1. Hebrew Bible, Deuteronomy, 28.15-28.69 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •divine name, cursing by the Found in books: Schiffman (1983), Testimony and the Penal Code, 141, 142| 28.15. "וְהָיָה אִם־לֹא תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וְהִשִּׂיגוּךָ׃", 28.16. "אָרוּר אַתָּה בָּעִיר וְאָרוּר אַתָּה בַּשָּׂדֶה׃", 28.17. "אָרוּר טַנְאֲךָ וּמִשְׁאַרְתֶּךָ׃", 28.18. "אָרוּר פְּרִי־בִטְנְךָ וּפְרִי אַדְמָתֶךָ שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרוֹת צֹאנֶךָ׃", 28.19. "אָרוּר אַתָּה בְּבֹאֶךָ וְאָרוּר אַתָּה בְּצֵאתֶךָ׃", 28.21. "יַדְבֵּק יְהוָה בְּךָ אֶת־הַדָּבֶר עַד כַּלֹּתוֹ אֹתְךָ מֵעַל הָאֲדָמָה אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ׃", 28.22. "יַכְּכָה יְהוָה בַּשַּׁחֶפֶת וּבַקַּדַּחַת וּבַדַּלֶּקֶת וּבַחַרְחֻר וּבַחֶרֶב וּבַשִּׁדָּפוֹן וּבַיֵּרָקוֹן וּרְדָפוּךָ עַד אָבְדֶךָ׃", 28.23. "וְהָיוּ שָׁמֶיךָ אֲשֶׁר עַל־רֹאשְׁךָ נְחֹשֶׁת וְהָאָרֶץ אֲשֶׁר־תַּחְתֶּיךָ בַּרְזֶל׃", 28.24. "יִתֵּן יְהוָה אֶת־מְטַר אַרְצְךָ אָבָק וְעָפָר מִן־הַשָּׁמַיִם יֵרֵד עָלֶיךָ עַד הִשָּׁמְדָךְ׃", 28.25. "יִתֶּנְךָ יְהוָה נִגָּף לִפְנֵי אֹיְבֶיךָ בְּדֶרֶךְ אֶחָד תֵּצֵא אֵלָיו וּבְשִׁבְעָה דְרָכִים תָּנוּס לְפָנָיו וְהָיִיתָ לְזַעֲוָה לְכֹל מַמְלְכוֹת הָאָרֶץ׃", 28.26. "וְהָיְתָה נִבְלָתְךָ לְמַאֲכָל לְכָל־עוֹף הַשָּׁמַיִם וּלְבֶהֱמַת הָאָרֶץ וְאֵין מַחֲרִיד׃", 28.27. "יַכְּכָה יְהוָה בִּשְׁחִין מִצְרַיִם ובעפלים [וּבַטְּחֹרִים] וּבַגָּרָב וּבֶחָרֶס אֲשֶׁר לֹא־תוּכַל לְהֵרָפֵא׃", 28.28. "יַכְּכָה יְהוָה בְּשִׁגָּעוֹן וּבְעִוָּרוֹן וּבְתִמְהוֹן לֵבָב׃", 28.29. "וְהָיִיתָ מְמַשֵּׁשׁ בַּצָּהֳרַיִם כַּאֲשֶׁר יְמַשֵּׁשׁ הָעִוֵּר בָּאֲפֵלָה וְלֹא תַצְלִיחַ אֶת־דְּרָכֶיךָ וְהָיִיתָ אַךְ עָשׁוּק וְגָזוּל כָּל־הַיָּמִים וְאֵין מוֹשִׁיעַ׃", 28.31. "שׁוֹרְךָ טָבוּחַ לְעֵינֶיךָ וְלֹא תֹאכַל מִמֶּנּוּ חֲמֹרְךָ גָּזוּל מִלְּפָנֶיךָ וְלֹא יָשׁוּב לָךְ צֹאנְךָ נְתֻנוֹת לְאֹיְבֶיךָ וְאֵין לְךָ מוֹשִׁיעַ׃", 28.32. "בָּנֶיךָ וּבְנֹתֶיךָ נְתֻנִים לְעַם אַחֵר וְעֵינֶיךָ רֹאוֹת וְכָלוֹת אֲלֵיהֶם כָּל־הַיּוֹם וְאֵין לְאֵל יָדֶךָ׃", 28.33. "פְּרִי אַדְמָתְךָ וְכָל־יְגִיעֲךָ יֹאכַל עַם אֲשֶׁר לֹא־יָדָעְתָּ וְהָיִיתָ רַק עָשׁוּק וְרָצוּץ כָּל־הַיָּמִים׃", 28.34. "וְהָיִיתָ מְשֻׁגָּע מִמַּרְאֵה עֵינֶיךָ אֲשֶׁר תִּרְאֶה׃", 28.35. "יַכְּכָה יְהוָה בִּשְׁחִין רָע עַל־הַבִּרְכַּיִם וְעַל־הַשֹּׁקַיִם אֲשֶׁר לֹא־תוּכַל לְהֵרָפֵא מִכַּף רַגְלְךָ וְעַד קָדְקֳדֶךָ׃", 28.36. "יוֹלֵךְ יְהוָה אֹתְךָ וְאֶת־מַלְכְּךָ אֲשֶׁר תָּקִים עָלֶיךָ אֶל־גּוֹי אֲשֶׁר לֹא־יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים עֵץ וָאָבֶן׃", 28.37. "וְהָיִיתָ לְשַׁמָּה לְמָשָׁל וְלִשְׁנִינָה בְּכֹל הָעַמִּים אֲשֶׁר־יְנַהֶגְךָ יְהוָה שָׁמָּה׃", 28.38. "זֶרַע רַב תּוֹצִיא הַשָּׂדֶה וּמְעַט תֶּאֱסֹף כִּי יַחְסְלֶנּוּ הָאַרְבֶּה׃", 28.39. "כְּרָמִים תִּטַּע וְעָבָדְתָּ וְיַיִן לֹא־תִשְׁתֶּה וְלֹא תֶאֱגֹר כִּי תֹאכְלֶנּוּ הַתֹּלָעַת׃", 28.41. "בָּנִים וּבָנוֹת תּוֹלִיד וְלֹא־יִהְיוּ לָךְ כִּי יֵלְכוּ בַּשֶּׁבִי׃", 28.42. "כָּל־עֵצְךָ וּפְרִי אַדְמָתֶךָ יְיָרֵשׁ הַצְּלָצַל׃", 28.43. "הַגֵּר אֲשֶׁר בְּקִרְבְּךָ יַעֲלֶה עָלֶיךָ מַעְלָה מָּעְלָה וְאַתָּה תֵרֵד מַטָּה מָּטָּה׃", 28.44. "הוּא יַלְוְךָ וְאַתָּה לֹא תַלְוֶנּוּ הוּא יִהְיֶה לְרֹאשׁ וְאַתָּה תִּהְיֶה לְזָנָב׃", 28.45. "וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וּרְדָפוּךָ וְהִשִּׂיגוּךָ עַד הִשָּׁמְדָךְ כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר צִוָּךְ׃", 28.46. "וְהָיוּ בְךָ לְאוֹת וּלְמוֹפֵת וּבְזַרְעֲךָ עַד־עוֹלָם׃", 28.47. "תַּחַת אֲשֶׁר לֹא־עָבַדְתָּ אֶת־יְהוָה אֱלֹהֶיךָ בְּשִׂמְחָה וּבְטוּב לֵבָב מֵרֹב כֹּל׃", 28.48. "וְעָבַדְתָּ אֶת־אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ יְהוָה בָּךְ בְּרָעָב וּבְצָמָא וּבְעֵירֹם וּבְחֹסֶר כֹּל וְנָתַן עֹל בַּרְזֶל עַל־צַוָּארֶךָ עַד הִשְׁמִידוֹ אֹתָךְ׃", 28.49. "יִשָּׂא יְהוָה עָלֶיךָ גּוֹי מֵרָחוֹק מִקְצֵה הָאָרֶץ כַּאֲשֶׁר יִדְאֶה הַנָּשֶׁר גּוֹי אֲשֶׁר לֹא־תִשְׁמַע לְשֹׁנוֹ׃", 28.51. "וְאָכַל פְּרִי בְהֶמְתְּךָ וּפְרִי־אַדְמָתְךָ עַד הִשָּׁמְדָךְ אֲשֶׁר לֹא־יַשְׁאִיר לְךָ דָּגָן תִּירוֹשׁ וְיִצְהָר שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרֹת צֹאנֶךָ עַד הַאֲבִידוֹ אֹתָךְ׃", 28.52. "וְהֵצַר לְךָ בְּכָל־שְׁעָרֶיךָ עַד רֶדֶת חֹמֹתֶיךָ הַגְּבֹהוֹת וְהַבְּצֻרוֹת אֲשֶׁר אַתָּה בֹּטֵחַ בָּהֵן בְּכָל־אַרְצֶךָ וְהֵצַר לְךָ בְּכָל־שְׁעָרֶיךָ בְּכָל־אַרְצְךָ אֲשֶׁר נָתַן יְהוָה אֱלֹהֶיךָ לָךְ׃", 28.53. "וְאָכַלְתָּ פְרִי־בִטְנְךָ בְּשַׂר בָּנֶיךָ וּבְנֹתֶיךָ אֲשֶׁר נָתַן־לְךָ יְהוָה אֱלֹהֶיךָ בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר־יָצִיק לְךָ אֹיְבֶךָ׃", 28.54. "הָאִישׁ הָרַךְ בְּךָ וְהֶעָנֹג מְאֹד תֵּרַע עֵינוֹ בְאָחִיו וּבְאֵשֶׁת חֵיקוֹ וּבְיֶתֶר בָּנָיו אֲשֶׁר יוֹתִיר׃", 28.55. "מִתֵּת לְאַחַד מֵהֶם מִבְּשַׂר בָּנָיו אֲשֶׁר יֹאכֵל מִבְּלִי הִשְׁאִיר־לוֹ כֹּל בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בְּכָל־שְׁעָרֶיךָ׃", 28.56. "הָרַכָּה בְךָ וְהָעֲנֻגָּה אֲשֶׁר לֹא־נִסְּתָה כַף־רַגְלָהּ הַצֵּג עַל־הָאָרֶץ מֵהִתְעַנֵּג וּמֵרֹךְ תֵּרַע עֵינָהּ בְּאִישׁ חֵיקָהּ וּבִבְנָהּ וּבְבִתָּהּ׃", 28.57. "וּבְשִׁלְיָתָהּ הַיּוֹצֵת מִבֵּין רַגְלֶיהָ וּבְבָנֶיהָ אֲשֶׁר תֵּלֵד כִּי־תֹאכְלֵם בְּחֹסֶר־כֹּל בַּסָּתֶר בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בִּשְׁעָרֶיךָ׃", 28.58. "אִם־לֹא תִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת הַכְּתוּבִים בַּסֵּפֶר הַזֶּה לְיִרְאָה אֶת־הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא הַזֶּה אֵת יְהוָה אֱלֹהֶיךָ׃", 28.59. "וְהִפְלָא יְהוָה אֶת־מַכֹּתְךָ וְאֵת מַכּוֹת זַרְעֶךָ מַכּוֹת גְּדֹלוֹת וְנֶאֱמָנוֹת וָחֳלָיִם רָעִים וְנֶאֱמָנִים׃", 28.61. "גַּם כָּל־חֳלִי וְכָל־מַכָּה אֲשֶׁר לֹא כָתוּב בְּסֵפֶר הַתּוֹרָה הַזֹּאת יַעְלֵם יְהוָה עָלֶיךָ עַד הִשָּׁמְדָךְ׃", 28.62. "וְנִשְׁאַרְתֶּם בִּמְתֵי מְעָט תַּחַת אֲשֶׁר הֱיִיתֶם כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ׃", 28.63. "וְהָיָה כַּאֲשֶׁר־שָׂשׂ יְהוָה עֲלֵיכֶם לְהֵיטִיב אֶתְכֶם וּלְהַרְבּוֹת אֶתְכֶם כֵּן יָשִׂישׂ יְהוָה עֲלֵיכֶם לְהַאֲבִיד אֶתְכֶם וּלְהַשְׁמִיד אֶתְכֶם וְנִסַּחְתֶּם מֵעַל הָאֲדָמָה אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ׃", 28.64. "וֶהֱפִיצְךָ יְהוָה בְּכָל־הָעַמִּים מִקְצֵה הָאָרֶץ וְעַד־קְצֵה הָאָרֶץ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ עֵץ וָאָבֶן׃", 28.65. "וּבַגּוֹיִם הָהֵם לֹא תַרְגִּיעַ וְלֹא־יִהְיֶה מָנוֹחַ לְכַף־רַגְלֶךָ וְנָתַן יְהוָה לְךָ שָׁם לֵב רַגָּז וְכִלְיוֹן עֵינַיִם וְדַאֲבוֹן נָפֶשׁ׃", 28.66. "וְהָיוּ חַיֶּיךָ תְּלֻאִים לְךָ מִנֶּגֶד וּפָחַדְתָּ לַיְלָה וְיוֹמָם וְלֹא תַאֲמִין בְּחַיֶּיךָ׃", 28.67. "בַּבֹּקֶר תֹּאמַר מִי־יִתֵּן עֶרֶב וּבָעֶרֶב תֹּאמַר מִי־יִתֵּן בֹּקֶר מִפַּחַד לְבָבְךָ אֲשֶׁר תִּפְחָד וּמִמַּרְאֵה עֵינֶיךָ אֲשֶׁר תִּרְאֶה׃", 28.68. "וֶהֱשִׁיבְךָ יְהוָה מִצְרַיִם בָּאֳנִיּוֹת בַּדֶּרֶךְ אֲשֶׁר אָמַרְתִּי לְךָ לֹא־תֹסִיף עוֹד לִרְאֹתָהּ וְהִתְמַכַּרְתֶּם שָׁם לְאֹיְבֶיךָ לַעֲבָדִים וְלִשְׁפָחוֹת וְאֵין קֹנֶה׃", 28.69. "אֵלֶּה דִבְרֵי הַבְּרִית אֲשֶׁר־צִוָּה יְהוָה אֶת־מֹשֶׁה לִכְרֹת אֶת־בְּנֵי יִשְׂרָאֵל בְּאֶרֶץ מוֹאָב מִלְּבַד הַבְּרִית אֲשֶׁר־כָּרַת אִתָּם בְּחֹרֵב׃", | 28.15. "But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee.", 28.16. "Cursed shalt thou be in the city, and cursed shalt thou be in the field.", 28.17. "Cursed shall be thy basket and thy kneading-trough.", 28.18. "Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the young of thy flock.", 28.19. "Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out.", 28.20. "The LORD will send upon thee cursing, discomfiture, and rebuke, in all that thou puttest thy hand unto to do, until thou be destroyed, and until thou perish quickly; because of the evil of thy doings, whereby thou hast forsaken Me.", 28.21. "The LORD will make the pestilence cleave unto thee, until He have consumed thee from off the land, whither thou goest in to possess it.", 28.22. "The LORD will smite thee with consumption, and with fever, and with inflammation, and with fiery heat, and with drought, and with