἀβραὰμ διʼ ἐπαγγελίας κεχάρισται ὁ θεός. 3.19. Τί οὖν ὁ νόμος; τῶν παραβάσεων χάριν προσετέθη, ἄχρις ἂν ἔλθῃ τὸ σπέρμα ᾧ ἐπήγγελται, διαταγεὶς διʼ ἀγγέλων ἐν χειρὶ μεσίτου· 3.20. ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν, ὁ δὲ θεὸς εἷς ἐστίν. 3.24. ὥστε ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν εἰς Χριστόν, ἵνα ἐκ πίστεως δικαιωθῶμεν· 3.25. ἐλθούσης δὲ τῆς πίστεως οὐκέτι ὑπὸ παιδαγωγόν ἐσμεν. | 3.1. Foolish Galatians, who has bewitched you not to obey thetruth, before whose eyes Jesus Christ was openly set forth among you as crucified? 3.2. I just want to learn this from you. Did you receivethe Spirit by the works of the law, or by hearing of faith? 3.3. Areyou so foolish? Having begun in the Spirit, are you now completed inthe flesh? 3.4. Did you suffer so many things in vain, if it is indeedin vain? 3.5. He therefore who supplies the Spirit to you, and worksmiracles among you, does he do it by the works of the law, or byhearing of faith? 3.6. Even as Abraham "believed God, and it wascounted to him for righteousness." 3.7. Know therefore that those whoare of faith, the same are sons of Abraham. 3.8. The Scripture,foreseeing that God would justify the Gentiles by faith, preached thegospel beforehand to Abraham, saying, "In you all the nations will beblessed." 3.9. So then, those who are of faith are blessed with thefaithful Abraham. 3.10. For as many as are of the works of the law areunder a curse. For it is written, "Cursed is everyone who doesn'tcontinue in all things that are written in the book of the law, to dothem." 3.11. Now that no man is justified by the law before God isevident, for, "The righteous will live by faith." 3.12. The law is notof faith, but, "The man who does them will live by them." 3.13. Christ redeemed us from the curse of the law, having become acurse for us. For it is written, "Cursed is everyone who hangs on atree," 3.14. that the blessing of Abraham might come on the Gentilesthrough Christ Jesus; that we might receive the promise of the Spiritthrough faith. 3.15. Brothers, I speak like men. Though it is only aman's covet, yet when it has been confirmed, no one makes it void,or adds to it. 3.16. Now the promises were spoken to Abraham and tohis seed. He doesn't say, "To seeds," as of many, but as of one, "Toyour seed," which is Christ. 3.17. Now I say this. A covetconfirmed beforehand by God in Christ, the law, which came four hundredand thirty years after, does not annul, so as to make the promise of noeffect. 3.18. For if the inheritance is of the law, it is no more ofpromise; but God has granted it to Abraham by promise. 3.19. What then is the law? It was added because of transgressions,until the seed should come to whom the promise has been made. It wasordained through angels by the hand of a mediator. 3.20. Now amediator is not between one, but God is one. 3.24. So that the law has become our tutor to bring us toChrist, that we might be justified by faith. 3.25. But now that faithis come, we are no longer under a tutor. |
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30. New Testament, Hebrews, 1.4-1.14, 2.1-2.3, 3.1-3.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 130, 132, 141| 1.4. τοσούτῳ κρείττων γενόμενος τῶν ἀγγέλων ὅσῳ διαφορώτερον παρʼ αὐτοὺς κεκληρονόμηκεν ὄνομα. 1.5. Τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων 1.6. ὅταν δὲ πάλιν εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει 1.7. καὶ πρὸς μὲν τοὺς ἀγγέλους λέγει 1.8. πρὸς δὲ τὸν υἱόν 1.9. 1.10. καί 1.11. 1.12. 1.13. πρὸς τίνα δὲ τῶν ἀγγέλων εἴρηκέν ποτε 1.14. οὐχὶ πάντες εἰσὶν λειτουργικὰ πνεύματα εἰς διακονίαν ἀποστελλόμενα διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν; 2.1. Διὰ τοῦτο δεῖ περισσοτέρως προσέχειν ἡμᾶς τοῖς ἀκουσθεῖσιν, μή ποτε παραρυῶμεν. 2.2. εἰ γὰρ ὁ διʼ ἀγγέλων λαληθεὶς λόγος ἐγένετο βέβαιος, καὶ πᾶσα παράβασις καὶ παρακοὴ ἔλαβεν ἔνδικον μισθαποδοσίαν, 2.3. πῶς ἡμεῖς ἐκφευξόμεθα τηλικαύτης ἀμελήσαντες σωτηρίας, ἥτις, ἀρχὴν λαβοῦσα λαλεῖσθαι διὰ τοῦ κυρίου, ὑπὸ τῶν ἀκουσάντων εἰς ἡμᾶς ἐβεβαιώθη, 3.1. Ὅθεν, ἀδελφοὶ ἅγιοι, κλήσεως ἐπουρανίου μέτοχοι, κατανοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν Ἰησοῦν, 3.2. πιστὸνὄντα τῷ ποιήσαντι αὐτὸν ὡς καὶΜωυσῆς ἐν [ὅλῳ] τῷ οἴκῳ αὐτοῦ. 3.3. πλείονος γὰρ οὗτος δόξης παρὰ Μωυσῆν ἠξίωται καθʼ ὅσον πλείονα τιμὴν ἔχει τοῦ οἴκου ὁ κατασκευάσας αὐτόν· 3.4. πᾶς γὰρ οἶκος κατασκευάζεται ὑπό τινος, ὁ δὲ πάντα κατασκευάσας θεός. 3.5. καὶΜωυσῆςμὲνπιστὸς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦὡςθεράπωνεἰς μαρτύριον τῶν λαληθησομένων, 3.6. Χριστὸς δὲ ὡς υἱὸς ἐπὶτὸν οἶκον αὐτοῦ·οὗ οἶκός ἐσμεν ἡμεῖς, ἐὰν τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος [μέχρι τέλους βεβαίαν] κατάσχωμεν. | 1.4. having become so much better than the angels, as he has inherited a more excellent name than they have. 1.5. For to which of the angels did he say at any time, "You are my Son, Today have I become your father?"and again, "I will be to him a Father, And he will be to me a Son?" 1.6. Again, when he brings in the firstborn into the world he says, "Let all the angels of God worship him." 1.7. of the angels he says, "Who makes his angels winds, And his servants a flame of fire." 1.8. but of the Son he says, "Your throne, O God, is forever and ever; The scepter of uprightness is the scepter of your kingdom. 