Tiresias: The Ancient Mediterranean Religions Source Database

644

Anon., Jubilees, 1.1

nan THIS is the history of the division of the days of the law and of the testimony, of the events of the years, of their (year) weeks, of their jubilees throughout all the years of the world, as the Lord spake to Moses on Mount Sinai when he went up to receive the tables of the law and of the commandment, according to the voice of God as He said unto him, "Go up to the top of the Mount."r) And it came to pass in the first year of the A.M. (A.M. = Anno Mundi) exodus of the children of Israel out of Egypt, in the third month, on the sixteenth day of the month, that God spake to Moses, saying:

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27 results
1. Hebrew Bible, Deuteronomy, 4.28, 4.31, 11.2-11.5, 27.15, 27.20, 27.26, 28.14, 33.21 (9th cent. BCE - 3rd cent. BCE) 4.28. וַעֲבַדְתֶּם־שָׁם אֱלֹהִים מַעֲשֵׂה יְדֵי אָדָם עֵץ וָאֶבֶן אֲשֶׁר לֹא־יִרְאוּן וְלֹא יִשְׁמְעוּן וְלֹא יֹאכְלוּן וְלֹא יְרִיחֻן׃ 4.31. כִּי אֵל רַחוּם יְהוָה אֱלֹהֶיךָ לֹא יַרְפְּךָ וְלֹא יַשְׁחִיתֶךָ וְלֹא יִשְׁכַּח אֶת־בְּרִית אֲבֹתֶיךָ אֲשֶׁר נִשְׁבַּע לָהֶם׃ 11.2. וּכְתַבְתָּם עַל־מְזוּזוֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ׃ 11.2. וִידַעְתֶּם הַיּוֹם כִּי לֹא אֶת־בְּנֵיכֶם אֲשֶׁר לֹא־יָדְעוּ וַאֲשֶׁר לֹא־רָאוּ אֶת־מוּסַר יְהוָה אֱלֹהֵיכֶם אֶת־גָּדְלוֹ אֶת־יָדוֹ הַחֲזָקָה וּזְרֹעוֹ הַנְּטוּיָה׃ 11.3. וְאֶת־אֹתֹתָיו וְאֶת־מַעֲשָׂיו אֲשֶׁר עָשָׂה בְּתוֹךְ מִצְרָיִם לְפַרְעֹה מֶלֶךְ־מִצְרַיִם וּלְכָל־אַרְצוֹ׃ 11.3. הֲלֹא־הֵמָּה בְּעֵבֶר הַיַּרְדֵּן אַחֲרֵי דֶּרֶךְ מְבוֹא הַשֶּׁמֶשׁ בְּאֶרֶץ הַכְּנַעֲנִי הַיֹּשֵׁב בָּעֲרָבָה מוּל הַגִּלְגָּל אֵצֶל אֵלוֹנֵי מֹרֶה׃ 11.4. וַאֲשֶׁר עָשָׂה לְחֵיל מִצְרַיִם לְסוּסָיו וּלְרִכְבּוֹ אֲשֶׁר הֵצִיף אֶת־מֵי יַם־סוּף עַל־פְּנֵיהֶם בְּרָדְפָם אַחֲרֵיכֶם וַיְאַבְּדֵם יְהוָה עַד הַיּוֹם הַזֶּה׃ 11.5. וַאֲשֶׁר עָשָׂה לָכֶם בַּמִּדְבָּר עַד־בֹּאֲכֶם עַד־הַמָּקוֹם הַזֶּה׃ 27.15. אָרוּר הָאִישׁ אֲשֶׁר יַעֲשֶׂה פֶסֶל וּמַסֵּכָה תּוֹעֲבַת יְהוָה מַעֲשֵׂה יְדֵי חָרָשׁ וְשָׂם בַּסָּתֶר וְעָנוּ כָל־הָעָם וְאָמְרוּ אָמֵן׃ 27.26. אָרוּר אֲשֶׁר לֹא־יָקִים אֶת־דִּבְרֵי הַתּוֹרָה־הַזֹּאת לַעֲשׂוֹת אוֹתָם וְאָמַר כָּל־הָעָם אָמֵן׃ 28.14. וְלֹא תָסוּר מִכָּל־הַדְּבָרִים אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם יָמִין וּשְׂמֹאול לָלֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים לְעָבְדָם׃ 33.21. וַיַּרְא רֵאשִׁית לוֹ כִּי־שָׁם חֶלְקַת מְחֹקֵק סָפוּן וַיֵּתֵא רָאשֵׁי עָם צִדְקַת יְהוָה עָשָׂה וּמִשְׁפָּטָיו עִם־יִשְׂרָאֵל׃ 4.28. And there ye shall serve gods, the work of men’s hands, wood and stone, which neither see, nor hear, nor eat, nor smell." 4.31. for the LORD thy God is a merciful God; He will not fail thee, neither destroy thee, nor forget the covet of thy fathers which He swore unto them." 11.2. And know ye this day; for I speak not with your children that have not known, and that have not seen the chastisement of the LORD your God, His greatness, His mighty hand, and His outstretched arm," 11.3. and His signs, and His works, which He did in the midst of Egypt unto Pharaoh the king of Egypt, and unto all his land;" 11.4. and what He did unto the army of Egypt, unto their horses, and to their chariots; how He made the water of the Red Sea to overflow them as they pursued after you, and how the LORD hath destroyed them unto this day;" 11.5. and what He did unto you in the wilderness, until ye came unto this place;" 27.15. Cursed be the man that maketh a graven or molten image, an abomination unto the LORD, the work of the hands of the craftsman, and setteth it up in secret. And all the people shall answer and say: Amen." 27.20. Cursed be he that lieth with his father’s wife; because he hath uncovered his father’s skirt. And all the people shall say: Amen. ." 27.26. Cursed be he that confirmeth not the words of this law to do them. And all the people shall say: Amen.’" 28.14. and shalt not turn aside from any of the words which I command you this day, to the right hand, or to the left, to go after other gods to serve them. ." 33.21. And he chose a first part for himself, For there a portion of a ruler was reserved; And there came the heads of the people, He executed the righteousness of the LORD, And His ordices with Israel. ."
2. Hebrew Bible, Exodus, 24.12-24.18 (9th cent. BCE - 3rd cent. BCE) 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׃ 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."
3. Hebrew Bible, Genesis, 5.24, 34.14 (9th cent. BCE - 3rd cent. BCE) 5.24. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃ 34.14. וַיֹּאמְרוּ אֲלֵיהֶם לֹא נוּכַל לַעֲשׂוֹת הַדָּבָר הַזֶּה לָתֵת אֶת־אֲחֹתֵנוּ לְאִישׁ אֲשֶׁר־לוֹ עָרְלָה כִּי־חֶרְפָּה הִוא לָנוּ׃ 5.24. And Enoch walked with God, and he was not; for God took him." 34.14. and said unto them: ‘We cannot do this thing, to give our sister to one that is uncircumcised; for that were a reproach unto us."
4. Hebrew Bible, Job, 1.6, 2.1, 38.7 (9th cent. BCE - 3rd cent. BCE) 1.6. וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתוֹכָם׃ 2.1. וַיֹּאמֶר אֵלֶיהָ כְּדַבֵּר אַחַת הַנְּבָלוֹת תְּדַבֵּרִי גַּם אֶת־הַטּוֹב נְקַבֵּל מֵאֵת הָאֱלֹהִים וְאֶת־הָרָע לֹא נְקַבֵּל בְּכָל־זֹאת לֹא־חָטָא אִיּוֹב בִּשְׂפָתָיו׃ 2.1. וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתֹכָם לְהִתְיַצֵּב עַל־יְהוָה׃ 38.7. בְּרָן־יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל־בְּנֵי אֱלֹהִים׃ 1.6. Now it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them." 2.1. Again it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD." 38.7. When the morning stars sang together, And all the sons of God shouted for joy?"