blasting, and with mildew; and they shall pursue thee until thou perish.", 28.23. "And thy heaven that is over thy head shall be brass, and the earth that is under thee shall be iron.", 28.24. "The LORD will make the rain of thy land powder and dust; from heaven shall it come down upon thee, until thou be destroyed.", 28.25. "The LORD will cause thee to be smitten before thine enemies; thou shalt go out one way against them, and shalt flee seven ways before them; and thou shalt be a horror unto all the kingdoms of the earth.", 28.26. "And thy carcasses shall be food unto all fowls of the air, and unto the beasts of the earth, and there shall be none to frighten them away.", 28.27. "The LORD will smite thee with the boil of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed.", 28.28. "The LORD will smite thee with madness, and with blindness, and with astonishment of heart.", 28.29. "And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not make thy ways prosperous; and thou shalt be only oppressed and robbed alway, and there shall be none to save thee.", 28.30. "Thou shalt betroth a wife, and another man shall lie with her; thou shalt build a house, and thou shalt not dwell therein; thou shalt plant a vineyard, and shalt not use the fruit thereof.", 28.31. "Thine ox shall be slain before thine eyes, and thou shalt not eat thereof; thine ass shall be violently taken away from before thy face, and shall not be restored to thee; thy sheep shall be given unto thine enemies; and thou shalt have none to save thee.", 28.32. "Thy sons and thy daughters shall be given unto another people, and thine eyes shall look, and fail with longing for them all the day; and there shall be nought in the power of thy hand.", 28.33. "The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed away:", 28.34. "so that thou shalt be mad for the sight of thine eyes which thou shalt see.", 28.35. "The LORD will smite thee in the knees, and in the legs, with a sore boil, whereof thou canst not be healed, from the sole of thy foot unto the crown of thy head.", 28.36. "The LORD will bring thee, and thy king whom thou shalt set over thee, unto a nation that thou hast not known, thou nor thy fathers; and there shalt thou serve other gods, wood and stone.", 28.37. "And thou shalt become an astonishment, a proverb, and a byword, among all the peoples whither the LORD shall lead thee away.", 28.38. "Thou shalt carry much seed out into the field, and shalt gather little in; for the locust shall consume it.", 28.39. "Thou shalt plant vineyards and dress them, but thou shalt neither drink of the wine, nor gather the grapes; for the worm shall eat them.", 28.40. "Thou shalt have olive-trees throughout all thy borders, but thou shalt not anoint thyself with the oil; for thine olives shall drop off.", 28.41. "Thou shalt beget sons and daughters, but they shall not be thine; for they shall go into captivity.", 28.42. "All thy trees and the fruit of thy land shall the locust possess.", 28.43. "The stranger that is in the midst of thee shall mount up above thee higher and higher; and thou shalt come down lower and lower.", 28.44. "He shall lend to thee, and thou shalt not lend to him; he shall be the head, and thou shalt be the tail.", 28.45. "And all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou didst not hearken unto the voice of the LORD thy God, to keep His commandments and His statutes which He commanded thee.", 28.46. "And they shall be upon thee for a sign and for a wonder, and upon thy seed for ever;", 28.47. "because thou didst not serve the LORD thy God with joyfulness, and with gladness of heart, by reason of the abundance of all things;", 28.48. "therefore shalt thou serve thine enemy whom the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things; and he shall put a yoke of iron upon thy