1. Hebrew Bible, Deuteronomy, 10.1, 10.9 (9th cent. BCE - 3rd cent. BCE)
| 10.1. וְאָנֹכִי עָמַדְתִּי בָהָר כַּיָּמִים הָרִאשֹׁנִים אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה וַיִּשְׁמַע יְהוָה אֵלַי גַּם בַּפַּעַם הַהִוא לֹא־אָבָה יְהוָה הַשְׁחִיתֶךָ׃ 10.1. בָּעֵת הַהִוא אָמַר יְהוָה אֵלַי פְּסָל־לְךָ שְׁנֵי־לֻוחֹת אֲבָנִים כָּרִאשֹׁנִים וַעֲלֵה אֵלַי הָהָרָה וְעָשִׂיתָ לְּךָ אֲרוֹן עֵץ׃ 10.9. עַל־כֵּן לֹא־הָיָה לְלֵוִי חֵלֶק וְנַחֲלָה עִם־אֶחָיו יְהוָה הוּא נַחֲלָתוֹ כַּאֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֶיךָ לוֹ׃ | 10.1. At that time the LORD said unto me: ‘Hew thee two tables of stone like unto the first, and come up unto Me into the mount; and make thee an ark of wood." 10.9. Wherefore Levi hath no portion nor inheritance with his brethren; the LORD is his inheritance, according as the LORD thy God spoke unto him.—" |
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2. Hebrew Bible, Exodus, 28.1-28.4, 28.41, 29.7, 29.38-29.42, 30.7-30.8, 30.30, 40.9-40.10, 40.13, 40.15 (9th cent. BCE - 3rd cent. BCE)
| 28.1. שִׁשָּׁה מִשְּׁמֹתָם עַל הָאֶבֶן הָאֶחָת וְאֶת־שְׁמוֹת הַשִּׁשָּׁה הַנּוֹתָרִים עַל־הָאֶבֶן הַשֵּׁנִית כְּתוֹלְדֹתָם׃ 28.1. וְאַתָּה הַקְרֵב אֵלֶיךָ אֶת־אַהֲרֹן אָחִיךָ וְאֶת־בָּנָיו אִתּוֹ מִתּוֹךְ בְּנֵי יִשְׂרָאֵל לְכַהֲנוֹ־לִי אַהֲרֹן נָדָב וַאֲבִיהוּא אֶלְעָזָר וְאִיתָמָר בְּנֵי אַהֲרֹן׃ 28.2. וְעָשִׂיתָ בִגְדֵי־קֹדֶשׁ לְאַהֲרֹן אָחִיךָ לְכָבוֹד וּלְתִפְאָרֶת׃ 28.2. וְהַטּוּר הָרְבִיעִי תַּרְשִׁישׁ וְשֹׁהַם וְיָשְׁפֵה מְשֻׁבָּצִים זָהָב יִהְיוּ בְּמִלּוּאֹתָם׃ 28.3. וְאַתָּה תְּדַבֵּר אֶל־כָּל־חַכְמֵי־לֵב אֲשֶׁר מִלֵּאתִיו רוּחַ חָכְמָה וְעָשׂוּ אֶת־בִּגְדֵי אַהֲרֹן לְקַדְּשׁוֹ לְכַהֲנוֹ־לִי׃ 28.3. וְנָתַתָּ אֶל־חֹשֶׁן הַמִּשְׁפָּט אֶת־הָאוּרִים וְאֶת־הַתֻּמִּים וְהָיוּ עַל־לֵב אַהֲרֹן בְּבֹאוֹ לִפְנֵי יְהוָה וְנָשָׂא אַהֲרֹן אֶת־מִשְׁפַּט בְּנֵי־יִשְׂרָאֵל עַל־לִבּוֹ לִפְנֵי יְהוָה תָּמִיד׃ 28.4. וְלִבְנֵי אַהֲרֹן תַּעֲשֶׂה כֻתֳּנֹת וְעָשִׂיתָ לָהֶם אַבְנֵטִים וּמִגְבָּעוֹת תַּעֲשֶׂה לָהֶם לְכָבוֹד וּלְתִפְאָרֶת׃ 28.4. וְאֵלֶּה הַבְּגָדִים אֲשֶׁר יַעֲשׂוּ חֹשֶׁן וְאֵפוֹד וּמְעִיל וּכְתֹנֶת תַּשְׁבֵּץ מִצְנֶפֶת וְאַבְנֵט וְעָשׂוּ בִגְדֵי־קֹדֶשׁ לְאַהֲרֹן אָחִיךָ וּלְבָנָיו לְכַהֲנוֹ־לִי׃ 28.41. וְהִלְבַּשְׁתָּ אֹתָם אֶת־אַהֲרֹן אָחִיךָ וְאֶת־בָּנָיו אִתּוֹ וּמָשַׁחְתָּ אֹתָם וּמִלֵּאתָ אֶת־יָדָם וְקִדַּשְׁתָּ אֹתָם וְכִהֲנוּ לִי׃ 29.7. וְלָקַחְתָּ אֶת־שֶׁמֶן הַמִּשְׁחָה וְיָצַקְתָּ עַל־רֹאשׁוֹ וּמָשַׁחְתָּ אֹתוֹ׃ 29.38. וְזֶה אֲשֶׁר תַּעֲשֶׂה עַל־הַמִּזְבֵּחַ כְּבָשִׂים בְּנֵי־שָׁנָה שְׁנַיִם לַיּוֹם תָּמִיד׃ 29.39. אֶת־הַכֶּבֶשׂ הָאֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם׃ 29.41. וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכָּהּ תַּעֲשֶׂה־לָּהּ לְרֵיחַ נִיחֹחַ אִשֶּׁה לַיהוָה׃ 29.42. עֹלַת תָּמִיד לְדֹרֹתֵיכֶם פֶּתַח אֹהֶל־מוֹעֵד לִפְנֵי יְהוָה אֲשֶׁר אִוָּעֵד לָכֶם שָׁמָּה לְדַבֵּר אֵלֶיךָ שָׁם׃ 30.7. וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים בַּבֹּקֶר בַּבֹּקֶר בְּהֵיטִיבוֹ אֶת־הַנֵּרֹת יַקְטִירֶנָּה׃ 30.8. וּבְהַעֲלֹת אַהֲרֹן אֶת־הַנֵּרֹת בֵּין הָעֲרְבַּיִם יַקְטִירֶנָּה קְטֹרֶת תָּמִיד לִפְנֵי יְהוָה לְדֹרֹתֵיכֶם׃ 40.9. וְלָקַחְתָּ אֶת־שֶׁמֶן הַמִּשְׁחָה וּמָשַׁחְתָּ אֶת־הַמִּשְׁכָּן וְאֶת־כָּל־אֲשֶׁר־בּוֹ וְקִדַּשְׁתָּ אֹתוֹ וְאֶת־כָּל־כֵּלָיו וְהָיָה קֹדֶשׁ׃ 40.13. וְהִלְבַּשְׁתָּ אֶת־אַהֲרֹן אֵת בִּגְדֵי הַקֹּדֶשׁ וּמָשַׁחְתָּ אֹתוֹ וְקִדַּשְׁתָּ אֹתוֹ וְכִהֵן לִי׃ 40.15. וּמָשַׁחְתָּ אֹתָם כַּאֲשֶׁר מָשַׁחְתָּ אֶת־אֲבִיהֶם וְכִהֲנוּ לִי וְהָיְתָה לִהְיֹת לָהֶם מָשְׁחָתָם לִכְהֻנַּת עוֹלָם לְדֹרֹתָם׃ | 28.1. And bring thou near unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that they may minister unto Me in the priest’s office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons." 28.2. And thou shalt make holy garments for Aaron thy brother, for splendour and for beauty." 28.3. And thou shalt speak unto all that are wise-hearted, whom I have filled with the spirit of wisdom, that they make Aaron’s garments to sanctify him, that he may minister unto Me in the priest’s office." 28.4. And these are the garments which they shall make: a breastplate, and an ephod, and a robe, and a tunic of chequer work, a mitre, and a girdle; and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto Me in the priest’s office." 