5. Hebrew Bible, Leviticus, 23.15-23.16 (9th cent. BCE - 3rd cent. BCE) 23.15. וּסְפַרְתֶּם לָכֶם מִמָּחֳרַת הַשַּׁבָּת מִיּוֹם הֲבִיאֲכֶם אֶת־עֹמֶר הַתְּנוּפָה שֶׁבַע שַׁבָּתוֹת תְּמִימֹת תִּהְיֶינָה׃ 23.16. עַד מִמָּחֳרַת הַשַּׁבָּת הַשְּׁבִיעִת תִּסְפְּרוּ חֲמִשִּׁים יוֹם וְהִקְרַבְתֶּם מִנְחָה חֲדָשָׁה לַיהוָה׃ 23.15. And ye shall count unto you from the morrow after the day of rest, from the day that ye brought the sheaf of the waving; seven weeks shall there be complete;" 23.16. even unto the morrow after the seventh week shall ye number fifty days; and ye shall present a new meal-offering unto the LORD."
6. Hebrew Bible, Numbers, 21.18 (9th cent. BCE - 3rd cent. BCE) 21.18. בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם וּמִמִּדְבָּר מַתָּנָה׃ 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;"
7. Hebrew Bible, Psalms, 8.6, 82.1, 82.6, 138.1 (9th cent. BCE - 3rd cent. BCE) 8.6. וַתְּחַסְּרֵהוּ מְּעַט מֵאֱלֹהִים וְכָבוֹד וְהָדָר תְּעַטְּרֵהוּ׃ 82.1. מִזְמוֹר לְאָסָף אֱ‍לֹהִים נִצָּב בַּעֲדַת־אֵל בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט׃ 82.6. אֲ‍נִי־אָמַרְתִּי אֱלֹהִים אַתֶּם וּבְנֵי עֶלְיוֹן כֻּלְּכֶם׃ 138.1. לְדָוִד אוֹדְךָ בְכָל־לִבִּי נֶגֶד אֱלֹהִים אֲזַמְּרֶךָּ׃ 8.6. Yet Thou hast made him but little lower than the angels, And hast crowned him with glory and honour." 82.1. A Psalm of Asaph. God standeth in the congregation of God; in the midst of the judges He judgeth:" 82.6. I said: Ye are godlike beings, and all of you sons of the Most High." 138.1. [A Psalm] of David. I will give Thee thanks with my whole heart, In the presence of the mighty will I sing praises unto Thee."
8. Hebrew Bible, Isaiah, 60.22 (8th cent. BCE - 5th cent. BCE) 60.22. הַקָּטֹן יִהְיֶה לָאֶלֶף וְהַצָּעִיר לְגוֹי עָצוּם אֲנִי יְהוָה בְּעִתָּהּ אֲחִישֶׁנָּה׃ 60.22. The smallest shall become a thousand, And the least a mighty nation; I the LORD will hasten it in its time."
9. Hebrew Bible, 2 Chronicles, 15.12 (5th cent. BCE - 3rd cent. BCE) 15.12. וַיָּבֹאוּ בַבְּרִית לִדְרוֹשׁ אֶת־יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם בְּכָל־לְבָבָם וּבְכָל־נַפְשָׁם׃ 15.12. And they entered into the covet to seek the LORD, the God of their fathers, with all their heart and with all their soul;"
10. Anon., Jubilees, 1.2-1.29, 3.8-3.11, 5.13, 6.1-6.38, 14.18, 14.20, 15.1, 15.3, 15.7-15.34, 16.13-16.14, 21.3, 21.6, 21.10, 21.16-21.18, 21.21, 21.23, 22.1, 22.15, 22.30, 23.32, 30.11-30.12, 32.1-32.15, 32.20-32.29, 33.13-33.18, 34.18, 41.23-41.27, 49.1-49.2, 49.7-49.8, 49.11, 49.22-49.23, 50.4, 50.6, 50.12-50.13 (2nd cent. BCE - 2nd cent. BCE) 1.2. Come up to Me on the Mount, and I will give thee two tables of stone of the law and of the commandment, which I have written, that thou mayst teach them. 1.3. And Moses went up into the mount of God, and the glory of the Lord abode on Mount Sinai, and a cloud overshadowed it six days. brAnd He called to Moses on the seventh day out of the midst of the cloud 1.4. and the appearance of the glory of the Lord was like a flaming fire on the top of the Mount. 1.5. And Moses was on the Mount forty days and forty nights, and God taught him the earlier and the later history 1.6. of the division of all the days of the law and of the testimony. 1.7. And He said: "Incline thine heart to every word which I shall speak to thee on this Mount, and write them in a book in order that their generations may see how I have not forsaken them for all the evil which they have wrought in transgressing the covet which I establish between Me and thee for their generations this day on Mount Sinai. 1.8. And thus it will come to pass when all these things come upon them, that they will recognize that I am more righteous than they in all their judgments and in all their actions, and they will recognize that I have been truly with them. 1.9. And do thou write for thyself all these words which I declare unto thee this day, for I know their rebellion and their stiff neck, before I bring them into the land of which I sware to their fathers, to Abraham and to Isaac and to Jacob, saying: "Unto your seed will I give a land flowing with milk and honey 1.10. And they will eat and be satisfied, and they will turn to strange gods, to (gods) which cannot deliver them from aught of their tribulation: 1.11. and this witness shall be heard for a witness against them. brFor they will forget all My commandments, (even) all that I command them, and they will walk after the Gentiles 1.12. and after their uncleanness, and after their shame, and will serve their gods, and these will prove unto them an offence and a tribulation and an affliction and a snare. 1.13. And many will perish and they will be taken captive, and will fall into the hands of the enemy, because they have forsaken My ordices and My commandments, and the festivals of My covet 1.14. and My sabbaths, and My holy place which I have hallowed for Myself in their midst, and My tabernacle, and My sanctuary, which I have hallowed for Myself in the midst of the land, that I should set My name upon it, and that it should dwell (there). 1.15. And they will make to themselves high places and groves and graven images, and they will worship, each his own (graven image), so as to go astray, and they will sacrifice their children to demons, and to all the works of the error of their hearts. 1.16. And I will send witnesses unto them, that I may witness against them, but they will not hear, and will slay the witnesses also 1.17. and they will persecute those who seek the law, and they will abrogate and change everything so as to work evil before My eyes. 1.18. And I shall hide My face from them, and I shall deliver them into the hand of the Gentiles for captivity, and for a prey, and for devouring, and I shall remove them from the midst of the land, and I shall scatter them amongst the Gentiles. 1.19. And they will forget all My law and all My commandments and all My judgments, and will go astray as to new moons, and sabbaths, and festivals, and jubilees, and ordices. 1.20. And after this they will turn to Me from amongst the Gentiles with all their heart and with all their soul and with all their strength 1.21. and I shall gather them from amongst all the Gentiles, and they will seek Me, so that I shall be found of them 1.22. when they seek Me with all their heart and with all their soul. brAnd I shall disclose to them abounding peace with righteousness, and I shall remove them the plant of uprightness, with all My heart and with all My soul 1.23. and they will be for a blessing and not for a curse, and they will be the head and not the tail. 1.24. And I shall build My sanctuary in their midst, and I shall dwell with them, and I shall be their God and they will be My people in truth and righteousness. 1.25. And I shall not forsake them nor fail them; for I am the Lord their God. 1.26. And Moses fell on his face and prayed and said 1.27. O Lord my God, do not forsake Thy people and Thy inheritance, so that they should wander in the error of their hearts, and do not deliver them into the hands of their enemies, the Gentiles, lest they should rule over them and cause them to sin against Thee. 1.28. Let Thy mercy, O Lord, be lifted up upon Thy people, and create in them an upright spirit 1.29. and let not the spirit of Beliar rule over them to accuse them before Thee, and to ensnare them from all the paths of righteousness, so that they may perish from before Thy face. 3.8. And He awaked Adam out of his sleep and on awaking he rose on the sixth day, and He brought her to him, and he knew her, and said unto her: 3.9. This is now bone of my bones and flesh of my flesh; she will be called [my] wife; because she was taken from her husband. 3.10. Therefore shall man and wife be one, and therefore shall a man leave his father and his mother, and cleave unto his wife, and they shall be one flesh. 3.11. In the first week was Adam created, and the rib--his wife: in the second week He showed her unto him: 5.13. And He sent His sword into their midst that each should slay his neighbour, and they began to slay each other till they all fell by the sword and were destroyed from the earth. 6.1. And on the new moon of the third month he went forth from the ark, and built an altar on that mountain. 6.2. And he made atonement for the earth, and took a kid and made atonement by its blood for all the guilt of the earth; for everything that had been on it had been destroyed, save those that were in the ark with Noah. 6.3. And he placed the fat thereof on the altar, and he took an ox, and a goat, and a sheep and kids, and salt, and a turtle-dove, and the young of a dove 6.4. and placed a burnt sacrifice on the altar, and poured thereon an offering mingled with oil, and sprinkled wine and strewed frankincense over everything, and caused a goodly savour to arise, acceptable before the Lord. 6.5. And the Lord smelt the goodly savour, and He made a covet with him that there should not be any more a flood to destroy the earth; 6.6. that all the days of the earth seed-time and harvest should never cease; cold and heat, and summer and winter, and day and night should not change their order, nor cease for ever. 6.7. And you, increase ye and multiply upon the earth, and become many upon it, and be a blessing upon it. 6.8. The fear of you and the dread of you I shall inspire in everything that is on earth and in the sea. 6.9. And behold I have given unto you all beasts, and all winged things, and everything that moveth on the earth, and the fish in the waters, and all things for food; as the green herbs, I have given you all things to eat. 6.10. But flesh, with the life thereof, with the blood, ye shall not eat; for the life of all flesh is in the blood, lest your blood of your lives be required. 