1.9. You have loved righteousness, and hated iniquity; Therefore God, your God, has anointed you with the oil of gladness above your fellows." 1.10. And, "You, Lord, in the beginning, laid the foundation of the earth. The heavens are the works of your hands. 1.11. They will perish, but you continue. They all will grow old like a garment does. 1.12. As a mantle you will roll them up, And they will be changed; But you are the same. Your years will not fail." 1.13. But of which of the angels has he said at any time, "Sit at my right hand, Until I make your enemies the footstool of your feet?" 1.14. Aren't they all ministering spirits, sent out to do service for the sake of those who will inherit salvation? 2.1. Therefore we ought to pay greater attention to the things that were heard, lest perhaps we drift away. 2.2. For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just recompense; 2.3. how will we escape if we neglect so great a salvation -- which at the first having been spoken through the Lord, was confirmed to us by those who heard; 3.1. Therefore, holy brothers, partakers of a heavenly calling, consider the Apostle and High Priest of our confession, Jesus; 3.2. who was faithful to him who appointed him, as also was Moses in all his house. 3.3. For he has been counted worthy of more glory than Moses, inasmuch as he who built the house has more honor than the house. 3.4. For every house is built by someone; but he who built all things is God. 3.5. Moses indeed was faithful in all his house as a servant, for a testimony of those things which were afterward to be spoken, 3.6. but Christ is faithful as a Son over his house; whose house we are, if we hold fast our confidence and the glorying of our hope firm to the end. |
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31. Anon., Leviticus Rabba, 1.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 137| 1.2. רַבִּי אַבָּהוּ פָּתַח (הושע יד, ח): יָשֻׁבוּ ישְׁבֵי בְצִלּוֹ, אֵלּוּ הַגֵּרִים שֶׁבָּאִין וְחוֹסִין בְּצִלּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, (הושע יד, ח): יְחַיּוּ דָּגָן, נַעֲשׂוּ עִקָּר כְּיִשְׂרָאֵל, כְּמָה דְּתֵימַר (זכריה ט, יז): דְּגַן בַּחוּרִים וְתִירשׁ יְנוֹבֵב בְּתוּלוֹת. (הושע יד, ח): וְיִפְרְחוּ כַגָּפֶן, כְּמָה דְתֵימַר (תהלים פ, ט): גֶּפֶן מִמִּצְרַיִם תַּסִּיעַ תְּגָרֵשׁ גּוֹיִם וַתִּטָּעֶהָ. דָּבָר אַחֵר (הושע יד, ח): יְחַיּוּ דָּגָן, בַּתַּלְמוּד. (הושע יד, ח): וְיִפְרְחוּ כַגָּפֶן, בְּאַגָּדָה. (הושע יד, ח): זִכְרוֹ כְּיֵין לְבָנוֹן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא חָבִיב עָלַי שְׁמוֹתָם שֶׁל גֵּרִים כְּיֵין נֶסֶךְ שֶׁקָּרֵב לְפָנַי עַל גַּבֵּי הַמִּזְבֵּחַ. וְלָמָּה נִקְרָא שְׁמוֹ לְבָנוֹן, עַל שֵׁם (דברים ג, כה): הָהָר הַטּוֹב הַזֶּה וְהַלְּבָנֹן. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, לָמָּה נִקְרָא שְׁמוֹ לְבָנוֹן שֶׁמַּלְבִּין עֲוֹנוֹתֵיהֶם שֶׁל יִשְׂרָאֵל כַּשֶׁלֶג, הֲדָא הוּא דִכְתִיב (ישעיה א, יח): אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ וְאִם יַאְדִּימוּ כַתּוֹלָע כַּצֶּמֶר יִהְיוּ, רַבִּי טַבְיוֹמֵי אָמַר עַל שֵׁם שֶׁכָּל לְבָבוֹת שְׂמֵחִים בּוֹ, הֲדָא הוּא דִכְתִיב (תהלים מח, ג): יְפֵה נוֹף מְשׂוֹשׂ כָּל הָאָרֶץ וגו'. וְרַבָּנָן אָמְרֵי עַל שֵׁם (מלכים א ט, ג): וְהָיוּ עֵינַי וְלִבִּי שָׁם כָּל הַיָּמִים. | 1.2. "R’ Abahu opened and said ‘“Those who dwelt in its shade shall return…” (Hoshea 14:8) This refers to the converts who come and take shelter in the shade of the Holy One. “…they shall revive [like] corn…” (ibid.) They will become primary, just as Israel as it says “…Corn [will give strength to] young men, and new wine will cause maids to speak.” (Zechariah 9:17) “…and blossom like the vine…” (Hoshea 14:8) As it says “You uprooted a vine from Egypt; You drove out nations and planted it.” (Tehillim 80:9)’ Another explanation. “…they shall revive [like] corn…” (Hoshea 14:8) in their Talmudic learning, “…and blossom like the vine…” (ibid.) in their aggadic learning. “; it (fragrance) will recall the wine of Lebanon.” (ibid.) The Holy One said ‘the names of converts are beloved to Me like idolatrous wine which was offered before Me on the altar.’ And why is its name Lebanon? Because of the verse “…this good mountain and the Lebanon.” (Devarim 3:25) R’ Shimon bar Yochai taught: why is it called Lebanon, because it bleaches out (malbin) the sins of Israel like snow, as it says “…If your sins prove to be like crimson, they will become white as snow; if they prove to be as red as crimson dye, they shall become as wool.” (Yeshayahu 1:18) R’ Teviyumi said ‘because all hearts (levavot) rejoice in it, as it says “The fairest of branches, the joy of the entire earth- Mount Zion…” (Tehillim 48:3) The Rabbis say ‘because “…and My eyes and My heart (libi) shall be there at all times.” (Melachim I 9:3)", |
