1. Hebrew Bible, Leviticus, 1.1, 7.38, 18.13, 25.1, 26.13, 26.46, 27.34 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •decalogue, the Found in books: Fraade (2011) 438, 477, 490, 495| 1.1. "וְאִם־מִן־הַצֹּאן קָרְבָּנוֹ מִן־הַכְּשָׂבִים אוֹ מִן־הָעִזִּים לְעֹלָה זָכָר תָּמִים יַקְרִיבֶנּוּ׃", 1.1. "וַיִּקְרָא אֶל־מֹשֶׁה וַיְדַבֵּר יְהוָה אֵלָיו מֵאֹהֶל מוֹעֵד לֵאמֹר׃", 7.38. "אֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה בְּהַר סִינָי בְּיוֹם צַוֺּתוֹ אֶת־בְּנֵי יִשְׂרָאֵל לְהַקְרִיב אֶת־קָרְבְּנֵיהֶם לַיהוָה בְּמִדְבַּר סִינָי׃", 18.13. "עֶרְוַת אֲחוֹת־אִמְּךָ לֹא תְגַלֵּה כִּי־שְׁאֵר אִמְּךָ הִוא׃", 25.1. "וְקִדַּשְׁתֶּם אֵת שְׁנַת הַחֲמִשִּׁים שָׁנָה וּקְרָאתֶם דְּרוֹר בָּאָרֶץ לְכָל־יֹשְׁבֶיהָ יוֹבֵל הִוא תִּהְיֶה לָכֶם וְשַׁבְתֶּם אִישׁ אֶל־אֲחֻזָּתוֹ וְאִישׁ אֶל־מִשְׁפַּחְתּוֹ תָּשֻׁבוּ׃", 25.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה בְּהַר סִינַי לֵאמֹר׃", 26.13. "אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם מִהְיֹת לָהֶם עֲבָדִים וָאֶשְׁבֹּר מֹטֹת עֻלְּכֶם וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת׃", 26.46. "אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת אֲשֶׁר נָתַן יְהוָה בֵּינוֹ וּבֵין בְּנֵי יִשְׂרָאֵל בְּהַר סִינַי בְּיַד־מֹשֶׁה׃", 27.34. "אֵלֶּה הַמִּצְוֺת אֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל בְּהַר סִינָי׃", | 1.1. "And the LORD called unto Moses, and spoke unto him out of the tent of meeting, saying:", 7.38. "which the LORD commanded Moses in mount Sinai, in the day that he commanded the children of Israel to present their offerings unto the LORD, in the wilderness of Sinai.", 18.13. "Thou shalt not uncover the nakedness of thy mother’s sister; for she is thy mother’s near kinswoman.", 25.1. "And the LORD spoke unto Moses in mount Sinai, saying:", 26.13. "I am the LORD your God, who brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bars of your yoke, and made you go upright.", 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.", 27.34. "These are the commandments, which the LORD commanded Moses for the children of Israel in mount Sinai.", |
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2. Hebrew Bible, Psalms, 29.4, 29.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •decalogue, the Found in books: Fraade (2011) 376, 507| 29.4. "קוֹל־יְהוָה בַּכֹּחַ קוֹל יְהוָה בֶּהָדָר׃", 29.7. "קוֹל־יְהוָה חֹצֵב לַהֲבוֹת אֵשׁ׃", | 29.4. "The voice of the LORD is powerful; The voice of the LORD is full of majesty.", 29.7. "The voice of the LORD heweth out flames of fire.", |
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3. Hebrew Bible, Numbers, 21.18, 21.21-21.22, 26.3, 33.50, 35.1, 36.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •decalogue, the Found in books: Fraade (2011) 477, 490, 495| 21.18. "בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם וּמִמִּדְבָּר מַתָּנָה׃", 21.21. "וַיִּשְׁלַח יִשְׂרָאֵל מַלְאָכִים אֶל־סִיחֹן מֶלֶךְ־הָאֱמֹרִי לֵאמֹר׃", 21.22. "אֶעְבְּרָה בְאַרְצֶךָ לֹא נִטֶּה בְּשָׂדֶה וּבְכֶרֶם לֹא נִשְׁתֶּה מֵי בְאֵר בְּדֶרֶךְ הַמֶּלֶךְ נֵלֵךְ עַד אֲשֶׁר־נַעֲבֹר גְּבֻלֶךָ׃", 26.3. "וַיְדַבֵּר מֹשֶׁה וְאֶלְעָזָר הַכֹּהֵן אֹתָם בְּעַרְבֹת מוֹאָב עַל־יַרְדֵּן יְרֵחוֹ לֵאמֹר׃", 26.3. "אֵלֶּה בְּנֵי גִלְעָד אִיעֶזֶר מִשְׁפַּחַת הָאִיעֶזְרִי לְחֵלֶק מִשְׁפַּחַת הַחֶלְקִי׃", 35.1. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם כִּי אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן אַרְצָה כְּנָעַן׃", 35.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה בְּעַרְבֹת מוֹאָב עַל־יַרְדֵּן יְרֵחוֹ לֵאמֹר׃", 36.13. "אֵלֶּה הַמִּצְוֺת וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יְהוָה בְּיַד־מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל בְּעַרְבֹת מוֹאָב עַל יַרְדֵּן יְרֵחוֹ׃", | 21.18. "The well, which the princes digged, Which the nobles of the people delved, With the sceptre, and with their staves. And from the wilderness to Mattanah;", 21.21. "And Israel sent messengers unto Sihon king of the Amorites, saying:", 21.22. "’Let me pass through thy land; we will not turn aside into field, or into vineyard; we will not drink of the water of the wells; we will go by the king’s highway, until we have passed thy border.’", 26.3. "And Moses and Eleazar the priest spoke with them in the plains of Moab by the Jordan at Jericho, saying:", 33.50. "And the LORD spoke unto Moses in the plains of Moab by the Jordan at Jericho, saying:", 35.1. "And the LORD spoke unto Moses in the plains of Moab by the Jordan at Jericho, saying:", 36.13. "These are the commandments and the ordices, which the LORD commanded by the hand of Moses unto the children of Israel in the plains of Moab by the Jordan at Jericho.", |
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4. Hebrew Bible, Exodus, 13.3, 19.10-19.11, 19.15, 20.2, 20.6, 20.8, 20.15, 20.17, 20.19, 24.3-24.18, 34.1, 34.7, 34.27-34.28, 35.1, 35.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •decalogue, the Found in books: Fraade (2011) 159, 215, 376, 438, 477, 489, 490, 506, 507, 519| 13.3. "וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם זָכוֹר אֶת־הַיּוֹם הַזֶּה אֲשֶׁר יְצָאתֶם מִמִּצְרַיִם מִבֵּית עֲבָדִים כִּי בְּחֹזֶק יָד הוֹצִיא יְהֹוָה אֶתְכֶם מִזֶּה וְלֹא יֵאָכֵל חָמֵץ׃", 19.11. "וְהָיוּ נְכֹנִים לַיּוֹם הַשְּׁלִישִׁי כִּי בַּיּוֹם הַשְּׁלִישִׁי יֵרֵד יְהוָה לְעֵינֵי כָל־הָעָם עַל־הַר סִינָי׃", 19.15. "וַיֹּאמֶר אֶל־הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַל־תִּגְּשׁוּ אֶל־אִשָּׁה׃", 20.2. "אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃", 20.2. "לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃", 20.6. "וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֺתָי׃", 20.8. "זָכוֹר אֶת־יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ", 20.15. "וְכָל־הָעָם רֹאִים אֶת־הַקּוֹלֹת וְאֶת־הַלַּפִּידִם וְאֵת קוֹל הַשֹּׁפָר וְאֶת־הָהָר עָשֵׁן וַיַּרְא הָעָם וַיָּנֻעוּ וַיַּעַמְדוּ מֵרָחֹק׃", 20.17. "וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ כִּי לְבַעֲבוּר נַסּוֹת אֶתְכֶם בָּא הָאֱלֹהִים וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל־פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ׃", 20.19. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כֹּה תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל אַתֶּם רְאִיתֶם כִּי מִן־הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם׃", 24.3. "וַיָּבֹא מֹשֶׁה וַיְסַפֵּר לָעָם אֵת כָּל־דִּבְרֵי יְהוָה וְאֵת כָּל־הַמִּשְׁפָּטִים וַיַּעַן כָּל־הָעָם קוֹל אֶחָד וַיֹּאמְרוּ כָּל־הַדְּבָרִים אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה׃", 24.4. "וַיִּכְתֹּב מֹשֶׁה אֵת כָּל־דִּבְרֵי יְהוָה וַיַּשְׁכֵּם בַּבֹּקֶר וַיִּבֶן מִזְבֵּחַ תַּחַת הָהָר וּשְׁתֵּים עֶשְׂרֵה מַצֵּבָה לִשְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵל׃", 24.5. "וַיִּשְׁלַח אֶת־נַעֲרֵי בְּנֵי יִשְׂרָאֵל וַיַּעֲלוּ עֹלֹת וַיִּזְבְּחוּ זְבָחִים שְׁלָמִים לַיהוָה פָּרִים׃", 24.6. "וַיִּקַּח מֹשֶׁה חֲצִי הַדָּם וַיָּשֶׂם בָּאַגָּנֹת וַחֲצִי הַדָּם זָרַק עַל־הַמִּזְבֵּחַ׃", 24.7. "וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃", 24.8. "וַיִּקַּח מֹשֶׁה אֶת־הַדָּם וַיִּזְרֹק עַל־הָעָם וַיֹּאמֶר הִנֵּה דַם־הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם עַל כָּל־הַדְּבָרִים הָאֵלֶּה׃", 24.9. "וַיַּעַל מֹשֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל׃", 24.11. "וְאֶל־אֲצִילֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ וַיֶּחֱזוּ אֶת־הָאֱלֹהִים וַיֹּאכְלוּ וַיִּשְׁתּוּ׃", 24.12. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲלֵה אֵלַי הָהָרָה וֶהְיֵה־שָׁם וְאֶתְּנָה לְךָ אֶת־לֻחֹת הָאֶבֶן וְהַתּוֹרָה וְהַמִּצְוָה אֲשֶׁר כָּתַבְתִּי לְהוֹרֹתָם׃", 24.13. "וַיָּקָם מֹשֶׁה וִיהוֹשֻׁעַ מְשָׁרְתוֹ וַיַּעַל מֹשֶׁה אֶל־הַר הָאֱלֹהִים׃", 24.14. "וְאֶל־הַזְּקֵנִים אָמַר שְׁבוּ־לָנוּ בָזֶה עַד אֲשֶׁר־נָשׁוּב אֲלֵיכֶם וְהִנֵּה אַהֲרֹן וְחוּר עִמָּכֶם מִי־בַעַל דְּבָרִים יִגַּשׁ אֲלֵהֶם׃", 24.15. "וַיַּעַל מֹשֶׁה אֶל־הָהָר וַיְכַס הֶעָנָן אֶת־הָהָר׃", 24.16. "וַיִּשְׁכֹּן כְּבוֹד־יְהוָה עַל־הַר סִינַי וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים וַיִּקְרָא אֶל־מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי מִתּוֹךְ הֶעָנָן׃", 24.17. "וּמַרְאֵה כְּבוֹד יְהוָה כְּאֵשׁ אֹכֶלֶת בְּרֹאשׁ הָהָר לְעֵינֵי בְּנֵי יִשְׂרָאֵל׃", 24.18. "וַיָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן וַיַּעַל אֶל־הָהָר וַיְהִי מֹשֶׁה בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה׃", 34.1. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה פְּסָל־לְךָ שְׁנֵי־לֻחֹת אֲבָנִים כָּרִאשֹׁנִים וְכָתַבְתִּי עַל־הַלֻּחֹת אֶת־הַדְּבָרִים אֲשֶׁר הָיוּ עַל־הַלֻּחֹת הָרִאשֹׁנִים אֲשֶׁר שִׁבַּרְתָּ׃", 34.1. "וַיֹּאמֶר הִנֵּה אָנֹכִי כֹּרֵת בְּרִית נֶגֶד כָּל־עַמְּךָ אֶעֱשֶׂה נִפְלָאֹת אֲשֶׁר לֹא־נִבְרְאוּ בְכָל־הָאָרֶץ וּבְכָל־הַגּוֹיִם וְרָאָה כָל־הָעָם אֲשֶׁר־אַתָּה בְקִרְבּוֹ אֶת־מַעֲשֵׂה יְהוָה כִּי־נוֹרָא הוּא אֲשֶׁר אֲנִי עֹשֶׂה עִמָּךְ׃", 34.7. "נֹצֵר חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֺן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־בְּנֵי בָנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃", 34.27. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כְּתָב־לְךָ אֶת־הַדְּבָרִים הָאֵלֶּה כִּי עַל־פִּי הַדְּבָרִים הָאֵלֶּה כָּרַתִּי אִתְּךָ בְּרִית וְאֶת־יִשְׂרָאֵל׃", 34.28. "וַיְהִי־שָׁם עִם־יְהוָה אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה לֶחֶם לֹא אָכַל וּמַיִם לֹא שָׁתָה וַיִּכְתֹּב עַל־הַלֻּחֹת אֵת דִּבְרֵי הַבְּרִית עֲשֶׂרֶת הַדְּבָרִים׃", 35.1. "וְכָל־חֲכַם־לֵב בָּכֶם יָבֹאוּ וְיַעֲשׂוּ אֵת כָּל־אֲשֶׁר צִוָּה יְהוָה׃", 35.1. "וַיַּקְהֵל מֹשֶׁה אֶת־כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם אֵלֶּה הַדְּבָרִים אֲשֶׁר־צִוָּה יְהוָה לַעֲשֹׂת אֹתָם׃", 35.4. "וַיֹּאמֶר מֹשֶׁה אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל לֵאמֹר זֶה הַדָּבָר אֲשֶׁר־צִוָּה יְהוָה לֵאמֹר׃", | 13.3. "And Moses said unto the people: ‘Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this place; there shall no leavened bread be eaten.", 19.10. "And the LORD said unto Moses: ‘Go unto the people, and sanctify them to-day and to-morrow, and let them wash their garments,", 19.11. "and be ready against the third day; for the third day the LORD will come down in the sight of all the people upon mount Sinai.", 19.15. "And he said unto the people: ‘Be ready against the third day; come not near a woman.’", 20.2. "I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage.", 20.6. "and showing mercy unto the thousandth generation of them that love Me and keep My commandments.", 20.8. "Remember the sabbath day, to keep it holy.", 20.15. "And all the people perceived the thunderings, and the lightnings, and the voice of the horn, and the mountain smoking; and when the people saw it, they trembled, and stood afar off.", 20.17. "And Moses said unto the people: ‘Fear not; for God is come to prove you, and that His fear may be before you, that ye sin not.’", 20.19. "And the LORD said unto Moses: Thus thou shalt say unto the children of Israel: Ye yourselves have seen that I have talked with you from heaven.", 24.3. "And Moses came and told the people all the words of the LORD, and all the ordices; and all the people answered with one voice, and said: ‘All the words which the Lord hath spoken will we do.’", 24.4. "And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the mount, and twelve pillars, according to the twelve tribes of Israel.", 24.5. "And he sent the young men of the children of Israel, who offered burnt-offerings, and sacrificed peace-offerings of oxen unto the LORD.", 24.6. "And Moses took half of the blood, and put it in basins; and half of the blood he dashed against the altar.", 24.7. "And he took the book of the covet, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’", 24.8. "And Moses took the blood, and sprinkled it on the people, and said: ‘Behold the blood of the covet, which the LORD hath made with you in agreement with all these words.’", 24.9. "Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel;", 24.10. "and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness.", 24.11. "And upon the nobles of the children of Israel He laid not His hand; and they beheld God, and did eat and drink.", 24.12. "And the LORD said unto Moses: ‘Come up to Me into the mount and be there; and I will give thee the tables of stone, and the law and the commandment, which I have written, that thou mayest teach them.’", 24.13. "And Moses rose up, and Joshua his minister; and Moses went up into the mount of God.", 24.14. "And unto the elders he said: ‘Tarry ye here for us, until we come back unto you; and, behold, Aaron and Hur are with you; whosoever hath a cause, let him come near unto them.’", 24.15. "And Moses went up into the mount, and the cloud covered the mount.", 24.16. "And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud.", 24.17. "And the appearance of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel.", 24.18. "And Moses entered into the midst of the cloud, and went up into the mount; and Moses was in the mount forty days and forty nights.", 34.1. "And the LORD said unto Moses: ‘Hew thee two tables of stone like unto the first; and I will write upon the tables the words that were on the first tables, which thou didst break.", 34.7. "keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and unto the fourth generation.’", 34.27. "And the LORD said unto Moses: ‘Write thou these words, for after the tenor of these words I have made a covet with thee and with Israel.’", 34.28. "And he was there with the LORD forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covet, the ten words.", 35.1. "And Moses assembled all the congregation of the children of Israel, and said unto them: ‘These are the words which the LORD hath commanded, that ye should do them.", 35.4. "And Moses spoke unto all the congregation of the children of Israel, saying: ‘This is the thing which the LORD commanded, saying:", |