6.11. At the hand of every man, at the hand of every (beast), shall I require the blood of man. 6.12. Whoso sheddeth man's blood by man shall his blood be shed; for in the image of God made He man. 6.13. And you, increase ye, and multiply on the earth. 6.14. And Noah and his sons swore that they would not eat any blood that was in any flesh 6.15. and he made a covet before the Lord God for ever throughout all the generations of the earth in this month. 6.16. On this account He spake to thee that thou shouldst make a covet with the children of Israel in this month upon the mountain with an oath, and that thou shouldst sprinkle blood upon them because of all the words of the covet, which the Lord made with them for ever. 6.17. And this testimony is written concerning you that you should observe it continually, so that you should not eat on any day any blood of beasts or birds or cattle during all the days of the earth 6.18. and the man who eateth the blood of beast or of cattle or of birds during all the days of the earth, he and his seed shall be rooted out of the land. 6.19. And do thou command the children of Israel to eat no blood, so that their names and their seed may be before the Lord our God continually. 6.20. And for this law there is no limit of days, for it is for ever. They shall observe it throughout their generations, so that they may continue supplicating on your behalf with blood before the altar; 6.21. every day and at the time of morning and evening they shall seek forgiveness on your behalf perpetually before the Lord that they may keep it and not be rooted out. 6.22. And He gave to Noah and his sons a sign that there should not again be a flood on the earth. 6.23. He set His bow in the cloud for a sign of the eternal covet that there should not again be a flood on the earth to destroy it all the days of the earth. 6.24. For this reason it is ordained and written on the heavenly tables, that they should celebrate the feast of weeks in this month once a year, to renew the covet every year. 6.25. And this whole festival was celebrated in heaven from the day of creation till the days of Noah-twenty-six jubilees and five weeks of years:... 6.26. and Noah and his sons observed it for seven jubilees and one week of years, till the day of Noah's death, and from the day of Noah's death his sons did away with (it) until the days of Abraham, and they ate blood. 6.27. But Abraham observed it, and Isaac and Jacob and his children observed it up to thy days 6.28. and in thy days the children of Israel forgot it until ye celebrated it anew on this mountain. 6.29. And do thou command the children of Israel to observe this festival in all their generations for a commandment unto them: 6.30. one day in the year in this month they shall celebrate the festival. 6.31. For it is the feast of weeks and the feast of first-fruits: 6.32. this feast is twofold and of a double nature: according to what is written and engraven concerning it celebrate it. 6.33. For I have written in the book of the first law, in that which I have written for thee, that thou shouldst celebrate it in its season, one day in the year 6.34. and I explained to thee its sacrifices that the children of Israel should remember and should celebrate it throughout their generations in this month, one day in every year. 6.35. And on the new moon of the first month, and on the new moon of the fourth month, and on the new moon of the seventh month, and on the new moon of the tenth month are the days of remembrance, and the days of the seasons in the four divisions of the year. 6.36. These are written and ordained as a testimony for ever. 6.37. And Noah ordained them for himself as feasts for the generations for ever, so that they have become thereby a memorial unto him. 6.38. And on the new moon of the first month he was bidden to make for himself an ark, and on that (day) the earth became dry and he opened (the ark) and saw the earth. 14.18. And the nation also to whom they will be in bondage shall I judge, and after that they will come forth thence with much substance. 14.20. But in the fourth generation they will return hither; for the iniquity of the Amorites is not yet full. 15.1. And in the fifth year of the fourth week of this jubilee, in the third month, in the middle of the month, Abram celebrated the feast of the first-fruits of the grain harvest. 15.3. And the Lord appeared to Abram, and said unto him: "I am God Almighty; approve thyself before Me and be thou perfect. And I will make My covet between 15.7. Neither will thy name any more be called Abram, But thy name from henceforth, even for ever, shall be Abraham. For the father of many nations have I made thee. 15.8. And I shall make thee very great, And I shall make thee into nations, And kings will come forth from thee. 15.9. And I shall establish My covet between Me and thee, and thy seed after thee, throughout their generations, for an eternal covet, so that I may be a God unto thee, and to thy seed after thee. 15.10. (And I shall give to thee and to thy seed after thee) the land where thou hast been a sojourner, the land of Canaan, that thou mayst possess it for ever, and I shall be their God. 15.11. And the Lord said unto Abraham: "And as for thee, do thou keep My Covet, thou and thy seed after thee 15.12. and circumcise ye every male among you, and circumcise your foreskins, and it will be a token of an eternal covet between Me and you. 15.13. And the child on the eighth day ye will circumcise, every male throughout your generations, him that is born in the house, or whom ye have bought with money from any stranger, whom ye have acquired 15.14. who is not of thy seed. brHe that is born in thy house will surely be circumcised, and those whom thou hast bought with money will be circumcised, and My covet will be in your flesh for an eternal ordice. 15.15. And the uncircumcised male who is not circumcised in the flesh of his foreskin on the eighth day, that soul will be cut off from his people, for he hath broken My covet. 15.16. And God said unto Abraham: "As for Sarai thy wife, her name will no more be called Sarai, but Sarah will be her name. 15.17. And I shall bless her, and give thee a son by her, and I shall bless him, and he will become a nation, and kings of nations will proceed from him. 15.18. And Abraham fell on his face, and rejoiced, and said in his heart: "Shall a son be born to him that is a hundred years old, and shall Sarah, who is ninety years old, bring forth? 15.19. And Abraham said unto God: "O that Ishmael might live before thee! 15.20. And God said: "Yea, and Sarah also will bear thee a son, and thou wilt call his name Isaac, and I shall establish My covet with him, an everlasting covet, and for his seed after him. 15.21. And as for Ishmael also have I heard thee, and behold I shall bless him, and make him great, and multiply him exceedingly, and he will beget twelve princes, and I shall make him a great nation. 15.22. But My covet shall I establish with Isaac, whom Sarah will bear to thee, in these days, in the next year. 15.23. And He left off speaking with him, and God went up from Abraham. 15.24. And Abraham did according as God had said unto him, and he took Ishmael his son, and all that were born in his house, and whom he had bought with his money, every male in his house, and circumcised the flesh of their foreskin. 15.25. And on the selfsame day was Abraham circumcised, and all the men of his house, (and those born in the house), and all those, whom he had bought with money from the children of the stranger, were circumcised with him. 15.26. This law is for all the generations for ever 15.27. and there is no circumcision of the days, and no omission of one day out of the eight days; for it is an eternal ordice, ordained and written on the heavenly tables. 15.28. And every one that is born, the flesh of whose foreskin is not circumcised on the eighth day, belongeth not to the children of the covet which the Lord made with Abraham, but to the children of destruction; 15.29. nor is there, moreover, any sign on him that he is the Lord's, but (he is destined) to be destroyed and slain from the earth, and to be rooted out of the earth, for he hath broken the covet of the Lord our God. 15.30. For all the angels of the presence and all the angels of sanctification have been so created from the day of their creation, and before the angels of the presence and the angels of sanctification He hath sanctified Israel, that they should be with Him and with His holy angels. 15.31. And do thou command the children of Israel and let them observe the sign of this covet for their generations as an eternal ordice, and they will not be rooted out of the land. 15.32. For the command is ordained for a covet, that they should observe it for ever among all the children of Israel. 15.33. For Ishmael and his sons and his brothers and Esau, the Lord did not cause to approach Him, and he chose them not because they are the children of Abraham, because He knew them, but He chose Israel to be His people. 15.34. And He sanctified it, and gathered it from amongst all the children of men ; 16.13. And, behold, it was commanded and engraven concerning all his seed, on the heavenly tables, to remove them and root them out, and to execute judgment upon them like the judgment of Sodom, and to leave no seed of the man on earth on the day of condemnation. 16.14. And in this month Abraham moved from Hebron, and departed and dwelt between Kadesh and Shur in the mountains of Gerar. 