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| 32. Anon., Mekhilta Derabbi Shimeon Ben Yohai, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 138 |
33. Anon., Genesis Rabba, 68.12, 95.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 48, 137| 68.12. וַיַּחֲלֹם וְהִנֵּה סֻלָּם (בראשית כח, יב), אָמַר רַבִּי אַבָּהוּ דִּבְרֵי חֲלוֹמוֹת לֹא מַעֲלִין וְלֹא מוֹרִידִין, חַד בַּר נָשׁ אֲזַל לְגַבֵּי רַבִּי יוֹסֵי בַּר חֲלַפְתָּא, אֲמַר לֵיהּ חֲמֵית בְּחֶלְמִי אָמְרִין לִי אֲזֵיל סַב פּוֹעָלַיָּא דַּאֲבוּךְ מִן קַפּוֹדְקִיָּא, אֲמַר לֵיהּ וַאֲזַל אֲבוּךְ לְקַפּוֹדְקִיָּא מִן יוֹמֵיהּ, אֲמַר לֵיהּ לָא. אֲמַר לֵיהּ זִיל מְנֵי עֶשְׂרִים שְׁרָיֵי בְּכָרְסָא דְבֵיתָךְ אַתְּ מַשְׁכַּח לֵיהּ. אֲמַר לֵיהּ לֵית בְּהוֹן עֶשְׂרִין. אֲמַר לֵיהּ וְאִי לֵית בְּהוֹן עֶשְׂרִין מְנֵי מִן רֵאשֵׁיהוֹן לְסוֹפֵיהוֹן וּמִן סוֹפֵיהוֹן לְרֵאשֵׁיהוֹן וְאַתְּ מַשְׁכַּח, אֲזַל מְנָא וְאַשְׁכַּח כֵּן. וּמִנַּיִן יַלִּיף לָהּ רַבִּי יוֹסֵי בַּר חֲלַפְתָּא, מִן קַפּוֹדְקִיָּא. תָּנֵי בַּר קַפָּרָא לֵית חֲלוֹם שֶׁאֵין לוֹ פִּתְרוֹן, וְהִנֵּה סֻלָּם, זֶה הַכֶּבֶשׁ. מֻצָּב אַרְצָה, זֶה מִזְבֵּחַ (שמות כ, כד): מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִי, וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמַיְמָה, אֵלּוּ הַקָּרְבָּנוֹת שֶׁרֵיחָן עוֹלֶה לַשָּׁמַיִם. וְהִנֵּה מַלְאֲכֵי אֱלֹהִים, אֵלּוּ כֹּהֲנִים גְּדוֹלִים. עֹלִים וְיֹרְדִים בּוֹ, שֶׁהֵם עוֹלִים וְיוֹרְדִים בַּכֶּבֶשׁ. (בראשית כח, יג): וְהִנֵּה ה' נִצָּב עָלָיו, (עמוס ט, א): רָאִיתִי אֶת ה' נִצָּב עַל הַמִּזְבֵּחַ, רַבָּנָן פָּתְרִין לֵיהּ בְּסִינַי. וַיַּחֲלֹם וְהִנֵּה סֻלָּם, זֶה סִינַי. מֻצָּב אַרְצָה (שמות יט, יז): וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר. וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמַיְמָה (דברים ד, יא): וְהָהָר בֹּעֵר בָּאֵשׁ עַד לֵב הַשָּׁמָיִם. דָּבָר אַחֵר, וְהִנֵּה סֻלָּם, זֶה סִינַי, אוֹתִיּוֹת דְּדֵין הוּא אוֹתִיּוֹת דְּדֵין. וְהִנֵּה מַלְאֲכֵי אֱלֹהִים, עַל שֵׁם (תהלים סח, יח): רֶכֶב אֱלֹהִים רִבֹּתַיִם אַלְפֵי שִׁנְאָן. וְלָמַדְנוּ לַנְּבִיאִים שֶׁנִּקְרְאוּ מַלְאָכִים, דִּכְתִיב (חגי א, יג): וַיֹּאמֶר חַגַּי מַלְאַךְ ה' בְּמַלְאֲכוּת ה' לָעָם. וְהִנֵּה מַלְאֲכֵי אֱלֹהִים, זֶה משֶׁה וְאַהֲרֹן. עֹלִים (שמות יט, ג): וּמשֶׁה עָלָה אֶל הָאֱלֹהִים. וְיֹרְדִים, זֶה משֶׁה (שמות יט, יד): וַיֵּרֶד משֶׁה. וְהִנֵּה ה' נִצָּב עָלָיו (שמות יט, כ): וַיֵּרֶד ה' עַל הַר סִינַי אֶל רֹאשׁ הָהָר, רַבִּי שַׂלְמוֹנִי בְּשֵׁם רֵישׁ לָקִישׁ אָמַר תַּרְכּוּסָא שֶׁל שָׁלשׁ רַגְלַיִם הֶרְאָה לוֹ. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר אַתְּ הוּא רֶגֶל שְׁלִישִׁי. הוּא דַעְתֵּיהּ דְּרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר (דברים לב, ט): כִּי חֵלֶק ה' עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ, מָה הַחֶבֶל הַזֶּה פָּחוּת מִשְׁלשָׁה אֵין מַפְקִיעִין אוֹתוֹ, כָּךְ הָאָבוֹת אֵין פָּחוֹת מִשְׁלשָׁה. רַבִּי בֶּרֶכְיָה אָמַר עוֹלָם וּשְׁלִישׁ עוֹלָם הֶרְאָה לוֹ, עֹלִים אֵין פָּחוֹת מִשְּׁנַיִם וְיֹרְדִים שְׁנַיִם. וּמִנַּיִן שֶׁהַמַּלְאָךְ שְׁלִישׁוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר (דניאל י, ו): וּגְוִיָּתוֹ כְתַרְשִׁישׁ וּפָנָיו כְּמַרְאֵה בָּרָק וְעֵינָיו כְּלַפִּידֵי אֵשׁ וּזְרֹעֹתָיו וּמַרְגְּלֹתָיו כְּעֵין נְחשֶׁת קָלָל. רַבִּי חִיָּא וְרַבִּי יַנַּאי, חַד אָמַר עֹלִים וְיֹרְדִים בַּסֻּלָּם, וְחַד אָמַר עֹלִים וְיֹרְדִים בְּיַעֲקֹב. מַאן דְּאָמַר עֹלִים וְיֹרְדִים בַּסֻּלָּם, נִיחָא. וּמַאן דְּאָמַר עֹלִים וְיֹרְדִים בְּיַעֲקֹב, מַעֲלִים וּמוֹרִידִים בּוֹ אָפְזִים בּוֹ קָפְזִים בּוֹ שׂוֹנְטִים בּוֹ, שֶׁנֶּאֱמַר (ישעיה מט, ג): יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר, אַתְּ הוּא שֶׁאִיקוֹנִין שֶׁלְּךָ חֲקוּקָה לְמַעְלָה, עֹלִים לְמַעְלָה וְרוֹאִים אִיקוֹנִין שֶׁלּוֹ, וְיֹרְדִים לְמַטָּה וּמוֹצְאִים אוֹתוֹ יָשֵׁן. מָשָׁל לְמֶלֶךְ שֶׁהָיָה יוֹשֵׁב וְדָן, עוֹלִים לְבַסִּילְקִי וּמוֹצְאִים אוֹתוֹ דָּן, וְיוֹצְאִים בַּפַּרְוָד וּמוֹצְאִים אוֹתוֹ יָשֵׁן. דָּבָר אַחֵר, לְמַעֲלָן, כָּל מִי שֶׁהוּא אוֹמֵר זְכוּתוֹ, עוֹלֶה. חוֹבָתוֹ, יוֹרֵד. לְמַטָּן, כָּל מִי שֶׁהוּא אוֹמֵר זְכוּתוֹ, יוֹרֵד. חוֹבָתוֹ, עוֹלֶה. דָּבָר אַחֵר, עֹלִים וְיֹרְדִים בּוֹ, עֹלִים אוֹתָם שֶׁלִּוּוּ אוֹתוֹ בְּאֶרֶץ יִשְׂרָאֵל, יֹרְדִים, אֵלּוּ שֶׁלִּוּוּ אוֹתוֹ בְּחוּצָה לָאָרֶץ. רַבִּי לֵוִי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר מַלְאֲכֵי הַשָּׁרֵת עַל יְדֵי שֶׁגִּלּוּ מִסְטוֹרִין שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא נִדְחוּ מִמְּחִצָּתָן קל"ח שָׁנָה, רַבִּי תַּנְחוּמָא הֲוָה מַפִּיק לִשָּׁנָא קָלָא. אָמַר רַבִּי חָמָא בַּר חֲנִינָא עַל יְדֵי שֶׁנִּתְגָּאוּ וְאָמְרוּ (בראשית יט, יג): כִּי מַשְׁחִיתִים אֲנַחְנוּ אֶת הַמָּקוֹם הַזֶּה, הֵיכָן חָזְרוּ, כָּאן, עֹלִים וְיֹרְדִים, עֹלִים וְאַחַר כָּךְ יֹרְדִים. 95.3. דָּבָר אַחֵר, וְאֶת יְהוּדָה שָׁלַח לְפָנָיו, רַבִּי חֲנִינָא בְּרֵיהּ דְּרַבִּי אַחָא וְרַבִּי חֲנִינָא, חַד אָמַר לְהַתְקִין לוֹ בֵּית דִּירָה, וְחַד אָמַר לְהַתְקִין לוֹ בֵּית וַעַד שֶׁיְהֵא מוֹרֶה בוֹ דִּבְרֵי תוֹרָה וְשֶׁיִּהְיוּ הַשְּׁבָטִים לוֹמְדִים בּוֹ, תֵּדַע לְךָ שֶׁהוּא כֵּן, כֵּיוָן שֶׁהָלַךְ לוֹ יוֹסֵף מֵאֶצְלוֹ הָיָה יוֹדֵעַ בְּאֵיזֶה פֶּרֶק פֵּרַשׁ מִמֶּנּוּ שֶׁהָיָה מַשְׁנֶה אוֹתוֹ, כֵּיוָן שֶׁבָּאוּ אֲחֵי יוֹסֵף אֶצְלוֹ וְאָמְרוּ לוֹ (בראשית מה, כו): עוֹד יוֹסֵף חַי וַיָּפָג לִבּוֹ, נִזְכַּר בְּאֵיזֶה פֶּרֶק פֵּרַשׁ הֵימֶנוּ, וְאָמַר בְּלִבּוֹ יוֹדֵעַ אֲנִי שֶׁבְּפֶרֶק עֶגְלָה עֲרוּפָה פֵּרַשׁ מִמֶּנִּי יוֹסֵף, אָמַר לָהֶם אִם אַתֶּם יוֹדְעִים בְּאֵיזֶה פֶּרֶק פֵּרַשׁ מִמֶּנִּי אֲנִי מַאֲמִין לָכֶם, אַף יוֹסֵף הָיָה יוֹדֵעַ בְּאֵיזֶה פֶּרֶק פֵּרַשׁ הֵימֶנּוּ, מֶה עָשָׂה יוֹסֵף נָתַן לָהֶם עֲגָלוֹת, שֶׁנֶּאֱמַר (בראשית מה, כא): וַיִּתֵּן לָהֶם יוֹסֵף עֲגָלוֹת עַל פִּי פַרְעֹה, לְלַמֶּדְךָ שֶׁבְּכָל מָקוֹם שֶׁהָיָה יַעֲקֹב יוֹשֵׁב הָיָה עוֹסֵק בַּתּוֹרָה כְּשֵׁם שֶׁהָיוּ אֲבוֹתָיו. וְעַד עַכְשָׁיו לֹא נִתְּנָה תּוֹרָה וּכְתִיב בְּאַבְרָהָם (בראשית כו, ה): וַיִּשְׁמֹר מִשְׁמַרְתִּי, וּמֵהֵיכָן לָמַד אַבְרָהָם אֶת הַתּוֹרָה, רַבָּן שִׁמְעוֹן אוֹמֵר נַעֲשׂוּ שְׁתֵּי כִּלְיוֹתָיו כִּשְׁתֵּי כַּדִּים שֶׁל מַיִם וְהָיוּ נוֹבְעוֹת תּוֹרָה, וּמִנַּיִן שֶׁכֵּן הוּא, שֶׁנֶּאֱמַר (תהלים טז, ז): אַף לֵילוֹת יִסְרוּנִי וגו'. רַבִּי לֵוִי אָמַר מֵעַצְמוֹ לָמַד תּוֹרָה, שֶׁנֶּאֱמַר (משלי יד, יד): מִדְּרָכָיו יִשְׂבַּע סוּג לֵב וּמֵעָלָיו אִישׁ טוֹב. רַבִּי יוֹנָתָן שַׂר הַבִּירָה אָמַר אֲפִלּוּ עֵרוּבֵי תַּבְשִׁילִין הָיָה אַבְרָהָם יוֹדֵעַ, שֶׁנֶּאֱמַר (בראשית כו, ה): עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם וגו'. וּבֶן כַּמָּה שָׁנִים הִכִּיר אַבְרָהָם אֶת בּוֹרְאוֹ בֶּן אַרְבָּעִים וּשְׁמוֹנֶה שָׁנָה הִכִּיר אֶת בּוֹרְאוֹ. רֵישׁ לָקִישׁ אָמַר בֶּן שָׁלשׁ שָׁנִים, דִּכְתִיב עֵקֶב מִנְיַן עֵקֶ"ב, וְאַבְרָהָם חָיָה מֵאָה שִׁבְעִים וְחָמֵשׁ שָׁנִים, נִמְצֵאתָ לָמֵד שֶׁבֶּן שָׁלשׁ שָׁנִים הִכִּיר אֶת בּוֹרְאוֹ, וְהָיָה מְשַׁמֵּר דִּקְדּוּקֵי תּוֹרָה וְהָיָה מְלַמֵּד אֶת בָּנָיו, שֶׁנֶּאֱמַר (בראשית יח, יט): כִּי יְדַעְתִּיו וגו', אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה לִמַּדְתָּ בָּנֶיךָ תּוֹרָה בָּעוֹלָם הַזֶּה, אֲבָל בָּעוֹלָם הַבָּא אֲנִי בִּכְבוֹדִי מְלַמֵּד לָכֶם אֶת הַתּוֹרָה, שֶׁנֶּאֱמַר (ישעיה נד, יג): וְכָל בָּנַיִךְ לִמּוּדֵי ה': | 68.12. "...And he took stones of the place - R. Judah and R. Nehemiah , and the Rabbis. Rabbi Yehuda said he took 12 Stones. God decreed that he establish twelve tribes. Jacob said; Abraham did not establish them , Isaac did not establish them, if the twelve stones join together, I know that I will merit twelve tribes. Once they did he knew he was going to merit establishing the twelve tribes . Rabbi Nehemiah said he took 3 stones. Jacob took three stones and said : God placed his name on Abraham, and on Isaac. I, if the stones join together, I know that God is the unifying name for me. And since joined, he knew that God would unify his names with Jacob. The Rabbis said that the minimum of the plural of stones is 2. Abraham produced negative attributes/waste- Ishmael and the sons of Keturah . And Isaac produced Esau and his generals. I, if you join these 2 stones together, I know that I will not produce any negative attributes in my descendants.", |
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34. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 48| 28a. והרי אברים ופדרים סוף עבודה דיממא היא והרי תרומת הדשן תחילת עבודה דיממא היא דא"ר יוחנן קדש ידיו לתרומת הדשן למחר אינו צריך לקדש שכבר קדש מתחלת עבודה אלא קשיא,אלא אי אתמר הכי אתמר א"ר אסי א"ר יוחנן זר שסידר שני גזירי עצים חייב הואיל ועבודה תמה היא,מתקיף לה רבא אלא מעתה תבעי פייס ולא בעיא פייס והתניא מי שזכה בתרומת הדשן יזכה בסידור שני גזירי עצים,ה"ק יפייסו לה בפני עצמה כדאמרינן,למימרא דעבודה תמה וזר חייב עליה מיתה בעיא פייס אין זר חייב עליה מיתה לא בעיא פייס והרי שחיטה שאני שחיטה דתחילת עבודה דיממא היא,למימרא דעבודה תמה בעי פייס עבודה שיש אחריה עבודה לא בעי פייס והרי אברים ופדרים סוף עבודה דיממא היא הרי תרומת הדשן משום מעשה שהיה,אמר מר זוטרא ואיתימא רב אשי אף אנן נמי תנינא אמר להם הממונה צאו וראו אם הגיע זמן השחיטה ואילו זמן סידור גזירי עצים לא קתני,הך דלית לה תקנתא קתני הך דאית לה תקנתא לא קתני, br br big strongהדרן עלך בראשונה /strong /big br br,מתני׳ big strongאמר /strong /big להם הממונה צאו וראו אם הגיע זמן השחיטה אם הגיע הרואה אומר ברקאי מתיא בן שמואל אומר האיר פני כל המזרח עד שבחברון והוא אומר הן ולמה הוצרכו לכך שפעם אחת עלה מאור הלבנה ודימו שהאיר מזרח ושחטו את התמיד והוציאוהו לבית השריפה,הורידו כ"ג לבית הטבילה זה הכלל היה במקדש כל המיסך את רגליו טעון טבילה וכל המטיל מים טעון קידוש ידים ורגלים | 28a. The Gemara expresses wonder at Rabbi Zeira’s equation