neck, until he have destroyed thee.", 28.49. "The LORD will bring a nation against thee from far, from the end of the earth, as the vulture swoopeth down; a nation whose tongue thou shalt not understand;", 28.50. "a nation of fierce countece, that shall not regard the person of the old, nor show favour to the young.", 28.51. "And he shall eat the fruit of thy cattle, and the fruit of thy ground, until thou be destroyed; that also shall not leave thee corn, wine, or oil, the increase of thy kine, or the young of thy flock, until he have caused thee to perish.", 28.52. "And he shall besiege thee in all thy gates, until thy high and fortified walls come down, wherein thou didst trust, throughout all thy land; and he shall besiege thee in all thy gates throughout all thy land, which the LORD thy God hath given thee.", 28.53. "And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters whom the LORD thy God hath given thee; in the siege and in the straitness, wherewith thine enemies shall straiten thee.", 28.54. "The man that is tender among you, and very delicate, his eye shall be evil against his brother, and against the wife of his bosom, and against the remt of his children whom he hath remaining;", 28.55. "so that he will not give to any of them of the flesh of his children whom he shall eat, because he hath nothing left him; in the siege and in the straitness, wherewith thine enemy shall straiten thee in all thy gates.", 28.56. "The tender and delicate woman among you, who would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil against the husband of her bosom, and against her son, and against her daughter;", 28.57. "and against her afterbirth that cometh out from between her feet, and against her children whom she shall bear; for she shall eat them for want of all things secretly; in the siege and in the straitness, wherewith thine enemy shall straiten thee in thy gates.", 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;", 28.59. "then the LORD will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance.", 28.60. "And He will bring back upon thee all the diseases of Egypt, which thou wast in dread of; and they shall cleave unto thee.", 28.61. "Also every sickness, and every plague, which is not written in the book of this law, them will the LORD bring upon thee, until thou be destroyed.", 28.62. "And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou didst not hearken unto the voice of the LORD thy God.", 28.63. "And it shall come to pass, that as the LORD rejoiced over you to do you good, and to multiply you; so the LORD will rejoice over you to cause you to perish, and to destroy you; and ye shall be plucked from off the land whither thou goest in to possess it.", 28.64. "And the LORD shall scatter thee among all peoples, from the one end of the earth even unto the other end of the earth; and there thou shalt serve other gods, which thou hast not known, thou nor thy fathers, even wood and stone.", 28.65. "And among these nations shalt thou have no repose, and there shall be no rest for the sole of thy foot; but the LORD shall give thee there a trembling heart, and failing of eyes, and languishing of soul.", 28.66. "And thy life shall hang in doubt before thee; and thou shalt fear night and day, and shalt have no assurance of thy life.", 28.67. "In the morning thou shalt say: ‘Would it were even! ’ and at even thou shalt say: ‘Would it were morning! ’ for the fear of thy heart which thou shalt fear, and for the sight of thine eyes which thou shalt see.", 28.68. "And the LORD shall bring thee back into Egypt in ships, by the way whereof I said unto thee: ‘Thou shalt see it no more again’; and there ye shall sell yourselves unto your enemies for bondmen and for bondwoman, and no man shall buy you.", 28.69. "These are the words of the covet which the LORD commanded Moses to make with the children of Israel in the land of Moab, beside the covet which He made with them in Horeb.", |