28.41. And thou shalt put them upon Aaron thy brother, and upon his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto Me in the priest’s office." 29.7. Then shalt thou take the anointing oil, and pour it upon his head, and anoint him." 29.38. Now this is that which thou shalt offer upon the altar: two lambs of the first year day by day continually." 29.39. The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at dusk." 29.40. And with the one lamb a tenth part of an ephah of fine flour mingled with the fourth part of a hin of beaten oil; and the fourth part of a hin of wine for a drink-offering." 29.41. And the other lamb thou shalt offer at dusk, and shalt do thereto according to the meal-offering of the morning, and according to the drink-offering thereof, for a sweet savour, an offering made by fire unto the LORD." 29.42. It shall be a continual burnt-offering throughout your generations at the door of the tent of meeting before the LORD, where I will meet with you, to speak there unto thee." 30.7. And Aaron shall burn thereon incense of sweet spices; every morning, when he dresseth the lamps, he shall burn it." 30.8. And when Aaron lighteth the lamps at dusk, he shall burn it, a perpetual incense before the LORD throughout your generations." 30.30. And thou shalt anoint Aaron and his sons, and sanctify them, that they may minister unto Me in the priest’s office." 40.9. And thou shalt take the anointing oil, and anoint the tabernacle, and all that is therein, and shalt hallow it, and all the furniture thereof; and it shall be holy." 40.10. And thou shalt anoint the altar of burnt-offering, and all its vessels, and sanctify the altar; and the altar shall be most holy." 40.13. And thou shalt put upon Aaron the holy garments; and thou shalt anoint him, and sanctify him, that he may minister unto Me in the priest’s office." 40.15. And thou shalt anoint them, as thou didst anoint their father, that they may minister unto Me in the priest’s office; and their anointing shall be to them for an everlasting priesthood throughout their generations.’" |
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3. Hebrew Bible, Genesis, 41.43, 43.32 (9th cent. BCE - 3rd cent. BCE)
| 41.43. וַיַּרְכֵּב אֹתוֹ בְּמִרְכֶּבֶת הַמִּשְׁנֶה אֲשֶׁר־לוֹ וַיִּקְרְאוּ לְפָנָיו אַבְרֵךְ וְנָתוֹן אֹתוֹ עַל כָּל־אֶרֶץ מִצְרָיִם׃ 43.32. וַיָּשִׂימוּ לוֹ לְבַדּוֹ וְלָהֶם לְבַדָּם וְלַמִּצְרִים הָאֹכְלִים אִתּוֹ לְבַדָּם כִּי לֹא יוּכְלוּן הַמִּצְרִים לֶאֱכֹל אֶת־הָעִבְרִים לֶחֶם כִּי־תוֹעֵבָה הִוא לְמִצְרָיִם׃ | 41.43. And he made him to ride in the second chariot which he had; and they cried before him: ‘Abrech’; and he set him over all the land of Egypt." 43.32. And they set on for him by himself, and for them by themselves, and for the Egyptians, that did eat with him, by themselves; because the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians." |
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4. Hebrew Bible, Numbers, 28.1-28.8 (9th cent. BCE - 3rd cent. BCE)
| 28.1. עֹלַת שַׁבַּת בְּשַׁבַּתּוֹ עַל־עֹלַת הַתָּמִיד וְנִסְכָּהּ׃ 28.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 28.2. וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ׃ 28.2. צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת־קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ׃ 28.3. וְאָמַרְתָּ לָהֶם זֶה הָאִשֶּׁה אֲשֶׁר תַּקְרִיבוּ לַיהוָה כְּבָשִׂים בְּנֵי־שָׁנָה תְמִימִם שְׁנַיִם לַיּוֹם עֹלָה תָמִיד׃ 28.3. שְׂעִיר עִזִּים אֶחָד לְכַפֵּר עֲלֵיכֶם׃ 28.4. אֶת־הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם׃ 28.5. וַעֲשִׂירִית הָאֵיפָה סֹלֶת לְמִנְחָה בְּלוּלָה בְּשֶׁמֶן כָּתִית רְבִיעִת הַהִין׃ 28.6. עֹלַת תָּמִיד הָעֲשֻׂיָה בְּהַר סִינַי לְרֵיחַ נִיחֹחַ אִשֶּׁה לַיהוָה׃ 28.7. וְנִסְכּוֹ רְבִיעִת הַהִין לַכֶּבֶשׂ הָאֶחָד בַּקֹּדֶשׁ הַסֵּךְ נֶסֶךְ שֵׁכָר לַיהוָה׃ 28.8. וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכּוֹ תַּעֲשֶׂה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃ | 28.1. And the LORD spoke unto Moses, saying:" 28.2. Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season." 