of these two issues: b But isn’t there /b the burning of b the limbs and the fats? /b The Gemara answers: That is not difficult, because the burning of the limbs and the fats b is the end of the daytime service. /b The Gemara asks further: b But isn’t there the removal of the ashes? /b The Gemara rejects that argument: Removing the ashes is b the start of the daytime service, /b as b Rabbi Yoḥa said: /b If a priest b sanctified his hands /b at night by washing them b for the removal of the ashes, the next day, /b i.e., after daybreak, b he need not sanctify /b his hands again, b as he already sanctified /b them b at the start of the service. /b Rabbi Zeira’s equation between services that are incomplete by themselves and services for which a non-priest does not incur the death penalty therefore remains intact. b If so, /b the question that he asked concerning Rabbi Yoḥa’s statement remains b difficult. /b , b Rather, /b Rabbi Yoḥa’s statement must be revised, and one must posit that b when it was stated, this is how it was stated: Rabbi Asi said /b that b Rabbi Yoḥa said: A non-priest who arranges the two logs is liable /b to receive the death penalty, b since it is a service that is complete, /b i.e., it is not followed and completed by a subsequent service. Although the burning of the limbs upon the altar follows the placement of the logs, that is considered to be an independent act, not the completion of the service of placing the logs. This is because the placing of the logs is done while still night, while the burning of the limbs cannot be done until daybreak., b Rava strongly objects to this: However, if /b that is b so, /b the service of placing the two logs b should require a lottery. /b The Gemara expresses surprise at Rava’s comment: b And doesn’t it require a lottery? Wasn’t it taught /b in a i baraita /i : b Whoever was privileged /b to perform the b removal of the ashes /b is b also privileged /b to perform the b arrangement of the two logs? /b There was in fact a lottery for arranging the two logs.,Rather, b this is what /b Rava actually b said: /b If placing the logs is considered a complete service and is therefore a task important enough to warrant the death penalty for a non-priest who performs it, b they /b should b hold a /b separate b lottery for it by itself. /b The Gemara answers: It is b as we said /b at the beginning of the chapter, that the task of placing the logs was added to the lottery for the removal of ashes as an incentive for the priests to rise before dawn (Rabbeinu Ḥael).,Based on Rava’s comments, the Gemara asks: b Is that to say that /b any service that is b a complete service and /b for which b a non-priest /b would be b liable /b to receive b the death penalty requires a lottery, /b but if b a non-priest /b would b not /b be b liable /b to receive b the death penalty it would not require a lottery? But isn’t there slaughtering, /b which may be performed by non-priest and yet requires a lottery? The Gemara rejects this point: b Slaughtering is different, /b because b it is the beginning of the daytime service, /b which gives it added importance.,The Gemara asks further on Rava’s statement: b Is that to say that a service that is complete requires a lottery, /b whereas b a service which is followed by a /b subsequent b service /b that completes it b does not require a lottery? But isn’t there /b the burning of b the limbs and the fats? /b The Gemara answers: That is not difficult because the burning of the limbs and the fats b is the end of the daytime service. /b The Gemara asks: b Isn’t there the removal of the ashes? /b The Gemara answers: A lottery was established for that service only b due to the incident that occurred /b when the priests came to danger.,As explained above, the reason Rabbi Yoḥa holds that the arrangement of the logs is a complete service, and is not considered a prelude to the burning of limbs, is because the former is a nighttime service and the latter is a daytime service. b Mar Zutra, and some say Rav Ashi, said: We too have learned /b in a mishna that the arrangement of the two logs is a nighttime service. As we learned: b The appointed /b priest b said to them: Go out and see if the time for slaughtering has arrived, whereas /b the mishna b did not teach: /b See whether b the time for arranging the two logs /b has arrived. This shows that arranging the logs may be done while it is still night; it is therefore not considered to be connected to, and complemented by, the placing of the limbs the following day.,The Gemara rejects this proof: The reason the mishna mentions slaughtering is that it prefers to b teach /b this statement with regard to b that which has no rectification /b if it is done at night, such as slaughtering the offering, which is rendered irreparably