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5. Hebrew Bible, Deuteronomy, 2.24-2.26, 4.12, 4.36, 5.4, 5.12, 5.16-5.24, 5.27-5.28, 6.1, 6.4, 7.8, 9.5, 10.4, 17.19, 20.10, 24.16, 27.3, 27.8, 27.28, 28.58, 29.28, 30.11-30.14, 31.9-31.13, 31.19, 31.22, 31.24-31.26, 31.30, 32.2, 32.10, 32.44, 32.46 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fraade (2011) 159, 215, 216, 236, 376, 385, 438, 477, 489, 490, 495, 506, 507, 516, 519| 2.24. "קוּמוּ סְּעוּ וְעִבְרוּ אֶת־נַחַל אַרְנֹן רְאֵה נָתַתִּי בְיָדְךָ אֶת־סִיחֹן מֶלֶךְ־חֶשְׁבּוֹן הָאֱמֹרִי וְאֶת־אַרְצוֹ הָחֵל רָשׁ וְהִתְגָּר בּוֹ מִלְחָמָה׃", 2.25. "הַיּוֹם הַזֶּה אָחֵל תֵּת פַּחְדְּךָ וְיִרְאָתְךָ עַל־פְּנֵי הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם אֲשֶׁר יִשְׁמְעוּן שִׁמְעֲךָ וְרָגְזוּ וְחָלוּ מִפָּנֶיךָ׃", 2.26. "וָאֶשְׁלַח מַלְאָכִים מִמִּדְבַּר קְדֵמוֹת אֶל־סִיחוֹן מֶלֶךְ חֶשְׁבּוֹן דִּבְרֵי שָׁלוֹם לֵאמֹר׃", 4.12. "וַיְדַבֵּר יְהוָה אֲלֵיכֶם מִתּוֹךְ הָאֵשׁ קוֹל דְּבָרִים אַתֶּם שֹׁמְעִים וּתְמוּנָה אֵינְכֶם רֹאִים זוּלָתִי קוֹל׃", 4.36. "מִן־הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת־קֹלוֹ לְיַסְּרֶךָּ וְעַל־הָאָרֶץ הֶרְאֲךָ אֶת־אִשּׁוֹ הַגְּדוֹלָה וּדְבָרָיו שָׁמַעְתָּ מִתּוֹךְ הָאֵשׁ׃", 5.4. "פָּנִים בְּפָנִים דִּבֶּר יְהוָה עִמָּכֶם בָּהָר מִתּוֹךְ הָאֵשׁ׃", 5.12. "שָׁמוֹר אֶת־יוֹם הַשַׁבָּת לְקַדְּשׁוֹ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ", 5.16. "כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לְמַעַן יַאֲרִיכֻן יָמֶיךָ וּלְמַעַן יִיטַב לָךְ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃", 5.17. "לֹא תִּרְצָח׃ וְלֹא תִּנְאָף׃ וְלֹא תִּגְנֹב׃ וְלֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁוְא׃", 5.18. "וְלֹא תַחְמֹד אֵשֶׁת רֵעֶךָ וְלֹא תִתְאַוֶּה בֵּית רֵעֶךָ שָׂדֵהוּ וְעַבְדּוֹ וַאֲמָתוֹ שׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ׃", 5.19. "אֶת־הַדְּבָרִים הָאֵלֶּה דִּבֶּר יְהוָה אֶל־כָּל־קְהַלְכֶם בָּהָר מִתּוֹךְ הָאֵשׁ הֶעָנָן וְהָעֲרָפֶל קוֹל גָּדוֹל וְלֹא יָסָף וַיִּכְתְּבֵם עַל־שְׁנֵי לֻחֹת אֲבָנִים וַיִּתְּנֵם אֵלָי׃", 5.21. "וַתֹּאמְרוּ הֵן הֶרְאָנוּ יְהוָה אֱלֹהֵינוּ אֶת־כְּבֹדוֹ וְאֶת־גָּדְלוֹ וְאֶת־קֹלוֹ שָׁמַעְנוּ מִתּוֹךְ הָאֵשׁ הַיּוֹם הַזֶּה רָאִינוּ כִּי־יְדַבֵּר אֱלֹהִים אֶת־הָאָדָם וָחָי׃", 5.22. "וְעַתָּה לָמָּה נָמוּת כִּי תֹאכְלֵנוּ הָאֵשׁ הַגְּדֹלָה הַזֹּאת אִם־יֹסְפִים אֲנַחְנוּ לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהֵינוּ עוֹד וָמָתְנוּ׃", 5.23. "כִּי מִי כָל־בָּשָׂר אֲשֶׁר שָׁמַע קוֹל אֱלֹהִים חַיִּים מְדַבֵּר מִתּוֹךְ־הָאֵשׁ כָּמֹנוּ וַיֶּחִי׃", 5.24. "קְרַב אַתָּה וּשֲׁמָע אֵת כָּל־אֲשֶׁר יֹאמַר יְהוָה אֱלֹהֵינוּ וְאַתְּ תְּדַבֵּר אֵלֵינוּ אֵת כָּל־אֲשֶׁר יְדַבֵּר יְהוָה אֱלֹהֵינוּ אֵלֶיךָ וְשָׁמַעְנוּ וְעָשִׂינוּ׃", 5.27. "לֵךְ אֱמֹר לָהֶם שׁוּבוּ לָכֶם לְאָהֳלֵיכֶם׃", 5.28. "וְאַתָּה פֹּה עֲמֹד עִמָּדִי וַאֲדַבְּרָה אֵלֶיךָ אֵת כָּל־הַמִּצְוָה וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר תְּלַמְּדֵם וְעָשׂוּ בָאָרֶץ אֲשֶׁר אָנֹכִי נֹתֵן לָהֶם לְרִשְׁתָּהּ׃", 6.1. "וְזֹאת הַמִּצְוָה הַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יְהוָה אֱלֹהֵיכֶם לְלַמֵּד אֶתְכֶם לַעֲשׂוֹת בָּאָרֶץ אֲשֶׁר אַתֶּם עֹבְרִים שָׁמָּה לְרִשְׁתָּהּ׃", 6.1. "וְהָיָה כִּי יְבִיאֲךָ יְהוָה אֱלֹהֶיךָ אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לָתֶת לָךְ עָרִים גְּדֹלֹת וְטֹבֹת אֲשֶׁר לֹא־בָנִיתָ׃", 6.4. "שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃", 7.8. "כִּי מֵאַהֲבַת יְהוָה אֶתְכֶם וּמִשָּׁמְרוּ אֶת־הַשְּׁבֻעָה אֲשֶׁר נִשְׁבַּע לַאֲבֹתֵיכֶם הוֹצִיא יְהוָה אֶתְכֶם בְּיָד חֲזָקָה וַיִּפְדְּךָ מִבֵּית עֲבָדִים מִיַּד פַּרְעֹה מֶלֶךְ־מִצְרָיִם׃", 9.5. "לֹא בְצִדְקָתְךָ וּבְיֹשֶׁר לְבָבְךָ אַתָּה בָא לָרֶשֶׁת אֶת־אַרְצָם כִּי בְּרִשְׁעַת הַגּוֹיִם הָאֵלֶּה יְהוָה אֱלֹהֶיךָ מוֹרִישָׁם מִפָּנֶיךָ וּלְמַעַן הָקִים אֶת־הַדָּבָר אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב׃", 10.4. "וַיִּכְתֹּב עַל־הַלֻּחֹת כַּמִּכְתָּב הָרִאשׁוֹן אֵת עֲשֶׂרֶת הַדְּבָרִים אֲשֶׁר דִּבֶּר יְהוָה אֲלֵיכֶם בָּהָר מִתּוֹךְ הָאֵשׁ בְּיוֹם הַקָּהָל וַיִּתְּנֵם יְהוָה אֵלָי׃", 17.19. "וְהָיְתָה עִמּוֹ וְקָרָא בוֹ כָּל־יְמֵי חַיָּיו לְמַעַן יִלְמַד לְיִרְאָה אֶת־יְהוָה אֱלֹהָיו לִשְׁמֹר אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת וְאֶת־הַחֻקִּים הָאֵלֶּה לַעֲשֹׂתָם׃", 24.16. "לֹא־יוּמְתוּ אָבוֹת עַל־בָּנִים וּבָנִים לֹא־יוּמְתוּ עַל־אָבוֹת אִיש בְּחֶטְאוֹ יוּמָתוּ׃", 27.3. "וְכָתַבְתָּ עֲלֵיהֶן אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת בְּעָבְרֶךָ לְמַעַן אֲשֶׁר תָּבֹא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ אֶרֶץ זָבַת חָלָב וּדְבַשׁ כַּאֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֵי־אֲבֹתֶיךָ לָךְ׃", 27.8. "וְכָתַבְתָּ עַל־הָאֲבָנִים אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת בַּאֵר הֵיטֵב׃", 28.58. "אִם־לֹא תִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת הַכְּתוּבִים בַּסֵּפֶר הַזֶּה לְיִרְאָה אֶת־הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא הַזֶּה אֵת יְהוָה אֱלֹהֶיךָ׃", 29.28. "הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד־עוֹלָם לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃", 30.11. "כִּי הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לֹא־נִפְלֵאת הִוא מִמְּךָ וְלֹא רְחֹקָה הִוא׃", 30.12. "לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃", 30.13. "וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבָר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃", 30.14. "כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ׃", 31.9. "וַיִּכְתֹּב מֹשֶׁה אֶת־הַתּוֹרָה הַזֹּאת וַיִּתְּנָהּ אֶל־הַכֹּהֲנִים בְּנֵי לֵוִי הַנֹּשְׂאִים אֶת־אֲרוֹן בְּרִית יְהוָה וְאֶל־כָּל־זִקְנֵי יִשְׂרָאֵל׃", 31.11. "בְּבוֹא כָל־יִשְׂרָאֵל לֵרָאוֹת אֶת־פְּנֵי יְהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחָר תִּקְרָא אֶת־הַתּוֹרָה הַזֹּאת נֶגֶד כָּל־יִשְׂרָאֵל בְּאָזְנֵיהֶם׃", 31.12. "הַקְהֵל אֶת־הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יִשְׁמְעוּ וּלְמַעַן יִלְמְדוּ וְיָרְאוּ אֶת־יְהוָה אֱלֹהֵיכֶם וְשָׁמְרוּ לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃", 31.13. "וּבְנֵיהֶם אֲשֶׁר לֹא־יָדְעוּ יִשְׁמְעוּ וְלָמְדוּ לְיִרְאָה אֶת־יְהוָה אֱלֹהֵיכֶם כָּל־הַיָּמִים אֲשֶׁר אַתֶּם חַיִּים עַל־הָאֲדָמָה אֲשֶׁר אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן שָׁמָּה לְרִשְׁתָּהּ׃", 31.19. "וְעַתָּה כִּתְבוּ לָכֶם אֶת־הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת־בְּנֵי־יִשְׂרָאֵל שִׂימָהּ בְּפִיהֶם לְמַעַן תִּהְיֶה־לִּי הַשִּׁירָה הַזֹּאת לְעֵד בִּבְנֵי יִשְׂרָאֵל׃", 31.22. "וַיִּכְתֹּב מֹשֶׁה אֶת־הַשִּׁירָה הַזֹּאת בַּיּוֹם הַהוּא וַיְלַמְּדָהּ אֶת־בְּנֵי יִשְׂרָאֵל׃", 31.24. "וַיְהִי כְּכַלּוֹת מֹשֶׁה לִכְתֹּב אֶת־דִּבְרֵי הַתּוֹרָה־הַזֹּאת עַל־סֵפֶר עַד תֻּמָּם׃", 31.25. "וַיְצַו מֹשֶׁה אֶת־הַלְוִיִּם נֹשְׂאֵי אֲרוֹן בְּרִית־יְהוָה לֵאמֹר׃", 31.26. "לָקֹחַ אֵת סֵפֶר הַתּוֹרָה הַזֶּה וְשַׂמְתֶּם אֹתוֹ מִצַּד אֲרוֹן בְּרִית־יְהוָה אֱלֹהֵיכֶם וְהָיָה־שָׁם בְּךָ לְעֵד׃", 32.2. "וַיֹּאמֶר אַסְתִּירָה פָנַי מֵהֶם אֶרְאֶה מָה אַחֲרִיתָם כִּי דוֹר תַּהְפֻּכֹת הֵמָּה בָּנִים לֹא־אֵמֻן בָּם׃", 32.2. "יַעֲרֹף כַּמָּטָר לִקְחִי תִּזַּל כַּטַּל אִמְרָתִי כִּשְׂעִירִם עֲלֵי־דֶשֶׁא וְכִרְבִיבִים עֲלֵי־עֵשֶׂב׃", 32.44. "וַיָּבֹא מֹשֶׁה וַיְדַבֵּר אֶת־כָּל־דִּבְרֵי הַשִּׁירָה־הַזֹּאת בְּאָזְנֵי הָעָם הוּא וְהוֹשֵׁעַ בִּן־נוּן׃", 32.46. "וַיֹּאמֶר אֲלֵהֶם שִׂימוּ לְבַבְכֶם לְכָל־הַדְּבָרִים אֲשֶׁר אָנֹכִי מֵעִיד בָּכֶם הַיּוֹם אֲשֶׁר תְּצַוֻּם אֶת־בְּנֵיכֶם לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃", | 2.24. "Rise ye up, take your journey, and pass over the valley of Arnon; behold, I have given into thy hand Sihon the Amorite, king of Heshbon, and his land; begin to possess it, and contend with him in battle.", 2.25. "This day will I begin to put the dread of thee and the fear of thee upon the peoples that are under the whole heaven, who, when they hear the report of thee, shall tremble, and be in anguish because of thee.’", 2.26. "And I sent messengers out of the wilderness of Kedemoth unto Sihon king of Heshbon with words of peace, saying:", 4.12. "And the LORD spoke unto you out of the midst of the fire; ye heard the voice of words, but ye saw no form; only a voice.", 4.36. "Out of heaven He made thee to hear His voice, that He might instruct thee; and upon earth He made thee to see His great fire; and thou didst hear His words out of the midst of the fire.", 5.4. "The LORD spoke with you face to face in the mount out of the midst of the fire—", 5.12. "Observe the sabbath day, to keep it holy, as the LORD thy God commanded thee.", 5.16. "Honour thy father and thy mother, as the LORD thy God commanded thee; that thy days may be long, and that it may go well with thee, upon the land which the LORD thy God giveth thee.", 5.17. "Thou shalt not murder. Neither shalt thou commit adultery. Neither shalt thou steal. Neither shalt thou bear false witness against thy neighbour.", 5.18. "Neither shalt thou covet thy neighbour’s wife; neither shalt thou desire thy neighbour’s house, his field, or his man-servant, or his maid-servant, his ox, or his ass, or any thing that is thy neighbour’s.", 5.19. "These words the LORD spoke unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice, and it went on no more. And He wrote them upon two tables of stone, and gave them unto me.", 5.20. "And it came to pass, when ye heard the voice out of the midst of the darkness, while the mountain did burn with fire, that ye came near unto me, even all the heads of your tribes, and your elders;", 5.21. "and ye said: ‘Behold, the LORD our God hath shown us His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth speak with man, and he liveth.", 5.22. "Now therefore why should we die? for this great fire will consume us; if we hear the voice of the LORD our God any more, then we shall die.", 5.23. "For who is there of all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived?", 5.24. "Go thou near, and hear all that the LORD our God may say; and thou shalt speak unto us all that the LORD our God may speak unto thee; and we will hear it and do it.’", 5.27. "Go say to them: Return ye to your tents.", 5.28. "But as for thee, stand thou here by Me, and I will speak unto thee all the commandment, and the statutes, and the ordices, which thou shalt teach them, that they may do them in the land which I give them to possess it.’", 6.1. "Now this is the commandment, the statutes, and the ordices, which the LORD your God commanded to teach you, that ye might do them in the land whither ye go over to possess it—", 6.4. "HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE.", 7.8. "but because the LORD loved you, and because He would keep the oath which He swore unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondage, from the hand of Pharaoh king of Egypt.", 9.5. "Not for thy righteousness, or for the uprightness of thy heart, dost thou go in to possess their land; but for the wickedness of these nations the LORD thy God doth drive them out from before thee, and that He may establish the word which the LORD swore unto thy fathers, to Abraham, to Isaac, and to Jacob.", 10.4. "And He wrote on the tables according to the first writing, the ten words, which the LORD spoke unto you in the mount out of the midst of the fire in the day of the assembly; and the LORD gave them unto me.", 17.19. "And it shall be with him, and he shall read therein all the days of his life; that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them;", 20.10. "When thou drawest nigh unto a city to fight against it, then proclaim peace unto it.", 24.16. "The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers; every man shall be put to death for his own sin.", 27.3. "And thou shalt write upon them all the words of this law, when thou art passed over; that thou mayest go in unto the land which the LORD thy God giveth thee, a land flowing with milk and honey, as the LORD, the God of thy fathers, hath promised thee.", 27.8. "And thou shalt write upon the stones all the words of this law very plainly.’", 28.58. "If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and awful Name, the LORD thy God;", 29.28. "The secret things belong unto the LORD our God; but the things that are revealed belong unto us and to our children for ever, that we may do all the words of this law.", 30.11. "For this commandment which I command thee this day, it is not too hard for thee, neither is it far off.", 30.12. "It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’", 30.13. "Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’", 30.14. "But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.", 31.9. "And Moses wrote this law, and delivered it unto the priests the sons of Levi, that bore the ark of the covet of the LORD, and unto all the elders of Israel.", 31.10. "And Moses commanded them, saying: ‘At the end of every seven years, in the set time of the year of release, in the feast of tabernacles,", 31.11. "when all Israel is come to appear before the LORD thy God in the place which He shall choose, thou shalt read this law before all Israel in their hearing.", 31.12. "Assemble the people, the men and the women and the little ones, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law;", 31.13. "and that their children, who have not known, may hear, and learn to fear the LORD your God, as long as ye live in the land whither ye go over the Jordan to possess it.’", 31.19. "Now therefore write ye this song for you, and teach thou it the children of Israel; put it in their mouths, that this song may be a witness for Me against the children of Israel.", 31.22. "So Moses wrote this song the same day, and taught it the children of Israel.", 31.24. "And it came to pass, when Moses had made an end of writing the words of this law in a book, until they were finished,", 31.25. "that Moses commanded the Levites, that bore the ark of the covet of the LORD, saying:", 31.26. "’Take this book of the law, and put it by the side of the ark of the covet of the LORD your God, that it may be there for a witness against thee.", 31.30. "And Moses spoke in the ears of all the assembly of Israel the words of this song, until they were finished:", 32.2. "My doctrine shall drop as the rain, My speech shall distil as the dew; As the small rain upon the tender grass, And as the showers upon the herb.", 32.10. "He found him in a desert land, and in the waste, a howling wilderness; He compassed him about, He cared for him, He kept him as the apple of His eye.", 32.44. "And Moses came and spoke all the words of this song in the ears of the people, he, and Hoshea the son of Nun.", 32.46. "he said unto them: ‘Set your heart unto all the words wherewith I testify against you this day; that ye may charge your children therewith to observe to do all the words of this law.", |
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6. Hebrew Bible, Joshua, 8.35, 24.25-24.28 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •decalogue, the Found in books: Fraade (2011) 216| 8.35. "לֹא־הָיָה דָבָר מִכֹּל אֲשֶׁר־צִוָּה מֹשֶׁה אֲשֶׁר לֹא־קָרָא יְהוֹשֻׁעַ נֶגֶד כָּל־קְהַל יִשְׂרָאֵל וְהַנָּשִׁים וְהַטַּף וְהַגֵּר הַהֹלֵךְ בְּקִרְבָּם׃", 24.25. "וַיִּכְרֹת יְהוֹשֻׁעַ בְּרִית לָעָם בַּיּוֹם הַהוּא וַיָּשֶׂם לוֹ חֹק וּמִשְׁפָּט בִּשְׁכֶם׃", 24.26. "וַיִּכְתֹּב יְהוֹשֻׁעַ אֶת־הַדְּבָרִים הָאֵלֶּה בְּסֵפֶר תּוֹרַת אֱלֹהִים וַיִּקַּח אֶבֶן גְּדוֹלָה וַיְקִימֶהָ שָּׁם תַּחַת הָאַלָּה אֲשֶׁר בְּמִקְדַּשׁ יְהוָה׃", 24.27. "וַיֹּאמֶר יְהוֹשֻׁעַ אֶל־כָּל־הָעָם הִנֵּה הָאֶבֶן הַזֹּאת תִּהְיֶה־בָּנוּ לְעֵדָה כִּי־הִיא שָׁמְעָה אֵת כָּל־אִמְרֵי יְהוָה אֲשֶׁר דִּבֶּר עִמָּנוּ וְהָיְתָה בָכֶם לְעֵדָה פֶּן־תְּכַחֲשׁוּן בֵּאלֹהֵיכֶם׃", 24.28. "וַיְשַׁלַּח יְהוֹשֻׁעַ אֶת־הָעָם אִישׁ לְנַחֲלָתוֹ׃", | 8.35. "There was not a word of all that Moses commanded, which Joshua read not before all the assembly of Israel, and the women, and the little ones, and the strangers that walked among them.", 24.25. "So Joshua made a covet with the people that day, and set them a statute and an ordice in Shechem.", 24.26. "And Joshua wrote these words in the book of the law of God; and he took a great stone, and set it up there under the oak that was by the sanctuary of the LORD.", 24.27. "And Joshua said unto all the people: ‘Behold, this stone shall be a witness against us; for it hath heard all the words of the LORD which He spoke unto us; it shall be therefore a witness against you, lest ye deny your God.’", 24.28. "So Joshua sent the people away, every man unto his inheritance.", |
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7. Hebrew Bible, 2 Kings, 14.6, 23.2, 23.24 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •decalogue, the Found in books: Fraade (2011) 215, 216, 490| 14.6. "וְאֶת־בְּנֵי הַמַּכִּים לֹא הֵמִית כַּכָּתוּב בְּסֵפֶר תּוֹרַת־מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה לֵאמֹר לֹא־יוּמְתוּ אָבוֹת עַל־בָּנִים וּבָנִים לֹא־יוּמְתוּ עַל־אָבוֹת כִּי אִם־אִישׁ בְּחֶטְאוֹ ימות [יוּמָת׃]", 23.2. "וַיִּזְבַּח אֶת־כָּל־כֹּהֲנֵי הַבָּמוֹת אֲשֶׁר־שָׁם עַל־הַמִּזְבְּחוֹת וַיִּשְׂרֹף אֶת־עַצְמוֹת אָדָם עֲלֵיהֶם וַיָּשָׁב יְרוּשָׁלִָם׃", 23.2. "וַיַּעַל הַמֶּלֶךְ בֵּית־יְהוָה וְכָל־אִישׁ יְהוּדָה וְכָל־יֹשְׁבֵי יְרוּשָׁלִַם אִתּוֹ וְהַכֹּהֲנִים וְהַנְּבִיאִים וְכָל־הָעָם לְמִקָּטֹן וְעַד־גָּדוֹל וַיִּקְרָא בְאָזְנֵיהֶם אֶת־כָּל־דִּבְרֵי סֵפֶר הַבְּרִית הַנִּמְצָא בְּבֵית יְהוָה׃", 23.24. "וְגַם אֶת־הָאֹבוֹת וְאֶת־הַיִּדְּעֹנִים וְאֶת־הַתְּרָפִים וְאֶת־הַגִּלֻּלִים וְאֵת כָּל־הַשִּׁקֻּצִים אֲשֶׁר נִרְאוּ בְּאֶרֶץ יְהוּדָה וּבִירוּשָׁלִַם בִּעֵר יֹאשִׁיָּהוּ לְמַעַן הָקִים אֶת־דִּבְרֵי הַתּוֹרָה הַכְּתֻבִים עַל־הַסֵּפֶר אֲשֶׁר מָצָא חִלְקִיָּהוּ הַכֹּהֵן בֵּית יְהוָה׃", | 14.6. "but the children of the murderers he put not to death; according to that which is written in the book of the law of Moses, as the LORD commanded saying: ‘The fathers shall not be put to death for the children, nor the children be put to death for the fathers; but every man shall be put to death for his own sin.’", 23.2. "And the king went up to the house of the LORD, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great; and he read in their ears all the words of the book of the covet which was found in the house of the LORD.", 23.24. "Moreover them that divined by a ghost or a familiar spirit, and the teraphim, and the idols, and all the detestable things that were spied in the land of Judah and in Jerusalem, did Josiah put away, that he might confirm the words of the law which were written in the book that Hilkiah the priest found in the house of the LORD.", |