28.3. And thou shalt say unto them: This is the offering made by fire which ye shall bring unto the LORD: he-lambs of the first year without blemish, two day by day, for a continual burnt-offering." 28.4. The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at dusk;" 28.5. and the tenth part of an ephah of fine flour for a meal-offering, mingled with the fourth part of a hin of beaten oil." 28.6. It is a continual burnt-offering, which was offered in mount Sinai, for a sweet savour, an offering made by fire unto the LORD." 28.7. And the drink-offering thereof shall be the fourth part of a hin for the one lamb; in the holy place shalt thou pour out a drink-offering of strong drink unto the LORD." 28.8. And the other lamb shalt thou present at dusk; as the meal-offering of the morning, and as the drink-offering thereof, thou shalt present it, an offering made by fire, of a sweet savour unto the LORD." |
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5. Hebrew Bible, Psalms, 5.5, 141.2 (9th cent. BCE - 3rd cent. BCE)
| 5.5. כִּי לֹא אֵל־חָפֵץ רֶשַׁע אָתָּה לֹא יְגֻרְךָ רָע׃ 141.2. תִּכּוֹן תְּפִלָּתִי קְטֹרֶת לְפָנֶיךָ מַשְׂאַת כַּפַּי מִנְחַת־עָרֶב׃ | 5.5. For Thou art not a God that hath pleasure in wickedness; Evil shall not sojourn with Thee." 141.2. Let my prayer be set forth as incense before Thee, The lifting up of my hands as the evening sacrifice." |
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6. Hebrew Bible, 1 Kings, 18.36 (8th cent. BCE - 5th cent. BCE)
| 18.36. וַיְהִי בַּעֲלוֹת הַמִּנְחָה וַיִּגַּשׁ אֵלִיָּהוּ הַנָּבִיא וַיֹּאמַר יְהוָה אֱלֹהֵי אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל הַיּוֹם יִוָּדַע כִּי־אַתָּה אֱלֹהִים בְּיִשְׂרָאֵל וַאֲנִי עַבְדֶּךָ ובדבריך [וּבִדְבָרְךָ] עָשִׂיתִי אֵת כָּל־הַדְּבָרִים הָאֵלֶּה׃ | 18.36. And it came to pass at the time of the offering of the evening offering, that Elijah the prophet came near, and said: ‘O LORD, the God of Abraham, of Isaac, and of Israel, let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word." |
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7. Hebrew Bible, Ezra, 9.5 (5th cent. BCE - 4th cent. BCE)
| 9.5. וּבְמִנְחַת הָעֶרֶב קַמְתִּי מִתַּעֲנִיתִי וּבְקָרְעִי בִגְדִי וּמְעִילִי וָאֶכְרְעָה עַל־בִּרְכַּי וָאֶפְרְשָׂה כַפַּי אֶל־יְהוָה אֱלֹהָי׃ | 9.5. And at the evening offering I arose up from my fasting, even with my garment and my mantle rent; and I fell upon my knees, and spread out my hands unto the LORD my God;" |
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8. Hebrew Bible, Zechariah, 4.2-4.3, 4.6, 4.9, 4.12-4.14 (5th cent. BCE - 4th cent. BCE)
| 4.2. וַיֹּאמֶר אֵלַי מָה אַתָּה רֹאֶה ויאמר [וָאֹמַר] רָאִיתִי וְהִנֵּה מְנוֹרַת זָהָב כֻּלָּהּ וְגֻלָּהּ עַל־רֹאשָׁהּ וְשִׁבְעָה נֵרֹתֶיהָ עָלֶיהָ שִׁבְעָה וְשִׁבְעָה מוּצָקוֹת לַנֵּרוֹת אֲשֶׁר עַל־רֹאשָׁהּ׃ 4.3. וּשְׁנַיִם זֵיתִים עָלֶיהָ אֶחָד מִימִין הַגֻּלָּה וְאֶחָד עַל־שְׂמֹאלָהּ׃ 4.6. וַיַּעַן וַיֹּאמֶר אֵלַי לֵאמֹר זֶה דְּבַר־יְהוָה אֶל־זְרֻבָּבֶל לֵאמֹר לֹא בְחַיִל וְלֹא בְכֹחַ כִּי אִם־בְּרוּחִי אָמַר יְהוָה צְבָאוֹת׃ 4.9. יְדֵי זְרֻבָּבֶל יִסְּדוּ הַבַּיִת הַזֶּה וְיָדָיו תְּבַצַּעְנָה וְיָדַעְתָּ כִּי־יְהוָה צְבָאוֹת שְׁלָחַנִי אֲלֵיכֶם׃ 4.12. וָאַעַן שֵׁנִית וָאֹמַר אֵלָיו מַה־שְׁתֵּי שִׁבֲּלֵי הַזֵּיתִים אֲשֶׁר בְּיַד שְׁנֵי צַנְתְּרוֹת הַזָּהָב הַמְרִיקִים מֵעֲלֵיהֶם הַזָּהָב׃ 4.13. וַיֹּאמֶר אֵלַי לֵאמֹר הֲלוֹא יָדַעְתָּ מָה־אֵלֶּה וָאֹמַר לֹא אֲדֹנִי׃ 4.14. וַיֹּאמֶר אֵלֶּה שְׁנֵי בְנֵי־הַיִּצְהָר הָעֹמְדִים עַל־אֲדוֹן כָּל־הָאָרֶץ׃ | 4.2. And he said unto me: ‘What seest thou?’ And I said: ‘I have seen, and behold a candlestick all of gold, with a bowl upon the top of it, and its seven lamps thereon; there are seven pipes, yea, seven, to the lamps, which are upon the top thereof;" 4.3. and two olive-trees by it, one upon the right side of the bowl, and the other upon the left side thereof.’" 4.6. Then he answered and spoke unto me, saying: ‘This is the word of the LORD unto Zerubbabel, saying: Not by might, nor by power, but by My spirit, saith the LORD of hosts." 4.9. ’The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the LORD of hosts hath sent me unto you." 4.12. And I answered the second time, and said unto him: ‘What are these two olive branches, which are beside the two golden spouts, that empty the golden oil out of themselves?’" 4.13. And he answered me and said: ‘Knowest thou not what these are?’ And I said: ‘No, my lord.’" 4.14. Then said he: ‘These are the two anointed ones, that stand by the Lord of the whole earth.’" |