invalid if performed before daybreak. b It does not /b want to b teach /b it with regard to b something that has rectification /b if done at night, such as arranging the two logs, which can always be removed and replaced properly. However, it is possible that the proper time for arranging the logs is daytime, and therefore it may be regarded as a service that is completed by the subsequent burning of limbs on the altar.,, strong MISHNA: /strong b The appointed /b priest b said to /b the other priests: b Go out and observe if /b it is day and b the time for slaughter /b has b arrived. If /b the time has b arrived, the observer says: There is light [ i barkai /i ]. Matya ben Shmuel says /b that the appointed priest phrased his question differently: b Is the entire eastern sky illuminated even to Hebron? And /b the observer b says: Yes. And why did they need to /b ascertain whether or not it is day, which is typically evident to all? It was necessary, b as once, the light of the moon rose, and they imagined that the eastern /b sky b was illuminated /b with sunlight, b and they slaughtered the daily offering /b before its appropriate time. The animal was later b taken out to the place /b designated for b burning /b and burned because it was slaughtered too early. In order to prevent similar errors in the future, the Sages instituted that they would carefully assess the situation until they were certain that it was day.,After the priests announced the start of the day, b they led the High Priest down to the Hall of Immersion. /b The Gemara comments: b This was the principle in the Temple: Anyone who covers his legs, /b a euphemism for defecating, b requires immersion /b afterward; b and anyone who urinates requires sanctification of the hands and feet /b with water from the basin afterward. |
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35. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 139| 88b. דסגינן בשלימותא כתיב בן (משלי יא, ג) תומת ישרים תנחם הנך אינשי דסגן בעלילותא כתיב בהו (משלי יא, ג) וסלף בוגדים ישדם:,א"ר שמואל בר נחמני א"ר יונתן מאי דכתיב (שיר השירים ד, ט) לבבתני אחותי כלה לבבתני באחת מעיניך בתחילה באחת מעיניך לכשתעשי בשתי עיניך אמר עולא עלובה כלה מזנה בתוך חופתה אמר רב מרי ברה דבת שמואל מאי קרא (שיר השירים א, יב) עד שהמלך במסיבו נרדי וגו' אמר רב ועדיין חביבותא היא גבן דכתי' נתן ולא כתב הסריח ת"ר עלובין ואינן עולבין שומעין חרפתן ואינן משיבין עושין מאהבה ושמחין ביסורין עליהן הכתוב אומר (שופטים ה, לא) ואוהביו כצאת השמש בגבורתו,א"ר יוחנן מאי דכתיב (תהלים סח, יב) ה' יתן אומר המבשרות צבא רב כל דיבור ודיבור שיצא מפי הגבורה נחלק לשבעים לשונות תני דבי ר' ישמעאל (ירמיהו כג, כט) וכפטיש יפוצץ סלע מה פטיש זה נחלק לכמה ניצוצות אף כל דיבור ודיבור שיצא מפי הקב"ה נחלק לשבעים לשונות אמר רב חננאל בר פפא מ"ד (משלי ח, ו) שמעו כי נגידים אדבר למה נמשלו דברי תורה כנגיד לומר לך מה נגיד זה יש בו להמית ולהחיות אף ד"ת יש בם להמית ולהחיות,היינו דאמר רבא למיימינין בה סמא דחיי למשמאילים בה סמא דמותא ד"א נגידים כל דיבור ודיבור שיצא מפי הקב"ה קושרים לו שני כתרים: א"ר יהושע בן לוי מ"ד (שיר השירים א, יג) צרור המור דודי לי בין שדי ילין אמרה כנסת ישראל לפני הקב"ה רבש"ע אף על פי שמיצר ומימר לי דודי בין שדי ילין (שיר השירים א, יד) אשכול הכופר דודי לי בכרמי עין גדי מי שהכל שלו מכפר לי על עון גדי שכרמתי לי מאי משמע דהאי כרמי לישנא דמכניש הוא אמר מר זוטרא בריה דרב נחמן כדתנן כסא של כובס שכורמים עליו את הכלים:,וא"ר יהושע בן לוי מאי דכתיב (שיר השירים ה, יג) לחייו כערוגת הבושם כל דיבור ודיבור שיצא מפי הקב"ה נתמלא כל העולם כולו בשמים וכיון שמדיבור ראשון נתמלא דיבור שני להיכן הלך הוציא הקב"ה הרוח מאוצרותיו והיה מעביר ראשון ראשון שנאמר (שיר השירים ה, יג) שפתותיו שושנים נוטפות מור עובר אל תקרי שושנים אלא ששונים:,ואריב"ל כל דיבור ודיבור שיצא מפי הקב"ה יצתה נשמתן של ישראל שנאמר (שיר השירים ה, ו) נפשי יצאה בדברו ומאחר שמדיבור ראשון יצתה נשמתן דיבור שני היאך קיבלו הוריד טל שעתיד להחיות בו מתים והחיה אותם שנאמר (תהלים סח, י) גשם נדבות תניף אלהים נחלתך ונלאה אתה כוננתה ואמר ר' יהושע בן לוי כל דיבור ודיבור שיצא מפי הקב"ה חזרו ישראל לאחוריהן י"ב מיל והיו מלאכי השרת מדדין אותן שנאמר (תהלים סח, יג) מלאכי צבאות ידודון ידודון אל תיקרי ידודון אלא ידדון:,ואריב"ל בשעה שעלה משה למרום אמרו מלאכי השרת לפני הקב"ה רבש"ע מה לילוד אשה בינינו אמר להן לקבל תורה בא אמרו לפניו חמודה גנוזה שגנוזה לך תשע מאות ושבעים וארבעה דורות קודם שנברא העולם אתה מבקש ליתנה לבשר ודם (תהלים ח, ה) מה אנוש כי תזכרנו ובן אדם כי תפקדנו ה' אדונינו מה אדיר שמך בכל הארץ אשר תנה הודך על השמים,אמר לו הקב"ה למשה החזיר להן תשובה אמר לפניו רבש"ע מתיירא אני שמא ישרפוני בהבל שבפיהם אמר לו אחוז בכסא כבודי וחזור להן תשובה שנאמר (איוב כו, ט) מאחז פני כסא פרשז עליו עננו ואמר ר' נחום מלמד שפירש שדי מזיו שכינתו ועננו עליו אמר לפניו רבונו של עולם תורה שאתה נותן לי מה כתיב בה (שמות כ, ב) אנכי ה' אלהיך אשר הוצאתיך מארץ מצרים אמר להן למצרים ירדתם לפרעה השתעבדתם תורה למה תהא לכם שוב מה כתיב בה לא יהיה לך אלהים אחרים בין עמים אתם שרויין