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8. Hebrew Bible, Nehemiah, 8.2, 8.9, 8.13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •decalogue, the Found in books: Fraade (2011) 215, 216| 8.2. "וַיָּבִיא עֶזְרָא הַכֹּהֵן אֶת־הַתּוֹרָה לִפְנֵי הַקָּהָל מֵאִישׁ וְעַד־אִשָּׁה וְכֹל מֵבִין לִשְׁמֹעַ בְּיוֹם אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי׃", 8.9. "וַיֹּאמֶר נְחֶמְיָה הוּא הַתִּרְשָׁתָא וְעֶזְרָא הַכֹּהֵן הַסֹּפֵר וְהַלְוִיִּם הַמְּבִינִים אֶת־הָעָם לְכָל־הָעָם הַיּוֹם קָדֹשׁ־הוּא לַיהוָה אֱלֹהֵיכֶם אַל־תִּתְאַבְּלוּ וְאַל־תִּבְכּוּ כִּי בוֹכִים כָּל־הָעָם כְּשָׁמְעָם אֶת־דִּבְרֵי הַתּוֹרָה׃", 8.13. "וּבַיּוֹם הַשֵּׁנִי נֶאֶסְפוּ רָאשֵׁי הָאָבוֹת לְכָל־הָעָם הַכֹּהֲנִים וְהַלְוִיִּם אֶל־עֶזְרָא הַסֹּפֵר וּלְהַשְׂכִּיל אֶל־דִּבְרֵי הַתּוֹרָה׃", | 8.2. "And Ezra the priest brought the Law before the congregation, both men and women, and all that could hear with understanding, upon the first day of the seventh month.", 8.9. "And Nehemiah, who was the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people: ‘This day is holy unto the LORD your God; mourn not, nor weep.’ For all the people wept, when they heard the words of the Law.", 8.13. "And on the second day were gathered together the heads of fathers’houses of all the people, the priests, and the Levites, unto Ezra the scribe, even to give attention to the words of the Law.", |
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9. Hebrew Bible, 2 Chronicles, 34.19, 34.30 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •decalogue, the Found in books: Fraade (2011) 215, 216| 34.19. "וַיְהִי כִּשְׁמֹעַ הַמֶּלֶךְ אֵת דִּבְרֵי הַתּוֹרָה וַיִּקְרַע אֶת־בְּגָדָיו׃", | 34.19. "And it came to pass, when the king had heard the words of the Law, that he rent his clothes.", 34.30. "And the king went up to the house of the LORD, and all the men of Judah and the inhabitants of Jerusalem, and the priests, and the Levites, and all the people, both great and small; and he read in their ears all the words of the book of the covet that was found in the house of the LORD.", |
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10. Anon., Jubilees, 2.17-2.33, 49.1-49.23, 50.1-50.13 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •decalogue, the Found in books: Fraade (2011) 22, 444 | 2.17. And God appointed the sun to be a great sign on the earth for days and for sabbaths and for months and for feasts and for years and for sabbaths of years and for jubilees and for all seasons of the years. 2.18. And it divideth the light from the darkness [and] for prosperity, that all things may prosper which shoot and grow on the earth. 2.19. These three kinds He made on the fourth day. 2.20. And on the fifth day He created great sea monsters in the depths of the waters, for these were the first things of flesh that were created by His hands, the fish and everything that moves in the waters, and everything that flies, the birds and all their kind. 2.21. And the sun rose above them to prosper (them), and above everything that was on the earth, everything that shoots out of the earth, and all fruit-bearing trees, and all flesh. 2.22. These three kinds He created on the fifth day. 2.23. And on the sixth day He created all the animals of the earth, and all cattle, and everything that moves on the earth. 2.24. And after all this He created man, a man and a woman created He them, 2.25. and gave him dominion over all that is upon the earth, and in the seas, and over everything that flies, and over beasts and over cattle, and over everything that moves on the earth, and over the whole earth, and over all this He gave him dominion. 2.26. And these four kinds He created on the sixth day. br And there were altogether two and twenty kinds. 2.27. And He finished all His work on the sixth day--all that is in the heavens and on the earth, and in the seas and in the abysses, and in the light and in the darkness, and in everything. 2.28. And He gave us a great sign, the Sabbath day, that we should work six days, but keep Sabbath on the seventh day from all work. br And all the angels of the presence, and all the angels of sanctification, 2.29. these two great classes--He hath hidden us to keep the Sabbath with Him in heaven and on earth. 2.30. And He said unto us: "Behold, I will separate unto Myself a people from among all the peoples, and these will keep the Sabbath day, 2.31. and I will sanctify them unto Myself as My people, and will bless them; as I have sanctified the Sabbath day and do sanctify (it) unto Myself, even so shall I bless them, and they will be My people and I shall be their God. 2.32. And I have chosen the seed of Jacob from amongst all that I have seen, and have written him down as My firstborn son, and have sanctified him unto Myself for ever and ever; 2.33. and I will teach them the Sabbath day, that they may keep Sabbath thereon from all work."... 49.1. Remember the commandment which the Lord commanded thee concerning the passover, that thou shouldst celebrate it in its season on the fourteenth of the first month, 49.2. that thou shouldst kill it before it is evening, and that they should eat it by night on the evening of the fifteenth from the time of the setting of the sun. 49.3. For on this night--the beginning of the festival and the beginning of the joy 49.4. --ye were eating the passover in Egypt, when all the powers of Mastêmâ had been let loose to slay all the first-born in the land of Egypt, from the firstborn of Pharaoh to the first-born of the captive maidservant in the mill, and to the cattle. 49.5. And this is the sign which the Lord gave them: Into every house on the lintels of which they saw the blood of a lamb of the first year, into (that) house they should not enter to slay, but should pass by (it), that all those should be saved that were in the house because the sign of the blood was on its lintels. 49.6. And the powers of the Lord did everything according as the Lord commanded them, and they passed by all the children of Israel, 49.7. and the plague came not upon them to destroy from amongst them any soul either of cattle, or man, or dog. 49.8. And the plague was very grievous in Egypt, and there was no house in Egypt where there was not one dead, and weeping and lamentation. 49.9. And all Israel was eating the flesh of the paschal lamb, and drinking the wine, and was lauding and blessing, and giving thanks to the Lord God of their fathers, and was ready to go forth from under the yoke of Egypt; and from the evil bondage. 49.10. And remember thou this day all the days of thy life, and observe it from year to year all the days of thy life, once a year, on its day, according to all the law thereof, and do not adjourn (it) from day to day, or from month to month. 49.11. For it is an eternal ordice, and engraven on the heavenly tables regarding all the children of Israel that they should observe it every year on its day once a year, throughout all their generations; and there is no limit of days, for this is ordained for ever. 49.12. And the man who is free from uncleanness, and doth not come to observe it on occasion of its day, so as to bring an acceptable offering before the Lord, and to eat and to drink before the Lord on the day of its festival, 49.13. that man who is clean and close at hand will be cut off; because he offered not the oblation of the Lord in its appointed season, he will take the guilt upon himself. 49.14. Let the children of Israel come and observe the passover on the day of its fixed time, on the fourteenth day of the first month, between the evenings, from the third part of the day to the third part of the night, 49.15. for two portions of the day are given to the light, and a third part to the evening. 49.16. That is that which the Lord commanded thee that thou shouldst observe it between the evenings. 49.17. And it is not permissible to slay it during any period of the light, but during the period bordering on the evening, 49.18. and let them eat it at the time of the evening until the third part of the night, and whatever is leftover of all its flesh from the third part of the night and onwards, let them burn it with fire. 49.19. And they shall not cook it with water, nor shall they eat it raw, but roast on the fire: they shall eat it with diligence, 49.20. its head with the inwards thereof and its feet they shall roast with fire, and not break any bone thereof; for of the children of Israel no bone shall be crushed. 49.21. For this reason the Lord commanded the children of Israel to observe the passover on the day of its fixed time, and they shall not break a bone thereof; for it is a festival day, and a day commanded, and there may be no passing over from day to day, and month to month, but on the day of its festival let it be observed. 49.22. And do thou command the children of Israel to observe the passover throughout their days, every year, once a year on the day of its fixed time, and it will come for a memorial well pleasing before the Lord, and no plague will come upon them to slay or to smite 49.23. in that year in which they celebrate the passover in its season in every respect according to His command. br And they shall not eat it outside the sanctuary of the Lord, 50.1. And after this law I made known to thee the days of the Sabbaths in the desert of Sin[ai], which is between Elim and Sinai. 50.2. And I told thee of the Sabbaths of the land on Mount Sinai, and I told thee of the jubilee years in the sabbaths of years: 50.3. but the year thereof have I not told thee till ye enter the land which ye are to possess. 50.4. And the land also will keep its sabbaths while they dwell upon it, and they will know the jubilee year. 50.5. Wherefore I have ordained for thee the year-weeks and the years and the jubilees: there are forty-nine jubilees from the days of Adam until this day, and one week and two year 50.6. and there are yet forty years to come (lit. "distant for learning the commandments of the Lord, until they pass over into the land of Canaan, crossing the Jordan to the west. 50.7. And the jubilees will pass by, until Israel is cleansed from all guilt of fornication, and uncleanness, and pollution, and sin, and error, and dwelleth with confidence in all the land, and there will be no more a Satan or any evil one, and the land will be clean from that time for evermore. 50.8. And behold the commandment regarding the Sabbaths--I have written (them) down for thee and all the judgments of its laws. br Six days wilt thou labour, but on the seventh day is the Sabbath of the Lord your God. 50.9. In it ye shall do no manner of work, ye and your sons, and your men-servants and your maid-servants, and all your cattle and the sojourner also who is with you. br And the man that doeth any work on it shall die: 50.10. whoever desecrateth that day, whoever lieth with (his) wife or whoever saith he will do something on it, that he will set out on a journey thereon in regard to any buying or selling: and whoever draweth water thereon which he had not prepared for himself on the sixth day, and whoever taketh up any burden to carry it out of his tent or out of his house shall die. 50.11. Ye shall do no work whatever on the Sabbath day save that ye have prepared for yourselves on the sixth day, so as to eat, and drink, and rest, and keep Sabbath from all work on that day, and to bless the Lord your God, who has given you a day of festival, 50.12. and a holy day: and a day of the holy kingdom for all Israel is this day among their days for ever. 50.13. For great is the honour which the Lord hath given to Israel that they should eat and drink and be satisfied on this festival day, and rest thereon from all labour which belongeth to the labour of the children of men, save burning frankincense and bringing oblations and sacrifices before the Lord for days and for Sabbaths. |
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| 11. Dead Sea Scrolls, Damascus Covenant, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011) 236 |
| 12. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011) 495 |
13. Philo of Alexandria, On The Migration of Abraham, 48 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •decalogue, the Found in books: Fraade (2011) 507 | 48. But there are passages where he distinguishes between what is heard and what is seen, and between the sense of seeing and that of hearing, as where he says, "Ye have heard the sound of the words, but ye saw no similitude, only ye heard a Voice;" speaking here with excessive precision; for the discourse which was divided into nouns and verbs, and in short into all the different parts of speech, he has very appropriately spoken of as something to be heard; for in fact that is examined by the sense of hearing; but that which has nothing to do with either with nouns or verbs, but is the voice of God, and seen by the eye of the soul, he very properly represents as visible; |
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| 14. Philo of Alexandria, On The Decalogue, 155-174, 154 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011) 23, 444 |
15. Philo of Alexandria, On Husbandry, 96-97 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Niehoff (2011) 178 | 97. But, in the allegorical explanations of these statements, all that bears a fabulous appearance is got rid of in a moment, and the truth is discovered in a most evident manner. The serpent, then, which appeared to the woman, that is to life depending on the outward senses and on the flesh, we pronounce to have been pleasure, crawling forward with an indirect motion, full of innumerable wiles, unable to raise itself up, ever cast down on the ground, creeping only upon the good things of the earth, seeking lurking places in the body, burying itself in each of the outward senses as in pits or caverns, a plotter against man, designing destruction to a being better than itself, eager to kill with its poisonous but painless bite. But the brazen serpent, made by Moses, we explain as being the disposition opposite to pleasure, namely, patient endurance, on which account it is that he is represented as having made it of brass, which is a very strong material. |
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16. Philo of Alexandria, On The Creation of The World, 157 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •on the decalogue Found in books: Niehoff (2011) 178 | 157. And these things are not mere fabulous inventions, in which the race of poets and sophists delights, but are rather types shadowing forth some allegorical truth, according to some mystical explanation. And any one who follows a reasonable train of conjecture, will say with great propriety, that the aforesaid serpent is the symbol of pleasure, because in the first place he is destitute of feet, and crawls on his belly with his face downwards. In the second place, because he uses lumps of clay for food. Thirdly, because he bears poison in his teeth, by which it is his nature to kill those who are bitten by him. |