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9. Dead Sea Scrolls, War Scroll, 12.12-12.15 (2nd cent. BCE - 1st cent. CE)
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10. Dead Sea Scrolls, Community Rule, 9.4-9.5 (2nd cent. BCE - 1st cent. CE)
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11. Dead Sea Scrolls, Compositions 11Q5, 18.9-18.10 (2nd cent. BCE - 1st cent. CE)
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12. Hebrew Bible, Daniel, 9.20-9.21 (2nd cent. BCE - 2nd cent. BCE)
| 9.21. וְעוֹד אֲנִי מְדַבֵּר בַּתְּפִלָּה וְהָאִישׁ גַּבְרִיאֵל אֲשֶׁר רָאִיתִי בֶחָזוֹן בַּתְּחִלָּה מֻעָף בִּיעָף נֹגֵעַ אֵלַי כְּעֵת מִנְחַת־עָרֶב׃ | 9.20. And while I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God;" 9.21. yea, while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, approached close to me about the time of the evening offering." |
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13. Septuagint, Judith, 4.11, 10.2-10.4, 10.8, 10.23, 16.7-16.9 (2nd cent. BCE - 0th cent. CE)
| 4.11. And all the men and women of Israel, and their children, living at Jerusalem, prostrated themselves before the temple and put ashes on their heads and spread out their sackcloth before the Lord. 10.2. she rose from where she lay prostrate and called her maid and went down into the house where she lived on sabbaths and on her feast days; 10.3. and she removed the sackcloth which she had been wearing, and took off her widow's garments, and bathed her body with water, and anointed herself with precious ointment, and combed her hair and put on a tiara, and arrayed herself in her gayest apparel, which she used to wear while her husband Manasseh was living. 10.4. And she put sandals on her feet, and put on her anklets and bracelets and rings, and her earrings and all her ornaments, and made herself very beautiful, to entice the eyes of all men who might see her. 10.8. May the God of our fathers grant you favor and fulfil your plans, that the people of Israel may glory and Jerusalem may be exalted." And she worshiped God. 10.23. And when Judith came into the presence of Holofernes and his servants, they all marveled at the beauty of her face; and she prostrated herself and made obeisance to him, and his slaves raised her up. 16.7. For their mighty one did not fall by the hands of the young men, nor did the sons of the Titans smite him, nor did tall giants set upon him; but Judith the daughter of Merari undid him with the beauty of her countece. 16.8. For she took off her widow's mourning to exalt the oppressed in Israel. She anointed her face with ointment and fastened her hair with a tiara and put on a linen gown to deceive him. 16.9. Her sandal ravished his eyes, her beauty captivated his mind, and the sword severed his neck. |
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14. Philo of Alexandria, On The Virtues, 176-186, 175 (1st cent. BCE - 1st cent. CE)
| 175. The most holy Moses, being a lover of virtue, and of honour, and, above all things, of the human race, expects all men everywhere to show themselves admirers of piety and of justice, proposing to them, as to conquerors, great rewards if they repent, namely, a participation in the best of all constitutions, and an enjoyment of all things, whether great or small, which are to be found in it. |
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15. Mishnah, Yoma, 4.4 (1st cent. CE - 3rd cent. CE)