21.3. And behold, I am one hundred and seventy-five years old, and throughout all the days of my life I have remembered the Lord, and sought with all my heart to do His will, and to walk uprightly in all His ways. 21.6. And do thou, my son, observe His commandments and His ordices and His judgments, and walk not after the abominations and after the graven images and after the molten images. brAnd eat no blood at all of animals or cattle, or of any bird which flieth in the heaven. 21.10. and the two kidneys, and all the fat that is upon them, and upon the loins and liver thou shalt remove together with the kidneys. 21.16. And as regards the wood of the sacrifices, beware lest thou bring (other) wood for the altar in addition to these: cypress, dêfrân, sagâd, pine, fir, cedar, savin, palm, olive, myrrh, laurel, and citron, juniper, and balsam. 21.17. And of these kinds of wood lay upon the altar under the sacrifice, such as have been tested as to their appearance, and do not lay (thereon) any split or dark wood 21.18. (but) hard and clean, without fault, a sound and new growth; and do not lay (thereon) old wood, [for its fragrance is gone] for there is no longer fragrance in it as before. 21.21. And at all times be clean in thy body, and wash thyself with water before thou approachest to offer on the altar, and wash thy hands and thy feet before thou drawest near to the altar; 21.23. be on thy guard, my son, against blood, be on thy guard exceedingly; cover it with dust. brAnd do not eat any blood, for it is the soul; eat no blood whatever. 22.1. And it came to pass in the first week in the forty-fourth jubilee, in the second year, that is, the year in which Abraham died, that Isaac and Ishmael came from the Well of the Oath to celebrate the feast of weeks--that is, the feast of the first-fruits of the harvest--to Abraham, their father 22.15. And he drew near and kissed him, and he said: "Blessed be my son Jacob And all the sons of God Most High, unto all the ages: May God give unto thee a seed of righteousness; And some of thy sons may He sanctify in the midst of the whole earth; 22.30. (e) And there will be no remembrance of them on the earth; (c) For they will descend into Sheol 23.32. on account of the law and the covet; for they have forgotten commandment, and covet, and feasts, and months, and Sabbaths, and jubilees, and all judgments. 30.11. And if there is any man who wisheth in Israel to give his daughter or his sister to any man who is of the seed of the Gentiles he shall surely die, and they shall stone him with stones; for he hath wrought shame in Israel; 30.12. and they shall burn the woman with fire, because she hath dishonoured the name of the house of her father, and she shall be rooted out of Israel. 32.1. And he abode that night at Bethel, and Levi dreamed that they had ordained and made him the priest of the Most High God,him and his sons for ever; 32.2. and he awoke from his sleep and blessed the Lord. 32.3. And Jacob rose early in the morning, on the fourteenth of this month, and he gave a tithe of all that came with him, both of men and cattle, both of gold and every vessel and garment, yea, he gave tithes of all. 32.4. And in those days Rachel became pregt with her son Benjamin. And Jacob counted his sons from him upwards and Levi fell to the portion of the Lord 32.5. and his father clothed him in the garments of the priesthood and filled his hands. 32.6. And on the fifteenth of this month, he brought to the altar fourteen oxen from amongst the cattle, and twenty-eight rams, and forty-nine sheep, and seven lambs, and twenty-one kids of the goats as a burnt-offering on the altar of sacrifice, well pleasing for a sweet savour before God 32.7. This was his offering, in consequence of the vow which he had vowed that he would give a tenth, with their fruit-offerings and their drink-offerings. 32.8. And when the fire had consumed it, he burnt incense on the fire over the fire 32.9. and for a thank-offering two oxen and four rams and four sheep, four he-goats, and two sheep of a year old, and two kids of the goats; 32.10. and thus he did daily for seven days. brAnd he and all his sons and his men were eating (this) with joy there during seven day 32.11. and blessing and thanking the Lord, who had delivered him out of all his tribulation and had given him his vow. 32.12. And he tithed all the clean animals, and made a burnt sacrifice, but the unclean animals he gave (not) to Levi his son, and he gave him all the souls of the men 32.13. And Levi discharged the priestly office at Bethel before Jacob his father in preference to his ten brothers, and he was a priest there 32.14. and Jacob gave his vow: thus he tithed again the tithe to the Lord and sanctified it, and it became holy unto Him. 32.15. And for this reason it is ordained on the heavenly tables as a law for the tithing again the tithe to eat before the Lord from year to year 32.20. And all the tithes of the oxen and sheep shall be holy unto the Lord, and shall belong to His priests, which they will eat before Him from year to year; for thus is it ordained and engraven regarding the tithe on the heavenly tables. 32.21. And on the following night, on the twenty-second day of this month, Jacob resolved to build that place, and to surround the court with a wall, and to sanctify it and make it holy for ever, for himself and his children after him. 32.22. And the Lord appeared to him by night and blessed him and said unto him: "Thy name shall not be called Jacob, but Israel shall they name thy name. 32.23. And He said unto him again: "I am the Lord who created the heaven and the earth, and I shall increase thee and multiply thee exceedingly, and kings will come forth from thee, and they will judge everywhere wherever the foot of the sons of men hath trodden. 32.24. Ana I shall give to thy seed all the earth which is under heaven, and they will judge all the nations according to their desires, and after that they will get possession of the whole earth and inherit it for ever. 32.25. And He finished speaking with him, and He went up from him, and Jacob looked till He had ascended into heaven. 32.26. And he saw in a vision of the night, and behold an angel descended from heaven with seven tablets in his hands, and he gave them to Jacob, and he read them and knew all that was written therein which would befall him and his sons through-out all the ages. 32.27. And he showed him all that was written on the tablets, and said unto him: "Do not build this place, and do not make it an eternal sanctuary, and do not dwell here; for this is not the place. 32.28. Go to the house of Abraham thy father and dwell with Isaac thy father until the day of the death of thy father. 32.29. For in Egypt thou wilt die in peace, and in this land thou wilt be buried with honour in the sepulchre of thy fathers, with Abraham and Isaac. 33.13. And do thou, Moses, command the children of Israel that they observe this word; for it (entaileth) a punishment of death; and it is unclean, and there is no atonement for ever to atone for the man who hath committed this, but he is to be put to death and slain, and stoned with stones, and rooted out from the midst of the people of our God. 33.14. For to no man who doeth so in Israel is it permitted to remain alive a single day on the earth, for he is abominable and unclean. 33.15. And let them not say: to Reuben was granted life and forgiveness after he had lain with his father's concubine, and to her also though she had a husband, and her husband Jacob, his father, was still alive. 33.16. For until that time there had not been revealed the ordice and judgment and law in its completeness for all 33.17. but in thy days (it hath been revealed) as a law of seasons and of days, and an everlasting law for the everlasting generations. 33.18. And for this law there is no consummation of days, and no atonement for it, but they must both be rooted out in the midst of the nation: on the day whereon they committed it they shall slay them. 34.18. And his sons and his daughter rose up to comfort him, but he refused to be comforted for his son. 41.23. And after that she bare two sons, Perez and Zerah, in the seventh year of this second week. brAnd thereupon the seven years of fruitfulness were accomplished, of which Joseph spake to Pharaoh. 41.24. And Judah acknowledged that the deed which he had done was evil, for he had lain with his daughter-in-law, and he esteemed it hateful in his eyes, and he acknowledged that he had transgressed and gone astray; for he had uncovered the skirt of his son 41.25. and he began to lament and to supplicate before the Lord because of his transgression.<>br>And we told him in a dream that it was forgiven him because he supplicated earnestly, and lamented, and did not again commit it. 41.26. And he received forgiveness because he turned from his sin and from his ignorance, for he transgressed greatly before our God; 41.27. and every one that acteth thus, every one who lieth with his mother-in-law, let them burn him with fire that he may burn therein 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. 49.7. 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. 49.11. 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. 49.22. 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. brAnd they shall not eat it outside the sanctuary of the Lord 50.4. And the land also will keep its sabbaths while they dwell upon it, and they will know the jubilee 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. 50.12. 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.