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17. Philo of Alexandria, On The Special Laws, 2.193 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •the decalogue Found in books: Niehoff (2011) 184 | 2.193. And after the feast of trumpets the solemnity of the fast is celebrated, {27}{part of sections 193û194 was omitted in Yonge's translation because the edition on which Yonge based his translation, Mangey, lacked this material. These lines have been newly translated for this volume.} Perhaps some of those who are perversely minded and are not ashamed to censure excellent things will say, "What sort of a feast is this where there is no eating and drinking, no troupe of entertainers or audience, no copious supply of strong drink nor the generous display of a public banquet, nor moreover the merriment and revelry of dancing to the sound of flute and harp, and timbrels and cymbals, and the other instruments of music which awaken the unruly lusts through the channel of the ears? |
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18. New Testament, Matthew, 15.1-15.9, 19.3-19.9, 22.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •decalogue, the Found in books: Fraade (2011) 495| 15.1. Τότε προσέρχονται τῷ Ἰησοῦ ἀπὸ Ἰεροσολύμων Φαρισαῖοι καὶ γραμματεῖς λέγοντες 15.2. Διὰ τί οἱ μαθηταί σου παραβαίνουσιν τὴν παράδοσιν τῶν πρεσβυτέρων; οὐ γὰρ νίπτονται τὰς χεῖρας ὅταν ἄρτον ἐσθίωσιν. 15.3. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Διὰ τί καὶ ὑμεῖς παραβαίνετε τὴν ἐντολὴν τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν; 15.4. ὁ γὰρ θεὸς εἶπεν Τίμα τὸν πατέρα καὶ τὴν μητέρα, καί Ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω· 15.5. ὑμεῖς δὲ λέγετε Ὃς ἂν εἴπῃ τῷ πατρὶ ἢ τῇ μητρί Δῶρον ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, 15.6. οὐ μὴ τιμήσει τὸν πατέρα αὐτοῦ· καὶ ἠκυρώσατε τὸν λόγον τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν. 15.7. ὑποκριταί, καλῶς ἐπροφήτευσεν περὶ ὑμῶν Ἠσαίας λέγων 15.8. Ὁ λαὸς οὗτος τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπʼ ἐμοῦ· 15.9. μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων. 19.3. Καὶ προσῆλθαν αὐτῷ Φαρισαῖοι πειράζοντες αὐτὸν καὶ λέγοντες Εἰ ἔξεστιν ἀπολῦσαι τὴν γυναῖκα αὐτοῦ κατὰ πᾶσαν αἰτίαν; 19.4. ὁ δὲ ἀποκριθεὶς εἶπεν Οὐκ ἀνέγνωτε ὅτι ὁ κτίσας ἀπʼ ἀρχῆς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτοὺς 19.5. καὶ εἶπεν Ἕνεκα τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ κολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν; 19.6. ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ σὰρξ μία· ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω. 19.7. λέγουσιν αὐτῷ Τί οὖν Μωυσῆς ἐνετείλατο δοῦναι βιβλίον ἀποστασίου καὶ ἀπολῦσαι ; 19.8. λέγει αὐτοῖς ὅτι Μωυσῆς πρὸς τὴν σκληροκαρδίαν ὑμῶν ἐπέτρεψεν ὑμῖν ἀπολῦσαι τὰς γυναῖκας ὑμῶν, ἀπʼ ἀρχῆς δὲ οὐ γέγονεν οὕτως. 19.9. λέγω δὲ ὑμῖν ὅτι ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ μὴ ἐπὶ πορνείᾳ καὶ γαμήσῃ ἄλλην μοιχᾶται. 22.31. περὶ δὲ τῆς ἀναστάσεως τῶν νεκρῶν οὐκ ἀνέγνωτε τὸ ῥηθὲν ὑμῖν ὑπὸ τοῦ θεοῦ λέγοντος | 15.1. Then Pharisees and scribes came to Jesus from Jerusalem, saying, 15.2. "Why do your disciples disobey the tradition of the elders? For they don't wash their hands when they eat bread." 15.3. He answered them, "Why do you also disobey the commandment of God because of your tradition? 15.4. For God commanded, 'Honor your father and your mother,' and, 'He who speaks evil of father or mother, let him be put to death.' 15.5. But you say, 'Whoever may tell his father or his mother, "Whatever help you might otherwise have gotten from me is a gift devoted to God," 15.6. he shall not honor his father or mother.' You have made the commandment of God void because of your tradition. 15.7. You hypocrites! Well did Isaiah prophesy of you, saying, 15.8. 'These people draw near to me with their mouth, And honor me with their lips; But their heart is far from me. 15.9. And in vain do they worship me, Teaching as doctrine rules made by men.'" 19.3. Pharisees came to him, testing him, and saying, "Is it lawful for a man to divorce his wife for any reason?" 19.4. He answered, "Haven't you read that he who made them from the beginning made them male and female, 19.5. and said, 'For this cause a man shall leave his father and mother, and shall join to his wife; and the two shall become one flesh?' 19.6. So that they are no more two, but one flesh. What therefore God has joined together, don't let man tear apart." 19.7. They asked him, "Why then did Moses command us to give her a bill of divorce, and divorce her?" 19.8. He said to them, "Moses, because of the hardness of your hearts, allowed you to divorce your wives, but from the beginning it has not been so. 19.9. I tell you that whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and he who marries her when she is divorced commits adultery." 22.31. But concerning the resurrection of the dead, haven't you read that which was spoken to you by God, saying, |
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19. New Testament, Mark, 7.1-7.13, 12.26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •decalogue, the Found in books: Fraade (2011) 495| 7.1. Καὶ συνἄγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων ἐλθόντες ἀπὸ Ἰεροσολύμων 7.2. καὶ ἰδόντες τινὰς τῶν μαθητῶν αὐτοῦ ὅτι κοιναῖς χερσίν, τοῦτʼ ἔστιν ἀνίπτοις, ἐσθίουσιν τοὺς ἄρτους. 7.3. —οἱ γὰρ Φαρισαῖοι καὶ πάντες οἱ Ἰουδαῖοι ἐὰν μὴ πυγμῇ νίψωνται τὰς χεῖρας οὐκ ἐσθίουσιν, κρατοῦντες τὴν παράδοσιν τῶν πρεσβυτέρων, 7.4. καὶ ἀπʼ ἀγορᾶς ἐὰν μὴ ῥαντίσωνται οὐκ ἐσθίουσιν, καὶ ἄλλα πολλά ἐστιν ἃ παρέλαβον κρατεῖν, βαπτισμοὺς ποτηρίων καὶ ξεστῶν καὶ χαλκίων. 7.5. —καὶ ἐπερωτῶσιν αὐτὸν οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς Διὰ τί οὐ περιπατοῦσιν οἱ μαθηταί σου κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων, ἀλλὰ κοιναῖς χερσὶν ἐσθίουσιν τὸν ἄρτον; 7.6. ὁ δὲ εἶπεν αὐτοῖς Καλῶς ἐπροφήτευσεν Ἠσαίας περὶ ὑμῶν τῶν ὑποκριτῶν, ὡς γέγραπται ὅτι Οὗτος ὁ λαὸς τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπʼ ἐμοῦ· 7.7. μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων· 7.8. ἀφέντες τὴν ἐντολὴν τοῦ θεοῦ κρατεῖτε τὴν παράδοσιν τῶν ἀνθρώπων. 7.9. καὶ ἔλεγεν αὐτοῖς Καλῶς ἀθετεῖτε τὴν ἐντολὴν τοῦ θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν τηρήσητε· 7.10. Μωυσῆς γὰρ εἶπεν Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, καί Ὁ κακολογῶν πατέρα ἢ μητερα θανάτῳ τελευτάτω· 7.11. ὑμεῖς δὲ λέγετε Ἐὰν εἴπῃ ἄνθρωπος τῷ πατρὶ ἢ τῇ μητρί Κορβάν, ὅ ἐστιν Δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, 7.12. οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῷ πατρὶ ἢ τῇ μητρί, 7.13. ἀκυροῦντες τὸν λόγον τοῦ θεοῦ τῇ παραδόσει ὑμῶν ᾗ παρεδώκατε· καὶ παρόμοια τοιαῦτα πολλὰ ποιεῖτε. 12.26. περὶ δὲ τῶν νεκρῶν ὅτι ἐγείρονται οὐκ ἀνέγνωτε ἐν τῇ βίβλῳ Μωυσέως ἐπὶ τοῦ βάτου πῶς εἶπεν αὐτῷ ὁ θεὸς λέγων Ἐγὼ ὁ θεὸς Ἀβραὰμ καὶ θεὸς Ἰσαὰκ καὶ θεὸς Ἰακώβ; | 7.1. Then the Pharisees, and some of the scribes gathered together to him, having come from Jerusalem. 7.2. Now when they saw some of his disciples eating bread with defiled, that is, unwashed, hands, they found fault. 7.3. (For the Pharisees, and all the Jews, don't eat unless they wash their hands and forearms, holding to the tradition of the elders. 7.4. They don't eat when they come from the marketplace, unless they bathe themselves, and there are many other things, which they have received to hold to: washings of cups, pitchers, bronze vessels, and couches.) 7.5. The Pharisees and the scribes asked him, "Why don't your disciples walk according to the tradition of the elders, but eat their bread with unwashed hands?" 7.6. He answered them, "Well did Isaiah prophesy of you hypocrites, as it is written, 'This people honors me with their lips, But their heart is far from me. 7.7. But in vain do they worship me, Teaching as doctrines the commandments of men.' 7.8. "For you set aside the commandment of God, and hold tightly to the tradition of men -- the washing of pitchers and cups, and you do many other such things." 7.9. He said to them, "Full well do you reject the commandment of God, that you may keep your tradition. 7.10. For Moses said, 'Honor your father and your mother;' and, 'He who speaks evil of father or mother, let him be put to death.' 7.11. But you say, 'If a man tells his father or his mother, "Whatever profit you might have received from me is Corban, that is to say, given to God;"' 7.12. then you no longer allow him to do anything for his father or his mother, 7.13. making void the word of God by your tradition, which you have handed down. You do many things like this." 12.26. But about the dead, that they are raised; haven't you read in the book of Moses, about the Bush, how God spoke to him, saying, 'I am the God of Abraham, the God of Isaac, and the God of Jacob?' |
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20. New Testament, Luke, 16.29-16.30, 20.37 (1st cent. CE - 1st cent. CE) Tagged with subjects: •decalogue, the Found in books: Fraade (2011) 495| 16.29. λέγει δὲ Ἀβραάμ Ἔχουσι Μωυσέα καὶ τοὺς προφήτας· ἀκουσάτωσαν αὐτῶν. 16.30. ὁ δὲ εἶπεν Οὐχί, πάτερ Ἀβραάμ, ἀλλʼ ἐάν τις ἀπὸ νεκρῶν πορευθῇ πρὸς αὐτοὺς μετανοήσουσιν. 20.37. ὅτι δὲ ἐγείρονται οἱ νεκροὶ καὶ Μωυσῆς ἐμήνυσεν ἐπὶ τῆς βάτου, ὡς λέγει Κύριον τὸν θεὸν Ἀβραὰμ καὶ θεὸν Ἰσαὰκ καὶ θεὸν Ἰακώβ· | 16.29. "But Abraham said to him, 'They have Moses and the prophets. Let them listen to them.' 16.30. "He said, 'No, father Abraham, but if one goes to them from the dead, they will repent.' 20.37. But that the dead are raised, even Moses showed at the bush, when he called the Lord 'The God of Abraham, the God of Isaac, and the God of Jacob.' |
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21. New Testament, John, 1.17, 1.45, 5.46-5.47, 7.19, 7.22-7.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •decalogue, the Found in books: Fraade (2011) 495| 1.17. ὅτι ὁ νόμος διὰ Μωυσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. 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. 5.46. εἰ γὰρ ἐπιστεύετε Μωυσεῖ, ἐπιστεύετε ἂν ἐμοί, περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψεν. 5.47. εἰ δὲ τοῖς ἐκείνου γράμμασιν οὐ πιστεύετε, πῶς τοῖς ἐμοῖς ῥήμασιν πιστεύσετε; 7.19. οὐ Μωυσῆς ἔδωκεν ὑμῖν τὸν νόμον; καὶ οὐδεὶς ἐξ ὑμῶν ποιεῖ τὸν νόμον. τί με ζητεῖτε ἀποκτεῖναι; 7.22. διὰ τοῦτο Μωυσῆς δέδωκεν ὑμῖν τὴν περιτομήν, — οὐχ ὅτι ἐκ τοῦ Μωυσέως ἐστὶν ἀλλʼ ἐκ τῶν πατέρων, — καὶ [ἐν] σαββάτῳ περιτέμνετε ἄνθρωπον. 7.23. εἰ περιτομὴν λαμβάνει [ὁ] ἄνθρωπος ἐν σαββάτῳ ἵνα μὴ λυθῇ ὁ νόμος Μωυσέως, ἐμοὶ χολᾶτε ὅτι ὅλον ἄνθρωπον ὑγιῆ ἐποίησα ἐν σαββάτῳ; | 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 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." 5.46. For if you believed Moses, you would believe me; for he wrote about me. 5.47. But if you don't believe his writings, how will you believe my words?" 7.19. Didn't Moses give you the law, and yet none of you keeps the law? Why do you seek to kill me?" 7.22. Moses has given you circumcision (not that it is of Moses, but of the fathers), and on the Sabbath you circumcise a boy. 7.23. If a boy receives circumcision on the Sabbath, that the law of Moses may not be broken, are you angry with me, because I made a man every bit whole on the Sabbath? |
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22. Mishnah, Tamid, 5.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •decalogue, the Found in books: Fraade (2011) 495| 5.1. "אָמַר לָהֶם הַמְמֻנֶּה, בָּרְכוּ בְרָכָה אֶחַת, וְהֵן בֵּרְכוּ. קָרְאוּ עֲשֶׂרֶת הַדְּבָרִים, שְׁמַע, וְהָיָה אִם שָׁמֹעַ, וַיֹּאמֶר. בֵּרְכוּ אֶת הָעָם שָׁלשׁ בְּרָכוֹת, אֱמֶת וְיַצִּיב, וַעֲבוֹדָה, וּבִרְכַּת כֹּהֲנִים. וּבְשַׁבָּת מוֹסִיפִין בְּרָכָה אַחַת לַמִּשְׁמָר הַיּוֹצֵא: \n", | 5.1. "The superintendent said to them: Bless one blessing! And they blessed. They then read the Ten Commandments, the Shema, the “And it will be if you hearken” (the second paragraph of Shema) and Vayomer (the third paragraph of Shema), and they blessed the people with three blessings: Emet veYatziv, and Avodah, and the priestly benediction. On Shabbat they added a blessing to be said by the watch which was leaving.", |
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23. Josephus Flavius, Jewish Antiquities, 1.25, 1.192, 3.81, 3.94, 3.143, 3.205, 3.218, 3.230, 3.257, 3.259, 4.194, 4.196-4.198, 4.212-4.213, 4.302, 13.297, 16.143, 17.41, 20.268 (1st cent. CE - 1st cent. CE) Tagged with subjects: •decalogue, the Found in books: Fraade (2011) 23, 216, 385, 444, 495, 506 | 1.25. However, those that have a mind to know the reasons of every thing, may find here a very curious philosophical theory, which I now indeed shall wave the explication of; but if God afford me time for it, I will set about writing it after I have finished the present work. 1.192. But he charged him, in order to keep his posterity unmixed with others, that they should be circumcised in the flesh of their foreskin, and that this should be done on the eighth day after they were born: the reason of which circumcision I will explain in another place. 3.81. Now, as to these matters, every one of my readers may think as he pleases; but I am under a necessity of relating this history as it is described in the sacred books. This sight, and the amazing sound that came to their ears, disturbed the Hebrews to a prodigious degree, 3.94. Accordingly he appointed such laws, and afterwards informed them in what manner they should act in all cases; which laws I shall make mention of in their proper time; but I shall reserve most of those laws for another work, and make there a distinct explication of them. 3.143. and above those loaves were put two vials full of frankincense. Now after seven days other loaves were brought in their stead, on the day which is by us called the Sabbath; for we call the seventh day the Sabbath. But for the occasion of this intention of placing loaves here, we will speak to it in another place. 3.205. Now I shall speak of what we do in our sacred offices in my discourse about sacrifices; and therein shall inform men in what cases Moses bid us offer a whole burnt-offering, and in what cases the law permits us to partake of them as of food. And when Moses had sprinkled Aaron’s vestments, himself, and his sons, with the blood of the beasts that were slain, and had purified them with spring waters and ointment, they became God’s priests. 3.218. Now this breastplate, and this sardonyx, left off shining two hundred years before I composed this book, God having been displeased at the transgressions of his laws. of which things we shall further discourse on a fitter opportunity; but I will now go on with my proposed narration. 3.230. 3. The sacrifices for sins are offered in the same manner as is the thank-offering. But those who are unable to purchase complete sacrifices, offer two pigeons, or turtle doves; the one of which is made a burnt-offering to God, the other they give as food to the priests. But we shall treat more accurately about the oblation of these creatures in our discourse concerning sacrifices. 3.257. The high priest also, of his own charges, offered a sacrifice, and that twice every day. It was made of flour mingled with oil, and gently baked by the fire; the quantity was one tenth deal of flour; he brought the half of it to the fire in the morning, and the other half at night. The account of these sacrifices I shall give more accurately hereafter; but I think I have premised what for the present may be sufficient concerning them. 3.259. 2. He also determined concerning animals; which of them might be used for food, and which they were obliged to abstain from; which matters, when this work shall give me occasion, shall be further explained; and the causes shall be added by which he was moved to allot some of them to be our food, and enjoined us to abstain from others. 4.194. 3. When he had spoken thus, he gave them the laws and the constitution of government written in a book. Upon which the people fell into tears, and appeared already touched with the sense that they should have a great want of their conductor, because they remembered what a number of dangers he had passed through, and what care he had taken of their preservation: they desponded about what would come upon them after he was dead, and thought they should never have another governor like him; and feared that God would then take less care of them when Moses was gone, who used to intercede for them. 4.196. 4. Accordingly, I shall now first describe this form of government which was agreeable to the dignity and virtue of Moses; and shall thereby inform those that read these Antiquities, what our original settlements were, and shall then proceed to the remaining histories. Now those settlements are all still in writing, as he left them; and we shall add nothing by way of ornament, nor any thing besides what Moses left us; 4.197. only we shall so far innovate, as to digest the several kinds of laws into a regular system; for they were by him left in writing as they were accidentally scattered in their delivery, and as he upon inquiry had learned them of God. On which account I have thought it necessary to premise this observation beforehand, lest any of my own countrymen should blame me, as having been guilty of an offense herein. 4.198. Now part of our constitution will include the laws that belong to our political state. As for those laws which Moses left concerning our common conversation and intercourse one with another, I have reserved that for a discourse concerning our manner of life, and the occasions of those laws; which I propose to myself, with God’s assistance, to write, after I have finished the work I am now upon. 4.212. 13. Let every one commemorate before God the benefits which he bestowed upon them at their deliverance out of the land of Egypt, and this twice every day, both when the day begins and when the hour of sleep comes on, gratitude being in its own nature a just thing, and serving not only by way of return for past, but also by way of invitation of future favors. 4.213. They are also to inscribe the principal blessings they have received from God upon their doors, and show the same remembrance of them upon their arms; as also they are to bear on their forehead and their arm those wonders which declare the power of God, and his good-will towards them, that God’s readiness to bless them may appear every where conspicuous about them. 4.302. 44. This was the form of political government which was left us by Moses. Moreover, he had already delivered laws in writing in the fortieth year [after they came out of Egypt], concerning which we will discourse in another book. But now on the following days (for he called them to assemble continually) he delivered blessings to them, and curses upon those that should not live according to the laws, but should transgress the duties that were determined for them to observe. 13.297. but of these matters we shall speak hereafter. What I would now explain is this, that the Pharisees have delivered to the people a great many observances by succession from their fathers, which are not written in the laws of Moses; and for that reason it is that the Sadducees reject them, and say that we are to esteem those observances to be obligatory which are in the written word, but are not to observe what are derived from the tradition of our forefathers. 16.143. this he named Antipatris, from his father Antipater. He also built upon another spot of ground above Jericho, of the same name with his mother, a place of great security and very pleasant for habitation, and called it Cypros. 17.41. For there was a certain sect of men that were Jews, who valued themselves highly upon the exact skill they had in the law of their fathers, and made men believe they were highly favored by God, by whom this set of women were inveigled. These are those that are called the sect of the Pharisees, who were in a capacity of greatly opposing kings. A cunning sect they were, and soon elevated to a pitch of open fighting and doing mischief. 20.268. I have also an intention to write three books concerning our Jewish opinions about God and his essence, and about our laws; why, according to them, some things are permitted us to do, and others are prohibited. |
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24. Josephus Flavius, Against Apion, 2.175-2.178 (1st cent. CE - 1st cent. CE) Tagged with subjects: •decalogue, the Found in books: Fraade (2011) 216 | 2.175. for he did not suffer the guilt of ignorance to go on without punishment, but demonstrated the law to be the best and the most necessary instruction of all others, permitting the people to leave off their other employments, and to assemble together for the hearing of the law, and learning it exactly, and this not once or twice, or oftener, but every week; which thing all the other legislators seem to have neglected. /p 2.176. 19. And indeed, the greatest part of mankind are so far from living according to their own laws, that they hardly know them; but when they have sinned they learn from others that they have transgressed the law. 2.177. Those also who are in the highest and principal posts of the government, confess they are not acquainted with those laws, and are obliged to take such persons for their assessors in public administrations as profess to have skill in those laws; 2.178. but for our people, if any body do but ask any one of them about our laws, he will more readily tell them all than he will tell his own name, and this in consequence of our having learned them immediately as soon as ever we became sensible of any thing, and of our having them, as it were engraven on our souls. Our transgressors of them are but few; and it is impossible, when any do offend, to escape punishment. /p |
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25. Anon., Sifra, 1.6, 3.5 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •decalogue, the Found in books: Fraade (2011) 438, 490 | 1.6. "3b) binyan av mishnei kethuvim (a general rule derived from two verses). viz.: The topic of the lamps (on the menorah) is not like that of sending the unclean outside (of the encampment), and the latter is not like the former. What is common to them is that they are introduced by \"Tzav\" (\"Command\") — [the lamps, (Vayikra 24:2); sending, etc., (Bamidbar 5:2)] — and apply both immediately and for future generations. [The lamps: immediately — (Bamidbar 8:3): \"And Aaron did so. He kindled its lamps towards the face of the menorah, etc.\"; for future generations — (Vayikra 24:3): \"… an eternal statute throughout your generations.\" Sending the unclean outside: immediately — (Bamidbar 5:4): \"And the children of Israel did so, and they sent them outside the camp\"; for future generations — (Bamidbar 19:21): \"And it shall be for them an everlasting statute.\"] So, all commandments introduced by \"Tzav\" apply both immediately and for future generations.", |
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| 26. Pausanias, Description of Greece, 10-17, 2-3, 37, 4, 6-9, 5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Niehoff (2011) 184 |
| 27. Anon., Sifre Numbers, 99 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •decalogue, the Found in books: Fraade (2011) 489 |
28. Anon., Deuteronomy Rabbah, 5.13 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •decalogue, the Found in books: Fraade (2011) 490| 5.13. דָּבָר אַחֵר, כִּי תִקְרַב אֶל עִיר, זֶה שֶׁאָמַר הַכָּתוּב (איוב כב, כח): וְתִגְזַר אֹמֶר וְיָקָם לָךְ וגו'. רַבָּנָן אָמְרֵי הַמִּקְרָא הַזֶּה מְדַבֵּר בְּשָׁעָה שֶׁכָּעַס הַקָּדוֹשׁ בָּרוּךְ הוּא עַל יִשְרָאֵל בָּעֵגֶל, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה (במדבר יד, יב): אַכֶּנּוּ בַדֶּבֶר וְאוֹרִשֶׁנּוּ, מַהוּ אַכֶּנּוּ בַדֶּבֶר וְאוֹרִשֶׁנּוּ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, מָה הֵן סְבוּרִין שֶׁאֲנִי צָרִיךְ חֲרָבוֹת וּרְמָחִים לַהֲרֹג אוֹתָן בָּהֶן, כְּשֵׁם שֶׁבָּרָאתִי עוֹלָמִי בְּדָבָר, שֶׁנֶּאֱמַר (תהלים לג, ו): בִּדְבַר ה' שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל צְבָאָם, כָּךְ אֲנִי עוֹשֶׂה לָהֶן מוֹצִיא אֲנִי דָּבָר מִפִּי וְהוֹרְגָן, הֱוֵי אַכֶּנּוּ בַדָּבָר וְאוֹרִשֶׁנּוּ. דָּבָר אַחֵר, מַהוּ וְאוֹרִשֶׁנּוּ, אָמַר לוֹ אֲנִי מוֹרִישׁ אוֹתָן לְךָ וּמַעֲמִיד אֲחֵרִים מִמְּךָ, מִנַּיִן, שֶׁנֶּאֱמַר (במדבר יד, יב): וְאֶעֱשֶׂה אֹתְךָ לְגוֹי גָדוֹל, כֵּיוָן שֶׁשָּׁמַע משֶׁה כָּךְ הִתְחִיל מְבַקֵּשׁ עֲלֵיהֶן רַחֲמִים, וּמָה אָמַר משֶׁה בְּאוֹתָהּ שָׁעָה (במדבר יד, יד): אֲשֶׁר עַיִן בְּעַיִן נִרְאָה אַתָּה ה', מַהוּ אֲשֶׁר עַיִן בְּעַיִן, אָמַר רַב אַחָא בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר משֶׁה רִבּוֹנוֹ שֶׁל עוֹלָם, הֲרֵי מִדַּת הַדִּין בְּכַף מֹאזְנַיִם מְעֻיָּן, אַתָּה אוֹמֵר אַכֶּנּוּ בַדֶּבֶר, וַאֲנִי אוֹמֵר (במדבר יד, יט): סְלַח נָא. אָמַר לוֹ הַדָּבָר מֻכְרָע נִרְאֶה מִי נוֹצֵחַ, אַתָּה ה' אוֹ אָנִי. אָמַר רַבִּי בֶּרֶכְיָה אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חַיֶּיךָ שֶׁלִּי בִּטַּלְתָּ וְשֶׁלְךָ קִיַּמְתָּ, מִנַּיִן, שֶׁנֶּאֱמַר (במדבר יד, כ): וַיֹּאמֶר ה' סָלַחְתִּי כִּדְבָרֶךָ, הֱוֵי וְתִגְזַר אֹמֶר וְיָקָם לָךְ. דָּבָר אַחֵר, וְתִגְזַר אֹמֶר, אָמַר רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי כָּל מַה שֶּׁגָּזַר משֶׁה הִסְכִּים הַקָּדוֹשׁ בָּרוּךְ הוּא עִמּוֹ, כֵּיצַד לֹא אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לִשְׁבֹּר אֶת הַלּוּחוֹת, הָלַךְ משֶׁה וְשִׁבְּרָן מֵעַצְמוֹ, וּמִנַּיִן שֶׁהִסְכִּים הַקָּדוֹשׁ בָּרוּךְ הוּא עִמּוֹ, דִּכְתִיב (שמות לד, א): אֲשֶׁר שִׁבַּרְתָּ, יְיַשֵּׁר כֹּחֲךָ שֶׁשִּׁבַּרְתָּ. הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לוֹ שֶׁיִּלָּחֵם עִם סִיחוֹן, שֶׁנֶּאֱמַר (דברים ב, כד): וְהִתְגָּר בּוֹ מִלְחָמָה, וְהוּא לֹא עָשָׂה כֵן, אֶלָּא (דברים ב, כו): וָאֶשְׁלַח מַלְאָכִים וגו', אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ אָמַרְתִּי לְךָ לְהִלָּחֵם עִמּוֹ, וְאַתָּה פָּתַחְתָּ בְּשָׁלוֹם, חַיֶּיךָ שֶׁאֲנִי מְקַיֵּם גְּזֵרָתְךָ, כָּל מִלְחָמָה שֶׁיְהוּ הוֹלְכִים לֹא יְהוּ פּוֹתְחִים אֶלָּא בְּשָׁלוֹם, שֶׁנֶּאֱמַר: כִּי תִקְרַב אֶל עִיר וגו'. | |
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| 29. Anon., Sifre Deuteronomy, 161, 306, 313, 335, 344, 343 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011) 507 |
30. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •decalogue, the Found in books: Fraade (2011) 489| 62a. משאי אפשר ובית הלל נמי לילפו ממשה אמרי לך משה מדעתיה הוא דעבד דתניא שלשה דברים עשה משה מדעתו והסכימה דעתו לדעת המקום פירש מן האשה ושיבר הלוחות והוסיף יום אחד,פירש מן האשה מאי דרש אמר ומה ישראל שלא דברה עמהם שכינה אלא לפי שעה וקבע להם זמן אמרה תורה (שמות יט, טו) אל תגשו אל אשה אני שמיוחד לדבור בכל שעה ושעה ולא קבע לי זמן על אחת כמה וכמה והסכימה דעתו לדעת המקום שנאמר (דברים ה, ל) לך אמור להם שובו לכם לאהליכם ואתה פה עמוד עמדי,שיבר את הלוחות מאי דרש אמר ומה פסח שהוא אחד משש מאות ושלש עשרה מצות אמרה תורה (שמות יב, מג) כל בן נכר לא יאכל בו התורה כולה וישראל מומרים על אחת כמה וכמה,והסכימה דעתו לדעת המקום דכתיב (שמות לד, א) אשר שברת ואמר ריש לקיש אמר ליה הקב"ה למשה יישר כחך ששברת,הוסיף יום אחד מדעתו מאי דרש דכתיב (שמות יט, י) וקדשתם היום ומחר היום כמחר מה מחר לילו עמו אף היום לילו עמו ולילה דהאידנא נפק ליה ש"מ תרי יומי לבר מהאידנא והסכימה דעתו לדעת המקום דלא שריא שכינה עד שבתא,תניא רבי נתן אומר ב"ש אומרים שני זכרים ושתי נקבות ובה"א זכר ונקבה,א"ר הונא מ"ט דרבי נתן אליבא דב"ש דכתיב (בראשית ד, ב) ותוסף ללדת את אחיו את הבל הבל ואחותו קין ואחותו וכתיב (בראשית ד, כה) כי שת לי אלהים זרע אחר תחת הבל כי הרגו קין ורבנן אודויי הוא דקא מודית,תניא אידך ר' נתן אומר ב"ש אומרים זכר ונקבה ובה"א או זכר או נקבה אמר רבא מ"ט דר' נתן אליבא דב"ה שנא' (ישעיהו מה, יח) לא תהו בראה לשבת יצרה והא עבד לה שבת,איתמר היו לו בנים בהיותו עובד כוכבים ונתגייר ר' יוחנן אמר קיים פריה ורביה וריש לקיש אמר לא קיים פריה ורביה רבי יוחנן אמר קיים פריה ורביה דהא הוו ליה וריש לקיש אמר לא קיים פריה ורביה גר שנתגייר כקטן שנולד דמי,ואזדו לטעמייהו דאיתמר היו לו בנים בהיותו עובד כוכבים ונתגייר רבי יוחנן אמר אין לו בכור לנחלה דהא הוה ליה ראשית אונו וריש לקיש אמר יש לו בכור לנחלה גר שנתגייר כקטן שנולד דמי,וצריכא דאי אשמעינן בההיא קמייתא בההיא קאמר רבי יוחנן משום דמעיקרא נמי בני פריה ורביה נינהו אבל לענין נחלה דלאו בני נחלה נינהו אימא מודי ליה לריש לקיש,ואי איתמר בהא בהא קאמר ריש לקיש אבל בההיא אימא מודה ליה לר' יוחנן צריכא,איתיביה ר' יוחנן לר"ל (מלכים ב כ, יב) בעת ההיא שלח בראדך בלאדן בן בלאדן מלך בבל וגו' א"ל בהיותן עובדי כוכבים אית להו חייס נתגיירו לית להו חייס,אמר רב הכל מודין בעבד שאין לו חייס דכתיב (בראשית כב, ה) שבו לכם פה עם החמור עם הדומה לחמור מיתיבי (שמואל ב ט, י) ולציבא חמשה עשר בנים ועשרים עבדים אמר רב אחא בר יעקב כפר בן בקר,א"ה ה"נ שאני התם דיחסינהו בשמייהו ובשמא דאבוהון והכא לא מפרש ואיבעית אימא יחסינהו בדוכתא אחריתי באבוהון ובאבא דאבוהון דכתיב (מלכים א טו, יח) וישלחם המלך אסא אל בן הדד בן טברימון בן חזיון מלך ארם היושב בדמשק לאמר,איתמר היו לו בנים ומתו רב הונא אמר קיים פריה ורביה רבי יוחנן אמר לא קיים,רב הונא אמר קיים משום דרב אסי דאמר רב אסי אין בן דוד בא עד שיכלו כל נשמות שבגוף שנאמר (ישעיהו נז, טז) כי רוח מלפני יעטוף וגו' ורבי יוחנן אמר לא קיים פריה ורביה לשבת יצרה בעינן והא ליכא,מיתיבי | 62a. b from /b one that is b not possible. /b Mankind was initially created with a male and female because otherwise reproduction would not have been possible. However, this fact cannot serve as a source that the mitzva to be fruitful and multiply is fulfilled only once one has a son and a daughter. The Gemara asks: b And Beit Hillel, let them also learn from Moses. /b Beit Hillel could b say to you: Moses acted /b based b on his own perception /b when he separated from his wife, but this does not mean that a man is permitted to neglect the mitzva to be fruitful and multiply after fathering two males, b as it is taught in /b a i baraita /i : b Moses did three things /b based b on his own perception, and his perception agreed with the perception of the Omnipresent: He separated from /b his b wife, he broke the tablets, and he added one day /b to the days of separation before the revelation at Sinai.,The Gemara clarifies: When Moses b separated from /b his b wife /b after the revelation at Sinai, b what did he interpret /b that led him to do so? b He said: If /b in the case of b Israel, with whom the Divine Presence spoke only temporarily and for whom /b God b set /b a specific b time for /b revelation, b the Torah stated: “Do not approach a woman” /b (Exodus 19:15), b I, /b Moses, b who am set aside for /b divine b speech all the time and for whom /b God b did not set /b a specific b time, all the more so /b I must separate from my wife. b And his perception agreed with the perception of the Omnipresent, as it is stated /b after the revelation at Sinai: b “Go say to them: Return to your tents; and you, stand here with Me” /b (Deuteronomy 5:26–27). This indicates that whereas others could return to their homes and normal married life after the revelation at Sinai, Moses was to stay with God and not return to his wife.,Moses b broke the tablets /b following the sin of the Golden Calf. b What did he interpret /b that led him to do so? Moses b said: If /b in the case of the b Paschal lamb, which is /b only b one of 613 mitzvot, the Torah states: “No alien shall eat of it” /b (Exodus 