| 4.4. On other days he would take out [the cinders] with a silver coal-pan, and empty it into one of gold, but this day he took them out with a golden coal-pan and in it he brought them [into the Hekhal]. On other days he would take them up with a coal-pan containing four kabs, and empty it into one containing three kabs, but this day he took them out with one containing three kabs, and in it he brought them in. Rabbi Yose says: on other days he would take them out with a coal-pan containing one se’ah, and empty it into one containing three kabs, this day he took them out with one containing three kabs, and in it he brought them in. On other days the pan was heavy, today it was light. On other days its handle was short, today it was long. On other days it was of yellowish gold, today of reddish gold, the words of Rabbi Menahem. On other days he would offer half a mina in the morning and half a mina in the afternoon, today he adds also his two hands full. On other days [the incense] was finely ground, but today it was the most finely ground possible." |
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16. New Testament, Acts, 3.1 (1st cent. CE - 2nd cent. CE)
| 3.1. Peter and John were going up into the temple at the hour of prayer, the ninth hour. |
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17. New Testament, Apocalypse, 5.8, 8.3 (1st cent. CE - 1st cent. CE)
| 5.8. Now when he had taken the book, the four living creatures and the twenty-four elders fell down before the Lamb, each one having a harp, and golden bowls full of incense, which are the prayers of the saints. 8.3. Another angel came and stood over the altar, having a golden censer. Much incense was given to him, that he should add it to the prayers of all the saints on the golden altar which was before the throne. |
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18. New Testament, Luke, 1.10 (1st cent. CE - 1st cent. CE)
| 1.10. The whole multitude of the people were praying outside at the hour of incense. |
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19. New Testament, Mark, 1.4, 1.14-1.15 (1st cent. CE - 1st cent. CE)
| 1.4. John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. 1.14. Now after John was taken into custody, Jesus came into Galilee, preaching the gospel of the Kingdom of God 1.15. and saying, "The time is fulfilled, and the Kingdom of God is at hand! Repent, and believe in the gospel. |
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20. Tosefta, Berachot, 3.1 (1st cent. CE - 2nd cent. CE)
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21. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
| 26b. תנו רבנן טעה ולא התפלל מנחה בערב שבת מתפלל בליל שבת שתים טעה ולא התפלל מנחה בשבת מתפלל במוצאי שבת שתים של חול מבדיל בראשונה ואינו מבדיל בשניה ואם הבדיל בשניה ולא הבדיל בראשונה שניה עלתה לו ראשונה לא עלתה לו,למימרא דכיון דלא אבדיל בקמייתא כמאן דלא צלי דמי ומהדרינן ליה,ורמינהו טעה ולא הזכיר גבורות גשמים בתחיית המתים ושאלה בברכת השנים מחזירין אותו הבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס קשיא,איתמר רבי יוסי ברבי חנינא אמר תפלות אבות תקנום רבי יהושע בן לוי אמר תפלות כנגד תמידין תקנום,תניא כוותיה דר' יוסי ברבי חנינא ותניא כוותיה דרבי יהושע בן לוי תניא כוותיה דרבי יוסי בר' חנינא אברהם תקן תפלת שחרית שנא' (בראשית יט, כז) וישכם אברהם בבקר אל המקום אשר עמד שם ואין עמידה אלא תפלה שנאמר (תהלים קו, ל) ויעמד פינחס ויפלל,יצחק תקן תפלת מנחה שנאמר (בראשית כד, סג) ויצא יצחק לשוח בשדה לפנות ערב ואין שיחה אלא תפלה שנאמר (תהלים קב, א) תפלה לעני כי יעטף ולפני ה' ישפוך שיחו,יעקב תקן תפלת ערבית שנאמר (בראשית כח, יא) ויפגע במקום וילן שם ואין פגיעה אלא תפלה שנאמר (ירמיהו ז, טז) ואתה אל תתפלל בעד העם הזה ואל תשא בעדם רנה ותפלה ואל תפגע בי,ותניא כוותיה דר' יהושע בן לוי מפני מה אמרו תפלת השחר עד חצות שהרי תמיד של שחר קרב והולך עד חצות ורבי יהודה אומר עד ארבע שעות שהרי תמיד של שחר קרב והולך עד ארבע שעות,ומפני מה אמרו תפלת המנחה עד הערב שהרי תמיד של בין הערבים קרב והולך עד הערב רבי יהודה אומר עד פלג המנחה שהרי תמיד של בין הערבים קרב והולך עד פלג המנחה,ומפני מה אמרו תפלת הערב אין לה קבע שהרי אברים ופדרים שלא נתעכלו מבערב קרבים והולכים כל הלילה,ומפני מה אמרו של מוספין כל היום שהרי קרבן של מוספין קרב כל היום רבי יהודה אומר עד שבע שעות שהרי קרבן מוסף קרב והולך עד שבע שעות,ואיזו היא מנחה גדולה משש שעות ומחצה ולמעלה ואיזו היא מנחה קטנה מתשע שעות ומחצה ולמעלה,איבעיא להו רבי יהודה פלג מנחה קמא קאמר או פלג מנחה אחרונה קאמר תא שמע דתניא ר' יהודה אומר פלג המנחה אחרונה אמרו והיא י"א שעות חסר רביע,נימא