11. Dead Sea Scrolls, War Scroll, 7.6, 12.7-12.8 (2nd cent. BCE - 1st cent. CE)
12. Dead Sea Scrolls, 4Q216, 4.5 (2nd cent. BCE - 1st cent. CE)
13. Dead Sea Scrolls, Community Rule, 1.15, 1.22, 2.19, 3.1-3.12, 5.7-5.8, 8.5-8.10, 8.16-8.17, 9.17, 11.7-11.8, 15.9 (2nd cent. BCE - 1st cent. CE)
14. Dead Sea Scrolls, Damascus Document, 16.3-16.4 (2nd cent. BCE - 1st cent. CE)
15. Dead Sea Scrolls, Damascus Document, 16.3-16.4 (2nd cent. BCE - 1st cent. CE)
16. Dead Sea Scrolls, Hodayot, 11.21-11.22 (2nd cent. BCE - 1st cent. CE)
17. Dead Sea Scrolls, Hodayot, 11.21-11.22 (2nd cent. BCE - 1st cent. CE)
18. Dead Sea Scrolls, Messianic Rule, 2.8-2.9 (2nd cent. BCE - 1st cent. CE)
19. Septuagint, 2 Maccabees, 12.32 (2nd cent. BCE - 2nd cent. BCE) 12.32. After the feast called Pentecost, they hastened against Gorgias, the governor of Idumea.'
20. Mishnah, Sanhedrin, 10.1 (1st cent. CE - 3rd cent. CE) 10.1. All Israel have a portion in the world to come, for it says, “Your people, all of them righteous, shall possess the land for ever; They are the shoot that I planted, my handiwork in which I glory” (Isaiah 60:2. And these are the ones who have no portion in the world to come: He who maintains that resurrection is not a biblical doctrine, that the torah was not divinely revealed, and an epikoros. Rabbi Akiva says: “Even one who reads non-canonical books and one who whispers [a charm] over a wound and says, “I will not bring upon you any of the diseases whichbrought upon the Egyptians: for I the lord am you healer” (Exodus 15:26). Abba Shaul says: “Also one who pronounces the divine name as it is spelled.”"
21. Mishnah, Yadayim, 3.5 (1st cent. CE - 3rd cent. CE) 3.5. A scroll on which the writing has become erased and eighty-five letters remain, as many as are in the section beginning, \"And it came to pass when the ark set forward\" (Numbers 11:35-36) defiles the hands. A single sheet on which there are written eighty-five letters, as many as are in the section beginning, \"And it came to pass when the ark set forward\", defiles the hands. All the Holy Scriptures defile the hands. The Song of Songs and Kohelet (Ecclesiastes) defile the hands. Rabbi Judah says: the Song of Songs defiles the hands, but there is a dispute about Kohelet. Rabbi Yose says: Kohelet does not defile the hands, but there is a dispute about the Song of Songs. Rabbi Shimon says: [the ruling about] Kohelet is one of the leniencies of Bet Shammai and one of the stringencies of Bet Hillel. Rabbi Shimon ben Azzai said: I have received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the academy that the Song of Songs and Kohelet defile the hands. Rabbi Akiba said: Far be it! No man in Israel disputed that the Song of Songs [saying] that it does not defile the hands. For the whole world is not as worthy as the day on which the Song of Songs was given to Israel; for all the writings are holy but the Song of Songs is the holy of holies. If they had a dispute, they had a dispute only about Kohelet. Rabbi Yoha ben Joshua the son of the father-in-law of Rabbi Akiva said in accordance with the words of Ben Azzai: so they disputed and so they reached a decision."
22. New Testament, Acts, 2.1-2.13, 2.38-2.39, 13.15 (1st cent. CE - 2nd cent. CE) 2.1. Now when the day of Pentecost had come, they were all with one accord in one place. 2.2. Suddenly there came from the sky a sound like the rushing of a mighty wind, and it filled all the house where they were sitting. 2.3. Tongues like fire appeared and were distributed to them, and it sat on each one of them. 2.4. They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak. 2.5. Now there were dwelling at Jerusalem Jews, devout men, from every nation under the sky. 2.6. When this sound was heard, the multitude came together, and were bewildered, because everyone heard them speaking in his own language. 2.7. They were all amazed and marveled, saying to one another, "Behold, aren't all these who speak Galileans? 2.8. How do we hear, everyone in our own native language? 2.9. Parthians, Medes, Elamites, and people from Mesopotamia, Judea, Cappadocia, Pontus, Asia 2.10. Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes 2.11. Cretans and Arabians: we hear them speaking in our languages the mighty works of God! 2.12. They were all amazed, and were perplexed, saying one to another, "What does this mean? 2.13. Others, mocking, said, "They are filled with new wine. 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 2.39. For to you is the promise, and to your children, and to all who are far off, even as many as the Lord our God will call to himself. 13.15. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak.