12:43), excluding not only gentiles but apostate Jews as well, then here, in the case of the Golden Calf, where the tablets represent b the entire Torah and /b where b the Jewish people /b are b apostates, /b as they are worshipping the calf, b all the more so /b must they be excluded from receiving them., b And his perception agreed with the perception of the Omnipresent, as it is written: /b “The first tablets b that you broke [ i asher shibbarta /i ]” /b (Exodus 34:1), b and Reish Lakish said: /b The word i asher /i is an allusion to the fact that b the Holy One, Blessed be He, said to Moses: May your strength be true [ i yishar koḥakha /i ] that you broke /b the tablets.,When Moses b added one day /b to the days of separation before the revelation at Sinai based b on his /b own b perception, what did he interpret /b that led him to do so? He reasoned b that /b since b it is written: “And sanctify them today and tomorrow” /b (Exodus 19:10), the juxtaposition of the words “today” and “tomorrow” teaches that b today /b is b like tomorrow: Just as tomorrow /b the men and women will separate for that day b and /b the b night /b preceding b it, so too, today /b requires separation for the day b and /b the b night /b preceding b it. /b Since God spoke to him in the morning, b and the night of that day /b already b passed, /b Moses said: b Conclude from /b this that separation must be in effect for b two days aside from now, /b i.e., not including the day of the command. Therefore, he extended the mitzva of separation by one day. b And his perception agreed with the perception of the Omnipresent, as /b the b Divine Presence did not rest /b upon Mount Sinai b until Shabbat /b morning, as Moses had determined.,§ b It is taught in /b a i baraita /i that b Rabbi Natan says /b that b Beit Shammai say: /b The mitzva to be fruitful and multiply is fulfilled with b two males and two females. And Beit Hillel say: A male and a female. /b , b Rav Huna said: What is the reason of Rabbi Natan, in accordance with /b the opinion of b Beit Shammai? /b It is b as it is written: “And again she bore his brother [ i et aḥiv /i ] Abel [ i et Hevel /i ]” /b (Genesis 4:2). The use of the superfluous word “et” indicates that she gave birth to b Abel and his sister, /b in addition to b Cain and his sister. And it states: “For God has appointed me another seed instead of Abel; for Cain slew him” /b (Genesis 4:25). This indicates that one must have at least four children. b And the Rabbis, /b how do they understand this verse? In their opinion, Eve b was thanking God /b for granting her another child, but one is not obligated to have four children., b It is taught in another /b i baraita /i that b Rabbi Natan says /b that b Beit Shammai say: /b The mitzva to be fruitful and multiply is fulfilled with b a male and a female. And Beit Hillel say: Either a male or a female. Rava said: What is the reason of Rabbi Natan in accordance with the opinion of Beit Hillel? /b It is b as it is stated: “He did not create it a waste; He formed it to be inhabited” /b (Isaiah 45:18), b and one has made /b the earth b inhabited /b to a greater degree by adding even one child to the world.,§ b It was stated /b that i amora’im /i disagreed over the following issue: If a man b had children when he /b was b a gentile and he /b subsequently b converted, Rabbi Yoḥa said: He has /b already b fulfilled /b the mitzva to b be fruitful and multiply, and Reish Lakish said: /b He has b not fulfilled /b the mitzva to b be fruitful and multiply. Rabbi Yoḥa said he has fulfilled /b the mitzva b to be fruitful and multiply, as he /b already b had /b children. b And Reish Lakish said he has not fulfilled /b the mitzva to b be fruitful and multiply, /b as the legal status of b a convert who /b just b converted is like /b that of b a child /b just b born, /b and it is considered as though he did not have children.,The Gemara comments: b And they follow their /b regular line of reasoning, b as it was stated: /b If b one had children /b when b he /b was b a gentile and he /b subsequently b converted, Rabbi Yoḥa said: He does not have a firstborn with regard to inheritance, /b i.e., the first son born to him after his conversion does not inherit a double portion, b as /b this man already b had “the first of his strength” /b (Deuteronomy 21:17), the Torah’s description of the firstborn in this context, before he converted. b And Reish Lakish said: He does have a firstborn with regard to inheritance, /b as the legal status of b a convert who /b just b converted is like /b that of b a child /b just b born. /b ,The Gemara adds: b And /b it is b necessary /b to state their opinions in both cases. b As, had it /b only been b taught /b to b us with regard to that first /b case of the mitzva to be fruitful and multiply, one might have said that b it is /b only b in that /b case that b Rabbi Yoḥa said /b his opinion, b because from the outset, /b gentiles b are also subject to /b the mitzva to be b fruitful and multiply. However, with regard to inheritance, /b since b they are not subject /b to the i halakhot /i of b inheritance, /b one might b say /b that Rabbi Yoḥa b concedes to Reish Lakish. /b , b And /b conversely, b if /b their dispute b was stated /b only b with regard to this /b issue of inheritance, I would have said that b it is /b only b in this /b case that b Reish Lakish said /b his opinion, as the i halakhot /i of inheritance do not apply to gentiles. b But with regard to that /b case, the mitzva to be fruitful and multiply, one might b say /b that b he concedes to Rabbi Yoḥa. /b Consequently, it is b necessary /b for both disputes to be recorded., b Rabbi Yoḥa raises an objection to Reish Lakish /b based upon the verse: b “At that time Berodach-baladan, son of Baladan, king of Babylon, sent /b a letter” (II Kings 20:12), which indicates that gentiles are considered to be the children of their parents. Therefore, when they convert, they should already have fulfilled the mitzva to be fruitful and multiply. Reish Lakish b said to /b Rabbi Yoḥa: b When they are gentiles they do have /b family b lineage, /b but when b they convert they do not have lineage, /b as they now belong to the family of the Jewish people and their previous lineage is disregarded., b Rav said: Everyone agrees with regard to /b a Canaanite b slave, that he does not have lineage, as it is written /b that Abraham said to his slaves: b “Remain here with the donkey” /b (Genesis 22:5). This verse is interpreted to mean that they are b a nation comparable to a donkey, /b which has no lineage. The Gemara b raises an objection /b based upon a verse pertaining to Jonathan’s Canaanite slave: b “And Ziba had fifteen sons and twenty servants” /b (II Samuel 9:10), which indicates that a slave’s sons are in fact considered his sons. b Rav Aḥa bar Ya’akov said: /b This is b like /b the expression: b A bullock, son of a bull. /b The word son in this context merely denotes progeny, not lineage.,The Gemara asks: b If so, here too, /b with regard to gentiles, there is no proof from the verse about Berodach-baladan that they have family lineage. The Gemara answers: b There it is different, as /b the Bible b identified him by his name and by his father’s name, /b thereby emphasizing the family connection. b But here, /b it does b not specify /b the names of Ziba’s children. b And if you wish, say /b instead that the Bible b identified /b gentiles b elsewhere by their father and their father’s father, as it is written: “And King Asa sent them to Ben-hadad, son of Tabrimmon, son of Hezion, king of Aram, who dwelled in Damascus, saying” /b (I Kings 15:18). This indicates that there is lineage for gentiles.,§ b It was stated /b that i amora’im /i disagreed over the following issue: If a man b had children and they died, Rav Huna said: /b He has b fulfilled /b the mitzva to be b fruitful and multiply /b through these children. b Rabbi Yoḥa said: /b He has b not fulfilled /b the mitzva.,The Gemara clarifies the reasons for their opinions: b Rav Huna said /b he has b fulfilled /b the mitzva b due to /b a statement b of Rav Asi, as Rav Asi said /b that the reason for this mitzva is that the Messiah, b son of David, will not come until all the souls of the body have been finished, /b i.e., until all souls that are destined to inhabit physical bodies will do so, b as it is stated: “For the spirit that enwraps itself is from Me, /b and the souls that I have made” (Isaiah 57:16). Consequently, once a child has been born and his soul has entered a body the mitzva has been fulfilled, even if the child subsequently dies. b And Rabbi Yoḥa said /b he has b not fulfilled /b the mitzva, as b we require “He formed it to be inhabited” /b (Isaiah 45:18), b and /b this b is not /b fulfilled when the children have passed away and no longer inhabit the earth.,The Gemara b raises an objection /b with regard to the opinion of Rav Huna based upon the following i baraita /i : |
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31. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •decalogue, the Found in books: Fraade (2011) 490| 87a. בתלתא אמר להו מצות הגבלה בארבעה עבוד פרישה ורבנן סברי בתרי בשבא איקבע ירחא בתרי בשבא לא אמר להו ולא מידי משום חולשא דאורחא בתלתא אמר להו ואתם תהיו לי בארבעה אמר להו מצות הגבלה בה' עבוד פרישה מיתיבי (שמות יט, י) וקדשתם היום ומחר קשיא לר' יוסי,אמר לך ר' יוסי יום אחד הוסיף משה מדעתו דתניא ג' דברים עשה משה מדעתו והסכים הקב"ה עמו הוסיף יום אחד מדעתו ופירש מן האשה ושבר את הלוחות,הוסיף יום אחד מדעתו מאי דריש היום ומחר היום כמחר מה למחר לילו עמו אף היום לילו עמו ולילה דהאידנא נפקא ליה ש"מ תרי יומי לבר מהאידנא ומנלן דהסכים הקב"ה על ידו דלא שריא שכינה עד צפרא דשבתא,ופירש מן האשה מאי דריש נשא קל וחומר בעצמו אמר ומה ישראל שלא דברה שכינה עמהן אלא שעה אחת וקבע להן זמן אמרה תורה (שמות יט, יא) והיו נכונים וגו' אל תגשו אני שכל שעה ושעה שכינה מדברת עמי ואינו קובע לי זמן על אחת כמה וכמה ומנלן דהסכים הקב"ה על ידו דכתיב (דברים ה, כו) לך אמור להם שובו לכם לאהליכם וכתיב בתריה ואתה פה עמוד עמדי ואית דאמרי (במדבר יב, ח) פה אל פה אדבר בו,שבר את הלוחות מאי דריש אמר ומה פסח שהוא אחד מתרי"ג מצות אמרה תורה (שמות יב, מג) וכל בן נכר לא יאכל בו התורה כולה [כאן] וישראל מומרים על אחת כמה וכמה ומנלן דהסכים הקב"ה על ידו שנאמר (שמות לד, א) אשר שברת ואמר ר"ל יישר כחך ששיברת,ת"ש (שמות יט, יא) והיו נכונים ליום השלישי קשיא לר' יוסי הא אמרינן יום אחד הוסיף משה מדעתו ת"ש שלישי שלישי בחדש ושלישי בשבת קשיא לרבנן אמרי לך רבנן הא מני ר' יוסי היא,שלישי למאי לכדתניא (שמות יט, ח) וישב משה את דברי העם אל ה' וכתיב ויגד משה את דברי העם אל ה',מה אמר לו הקב"ה למשה ומה אמר להם משה לישראל ומה אמרו ישראל למשה ומה השיב משה לפני הגבורה זו מצות הגבלה דברי ר' יוסי בר יהודה רבי אומר בתחילה פירש עונשה דכתיב וישב משה דברים שמשבבין דעתו של אדם ולבסוף פירש מתן שכרה דכתיב ויגד משה דברים שמושכין לבו של אדם כאגדה ואיכא דאמרי בתחילה פירש מתן שכרה דכתיב וישב משה דברים שמשיבין דעתו של אדם ולבסוף פירש עונשה דכתיב ויגד משה דברים שקשין לאדם כגידין,תא שמע ששי ששי בחודש ששי בשבת קשיא לרבנן הא נמי רבי יוסי היא ששי למאי רבא אמר | 87a. b On the third /b day of the week, God b said to them the mitzva of setting boundaries /b around Mount Sinai. b On the fourth /b day of the week, the husbands and wives b separated /b from one another. b And the Rabbis hold: On the second /b day b of the week /b the b New Moon was established, /b and b on the second /b day b of the week /b God b did not say anything to them due to the weariness /b caused by b their journey. On the third /b day of the week, God b said to them: “And you shall be to Me /b a kingdom of priests and a holy nation; these are the words that you shall speak to the children of Israel” (Exodus 19:6). b On the fourth /b day of the week, God b said to them the mitzva of setting boundaries /b around Mount Sinai. b On the fifth /b day of the week, the husbands and wives b separated /b from one another. b The Gemara raises an objection: /b Doesn’t the verse state: “And the Lord said to Moses: Go to the people b and sanctify them today and tomorrow /b and let them wash their garments” (Exodus 19:10), indicating that the husbands and wives were separated for only two days? This is b difficult /b according b to /b the opinion of b Rabbi Yosei, /b who said earlier that the separation was for three days.,The Gemara answers: b Rabbi Yosei /b could have b said to you: Moses added one day /b to the number of days that God commanded based b on his /b own b perception, as it was taught /b in a i baraita /i : b Moses did three things /b based b on his /b own b perception, and the Holy One, Blessed be He, agreed with him. He added one day /b to the days of separation before the revelation at Sinai based b on his /b own b perception. And he /b totally b separated from /b his b wife /b after the revelation at Sinai. b And he broke the tablets /b following the sin of the Golden Calf.,The Gemara discusses these cases: b He added one day /b based b on his /b own b perception. What /b source b did he interpret /b that led him to do so? He reasoned that since the Holy One, Blessed be He, said: “Sanctify them b today and tomorrow,” /b the juxtaposition of the two days teaches that b today /b is b like tomorrow; just as tomorrow /b the men and women will separate for that day b and /b the b night /b preceding b it, so too, today /b requires separation for the day b and /b the b night /b preceding b it. /b Since God spoke to him in the morning, b and the night of that day /b already b passed, /b Moses concluded: b Derive from it /b that separation must be in effect for b two days besides that day. /b Therefore, he extended the mitzva of separation by one day. b And from where do we /b derive that b the Holy One, Blessed be He, agreed with his /b interpretation? It is derived from the fact that the b Divine Presence did not rest /b upon Mount Sinai b until Shabbat morning, /b as Moses had determined., b And he /b totally b separated from /b his b wife /b after the revelation at Sinai. b What /b source b did he interpret /b that led him to do so? b He reasoned an i a fortiori /i inference by himself /b and b said: If Israel, with whom the Divine Presence spoke only one time and /b God b set a /b specific b time for them /b when the Divine Presence would be revealed, and yet b the Torah stated: “Prepare yourselves /b for three days, b do not approach /b a woman” (Exodus 19:15); b I, with whom the Divine Presence speaks all the time and /b God b does not set a /b specific b time for me, all the more so /b that I must separate from my wife. b And from where do we /b derive that b the Holy One, Blessed be He, agreed with him? As it is written /b after the revelation at Sinai: b “Go say to them: Return to your tents” /b (Deuteronomy 5:26), meaning to your homes and wives. b And afterward it is written /b that God told Moses: b “And you, stand here with Me” /b (Deuteronomy 5:27), indicating that Moses was not allowed to return home, as he must constantly be prepared to receive the word of God. b And some say /b a different source indicating that God agreed with his reasoning. When Aaron and Miriam criticized Moses’ separation from his wife, God said: b “With him do I speak mouth to mouth, /b even manifestly, and not in dark speeches; and the similitude of the Lord does he behold; why then were you not afraid to speak against My servant, against Moses?” (Numbers 12:8). This indicates that God agreed with his reasoning.,And b he broke the tablets /b following the sin of the Golden Calf. b What /b source b did he interpret /b that led him to do so? Moses b said: With /b regard to the b Paschal /b lamb, b which is /b only b one of six