תיהוי תיובתיה דר' יוסי בר' חנינא אמר לך ר' יוסי בר' חנינא לעולם אימא לך תפלות אבות תקנום ואסמכינהו רבנן אקרבנות דאי לא תימא הכי תפלת מוסף לר' יוסי בר' חנינא מאן תקנה אלא תפלות אבות תקנום ואסמכינהו רבנן אקרבנות:,רבי יהודה אומר עד ארבע שעות: איבעיא להו עד ועד בכלל או דלמא עד ולא עד בכלל תא שמע ר' יהודה אומר עד פלג המנחה אי אמרת בשלמא עד ולא עד בכלל היינו דאיכא בין ר' יהודה לרבנן אלא אי אמרת עד ועד בכלל ר' יהודה | 26b. On a similar note, bthe Sages taughtin a ibaraita /i: bOne who erred and did not recite the afternoon prayer on the eve of Shabbat, prays inthe evening prayer btwo iAmidaprayers bon Shabbat evening. One who erred and did not recite the afternoon prayer on Shabbat, recites two weekday iAmidaprayers in the evening prayer bat the conclusion of Shabbat. He recites ihavdala[ /bthe prayer of bdistinction]between the sanctity of Shabbat and the profanity of the week by reciting: You have graced us, etc., in the fourth blessing of the iAmida,which is: Who graciously grants knowledge, bin the firstprayer, as it is the actual evening prayer, bbut he does not recite ihavdalain the secondprayer, which is in place of the afternoon prayer. Moreover, bif he recited ihavdalain the secondprayer band did not recite ihavdalain the first, the second prayer fulfilled hisobligation, the bfirst one did not fulfill hisobligation.,The Gemara comments: bIs that to saythat bsince he did not recite ihavdalain the firstprayer, he is bas one who did not pray and we require him to returnto the beginning of the prayer and repeat it? If so, the conclusion is that one who fails to recite ihavdalain the prayer must repeat that prayer.,The Gemara braises a contradictionto the above conclusion from the iTosefta /i: bOne who erred and did not mention the might of the rains:He makes the wind blow and rain fall binthe second blessing of the iAmida /i, the blessing on bthe revival of the dead, andone who erred and failed to recite bthe requestfor rain binthe ninth blessing of the iAmida /i, bthe blessing of the years, we require him to returnto the beginning of the prayer and repeat it. However, one who erred and failed to recite ihavdalainthe blessing: bWho graciously grants knowledge, we do not require him to returnto the beginning of the prayer and repeat it, bas he can recite ihavdala bover the cupof wine, independent of his prayer. This contradiction was not resolved and remains bdifficult. /b,The dispute between the Rabbis and Rabbi Yehuda with regard to the times beyond which the different prayers may not be recited is rooted in a profound disagreement, also manifest in a later amoraic dispute. bIt was stated: Rabbi Yosei, son of Rabbi Ḥanina, said:The practice of praying three times daily is ancient, albeit not in its present form; bprayers were instituted by the Patriarchs.However, bRabbi Yehoshua ben Levi saidthat the bprayers were instituted based on the daily offeringssacrificed in the Holy Temple, and the prayers parallel the offerings, in terms of both time and characteristics.,The Gemara comments: bIt was taughtin a ibaraita bin accordance withthe opinion of bRabbi Yosei, son of Rabbi Ḥanina, and it was taughtin a ibaraita bin accordance withthe opinion of bRabbi Yehoshua ben Levi.The Gemara elaborates: bIt was taughtin a ibaraita bin accordance withthe opinion of bRabbi Yosei, son of Rabbi Ḥanina: Abraham instituted the morning prayer, as it is statedwhen Abraham came to look out over Sodom the day after he had prayed on its behalf: b“And Abraham rose early in the morning to the place where he had stoodbefore the Lord” (Genesis 19:27), bandfrom the context as well as the language utilized in the verse, the verb bstandingmeans bnothing other than prayer,as this language is used to describe Pinehas’ prayer after the plague, bas it is stated: “And Pinehas stood up and prayedand the plague ended” (Psalms 106:30). Clearly, Abraham was accustomed to stand in prayer in the morning., bIsaac instituted the afternoon prayer, as it is stated: “And Isaac went out to converse [ ilasuaḥ /i] in the field toward evening”(Genesis 24:63), band conversationmeans bnothing other than prayer, as