23. Anon., Genesis Rabba, 1.1 (2nd cent. CE - 5th cent. CE) 1.1. רַבִּי הוֹשַׁעְיָה רַבָּה פָּתַח (משלי ח, ל): וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם וגו', אָמוֹן פַּדְּגוֹג, אָמוֹן מְכֻסֶּה, אָמוֹן מֻצְנָע, וְאִית דַּאֲמַר אָמוֹן רַבָּתָא. אָמוֹן פַּדְּגוֹג, הֵיךְ מָה דְאַתְּ אָמַר (במדבר יא, יב): כַּאֲשֶׁר יִשָֹּׂא הָאֹמֵן אֶת הַיֹּנֵק. אָמוֹן מְכֻסֶּה, הֵיאַךְ מָה דְאַתְּ אָמַר (איכה ד, ה): הָאֱמֻנִים עֲלֵי תוֹלָע וגו'. אָמוֹן מֻצְנָע, הֵיאַךְ מָה דְאַתְּ אָמַר (אסתר ב, ז): וַיְהִי אֹמֵן אֶת הֲדַסָּה. אָמוֹן רַבָּתָא, כְּמָא דְתֵימָא (נחום ג, ח): הֲתֵיטְבִי מִנֹּא אָמוֹן, וּמְתַרְגְּמִינַן הַאַתְּ טָבָא מֵאֲלֶכְּסַנְדְּרִיָא רַבָּתָא דְּיָתְבָא בֵּין נַהֲרוֹתָא. דָּבָר אַחֵר אָמוֹן, אֻמָּן. הַתּוֹרָה אוֹמֶרֶת אֲנִי הָיִיתִי כְּלִי אֻמְנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין, אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא מִדַּעַת אֻמָּן, וְהָאֻמָּן אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא דִּפְתְּרָאוֹת וּפִנְקְסָאוֹת יֵשׁ לוֹ, לָדַעַת הֵיאךְ הוּא עוֹשֶׂה חֲדָרִים, הֵיאךְ הוּא עוֹשֶׂה פִּשְׁפְּשִׁין. כָּךְ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַבִּיט בַּתּוֹרָה וּבוֹרֵא אֶת הָעוֹלָם, וְהַתּוֹרָה אָמְרָה בְּרֵאשִׁית בָּרָא אֱלֹהִים. וְאֵין רֵאשִׁית אֶלָּא תּוֹרָה, הֵיאַךְ מָה דְּאַתְּ אָמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. 1.1. רַבִּי יוֹנָה בְּשֵׁם רַבִּי לֵוִי אָמַר, לָמָּה נִבְרָא הָעוֹלָם בְּב', אֶלָּא מַה ב' זֶה סָתוּם מִכָּל צְדָדָיו וּפָתוּחַ מִלְּפָנָיו, כָּךְ אֵין לְךָ רְשׁוּת לוֹמַר, מַה לְּמַטָּה, מַה לְּמַעְלָה, מַה לְּפָנִים, מַה לְּאָחוֹר, אֶלָּא מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם וּלְהַבָּא. בַּר קַפָּרָא אָמַר (דברים ד, לב): כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים אֲשֶׁר הָיוּ לְפָנֶיךָ, לְמִן הַיּוֹם שֶׁנִּבְרְאוּ אַתָּה דּוֹרֵשׁ, וְאִי אַתָּה דּוֹרֵשׁ לִפְנִים מִכָּאן. (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, אַתָּה דּוֹרֵשׁ וְחוֹקֵר, וְאִי אַתָּה חוֹקֵר לִפְנִים מִכָּאן. דָּרַשׁ רַבִּי יְהוּדָה בֶּן פָּזִי בְּמַעֲשֵׂה בְרֵאשִׁית בַּהֲדֵיהּ דְּבַר קַפָּרָא, לָמָּה נִבְרָא הָעוֹלָם בְּב', לְהוֹדִיעֲךָ שֶׁהֵן שְׁנֵי עוֹלָמִים, הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא. דָּבָר אַחֵר, וְלָמָּה בְּב' שֶׁהוּא לְשׁוֹן בְּרָכָה, וְלָמָּה לֹא בְּאָלֶ"ף שֶׁהוּא לְשׁוֹן אֲרִירָה. דָּבָר אַחֵר, לָמָּה לֹא בְּאָלֶ"ף שֶׁלֹא לִתֵּן פִּתְחוֹן פֶּה לָאֶפִּיקוֹרְסִין לוֹמַר הֵיאַךְ הָעוֹלָם יָכוֹל לַעֲמֹד שֶׁהוּא נִבְרָא בִּלְשׁוֹן אֲרִירָה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בִּלְשׁוֹן בְּרָכָה, וְהַלְּוַאי יַעֲמֹד. דָּבָר אַחֵר, לָמָּה בְּב' אֶלָּא מַה ב' זֶה יֵשׁ לוֹ שְׁנֵי עוֹקְצִין, אֶחָד מִלְּמַעְלָה וְאֶחָד מִלְּמַטָּה מֵאֲחוֹרָיו, אוֹמְרִים לַב' מִי בְּרָאֲךָ, וְהוּא מַרְאֶה בְּעוּקְצוֹ מִלְּמַעְלָה, וְאוֹמֵר זֶה שֶׁלְּמַעְלָה בְּרָאָנִי. וּמַה שְּׁמוֹ, וְהוּא מַרְאֶה לָהֶן בְּעוּקְצוֹ שֶׁל אַחֲרָיו, וְאוֹמֵר ה' שְׁמוֹ. אָמַר רַבִּי אֶלְעָזָר בַּר חֲנִינָא בְּשֵׁם רַבִּי אֲחָא, עֶשְׂרִים וְשִׁשָּׁה דוֹרוֹת הָיְתָה הָאָלֶ"ף קוֹרֵא תִּגָּר לִפְנֵי כִסְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנִי רִאשׁוֹן שֶׁל אוֹתִיּוֹת וְלֹא בָּרָאתָ עוֹלָמְךָ בִּי, אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אָרֶץ וגו', לְמָחָר אֲנִי בָּא לִתֵּן תּוֹרָה בְּסִינַי וְאֵינִי פּוֹתֵחַ תְּחִלָה אֶלָּא בָּךְ, שֶׁנֶּאֱמַר (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ. רַבִּי הוֹשַׁעְיָא אוֹמֵר לָמָּה נִקְרָא שְׁמוֹ אָלֶ"ף, שֶׁהוּא מַסְכִּים מֵאָלֶ"ף, שֶׁנֶּאֱמַר (תהלים קה, ח): דָּבָר צִוָּה לְאֶלֶף דּוֹר. 1.1. The great Rabbi Hoshaya opened [with the verse (Mishlei 8:30),] \"I [the Torah] was an amon to Him and I was a plaything to Him every day.\" Amon means \"pedagogue\" (i.e. ny). Amon means \"covered.\" Amon means \"hidden.\" And there is one who says amon means \"great.\" Amon means \"ny,\" as in (Bamidbar 11:12) “As a ny (omein) carries the suckling child.\" Amon means \"covered,\" as in (Eichah 4:5) \"Those who were covered (emunim) in scarlet have embraced refuse heaps.\" Amon means \"hidden,\" as in (Esther 2:7) \"He hid away (omein) Hadassah.\" Amon means \"great,\" as in (Nahum 3:8) \"Are you better than No-amon [which dwells in the rivers]?\" which the Targum renders as, \"Are you better than Alexandria the Great (amon), which dwells between the rivers?\" Alternatively, amon means \"artisan.\" The Torah is saying, \"I was the artisan's tool of Hashem.\" In the way of the world, a king of flesh and blood who builds a castle does not do so from his own knowledge, but rather from the knowledge of an architect, and the architect does not build it from his own knowledge, but rather he has scrolls and books in order to know how to make rooms and doorways. So too Hashem gazed into the Torah and created the world. Similarly the Torah says, \"Through the reishis Hashem created [the heavens and the earth],\" and reishis means Torah, as in \"Hashem made me [the Torah] the beginning (reishis) of His way\" (Mishlei 8:22)."
24. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) 14b. שברי לוחות שמונחים בארון ואי ס"ד ס"ת הקיפו ו' טפחים מכדי כל שיש בהקיפו שלשה טפחים יש בו רוחב טפח וכיון דלאמצעיתו נגלל נפיש ליה מתרי טפחא רווחא דביני ביני בתרי פושכי היכי יתיב,אמר רב אחא בר יעקב ספר עזרה לתחלתו הוא נגלל ואכתי תרי בתרי היכי יתיב אמר רב אשי דכריך ביה פורתא וכרכיה לעיל,ור' יהודה מקמי דליתי ארגז ספר תורה היכי הוה יתיב דפא הוה נפיק מיניה ויתיב עילוה ספר תורה ור"מ האי מצד ארון מאי עביד ליה ההוא מיבעי ליה דמתנח ליה מצד ולא מתנח ביני לוחי ולעולם בגויה מן הצד,ור"מ עמודין היכא הוו קיימי מבראי ור"מ שברי לוחות דמונחין בארון מנא ליה נפקא ליה מדרב הונא דאמר רב הונא מאי דכתיב (שמואל ב ו, ב) אשר נקרא שם שם ה' צבאות יושב הכרובים עליו מלמד שלוחות ושברי לוחות מונחים בארון,ואידך ההוא מבעי ליה לכדרבי יוחנן ד"ר יוחנן א"ר שמעון בן יוחאי מלמד שהשם וכל כינויו מונחין בארון,ואידך נמי מיבעי ליה להכי אין הכי נמי אלא שברי לוחות דמונחין בארון מנא ליה נפקא ליה מדתני רב יוסף דתני רב יוסף (דברים י, ב) אשר שברת ושמתם מלמד שהלוחות ושברי לוחות מונחין בארון,ואידך ההוא מיבעי ליה לכדריש לקיש דאמר ר"ל אשר שברת אמר לו הקב"ה למשה יישר כחך ששברת:,תנו רבנן סדרן של נביאים יהושע ושופטים שמואל ומלכים ירמיה ויחזקאל ישעיה ושנים עשר מכדי הושע קדים דכתיב (הושע א, ב) תחלת דבר ה' בהושע וכי עם הושע דבר תחלה והלא ממשה ועד הושע כמה נביאים היו וא"ר יוחנן שהיה תחלה לארבעה נביאים שנתנבאו באותו הפרק ואלו הן הושע וישעיה עמוס ומיכה וליקדמיה להושע ברישא,כיון דכתיב נבואתיה גבי חגי זכריה ומלאכי וחגי זכריה ומלאכי סוף נביאים הוו חשיב ליה בהדייהו וליכתביה לחודיה וליקדמיה איידי דזוטר מירכס,מכדי ישעיה קדים מירמיה ויחזקאל ליקדמיה לישעיה ברישא כיון דמלכים סופיה חורבנא וירמיה כוליה חורבנא ויחזקאל רישיה חורבנא וסיפיה נחמתא וישעיה כוליה נחמתא סמכינן חורבנא לחורבנא ונחמתא לנחמתא:,סידרן של כתובים רות וספר תהלים ואיוב ומשלי קהלת שיר השירים וקינות דניאל ומגילת אסתר עזרא ודברי הימים ולמאן דאמר איוב בימי משה היה ליקדמיה לאיוב ברישא אתחולי בפורענותא לא מתחלינן רות נמי פורענות היא פורענות דאית ליה אחרית דאמר רבי יוחנן למה נקרא שמה רות שיצא ממנה דוד שריוהו להקב"ה בשירות ותושבחות,ומי כתבן משה כתב ספרו ופרשת בלעם ואיוב יהושע כתב ספרו ושמונה פסוקים שבתורה שמואל כתב ספרו ושופטים ורות דוד כתב ספר תהלים על ידי עשרה זקנים ע"י אדם הראשון על ידי מלכי צדק ועל ידי אברהם וע"י משה ועל ידי הימן וע"י ידותון ועל ידי אסף 14b. bthe broken pieces of thefirst set of btablets, which were placed in the Ark.Having cited the ibaraita /i, the Gemara now presents its objection to what was taught earlier with regard to the dimensions of a Torah scroll: bAnd if it should enter your mindto say, as Rabbi Yehuda HaNasi held, that bthe circumference of a Torah scroll is six handbreadths, now since anycylindrical object bhaving a circumference of three handbreadths has a diameter of one handbreadth,a Torah scroll with a circumference of six handbreadths has a diameter of two handbreadths. bAnd sincea Torah scroll bis wound to the middle,since it is rolled from both sides, bitmust take up bmore than two handbreadthsdue to bthe space betweenthe sheets of parchment and the double rolling. According to Rabbi Meir, who says that the Torah scroll was placed inside the ark, bhow didthe scroll bfit inthe remaining btwo handbreadths [ ipushkei /i]of space in the Ark?, bRav Aḥa bar Ya’akov said: The scroll of theTemple bcourtyard,which was kept in the Ark, bwas wound to its beginning,i.e., it had only a single pole, so that its circumference was only two handbreadths. The Gemara asks: bBut still, how doesan item bthat is twohandbreadths wide bfit intoa space that is precisely btwohandbreadths? It would be impossible to fit it in. bRav Ashi said: A small sectionof the scroll bwas woundseparately bandthen bplaced on topof the scroll.,Having concluded its current discussion, the Gemara now addresses the details of the aforementioned ibaraitaand asks: bAndaccording to bRabbi Yehuda,who says that the Torah scroll rested on the chest that came from the Philistines, bwhere was the Torah scroll placed before the chest arrived?The Gemara answers: bA shelf protruded fromthe Ark band the Torah scroll rested on it.The Gemara asks: bAndaccording to bRabbi Meir,who says that the Torah scroll rested inside the Ark, bwhat does he do with thisverse: “Take this Torah scroll and put it bat the side of the Ark”(Deuteronomy 31:26)? The Gemara answers: bHe requiresthat verse to teach bthatthe Torah scroll bwas placed at the sideof the tablets, band that it was not placed betweenthe two btablets, butit was bactuallyplaced binsidethe Ark bat the sideof the tablets.,The Gemara asks: bAndaccording to bRabbi Meir, where were thesilver bcolumns placed?The Gemara answers: bOutsidethe Ark. The Gemara further asks: bAnd from where does Rabbi Meirderive that bthe broken pieces of thefirst set of btablets were placed in the Ark,as the verse from which Rabbi Yehuda learns this: “There was nothing in the Ark except” (I Kings 8:9), is needed by Rabbi Meir to teach that the Torah scroll was placed there? The Gemara answers: bHe derivesthis point bfrom what Rav Hunaexpounded, bas Rav Huna says: Whatis the meaning of that bwhich is written:“The Ark of God, bwhereupon is called the Name, the name of the Lord of hosts that sits upon the cherubs”(II Samuel 6:2)? The phrase “the name, the name of the Lord” bteaches thatboth bthesecond btablets and the broken pieces of thefirst set of btablets were placed in the Ark. /b,The Gemara asks: bAndwhat does bthe otherSage, i.e., Rabbi Yehuda, derive from this verse? The Gemara responds: bHe requiresthat text bforthat bwhich Rabbi Yoḥasays, bas Rabbi Yoḥa saysthat bRabbi Shimon ben Yoḥai says:This bteaches that theineffable bnameof God band all of His appellations were placed in the Ark. /b,The Gemara inquires: bAnddoesn’t bthe otherSage, Rabbi Meir, balso require it for that?The Gemara answers: bYes,it bis indeed so. Rather, from where does hederive that bthe broken pieces of thefirst set of btablets were placed in the Ark?The Gemara expounds: bHe derivesthis bfromthat bwhich Rav Yosef taught, as Rav Yosef taughta ibaraita /i: The verses state: “At that time the Lord said to me: Hew for yourself two tablets of stone like the first…and I will write on the tablets the words that were on the first tablets, bwhich you broke, and you shall put themin the Ark” (Deuteronomy 10:1–2). bThis teaches thatboth bthesecond set of btablets and the broken pieces of thefirst set of btablets were placed in the Ark. /b,The Gemara asks: bAndwhat does bthe otherone, Rabbi Yehuda, learn from this verse? The Gemara answers: bHe requires it forthat bwhich Reish Lakishteaches, bas Reish Lakish says:What is the meaning of that which is stated: “The first tablets, bwhich you broke [ iasher shibbarta /i]”?These words allude to the fact that God approved of Moses’ action, as if bthe Holy One, Blessed be He, said to Moses: May your strength be straight [ iyishar koḥakha /i] because you brokethem.,§ bThe Sages taught: The order of thebooks of the bProphetswhen they are attached together is as follows: bJoshua and Judges, Samuel and Kings, Jeremiah and Ezekiel,and bIsaiah and the TwelveProphets. The Gemara asks: bConsider: Hosea precededsome of the other prophets whose books are included in the Bible, bas it is written: “The Lord spoke first to Hosea”(Hosea 1:2). At first glance this verse is difficult: bBut did God speak first with Hosea,and not with any other prophet before him? bWeren’t there many prophets between Moses and Hosea? And Rabbi Yoḥa says: He was the first of four prophets who prophesied in that period, and they were: Hosea and Isaiah, Amos and Micah.Accordingly, Hosea preceded those three prophets; bandthe book of bHoseaas well bshould precedethe books of those prophets.,The Gemara answers: bSince his prophecy is written together withthose of bHaggai, Zechariah, and Malachiin one book of the Twelve Prophets, band Haggai, Zechariah, and Malachi were the last of the prophets, he is counted with them.The Gemara inquires: bBut letthe book of Hosea bbe written separately and let it precedethe others. The Gemara answers: Were it written separately, bsince it is small it would