hundred and thirteen mitzvot, the Torah stated: /b “And the Lord said unto Moses and Aaron: This is the ordice of the Paschal offering; b no alien shall eat of it” /b (Exodus 12:43), referring not only to gentiles, but to apostate Jews as well. Regarding the tablets, which represented b the entire Torah, and Israel /b at that moment were b apostates, /b as they were worshipping the calf, b all the more so /b are they not worthy of receiving the Torah. b And from where do we /b derive that b the Holy One, Blessed be He, agreed with his /b reasoning? b As it is stated: /b “The first tablets b which you broke [ i asher shibarta /i ]” /b (Exodus 34:1), b and Reish Lakish said: /b The word i asher /i is an allusion to the phrase: b May your strength be true [ i yishar koḥakha /i /b ] b due to the fact that you broke /b the tablets., b Come /b and b hear /b an additional difficulty from the verse: b “And be prepared for the third day, /b for on the third day God will descend onto Mount Sinai before the eyes of the entire nation” (Exodus 19:11). This indicates that God said that the Torah would be given on the third day after two days of separation. This is b difficult /b according b to /b the opinion of b Rabbi Yosei. /b The Gemara answers: b Didn’t we say /b that b Moses added one day /b based b on his /b own b perception? Come /b and b hear /b a proof against this from what was taught in a i baraita /i . That which is stated in the Torah: “For on the b third /b day,” means b the third /b day b of the month and the third /b day b of the week. /b Apparently, the New Moon was on Sunday. This is b difficult /b according b to /b the opinion of b the Rabbis. /b The Gemara answers: b The Rabbis /b could have b said to you: Whose /b is the opinion in b this /b i baraita /i ? It is the opinion of b Rabbi Yosei. /b Therefore, this i baraita /i poses no difficulty to the opinion of the Rabbis.,According to the opinion of the Rabbis, that day was the b third /b day of b what /b reckoning? b As it was taught /b in a i baraita /i : It is written: b “And Moses reported the words of the people to the Lord” /b (Exodus 19:8). b And it is written /b immediately thereafter: “And God said to Moses: Behold I will come to you in a thick cloud so that the people will hear when I speak with you, and they will also believe in you forever. b And Moses told the words of the people to the Lord” /b (Exodus 19:9).,The Gemara asks: b What did the Holy One, Blessed be He, say to Moses, and what did Moses say to Israel, and what did Israel say to Moses, and what did Moses report to the Almighty? /b The verses do not elaborate on the content of God’s command to Moses, which Moses then told the people and which they accepted. It must be that b this /b refers to b the mitzva of setting boundaries, /b which Moses told the people and which they accepted. He then went back and reported to God that the people accepted the mitzva; this is b the statement of Rabbi Yosei bar Yehuda. Rabbi /b Yehuda HaNasi b says: At first, he explained /b the b punishment /b and the hardship involved in receiving the Torah, b as it is written: “And Moses reported [ /b i vayashev /i b ],” /b which is interpreted homiletically as: b Matters that shatter [ /b i meshabbevin /i b ] /b (Rav Hai Gaon) b a person’s mind; and, ultimately, he explained its reward, as it is written: “And Moses told [ /b i vayagged /i b ],” /b which is interpreted homiletically as: b Matters that draw a person’s heart like i aggada /i . And some say /b that b at first, he explained its reward, as it is written: “And Moses reported,” /b which is interpreted homiletically as: b Matters that restore [ i meshivin /i ] /b and calm b a person’s mind; and ultimately, he explained its punishment, as it is written: “And Moses told,” matters that are as difficult for a person as wormwood [ i gidin /i ]. /b , b Come /b and b hear /b a proof from that which was taught in a i baraita /i : The b sixth /b was b the sixth /b day b of the month /b and b the sixth /b day b of the week. /b This is also b difficult /b according b to /b the opinion of b the Rabbis. /b The Gemara answers: b This /b i baraita /i is b also /b according to the opinion of b Rabbi Yosei. /b But if so, according to the opinion of the Rabbis, that day was the b sixth /b day of b what /b reckoning? b Rava said: /b |
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32. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •decalogue, the Found in books: Fraade (2011) 215| 60b. ופרשת שתויי יין ופרשת נרות ופרשת פרה אדומה,א"ר אלעזר תורה רוב בכתב ומיעוט על פה שנא' (הושע ח, יב) אכתוב לו רובי תורתי כמו זר נחשבו ור' יוחנן אמר רוב על פה ומיעוט בכתב שנא' (שמות לד, כז) כי על פי הדברים האלה,ואידך נמי הכתיב אכתוב לו רובי תורתי ההוא אתמוהי קא מתמה אכתוב לו רובי תורתי הלא כמו זר נחשבו,ואידך נמי הכתיב כי על פי הדברים האלה ההוא משום דתקיפי למיגמרינהו,דרש רבי יהודה בר נחמני מתורגמניה דרבי שמעון בן לקיש כתיב (שמות לד, כז) כתוב לך את הדברים האלה וכתיב (שמות לד, כז) כי ע"פ הדברים האלה הא כיצד דברים שבכתב אי אתה רשאי לאומרן על פה דברים שבעל פה אי אתה רשאי לאומרן בכתב דבי רבי ישמעאל תנא אלה אלה אתה כותב ואי אתה כותב הלכות,א"ר יוחנן לא כרת הקב"ה ברית עם ישראל אלא בשביל דברים שבעל פה שנאמר (שמות לד, כז) כי על פי הדברים האלה כרתי אתך ברית ואת ישראל:,מערבין בבית ישן מפני דרכי שלום: מאי טעמא אילימא משום כבוד והא ההוא שיפורא דהוה מעיקרא בי רב יהודה ולבסוף בי רבה ולבסוף בי רב יוסף ולבסוף בי אביי ולבסוף בי רבא,אלא משום חשדא:,בור שהוא קרוב לאמה וכו': איתמר בני נהרא רב אמר תתאי שתו מיא ברישא ושמואל אמר עילאי שתו מיא ברישא,בדמיזל כולי עלמא לא פליגי כי פליגי במיסכר ואשקויי שמואל אמר עילאי שתו מיא ברישא דאמרי אנן מקרבינן טפי ורב אמר תתאי שתו מיא ברישא דאמרי נהרא כפשטיה ליזיל,תנן בור הקרוב לאמה מתמלא ראשון מפני דרכי שלום תרגמה שמואל אליבא דרב באמה המתהלכת ע"פ בורו,אי הכי מאי למימרא מהו דתימא מצי אמרי ליה סכר מיסכר ואשקי בהינדזא קמ"ל,אמר רב הונא בר תחליפא השתא דלא איתמר הלכתא לא כמר ולא כמר כל דאלים גבר,רב שימי בר אשי אתא לקמיה דאביי אמר ליה לותבן מר בעידנא אמר ליה אית לי עידנא לדידי ולותבן מר בליליא א"ל אית לי מיא לאשקויי א"ל אנא משקינא ליה למר מיא ביממא ולותבן מר בליליא א"ל לחיי,אזל לעילאי אמר להו תתאי שתו מיא ברישא אזל לתתאי אמר להו עילאי שתו מיא ברישא אדהכי סכר מיסכר ואשקי כי אתא לקמיה דאביי אמר ליה כבי תרי עבדת לי ולא טעמינהו אביי לפירי דההיא שתא,הנהו בני בי חרמך דאזול כרו ברישא דשנוותא ואהדרוה ושדיוה בשילהי נהרא אתו עילאי לקמיה דאביי אמרו ליה קא מתקיל לנהרין אמר להו כרו בהדייהו טפי פורתא אמרו ליה קא יבשי פירין אמר להו זילו סליקו נפשייכו מהתם:,מצודות חיה ועופות ודגי' יש בהן וכו': באוזלי ואוהרי | 60b. b the section /b dealing with priests who have become b intoxicated with wine /b (Leviticus 10:8–11); b the section of the lamps /b (Numbers 8:1–7); b and the section of the red heifer /b (Numbers, chapter 19), as all of these sections are necessary for service in the Tabernacle.,§ The Gemara continues its discussion concerning the writing of the Torah: b Rabbi Elazar says: The majority of the Torah /b was transmitted b in writing, while the minority /b was transmitted b orally, as it is stated: “I wrote for him the greater part of My Torah; they were reckoned a strange thing” /b (Hosea 8:12), meaning that the majority of the Torah was transmitted in written form. b And Rabbi Yoḥa says: The majority /b of the Torah was transmitted b orally [ i al peh /i ], while the minority /b was transmitted b in writing, as it is stated /b with regard to the giving of the Torah to Moses on Mount Sinai: b “For on the basis of [ i al pi /i ] these matters /b I have made a covet with you and with Israel” (Exodus 34:27), which indicates that the greater part of the Sinaitic covet was taught orally.,The Gemara asks: b And /b according to b the other /b Sage, Rabbi Yoḥa, b as well, isn’t it written: “I wrote for him the greater part of My Torah”? /b How does he understand this verse? The Gemara answers: b This /b verse b is /b not a statement, but rather a rhetorical question expressing b bewilderment: /b For did b I write for him the greater part of My Torah? /b In that case b they, /b the Jewish people, b would be reckoned as strangers, /b meaning that there would be no difference between them and the nations of the world if everything was written down. Rather, the majority of the Torah must remain an oral tradition.,The Gemara asks: b And /b according to b the other /b Sage, Rabbi Elazar, b as well, isn’t it written: “For on the basis of these matters /b I have made a covet with you and with Israel”? How does he understand this verse? The Gemara answers: b That /b verse, which indicates that the covet was based on that which was taught by oral tradition, is stated b due to /b the fact that b it is /b more b difficult to learn /b matters transmitted orally, but not because these matters are more numerous than those committed to writing., b Rabbi Yehuda bar Naḥmani, the disseminator for Rabbi Shimon ben Lakish, expounded /b as follows: b It is written: “Write you these matters” /b (Exodus 34:27), b and it is written /b later in that same verse: b “For on the basis of [ i al pi /i ] these matters.” How /b can b these /b texts be reconciled? They mean to teach: b Matters that were written you may not express them orally [ i al peh /i ], /b and b matters that were /b taught b orally you may not express them in writing. The school of Rabbi Yishmael taught: /b The word b “these” /b in the mitzva recorded in the verse “Write you these matters” is used here in an emphatic sense: b These /b matters, i.e., those recorded in the Written Law, b you may write, but you may not write i halakhot /i , /b i.e., the i mishnayot /i and the rest of the Oral Law., b Rabbi Yoḥa says: The Holy One, Blessed be He, made a covet with the Jewish people only for the sake of the matters that /b were transmitted b orally [ i be’al peh /i ], as it is stated: “For on the basis of [ i al pi /i ] these matters I have made a covet with you and with Israel” /b (Exodus 34:27).,§ The mishna teaches that the Sages enacted that b a joining /b of courtyards [ i eiruv /i ] b is placed in an old house /b where it had regularly been placed b on account of the ways of peace. /b The Gemara asks: b What is the reason /b for this? b If we say /b that it is b to /b show b respect /b to the owner of that house, b but wasn’t /b it related about b a certain charity box, /b which was fashioned for the benefit of the community and brought honor to the person in whose house it was placed, b that initially it was /b placed b in Rav Yehuda’s house, and afterward /b it was moved to b Rabba’s house, and afterward /b it was transferred to b Rav Yosef’s house, and afterward /b it was moved to b Abaye’s house, and afterward /b it was moved to b Rava’s house. /b This teaches that there is no issue here of respect, and that such items would ordinarily be moved from place to place., b Rather, /b say instead that the Sages instituted this enactment b to /b avoid arousing b suspicion. /b Since the i eiruv /i had regularly been placed in a particular house, were it to be moved, people might think that the residents of the alleyway suspected that the owner of the house was stealing from them, and therefore they put it somewhere else.,§ The mishna teaches that the Sages enacted that b the pit that is nearest to the irrigation channel /b that supplies water to several pits or fields is filled first on account of the ways of peace. b It was stated /b that the i amora’im /i disagree about the following issue: When b people /b own fields b along a river /b and they irrigate their fields with water that is redirected from it, who among them enjoys first rights to irrigate his field? b Rav said: /b The owners of b the lowermost /b fields b drink the water, /b i.e., irrigate their fields, b first. And Shmuel said: /b The owners of b the uppermost /b fields b drink the water first. /b ,The Gemara explains: b With /b regard to a case where the water b flows /b on its own, b everyone agrees /b that whoever wishes to irrigate may do so as he wishes. b When they disagree, /b it is b with /b regard to a case b where they /b need to b dam /b the river b and irrigate /b through channels. b Shmuel said: /b The owners of b the uppermost /b fields b drink the water first because /b they can b say: We are nearer /b to the river’s headwaters. b And Rav said: /b The owners of b the lowermost /b fields b drink the water first because /b they can b say: Let the river go its /b natural b way /b and after we take what we need, dam it as you please., b We learned /b in the mishna that the Sages enacted that b the pit that is nearest to the irrigation channel /b that supplies water to several pits or fields b is filled first on account of the ways of peace. /b This teaches that the party who is nearest to the water’s source enjoys first rights, and it supports Shmuel’s opinion and is difficult for Rav. b Shmuel interpreted /b the mishna b in accordance with /b the opinion b of Rav: /b The mishna refers here to b an irrigation channel that passes the mouth of the pit, /b so that the pit fills with water on its own, even without damming.,The Gemara asks: b If so, what /b is the purpose b of stating /b this? It is obvious. The Gemara answers: b Lest you say /b that the owners of the other fields b can say to /b the owner of the pit: b Dam /b your pit as well so that water not enter it, b and irrigate /b your fields b in proportion [ i hindeza /i ], /b just like the rest of us. The mishna therefore b teaches us /b that the owner of the pit is not required to do this, and consequently his pit is filled first., b Rav Huna bar Taḥalifa said: Now that the i halakha /i was stated neither in accordance with /b the opinion of b this Sage, /b Rav, b nor in accordance with /b the opinion of b that Sage, /b Shmuel, b whoever is stronger prevails. /b Since the i halakha /i has not been decided, the court refuses to judge the case and leaves the claimants to settle the matter themselves, in the hope that the rightful party will exert himself and prevail., b Rav Shimi bar Ashi came before Abaye /b and b said to him: Master, set a time for me /b to study with you. Abaye b said to him: I have /b a set b time for myself, /b and I cannot devote it to you. Rav Shimi bar Ashi said to him: b Master, set /b a time b for me at night, /b and we can study then. Abaye b said to him: I have /b to bring b water /b at night with which b to irrigate /b my fields. Rav Shimi bar Ashi b said to him: I will irrigate for Master during the day, and /b then b Master can set /b a time b for me at night /b to study with him. Abaye b said to him: Very well; /b this is an acceptable arrangement.,What did Rav Shimi bar Ashi do? b He /b first b went to /b the owners of b the uppermost /b fields, and b said to them: /b The owners of b the lowermost /b fields b drink the water first, /b in accordance with the opinion of Rav. b He /b then b went to /b the owners of b the lowermost /b fields, b and said to them: /b The owners of b the uppermost /b fields b drink the water first, /b in accordance with the opinion of Shmuel. b In the meantime, /b while the owners of the upper fields and the lower fields were arguing over who has first rights to the water, Rav Shimi bar Ashi b dammed /b the river b and irrigated /b Abaye’s fields. b When he came before Abaye, /b the latter b said to him: You have acted for me in accordance with two /b opposing opinions. b And Abaye would not /b even b taste the produce of that year /b because he thought that the water had reached his field in an unlawful manner.,It is related that there were b certain residents /b of a place called b Bei Ḥarmakh who went /b and b dug /b a channel b at the head of the Shanvata /b River in order to divert the water and allow it to circle their fields, b and then they returned /b the water to the river further b downstream. /b Those who owned fields further b upstream came before Abaye, /b and b said to him: This damages our river, /b as the water is not flowing as it once had. Abaye b said to them: Dig a little deeper with them, /b and that should solve the problem. b They said to him: /b If we do that, b our pits will become dry. /b Once Abaye heard this b he said to /b the residents of Bei Ḥarmakh: b Go remove yourselves from there, /b and dam the diversion that you made for the river.,§ The mishna teaches: Taking b animals, birds, or fish /b that were caught in b traps /b belonging to another person is considered robbery on account of the ways of peace. And Rabbi Yosei says that this is full-fledged robbery. The Gemara comments: b With regard to nets [ i uzlei /i ] and /b woven b traps [ i oharei /i ], /b |