it is stated: “A prayer of the afflicted when he is faint and pours out his complaint [ isiḥo /i] before the Lord”(Psalms 102:1). Obviously, Isaac was the first to pray as evening approached, at the time of the afternoon prayer., bJacob instituted the evening prayer, as it is stated: “And he encountered [ ivayifga /i] the place and he slept therefor the sun had set” (Genesis 28:11). The word bencountermeans bnothing other than prayer, as it is statedwhen God spoke to Jeremiah: b“And you, do not pray on behalf of this nation and do not raise on their behalf song and prayer, and do not encounter [ itifga /i] Mefor I do not hear you” (Jeremiah 7:16). Jacob prayed during the evening, after the sun had set., bAnd it was taughtin a ibaraita bin accordance withthe opinion of bRabbi Yehoshua ben Levithat the laws of prayer are based on the laws of the daily offerings: bWhy didthe Rabbis bsaythat bthe morning prayermay be recited buntil noon? Because,although the bdaily morning offeringis typically brought early in the morning, it may be bsacrificed until noon. And Rabbi Yehuda says:My opinion, that the morning prayer may be recited buntil four hoursinto the day, is bbecause the daily morning offering is sacrificed until four hours. /b, bAnd why didthe Rabbis bsaythat bthe afternoon prayermay be recited buntil the evening? Because the daily afternoon offering is sacrificed until the evening. Rabbi Yehuda saysthat bthe afternoon prayermay be recited only buntil the midpoint of the afternoon because,according to his opinion, bthe daily afternoon offering is sacrificed until the midpoint of the afternoon. /b, bAnd why did they saythat bthe evening prayer is not fixed? Becausethe burning of the blimbs and fatsof the offerings that were bnot consumedby the fire on the altar buntil the evening.They remained on the altar and were boffered continuouslythroughout bthe entire night. /b, bAnd why didthe Rabbis bsaythat bthe additional prayermay be recited ball day? Because the additional offering is broughtthroughout bthe entire day.However, bRabbi Yehuda saysthat bthe additional prayermay be recited buntil the seventh hourof the day, bbecause the additional offering is sacrificed until the seventh hour. /b,The ibaraitacontinues and states that there are two times for the afternoon prayer. Greater, earlier iminḥa[ iminḥa gedola /i] and lesser, later iminḥa[ iminḥa ketana /i]. The Gemara clarifies the difference between them: bWhich is iminḥa gedola /i? From six-and-a-half hoursafter sunrise band on,which is a half an hour after noon and on. It is the earliest time that the daily afternoon offering may be sacrificed, as in the case on the eve of Passover that occurs on Shabbat. bWhich is iminḥa ketana /i? From nine-and-a-half hours and on,which is the standard time that the daily afternoon offering is sacrificed.,On that note, ba dilemma was raised before them: Rabbi Yehuda,who holds that the afternoon prayer may be recited only until the midpoint of the afternoon, does bhe say the midpoint of the first iminḥa /i, iminḥa gedola /i? bOr,does bhe say the midpoint of the last iminḥa /i? Come and hearan explicit resolution to this dilemma: bAs it was taughtin a ibaraita /i, bRabbi Yehuda says: They said the midpoint of the last iminḥa /i, and that is eleven hours minus a quarterof an hour after sunrise, i.e., an hour-and-a-quarter hours before sunset.,In any case, it is clear that according to this ibaraitathe ihalakhotof prayer are based on the Temple offerings. The Gemara suggests: bLet us say that this is a conclusive refutation ofthe opinion of bRabbi Yosei, son of Rabbi Ḥanina,who held that the forefathers instituted the prayers. bRabbi Yosei, son of Rabbi Ḥanina,could have bsaid to you: Actually, I will say to youthat bthe Patriarchs instituted the prayers and the Sages basedthe times and characteristics of prayer bon the Temple offerings,even though they do not stem from the same source. bAs, if you do not say so,that even Rabbi Yosei, son of Rabbi Ḥanina, would agree that the laws of offerings and those of prayers are related, bthen, according to Rabbi Yosei, son of Rabbi