שעובדין | 88b. b who proceed wholeheartedly /b and with integrity, b it is written: “The integrity of the upright will guide them” /b (Proverbs 11:3), whereas b about those people who walk in deceit, it is written /b at the end of the same verse: b “And the perverseness of the faithless will destroy them.” /b , b Rabbi Shmuel bar Naḥamani said /b that b Rabbi Yonatan said: What is /b the meaning of that b which is written: “You have ravished my heart, my sister, my bride; you have ravished my heart with one of your eyes, /b with one bead of your necklace” (Song of Songs 4:9)? b At first /b when you, the Jewish people, merely accepted the Torah upon yourselves it was b with one of your eyes; /b however, b when you /b actually b perform /b the mitzvot it will be b with both of your eyes. Ulla said /b with regard to the sin of the Golden Calf: b Insolent is the bride who is promiscuous under her wedding canopy. Rav Mari, son of the daughter of Shmuel, said: What verse /b alludes to this? b “While the king was still at his table my spikenard /b gave off its fragrance” (Song of Songs 1:12). Its pleasant odor dissipated, leaving only an offensive odor. b Rav said: /b Nevertheless, it is apparent from the verse that b the affection /b of the Holy One, Blessed be He, b is still upon us, as it is written /b euphemistically as “ b gave off /b its fragrance,” b and /b the verse b did not write, it reeked. /b And b the Sages taught: About /b those who b are insulted and do not insult, who hear their shame and do not respond, who act out of love and are joyful in suffering, the verse says: “And they that love Him are as the sun going forth in its might” /b (Judges 5:31).,With regard to the revelation at Sinai, b Rabbi Yoḥa said: What is /b the meaning of that b which is written: “The Lord gives the word; the women that proclaim the tidings are a great host” /b (Psalms 68:12)? It means that b each and every utterance that emerged from the mouth of the Almighty divided into seventy languages, /b a great host. And, similarly, b the school of Rabbi Yishmael taught /b with regard to the verse: “Behold, is My word not like fire, declares the Lord, b and like a hammer that shatters a rock?” /b (Jeremiah 23:29). b Just as this hammer breaks /b a stone b into several fragments, so too, each and every utterance that emerged from the mouth of the Holy One, Blessed be He, divided into seventy languages. /b The Gemara continues in praise of the Torah. b Rav Ḥael bar Pappa said: What is /b the meaning of that b which is written: “Listen, for I will speak royal things, /b and my lips will open with upright statements” (Proverbs 8:6)? b Why are matters of Torah likened to a king? To teach you /b that b just as this king has /b the power b to kill and to grant life, so too, matters of Torah have /b the power b to kill and to grant life. /b ,And b that is /b what b Rava said: To those who are right-handed in /b their approach to Torah, and engage in its study with strength, good will, and sanctity, Torah is b a drug of life, /b and b to those who are left-handed in /b their approach to Torah, it is b a drug of death. Alternatively, /b why are matters of Torah referred to as b royal? /b Because b to each and every utterance that emerged from the mouth of the Holy One, Blessed be He, two crowns are tied. Rabbi Yehoshua ben Levi said: What is /b the meaning of that b which is written: “My beloved is to me like a bundle of myrrh that lies between my breasts” /b (Song of Songs 1:13)? b The Congregation of Israel said before the Holy One, Blessed be He: Master of the Universe, even though my beloved, /b God, b causes me suffering and bitterness, He /b still b lies between my breasts. /b And Rabbi Yehoshua ben Levi interpreted the verse: b “My beloved is to me like a cluster [ i eshkol /i ] of henna [ i hakofer /i ] in the vineyards of [ i karmei /i ] Ein Gedi” /b (Song of Songs 1:14). b He, Whom everything [ i shehakol /i ] is His, forgives [ i mekhapper /i ] me for the sin of the kid [ i gedi /i ], /b i.e., the calf, b that I collected [ i shekaramti /i ] for myself. /b The Gemara explains: b From where /b is it b inferred that /b the word in b this /b verse, b i karmei /i , is a term of gathering? Mar Zutra, son of Rav Naḥman, said /b that it is b as we learned /b in a mishna: b A launderer’s chair upon which one gathers [ i koremim /i ] the garments. /b , b And Rabbi Yehoshua ben Levi said: What is /b the meaning of that b which is written: “His cheeks are as a bed of spices, /b as banks of sweet herbs, his lips are lilies dripping with flowing myrrh” (Song of Songs 5:13)? It is interpreted homiletically: From b each and every utterance that emerged from /b His cheeks, i.e., b the mouth of the Holy One, Blessed be He, the entire world was filled with fragrant spices. And