|
8. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •divine name, cursing by the Found in books: Schiffman (1983), Testimony and the Penal Code, 144| 63b. לומר שאין לוקין עליו דברי רבי יהודה,רבי יעקב אומר לא מן השם הוא זה אלא משום דהוה ליה לאו שאין בו מעשה וכל לאו שאין בו מעשה אין לוקין עליו,מכלל דרבי יהודה סבר לוקין עליו:,הנודר בשמו והמקיים בשמו הרי זה בל"ת: הנודר בשמו והמקיים בשמו מנלן,דתניא (שמות כג, יג) ושם אלהים אחרים לא תזכירו שלא יאמר אדם לחבירו שמור לי בצד עבודת כוכבים פלונית (שמות כג, יג) לא ישמע על פיך שלא ידור בשמו ולא יקיים בשמו ולא יגרום לאחרים שידרו בשמו ויקיימו בשמו,דבר אחר לא ישמע על פיך אזהרה למסית ולמדיח,מסית בהדיא כתיב ביה (דברים יג, יב) וכל ישראל ישמעו ויראו וגו' אלא אזהרה למדיח,ולא יגרום לאחרים שידרו בשמו ושיקיימו בשמו מסייעא ליה לאבוה דשמואל דאמר אבוה דשמואל אסור לאדם שיעשה שותפות עם העובד כוכבים שמא יתחייב לו שבועה ונשבע בעבודת כוכבים שלו והתורה אמרה לא ישמע על פיך,כי אתא עולא בת בקלנבו אמר ליה רבא והיכא בת מר אמר ליה בקלנבו אמר ליה והכתיב ושם אלהים אחרים לא תזכירו אמר ליה הכי אמר ר' יוחנן כל עבודת כוכבים הכתובה בתורה מותר להזכיר שמה והא היכא כתיבא דכתיב (ישעיהו מו, א) כרע בל קרס נבו,ואי לא כתיבא לא מתיב רב משרשיא ראה אחת מרובה כשלש שהיא כמגדיון לשילה שהן שתי טבילות ושני ספוגין הרי זה זב גמור אמר רבינא גד נמי מכתב כתיב דכתיב (ישעיהו סה, יא) העורכים לגד שלחן,אמר רב נחמן כל ליצנותא אסירא חוץ מליצנותא דעבודת כוכבים דשריא דכתיב כרע בל קרס נבו קרסו כרעו יחדו לא יכלו מלט משא,וכתיב (הושע י, ה) דברו לעגלות בית און יגורו שכן שומרון כי אבל עליו עמו וכמריו עליו יגילו על כבודו כי גלה ממנו אל תקרי כבודו אלא כבידו,אמר רבי יצחק מאי דכתיב (הושע יג, ב) ועתה יוסיפו לחטא ויעשו להם מסכה מכספם כתבונם עצבים וגו' מאי כתבונם עצבים מלמד שכל אחד ואחד עשה דמות יראתו ומניחה בכיסו בשעה שזוכרה מוציאה מתוך חיקו ומחבקה ומנשקה,מאי (הושע יג, ב) זובחי אדם עגלים ישקון א"ר יצחק דבי רבי אמי שהיו משרתי עבודת כוכבים נותנים עיניהם בבעלי ממון ומרעיבים את העגלים ועושין דמות עצבים ומעמידין בצד אבוסיהן ומוציאין אותן לחוץ כיון שראו אותן רצין אחריהן וממשמשין בהן אומרים לו עבודת כוכבים חפץ בך יבא ויזבח עצמו לו,אמר רבא האי זובחי אדם עגלים ישקון עגלים ישקון לזבוח אדם מיבעי ליה אלא אמר רבא כל הזובח את בנו לעבודת כוכבים אמר לו דורון גדול הקריב לו יבא וישק לו,אמר רב יהודה אמר רב (מלכים ב יז, ל) ואנשי בבל עשו את סכות בנות ומאי ניהו תרנגולת (מלכים ב יז, ל) ואנשי כות עשו את נרגל ומאי ניהו תרנגול (מלכים ב יז, ל) ואנשי חמת עשו את אשימה ומאי ניהו ברחא קרחא (מלכים ב יז, לא) והעוים עשו (את) נבחן ואת תרתק ומאי ניהו כלב וחמור,(מלכים ב יז, לא) והספרוים שורפים את בניהם (ואת בנותיהם) באש לאדרמלך וענמלך אלהי ספרוים ומאי ניהו הפרד והסוס אדרמלך דאדר ליה למריה בטעינה וענמלך דעני ליה למריה בקרבא,אף חזקיה מלך יהודה ביקש אביו לעשות לו כן אלא שסכתו אמו סלמנדרא,אמר רב יהודה אמר רב יודעין היו ישראל בעבודת כוכבים שאין בה ממש ולא עבדו עבודת כוכבים אלא להתיר להם עריות בפרהסיא,מתיב רב משרשיא (ירמיהו יז, ב) כזכור בניהם מזבחותם וגו' וא"ר אלעזר כאדם שיש לו געגועין על בנו,בתר דאביקו ביה,ת"ש (ויקרא כו, ד) ונתתי פגריכם על פגרי גלוליכם אמר אליהו הצדיק היה מחזר על תפוחי רעב שבירושלים פעם אחת מצא תינוק שהיה תפוח ומוטל באשפה,אמר לו מאיזה משפחה אתה אמר לו ממשפחה פלונית אני אמר לו כלום נשתייר מאותה משפחה אמר לו לאו חוץ ממני אמר לו אם אני מלמדך דבר שאתה חי בו אתה למד אמר לו הן אמר לו אמור בכל יום שמע ישראל ה' אלהינו ה' אחד אמר לו | 63b. b to say that one is not flogged for /b transgressing the prohibition, as any prohibition that can be rectified by the performance of a positive mitzva does not carry a punishment of lashes. This is b the statement of Rabbi Yehuda. /b , b Rabbi Ya’akov says: This is not for /b that b reason. Rather, /b it is b because it is a prohibition that does not involve an action. /b The transgression is simply the failure to consume all the meat during the allotted time