Ḥanina, who instituted the additional prayer?It is not one of the prayers instituted by the forefathers. bRather,even according to Rabbi Yosei, son of Rabbi Ḥanina, bthe prayers were instituted by the Patriarchs and the Sages based themon the laws of the bofferings. /b,We learned in the mishna that bRabbi Yehuda says:The morning prayer may be recited buntil four hoursof the day. bA dilemma was raised beforethe yeshiva students: When Rabbi Yehuda says buntil,does he mean buntil and includingthe fourth hour, bor, perhapswhen he says b“until”he means buntil and not including,in which case one may not pray during the fourth hour? bCome and heara resolution to this dilemma based on the mishna. bRabbi Yehuda says:The afternoon prayer may be recited only buntil the midpoint of the afternoon.Now, bgranted, if you saythat buntilmeans buntil and not including, then there isa difference bbetweenthe opinion of bRabbi Yehuda andthe opinion of bthe Rabbis. However, if you saythat buntilmeans buntil and including,then the opinion of bRabbi Yehuda /b |
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22. Anon., Esther Rabbah, 8.7
| 8.7. וַתֹּאמֶר אֶסְתֵּר לְהָשִׁיב אֶל מָרְדֳּכָי (אסתר ד, טו), אָמְרָה לוֹ לֵךְ כְּנוֹס אֶת כָּל הַיְּהוּדִים הַנִּמְצְאִים בְּשׁוּשָׁן וְצוּמוּ עָלַי וְאַל תֹּאכְלוּ וְאַל תִּשְׁתּוּ שְׁלשֶׁת יָמִים, אֵלּוּ הֵן י"ג וְי"ד וְט"ו בְּנִיסָן. שָׁלַח לָהּ וַהֲרֵי בָּהֶם יוֹם רִאשׁוֹן שֶׁל פֶּסַח, אָמְרָה לוֹ זָקֵן שֶׁבְּיִשְׂרָאֵל, לָמָּה הוּא פֶּסַח. מִיָּד שָׁמַע מָרְדֳּכַי וְהוֹדָה לִדְבָרֶיהָ, הֲדָא הוּא דִכְתִיב: וַיַּעֲבֹר מָרְדֳּכָי וַיַּעַשׂ כְּכֹל אֲשֶׁר צִוְתָה עָלָיו אֶסְתֵּר. תַּמָּן אָמְרִין שֶׁהֶעֱבִיר יוֹם טוֹב שֶׁל פֶּסַח בְּתַעֲנִית. וְעַל אוֹתָהּ צָרָה וַיִּתְפַּלֵּל מָרְדֳּכַי אֶל ה' וַיֹּאמֶר גָּלוּי וְיָדוּעַ לִפְנֵי כִסֵּא כְבוֹדֶךָ אֲדוֹן הָעוֹלָמִים כִּי לֹא מִגַּבְהוּת לֵב וּמֵרוּם עַיִן עָשִׂיתִי אֲשֶׁר לֹא הִשְׁתַּחֲוֵיתִי לְהָמָן, כִּי אִם מִיִּרְאָתְךָ פָּעַלְתִּי זֹאת, לְבִלְתִּי הִשְׁתַּחֲווֹת לוֹ, כִּי יָרֵאתִי מִפָּנֶיךָ לְבִלְתִּי תֵּת כְּבוֹדְךָ לְבָשָׂר וָדָם, וְלֹא רָצִיתִי לְהִשְׁתַּחֲווֹת לְזוּלָתֶךָ, כִּי מִי אֲנִי אֲשֶׁר לֹא אֶשְׁתַּחֲוֶה לְהָמָן עַל תְּשׁוּעַת עַמְךָ יִשְׂרָאֵל, כִּי לוֹחֵךְ הָיִיתִי מִנְעַל רַגְלָיו. וְעַתָּה אֱלֹהֵינוּ הַצִּילֵנוּ נָא מִיָּדוֹ, וְיִפֹּל בַּשַּׁחַת אֲשֶׁר כָּרָה וְיִלָּכֵד בָּרֶשֶׁת אֲשֶׁר טָמַן לְרַגְלֵי חֲסִידֶיךָ, וְיֵדַע הַמַּרְגִּיז הַזֶּה כִּי לֹא שָׁכַחְתָּ הַהַבְטָחָה שֶׁהִבְטַחְתָּנוּ (ויקרא כו, מד): וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אֹיְבֵיהֶם לֹא מְאַסְתִּים וְלֹא גְּעַלְתִּים לְכַלֹּתָם לְהָפֵר בְּרִיתִי אִתָּם כִּי אֲנִי ה' אֱלֹהֵיהֶם. מֶה עָשָׂה מָרְדֳּכַי, קִבֵּץ אֶת הַתִּינוֹקוֹת וְעִנָּה אוֹתָם מִלֶּחֶם וּמַיִם, וְהִלְבִּישָׁן שָׂק וְהוֹשִׁיבָם בָּאֵפֶר, וְהָיוּ צוֹעֲקִים וּבוֹכִין וְעוֹסְקִין בַתּוֹרָה. וּבָעֵת הַהִיא הָיְתָה אֶסְתֵּר נִפְחֶדֶת מְאֹד מִפְּנֵי הָרָעָה אֲשֶׁר צָמְחָה בְּיִשְׂרָאֵל, וַתִּפְשֹׁט בִּגְדֵּי מַלְכוּתָהּ וְאֶת תִּפְאַרְתָּהּ, וַתִּלְבַּשׁ שַׂק, וַתִּפְרַע שְׂעַר רֹאשָׁהּ וַתְּמַלֵּא אוֹתוֹ עָפָר וָאֵפֶר, וַתְּעַנֶּה נַפְשָׁהּ בְּצוֹם, וַתִּפֹּל עַל פָּנֶיהָ לִפְנֵי ה' וַתִּתְפַּלֵל, וַתֹּאמַר, ה' אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר מָשַׁלְתָּ מִימֵי קֶדֶם, וּבָרָאתָ אֶת הָעוֹלָם, עֲזֹר נָא אֲמָתְךָ אֲשֶׁר נִשְׁאַרְתִּי יְתוֹמָה בְּלִי אָב וָאֵם, וּמְשׁוּלָה לַעֲנִיָּה שׁוֹאֶלֶת מִבַּיִת לְבַיִת, כֵּן אָנֹכִי שׁוֹאֶלֶת רַחֲמֶיךָ מֵחַלּוֹן לְחַלּוֹן בְּבֵית אֲחַשְׁוֵרוֹשׁ, וְעַתָּה ה' הַצְלִיחָה נָא לַאֲמָתְךָ הָעֲנִיָּה הַזֹּאת וְהַצִּילָה אֶת צֹאן מַרְעִיתֶךָ מִן הָאוֹיְבִים הָאֵלּוּ אֲשֶׁר קָמוּ עָלֵינוּ, כִּי אֵין לְךָ מַעֲצֹר לְהוֹשִׁיעַ בְּרַב אוֹ בִמְעָט. וְאַתָּה אֲבִי יְתוֹמִים עֲמֹד נָא לִימִין הַיְתוֹמָה הַזֹּאת אֲשֶׁר בְּחַסְדְּךָ בָטְחָה, וּתְנָה אוֹתִי לְרַחֲמִים לִפְנֵי הָאִישׁ הַזֶּה כִּי יְרֵאתִיו, וְהַשְׁפִּילֵהוּ לְפָנַי כִּי אַתָּה מַשְׁפִּיל גֵּאִים. | |
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23. Anon., Joseph And Aseneth, 2.3-2.4, 4.10-4.11, 6.2, 7.1, 8.5, 8.9, 9.1, 10.2, 10.4, 10.9-10.11, 10.13, 10.15-10.16, 11.7, 11.9, 12.5, 13.11, 14.12-14.15, 15.5, 15.7-15.8, 16.1, 16.16, 18.2, 18.5-18.6, 21.13-21.19
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