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33. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •decalogue, the Found in books: Fraade (2011) 495| 11b. (ישעיהו מה, ז) יוצר אור ובורא חשך,לימא יוצר אור ובורא נוגה,כדכתיב קאמרינן,אלא מעתה (ישעיהו מה, ז) עושה שלום ובורא רע מי קא אמרינן כדכתיב אלא כתיב רע וקרינן הכל לישנא מעליא הכא נמי לימא נוגה לישנא מעליא,אלא אמר רבא כדי להזכיר מדת יום בלילה ומדת לילה ביום,בשלמא מדת לילה ביום כדאמרינן יוצר אור ובורא חשך אלא מדת יום בלילה היכי משכחת לה,אמר אביי גולל אור מפני חשך וחשך מפני אור,ואידך מאי היא אמר רב יהודה אמר שמואל אהבה רבה וכן אורי ליה רבי אלעזר לר' פדת בריה אהבה רבה,תניא נמי הכי אין אומרים אהבת עולם אלא אהבה רבה ורבנן אמרי אהבת עולם וכן הוא אומר (ירמיהו לא, ג) ואהבת עולם אהבתיך על כן משכתיך חסד,א"ר יהודה אמר שמואל השכים לשנות עד שלא קרא ק"ש צריך לברך משקרא ק"ש א"צ לברך שכבר נפטר באהבה רבה,אמר רב הונא למקרא צריך לברך ולמדרש א"צ לברך,ור' אלעזר אמר למקרא ולמדרש צריך לברך למשנה א"צ לברך,ור' יוחנן אמר אף למשנה נמי צריך לברך [אבל לתלמוד א"צ לברך],ורבא אמר אף לתלמוד צריך (לחזור ו) לברך,דאמר רב חייא בר אשי זימנין סגיאין הוה קאימנא קמיה דרב לתנויי פרקין בספרא דבי רב הוה מקדים וקא משי ידיה ובריך ומתני לן פרקין.,מאי מברך א"ר יהודה אמר שמואל אשר קדשנו במצותיו וצונו לעסוק בדברי תורה,ור' יוחנן מסיים בה הכי הערב נא ה' אלהינו את דברי תורתך בפינו ובפיפיות עמך בית ישראל ונהיה אנחנו וצאצאינו וצאצאי עמך בית ישראל כלנו יודעי שמך ועוסקי תורתך ברוך אתה ה' המלמד תורה לעמו ישראל,ורב המנונא אמר אשר בחר בנו מכל העמים ונתן לנו את תורתו ברוך אתה ה' נותן התורה אמר רב המנונא זו היא מעולה שבברכות,הלכך לימרינהו לכולהו:,תנן התם אמר להם הממונה ברכו ברכה אחת והם ברכו וקראו עשרת הדברות שמע והיה אם שמוע ויאמר וברכו את העם ג' ברכות אמת ויציב ועבודה וברכת כהנים ובשבת מוסיפין ברכה אחת למשמר היוצא,מאי ברכה אחת כי הא דרבי אבא ור' יוסי בר אבא אקלעו לההוא אתרא בעו מנייהו מאי ברכה אחת לא הוה בידייהו ואתו שיילוהו לרב מתנה לא הוה בידיה אתו שיילוהו לרב יהודה אמר להו הכי אמר שמואל אהבה רבה,ואמר רבי זריקא אמר רבי אמי א"ר שמעון בן לקיש יוצר אור כי אתא רב יצחק בר יוסף אמר הא דרבי זריקא לאו בפירוש אתמר אלא מכללא אתמר דאמר ר' זריקא א"ר אמי אמר ר' שמעון בן לקיש זאת אומרת ברכות אין מעכבות זו את זו,אי אמרת בשלמא יוצר אור הוו אמרי היינו דברכות אין מעכבות זו את זו דלא קא אמרי אהבה רבה | 11b. b “Who forms light and creates darkness, /b Who makes peace and creates evil, I am the Lord Who does all these things” (Isaiah 45:7).,With regard to this formula of the blessing, the Gemara asks: b Let him say /b the following formula instead: b Who forms light and creates brightness, /b so as not to mention darkness, which has negative connotations.,The Gemara answers: b We say /b the blessing b as /b the verse b is written /b in the Bible and do not alter the formula that appears in the verse.,The Gemara strongly objects: b But if so, /b what about the continuation of the verse: b “Who makes peace and creates evil”? Do we say /b this blessing b as it is written /b in the Bible? b Rather, it is written evil and we euphemistically recite /b the blessing b all things /b to avoid mention of evil. b Here, too, let us euphemistically say brightness /b instead of darkness., b Rather, Rava said: /b The reason we recite: “Who creates darkness” is b in order to mention the attribute of day at night and the attribute of night during the day, /b and thereby unify day and night as different parts of a single entity.,The Gemara continues and asks: b Granted, the attribute of night /b is mentioned b during the day, as we say: Who forms light and creates darkness, but where do you find the attribute of day /b mentioned b at night? /b In the blessing over the radiant lights recited at night there is no mention of “Who forms light.”, b Abaye said: /b Nevertheless, the attribute of day is mentioned at night in the words: b Rolling away light before the darkness and darkness before the light. /b ,The Gemara asks: b And what is /b the formula of b the other /b blessing recited before i Shema /i ? b Rav Yehuda said in the name of Shmuel: An abounding love [ i ahava rabba /i ]. And Rabbi Elazar instructed his son, Rabbi Pedat, /b to b also /b say: b An abounding love. /b , b That was also taught /b in a i baraita /i : b One does not recite: An eternal love [ i ahavat olam /i ]; rather, /b one recites: b An abounding love. And the Rabbis say /b that one recites: b An eternal love, and so it says: “And an eternal love I have loved you, therefore I have drawn you with kindness” /b (Jeremiah 31:2).,The blessing: An abounding love, is about God’s love for us and includes praise for His giving us the Torah. Therefore, b Rav Yehuda said /b that b Shmuel said: One who arose to study, until he recites i Shema /i he must recite a /b special b blessing /b over the Torah. b If he /b already b recited i Shema /i he need not recite /b that b blessing, as he has exempted /b himself b by /b reciting the blessing of: b An abounding love, /b which includes the components of the blessing over the Torah.,Having mentioned the blessing recited over Torah, the Gemara focuses on a dispute over what constitutes Torah in terms of requiring a blessing. b Rav Huna said: For /b the study of b Bible, one must recite a blessing, /b as it is the word of God, b and for /b halakhic b midrash, /b the derivation of i halakhot /i from verses, b one need not recite a blessing. /b , b And Rabbi Elazar said: For Bible and midrash, /b which includes i halakhot /i derived from verses themselves, b one must recite a blessing; for Mishna, /b which is only comprised of halakhic rulings issued by the Sages, b one need not recite a blessing. /b , b And Rabbi Yoḥa said: Even for Mishna, /b which includes final, binding halakhic rulings, b one must recite a blessing as well, but for Talmud, /b which comprises a study of the Mishna and the rationales for its rulings, b one need not recite a blessing. /b , b And Rava said: Even for Talmud, /b which is the means to analyze the significance of the i halakhot /i , and is the only form of Torah study that leads one to its true meaning, b one must recite a blessing. /b ,This statement is supported by the practical i halakha /i derived from observation of Rav’s practice. His student, b Rav Ḥiyya bar Ashi, said: Many times I stood before Rav to study our chapter in the i Sifra /i , /b also known as i Torat Kohanim /i , the halakhic midrash on Leviticus, b of the school of Rav, /b and I saw that Rav b would first wash his hands, /b then b recite a blessing, /b and only then b he would teach us our chapter. /b This demonstrates that even before their study of i Torat Kohanim /i , which, due to Rav’s explanation of the reasons behind the i halakhot /i , was the equivalent of studying Talmud, one must recite a blessing.,The Gemara clarifies: b What /b formula of b blessings does he recite? /b There is a dispute over the formula of the blessings as well. b Rav Yehuda said /b that b Shmuel said: /b The formula of this blessing is like the standard formula for blessings recited over other mitzvot: Blessed are You, Lord our God, King of the universe, b Who sanctified us with his mitzvot and commanded us to engage in matters of Torah. /b , b And Rabbi Yoḥa concludes /b the blessing by adding b the following: Lord our God, make the words of Your Torah sweet in our mouths and in the mouths of Your people, the house of Israel, so that we and our descendants and the descendants of Your people, the house of Israel, may be those who know Your name and engage in Your Torah. Blessed are You, Lord, Who teaches Torah to His people Israel. /b , b And Rav Hamnuna said /b an additional formula: b Who has chosen us from all the peoples and given us His Torah. Blessed are You, Lord, Giver of the Torah. /b With regard to this formula, b Rav Hamnuna said: This /b concise blessing b is the most outstanding of all the blessings /b over the Torah, as it combines thanks to God for giving us the Torah as well as acclaim for the Torah and for Israel.,Since several formulas for the blessing over Torah were suggested, each with its own distinct advantage, the Gemara concludes: b Therefore, let us recite them all /b as blessings over the Torah.,The Gemara returns to dealing with the blessings that accompany i Shema /i , and describes the practice in the Temple. b We learned there, /b in a mishna in tractate i Tamid /i : In the morning b the /b deputy High Priest b appointed /b to oversee activity in the Temple, b said to /b the priests who were members of the priestly watch [ i mishmar /i ] on duty that week: b Recite a single blessing. /b The members of the priestly watch b recited a blessing, and read the Ten Commandments, i Shema /i , i VeHaya im Shamoa /i and i VaYomer /i , /b the standard recitation of i Shema /i . Additionally, b they blessed the people /b with b three blessings. /b These blessings were: b True and Firm, /b the blessing of redemption recited after i Shema /i ; b i Avoda /i , /b service, the special blessing recited over God’s acceptance of the sacrifices with favor, similar to the blessing of Temple Service recited in the i Amida /i prayer; b and the priestly benediction, /b recited in the form of a prayer without the outstretched hands that usually accompany that blessing ( i Tosafot /i ). b And on Shabbat one blessing is added to /b bless b the outgoing priestly watch, /b as the watch serving in the Temple was replaced on Shabbat.,Certain details in this mishna are not sufficiently clear. First, b what is the single blessing /b that the deputy High Priest instructed the guards to recite? The Gemara relates: It is b like /b the incident b where Rabbi Abba and Rabbi Yosei bar Abba happened to /b visit b a certain /b unnamed b place, /b and the people there b asked them: What is the single blessing /b mentioned in the mishna? They b did not have /b an answer b readily available. /b So b they came and asked Rav Mattana, and he /b too b did not have /b an answer b readily available. They came and asked Rav Yehuda, /b and b he told them: Shmuel said as follows: An abounding love /b is the single blessing recited by the priestly watch., b Rabbi Zerika said /b that b Rabbi Ami said /b that b Rabbi Shimon ben Lakish said /b a different answer: This single blessing is: b Who creates light. /b That was how Rabbi Shimon ben Lakish’s statement was received in Babylonia, yet b when Rav Yitzḥak bar Yosef came /b from Eretz Yisrael to Babylonia, b he said /b that this i halakha /i was not a direct quote of a statement by Rabbi Shimon ben Lakish. b That which Rabbi Zerika said was not stated explicitly /b by Rabbi Shimon ben Lakish, but b rather it was inferred from /b another statement. b As Rabbi Zerika said /b that b Rabbi Ami said /b that b Rabbi Shimon ben Lakish said: /b From the expression: Recite a single blessing, in the mishna in tractate i Tamid /i , b it follows /b that failure to recite one of the b blessings /b recited before i Shema /i b does not prevent /b one from reciting the b other. /b This means that if only one of the blessings was recited, the obligation to recite that blessing was fulfilled, as the two blessings are not mutually dependent.,The conclusion was drawn from Rabbi Shimon ben Lakish’s statement that he held that the single blessing recited was: Who creates light. The considerations that led the Sages to that conclusion were: b Granted, if you say that they would recite: Who creates light, /b then the conclusion of Reish Lakish, that failure to recite one of the b blessings /b recited before i Shema /i b does not prevent one /b from reciting the b other, /b is understandable, as they recited: Who creates light, b and did not recite: An abounding love, /b and they nonetheless fulfilled their obligation. |
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34. Anon., Exodus Rabbah, 19.3 (4th cent. CE - 9th cent. CE) Tagged with subjects: •decalogue, the Found in books: Fraade (2011) 489, 490| 19.3. אָמְרוּ רַבּוֹתֵינוּ שְׁלשָׁה דְבָרִים עָשָׂה משֶׁה וְהִסְכִּימָה דַעְתּוֹ לְדַעַת הַמָּקוֹם, בְּהַר סִינַי דָּרַשׁ וְאָמַר אִם יִשְׂרָאֵל שֶׁאֵינָן מוּעָדִים לְדִבְּרוֹת אָמַר לָהֶם (שמות יט, טו): אַל תִּגְשׁוּ אֶל אִשָּׁה, אֲנִי שֶׁאֲנִי מוּעָד לַדִּבּוּר אֵינוֹ דִּין שֶׁאַפְרִישׁ עַצְמִי מִן הָאִשָּׁה, וְהִסְכִּים הַקָּדוֹשׁ בָּרוּךְ הוּא עִמּוֹ, שֶׁנֶּאֱמַר (דברים ה, כח): וְאַתָּה פֹּה עֲמֹד עִמָּדִי. וְהַשְּׁנִיָה דָּרַשׁ בְּאֹהֶל מוֹעֵד וְאָמַר וּמָה אִם סִינַי שֶׁלֹא הָיְתָה קְדֻשָּׁתוֹ אֶלָּא לִשְׁעַת מַתַּן תּוֹרָה, לֹא עָלִיתִי אֶלָּא בִּרְשׁוּת, שֶׁנֶּאֱמַר (שמות יט, ג): וַיִּקְרָא אֵלָיו ה' מִן הָהָר לֵאמֹר, אֹהֶל מוֹעֵד שֶׁהוּא לְדוֹרוֹת הֵיאַךְ יָכוֹל אֲנִי לְהִכָּנֵס לְתוֹכוֹ אֶלָּא אִם קוֹרֵא אוֹתִי הַקָּדוֹשׁ בָּרוּךְ הוּא, וְהִסְכִּים לְדַעְתּוֹ, שֶׁנֶּאֱמַר (ויקרא א, א): וַיִּקְרָא אֶל משֶׁה וַיְדַבֵּר ה' אֵלָיו מֵאֹהֶל מוֹעֵד. הַשְׁלִישִׁית דָּרַשׁ בְּחֻקַּת הַפֶּסַח, כְּשֶׁעָשׂוּ יִשְׂרָאֵל אֶת הָעֵגֶל אָמַר וּמָה אִם הַפֶּסַח שֶׁהָיָה לְשָׁעָה בְּמִצְרַיִם אָמַר לִי: זֹאת חֻקַּת הַפָּסַח כָּל בֶּן נֵכָר וגו', יִשְׂרָאֵל שֶׁעָבְדוּ עֲבוֹדַת כּוֹכָבִים יְכוֹלִין הֵן לְקַבֵּל אֶת הַתּוֹרָה, מִיָּד (שמות לב, יט): וַיְּשַׁבֵּר אֹתָם תַּחַת הָהָר. | |
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| 35. Anon., 2 Enoch, None Tagged with subjects: •nan Found in books: Fraade (2011) 438 |
| 36. Babylonian Talmud, Abot Derabbi Nathan B, 18, 2 Tagged with subjects: •nan Found in books: Fraade (2011) 489 |
| 37. Anon., Samaritan Pentateuch, None Tagged with subjects: •decalogue, the Found in books: Fraade (2011) 506 |
| 38. Dead Sea Scrolls, 4Q267, None Tagged with subjects: •nan Found in books: Fraade (2011) 236 |
| 39. Babylonian Talmud, Abot Derabbi Nathan A, 28, 8, 2 Tagged with subjects: •nan Found in books: Fraade (2011) 490 |
| 40. Anon., Joseph And Aseneth, None Tagged with subjects: •nan Found in books: Fraade (2011) 438 |
| 42. Jerusalem Talmud, Ber., 1.8 Tagged with subjects: •decalogue, the Found in books: Fraade (2011) 495 |
| 43. Ptolemy, Epistle To Flora, 33.4.1-33.4.2, 33.5.1-33.5.2 Tagged with subjects: •decalogue, the Found in books: Fraade (2011) 496 |
| 44. Anon., Midrash Tannaim To Deut, None Tagged with subjects: •decalogue, the Found in books: Fraade (2011) 159 |
45. Anon., Letter of Aristeas, 160 Tagged with subjects: •decalogue, the Found in books: Fraade (2011) 385 | 160. fear of God. He bids men also, when lying down to sleep and rising up again, to meditate upon the works of God, not only in word, but by observing distinctly the change and impression produced upon them, when they are going to sleep, and also their waking, how divine and incomprehensible |
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| 47. Anon., Tanhuma, None Tagged with subjects: •nan Found in books: Fraade (2011) 490 |