rather than the performance of an action. b And one is not flogged for /b the violation of b any prohibition that does not involve an action. /b ,The Gemara concludes: b By inference, Rabbi Yehuda holds /b that in general, b one is flogged for /b the violation of a prohibition that does not involve an action. It can therefore be inferred that one who vows or takes an oath in the name of an idol is liable to be flogged according to Rabbi Yehuda’s opinion, even though no action is involved.,§ The mishna teaches with regard to b one who vows in /b the b name of /b an idol b and one who affirms /b his statement by an oath b in its name, /b that b this /b person is in transgression b of a prohibition. /b The Gemara asks: b From where do we /b derive that b one who vows in /b the b name of /b an idol b and one who affirms /b his statement by an oath b in its name /b transgresses a prohibition?,The Gemara answers: b As it is taught /b in a i baraita /i that the meaning of the verse: b “And make no mention of the name of the other gods, /b neither let it be heard out of your mouth” (Exodus 23:13), is b that a person may not say to another: Wait for me next to such and such /b an object of b idol worship. /b The meaning of the statement b “neither let it be heard out of your mouth” /b is b that /b one b may not vow in /b the b name of /b an idol, b nor affirm /b his statement by an oath b in its name, nor cause others, /b i.e., gentiles, b to vow in its name or affirm /b their statements by an oath b in its name. /b , b Alternatively, /b the statement b “neither let it be heard out of your mouth” /b can be interpreted as b a prohibition against one who incites /b another to worship idols b and against one who subverts /b an entire city to do so. The prohibition against inciting others to engage in idol worship can be derived from this verse.,The Gemara asks: Why must the prohibition against b an inciter /b be derived from here? b It is written explicitly in that regard, /b in the verse concerning the inciter’s punishment: b “And all Israel shall hear, and fear, /b and shall do no more of any such wickedness as this is in your midst” (Deuteronomy 13:12). This is clearly a prohibition against inciting others to worship idols. b Rather, /b the verse “neither let it be heard out of your mouth” is b a prohibition against one who subverts /b an entire city to engage in idol worship; this prohibition is not stated elsewhere.,The i baraita /i teaches: b And /b one may b not cause others, /b i.e., gentiles, b to vow in /b the b name of /b an idol b or affirm /b their statements by an oath b in its name. /b The Gemara comments: The i baraita /i b supports /b the opinion of b Shmuel’s father, as Shmuel’s father says: It is prohibited for a person to enter /b into b a partnership with a gentile, lest /b their joint ventures lead them to quarrel, and his gentile partner b will be obligated to take an oath to him, and he will take an oath in /b the name of b his /b object of b idol worship; and the Torah states: “Neither let it be heard out of your mouth,” /b which includes causing a gentile to take an oath in the name of an idol., b When Ulla came /b from Eretz Yisrael to Babylonia, b he lodged in /b a place called b Kalnevo. Rava said to him: And where did the Master lodge? /b Ulla b said to him: In Kalnevo. /b Rava b said to him: But isn’t it written: “And make no mention of the name of the other gods”? /b Kalnevo is the name of an idol. Ulla b said to him: This /b is what b Rabbi Yoḥa said: /b With regard to b any /b object of b idol worship that is written in the Torah, it is permitted to mention its name. /b Since one may mention the idol while reading the Torah, it is permitted to mention it altogether. Rava asked: b And where is this /b idol b written? /b Ulla answered: b As it is