since /b the world b was /b already b filled by the first utterance, where /b was there room for the spices of b the second utterance /b to b go? The Holy One, Blessed be He, brought forth wind from His treasuries and made the /b spices b pass one at a time, /b leaving room for the consequences of the next utterance. b As it is stated: “His lips are lilies [ i shoshanim /i ] dripping with flowing myrrh.” /b Each and every utterance resulted in flowing myrrh. b Do not read /b the word in the verse as b i shoshanim /i ; rather, /b read it as b i sheshonim /i , /b meaning repeat. Each repeat utterance produced its own fragrance., b And Rabbi Yehoshua ben Levi said: /b From b each and every utterance that emerged from the mouth of the Holy One, Blessed be He, the souls of the Jewish people left /b their bodies, b as it is stated: “My soul departed when he spoke” /b (Song of Songs 5:6). b And since their souls left /b their bodies b from the first utterance, how did they receive the second utterance? /b Rather, God b rained the dew /b upon them b that, in the future, will revive the dead, and He revived them, as it is stated: “You, God, poured down a bountiful rain; when Your inheritance was weary You sustained it” /b (Psalms 68:10). b And Rabbi Yehoshua ben Levi said: /b With b each and every utterance that emerged from the mouth of the Holy One, Blessed be He, the Jewish people retreated /b in fear b twelve i mil /i , and the ministering angels walked them /b back toward the mountain, b as it is stated: “The hosts of angels will scatter [ i yidodun /i ]” /b (Psalms 68:13). b Do not read /b the word as b i yidodun /i , /b meaning scattered; b rather, /b read it as b i yedadun /i , /b they walked them., b And Rabbi Yehoshua ben Levi said: When Moses ascended on High /b to receive the Torah, b the ministering angels said before the Holy One, Blessed be He: Master of the Universe, what is one born of a woman /b doing here b among us? /b The Holy One, Blessed be He, b said to them: He came to receive the Torah. /b The angels b said before Him: /b The Torah is a b hidden treasure that was concealed by you 974 generations before the creation of the world, /b and b you seek to give it to flesh and blood? /b As it is stated: “The word which He commanded to a thousand generations” (Psalms 105:8). Since the Torah, the word of God, was given to the twenty-sixth generation after Adam, the first man, the remaining 974 generations must have preceded the creation of the world. b “What is man that You are mindful of him and the son of man that You think of him?” /b (Psalms 8:5). Rather, b “God our Lord, how glorious is Your name in all the earth that Your majesty is placed above the heavens” /b (Psalms 8:2). The rightful place of God’s majesty, the Torah, is in the heavens., b The Holy One, Blessed be He, said to Moses: Provide them /b with b an answer /b as to why the Torah should be given to the people. Moses b said before Him: Master of the Universe, I am afraid lest they burn me with the breath of their mouths. /b God b said to him: Grasp My throne of glory /b for strength and protection, b and provide them /b with b an answer. /b And from where is this derived? b As it is stated: “He causes him to grasp the front of the throne, and spreads His cloud over it” /b (Job 26:9), b and Rabbi Naḥum said: /b This verse b teaches that God spread the radiance of His presence and His cloud over /b Moses. Moses b said before Him: Master of the Universe, the Torah that You are giving me, what is written in it? /b God said to him: b “I am the Lord your God Who brought you out of Egypt /b from the house of bondage” (Exodus 20:2). Moses b said to /b the angels: b Did you descend to Egypt? Were you enslaved to Pharaoh? Why should the Torah be yours? Again /b Moses asked: b What /b else b is written in it? /b God said to him: b “You shall have no other gods /b before Me” (Exodus 20:3). Moses said to the angels: b Do you dwell among the nations who worship /b |
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| 36. Anon., Avot Derabbi Nathan B, 37 (6th cent. CE - 8th cent. CE) Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 137 |
| 37. Anon., Pirqe Rabbi Eliezer, 8 Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 44 |
| 38. Anon., Sifre Zuta, 12 Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 135 |
| 39. Anon., Assumption of Moses, 11.16-11.17 Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 127 |
| 40. Philo of Alexandria, 4Q377, None Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 127 |
| 41. Philo of Alexandria, 11Qt, 29.7-29.9 Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 138 |
| 43. Dead Sea Scrolls, 4Q377, 0 Tagged with subjects: •authority, interpretive strategies Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 142 |