written: “Bel bows down, Nevo stoops” /b (Isaiah 46:1).,The Gemara asks: b And /b does this mean that b if /b an idol b is not written /b in the Torah, it is b not /b permitted to mention its name? b Rav Mesharshiyya raises an objection /b to this premise from a mishna in tractate i Zavim /i (1:5): If a man b saw, /b i.e., experienced, b one /b gonorrhea-like discharge that lasted b as long as three /b regular gonorrhea-like discharges, b which is like /b the amount of time it takes to walk b from /b the location of the idol b Gadyon to Shiloh, which is /b the amount of time it takes to perform b two immersions and two dryings /b with a towel, b he is /b ritually impure with the impurity status of b a full-fledged i zav /i , /b even though a man generally becomes a i zav /i only after three separate discharges. In any event, the mishna mentions the idol Gadyon. b Ravina says: /b The idol b Gad is also written /b in the Bible; b as it is written: “That prepare a table for Gad” /b (Isaiah 65:11).,§ b Rav Naḥman says: All /b types of b mockery are forbidden, except for mockery of idol worship, which is permitted, as it is written: “Bel crouches down, Nevo stoops…they stoop, they crouch down together, they could not hold back the burden” /b (Isiah 46:1–2). The verse is interpreted as meaning that they crouch in order to defecate and cannot retain their excrement., b And it is /b similarly b written: “They speak…the inhabitants of Samaria shall be in dread for the calves of Beth Aven; for its people shall mourn over it, and its priests shall tremble for it, for its glory [ i kevodo /i ], because it has departed from it” /b (Hosea 10:4–5). b Do not read /b it as b “its glory [ i kevodo /i ]”; rather, /b read it as b its burden [ i keveido /i ], /b meaning that the idol is unable to restrain itself from defecating. These are examples of derogatory statements that are permitted only in reference to idols., b Rav Yitzḥak says: What /b is the meaning of that b which is written: “And now they continue to sin, and have made for themselves molten images of their silver, according to their own understanding, idols, /b all of them the work of the craftsmen; of them they say: Those who sacrifice men kiss calves” (Hosea 13:2)? b What /b is the meaning of the expression: b “According to their own understanding [ i kitvunam /i ], idols”? /b The word i kitvunam /i is interpreted as meaning: According to their image [ i ketavnitam /i ], and the verse b teaches that each and every /b person b would make an image of his god and place it in his pocket. When he would remember it, he would remove it from his bosom and embrace it and kiss it. /b , b What /b is the meaning of the statement: b “Those who sacrifice men kiss calves”? Rabbi Yitzḥak of the school of Rabbi Ami says: /b It means b that priests /b of idol worship b would set their eyes on the wealthy, and /b they would b starve the calves /b that were objects of idol worship, b and make statues /b in the b image /b of those wealthy people, b and place /b those statues b next to the troughs of /b the calves, b and /b they would b take /b those calves b outside. When /b the calves would b see /b those wealthy people, whose image they were used to seeing near their troughs, they would b run after them and paw them. /b At this point the priests would b say to /b that wealthy person: The object of b idol worship, /b the calf, b desires you; let /b the Master b come and sacrifice himself to it. /b The priests would inherit his property., b Rava says: That /b is not the correct interpretation of the verse, as the wording b “those who sacrifice men kiss calves” /b is unsuitable for that interpretation, since in that case the verse b should have /b stated: b They make calves kiss to sacrifice men. Rather, Rava says /b that the verse is to be understood as follows: Whenever b anyone sacrifices his son to /b an object of b idol worship, /b the priest b says to him: /b The Master b has sacrificed a great gift [ i doron /i ] to /b the idol; therefore, he has the right to b come and kiss it. /b The verse means that the reward of “those who sacrifice men” is to kiss calves., b Rav Yehuda says /b that b Rav says /b with regard to the verse describ-ing the peoples that were settled in Samaria by the Assyrians: b “And the men of Babylonia made Succoth-Benoth” /b (II Kings 17:30); b and what is /b this idol? It is the image of b a hen. “And the men of Cuth made Nergal” /b (II Kings 17:30); b and what is it? /b It is the image of b a rooster. “And the men of Hamath made Ashima” /b (II Kings 17:30); b and what is it? /b It is the image of b a bald billy goat. “And the Avvites made Nibhaz and Tartak” /b (II Kings 17:31); b and what are they? /b The image of b a dog and a donkey. /b , b “And the Sepharvites burned their sons and their daughters in the fire to Adrammelech and Anammelech, the gods of Sepharvaim” /b (II Kings 17:31); b and what are they? The mule and the horse. /b And why are they called that? A mule is called b Adrammelech because it honors [ i addar /i ] its master with /b its b load, /b i.e., because it carries the master’s load, b and /b a horse is called b Anammelech because it responds [ i anei /i ] to its master, /b assisting him b in battle. /b ,The Gemara relates: b The father of Hezekiah, king of Judea, also attempted to do so to him, /b i.e., to burn him as an offering to an idol, b but his mother rubbed him /b with the blood of b a salamander [ i salamandera /i ], /b a creature created out of fire and immune to the effects of fire, whose blood is fireproof.,§ b Rav Yehuda says /b that b Rav says: The Jewish people knew that idol worship is of no substance; /b they did not actually believe in it. b And they worshipped idols only /b in order b to permit themselves /b to engage in b forbidden sexual relations in public, /b since most rituals of idol worship would include public displays of forbidden sexual intercourse., b Rav Mesharshiyya raises an objection /b to this statement from the following verse: b “Like the memory of their sons are their altars, /b and their Asherim are by the leafy trees, upon the high hills” (Jeremiah 17:2). b And Rabbi Elazar says /b that this means that the Jewish people would recall their idol worship b like a person who misses his child. /b This interpretation indicates that they were truly attached to idol worship.,The Gemara answers: This was the case b after /b the Jewish people b became attached to /b idol worship, at which point they began to actually believe in it. At first, they were drawn to idol worship only due to their lust.,The Gemara suggests: b Come /b and b hear /b a proof that the Jewish people engaged in idol worship for its own sake and not for the sake of engaging in forbidden sexual relations: In interpretation of the verse: b “And I shall cast your carcasses upon the carcasses of your idols” /b (Leviticus 26:30), the Sages b say /b that b Elijah the Righteous, /b the prophet, b would search for those who were swollen with hunger in Jerusalem. He once found a child who was swollen /b with hunger b and lying in the garbage. /b ,Elijah b said to /b the child: b From which family are you? /b The child b said to him: I am from such and such family. /b Elijah b said to him: Isn’t /b there anyone b left from that family? /b The child b said to him: No /b one is left b besides me. /b Elijah b said to him: If I teach you something through which you will live, will you learn /b it? The child b said to him: Yes. /b Elijah b said to him: Say every day “Listen Israel, the Lord is our God; the Lord is One” /b (Deuteronomy 6:4). The child b said to him: /b |
|