be lost. /b,The Gemara further asks: bConsider: Isaiah preceded Jeremiah and Ezekiel; letthe book of bIsaiah precedethe books of those other prophets. The Gemara answers: bSincethe book of bKings ends with the destructionof the Temple, bandthe book of bJeremiahdeals bentirely withprophecies of bthe destruction, andthe book of bEzekiel begins with the destructionof the Temple bbut ends with consolationand the rebuilding of the Temple, band Isaiahdeals bentirely with consolation,as most of his prophecies refer to the redemption, bwe juxtapose destruction to destruction and consolation to consolation.This accounts for the order: Jeremiah, Ezekiel, and Isaiah.,The ibaraitacontinues: bThe order of the Writingsis: bRuth and the book of Psalms, and Job and Proverbs; Ecclesiastes, Song of Songs, and Lamentations; Daniel and the Scroll of Esther;and bEzra and Chronicles.The Gemara asks: bAnd according to the one who saysthat bJoblived bin the time of Moses, letthe book of bJob precedethe others. The Gemara answers: bWe do not begin with suffering,i.e., it is inappropriate to start the Writings with a book that deals so extensively with suffering. The Gemara asks: But the book of bRuth,with which the Writings opens, bis alsoabout bsuffering,since it describes the tragedies that befell the family of Elimelech. The Gemara answers: This is bsuffering which has a futureof hope and redemption. bAs Rabbi Yoḥa says: Why was she named Ruth,spelled ireish /i, ivav /i, itav /i? Because there bdescended from her David who sated,a word with the root ireish /i, ivav /i, iheh /i, bthe Holy One, Blessed be He, with songs and praises. /b,The ibaraitanow considers the authors of the biblical books: bAnd who wrotethe books of the Bible? bMoses wrote his own book,i.e., the Torah, band the portion of Balaamin the Torah, bandthe book of bJob. Joshua wrote his own book and eight verses in the Torah,which describe the death of Moses. bSamuel wrote his own book,the book of bJudges, andthe book of bRuth. David wrote the book of Psalms by means of ten eldersof previous generations, assembling a collection that included compositions of others along with his own. He included psalms authored bby Adam the firstman, bby Melchizedekking of Salem, band by Abraham, and by Moses, and by Heman, and by Jeduthun, and by Asaph, /b
25. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) 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,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: bLet him saythe following formula instead: bWho forms light and creates brightness,so as not to mention darkness, which has negative connotations.,The Gemara answers: bWe saythe blessing basthe verse bis writtenin the Bible and do not alter the formula that appears in the verse.,The Gemara strongly objects: bBut if so,what about the continuation of the verse: b“Who makes peace and creates evil”? Do we saythis blessing bas it is writtenin the Bible? bRather, it is written evil and we euphemistically recitethe blessing ball thingsto avoid mention of evil. bHere, too, let us euphemistically say brightnessinstead of darkness., bRather, Rava said:The reason we recite: “Who creates darkness” is bin order to mention the attribute of day at night and the attribute of night during the day,and thereby unify day and night as different parts of a single entity.,The Gemara continues and asks: bGranted, the attribute of nightis mentioned bduring the day, as we say: Who forms light and creates darkness, but where do you find the attribute of daymentioned bat night?In the blessing over the radiant lights recited at night there is no mention of “Who forms light.”, bAbaye said:Nevertheless, the attribute of day is mentioned at night in the words: bRolling away light before the darkness and darkness before the light. /b,The Gemara asks: bAnd what isthe formula of bthe otherblessing recited before iShema /i? bRav Yehuda said in the name of Shmuel: An abounding love [ iahava rabba /i]. And Rabbi Elazar instructed his son, Rabbi Pedat,to balsosay: bAn abounding love. /b, bThat was also taughtin a ibaraita /i: bOne does not recite: An eternal love [ iahavat olam /i]; rather,one recites: bAn abounding love. And the Rabbis saythat one recites: bAn eternal love, and so it says: “And an eternal love I have loved you, therefore I have drawn you with kindness”(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, bRav Yehuda saidthat bShmuel said: One who arose to study, until he recites iShemahe must recite aspecial bblessingover the Torah. bIf healready brecited iShemahe need not recitethat bblessing, as he has exemptedhimself bbyreciting the blessing of: bAn abounding love,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. bRav Huna said: Forthe study of bBible, one must recite a blessing,as it is the word of God, band forhalakhic bmidrash,the derivation of ihalakhotfrom verses, bone need not recite a blessing. /b, bAnd Rabbi Elazar said: For Bible and midrash,which includes ihalakhotderived from verses themselves, bone must recite a blessing; for Mishna,which is only comprised of halakhic rulings issued by the Sages, bone need not recite a blessing. /b, bAnd Rabbi Yoḥa said: Even for Mishna,which includes final, binding halakhic rulings, bone must recite a blessing as well, but for Talmud,which comprises a study of the Mishna and the rationales for its rulings, bone need not recite a blessing. /b, bAnd Rava said: Even for Talmud,which is the means to analyze the significance of the ihalakhot /i, and is the only form of Torah study that leads one to its true meaning, bone must recite a blessing. /b,This statement is supported by the practical ihalakhaderived from observation of Rav’s practice. His student, bRav Ḥiyya bar Ashi, said: Many times I stood before Rav to study our chapter in the iSifra /i,also known as iTorat Kohanim /i, the halakhic midrash on Leviticus, bof the school of Rav,and I saw that Rav bwould first wash his hands,then brecite a blessing,and only then bhe would teach us our chapter.This demonstrates that even before their study of iTorat Kohanim /i, which, due to Rav’s explanation of the reasons behind the ihalakhot /i, was the equivalent of studying Talmud, one must recite a blessing.,The Gemara clarifies: bWhatformula of bblessings does he recite?There is a dispute over the formula of the blessings as well. bRav Yehuda saidthat bShmuel said: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, bWho sanctified us with his mitzvot and commanded us to engage in matters of Torah. /b, bAnd Rabbi Yoḥa concludesthe blessing by adding bthe 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, bAnd Rav Hamnuna saidan additional formula: bWho has chosen us from all the peoples and given us His Torah. Blessed are You, Lord, Giver of the Torah.With regard to this formula, bRav Hamnuna said: Thisconcise blessing bis the most outstanding of all the blessingsover 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: bTherefore, let us recite them allas blessings over the Torah.,The Gemara returns to dealing with the blessings that accompany iShema /i, and describes the practice in the Temple. bWe learned there,in a mishna in tractate iTamid /i: In the morning bthedeputy High Priest bappointedto oversee activity in the Temple, bsaid tothe priests who were members of the priestly watch [ imishmar /i] on duty that week: bRecite a single blessing.The members of the priestly watch brecited a blessing, and read the Ten Commandments, iShema /i, iVeHaya im Shamoaand iVaYomer /i,the standard recitation of iShema /i. Additionally, bthey blessed the peoplewith bthree blessings.These blessings were: bTrue and Firm,the blessing of redemption recited after iShema /i; iAvoda /i,service, the special blessing recited over God’s acceptance of the sacrifices with favor, similar to the blessing of Temple Service recited in the iAmidaprayer; band the priestly benediction,recited in the form of a prayer without the outstretched hands that usually accompany that blessing ( iTosafot /i). bAnd on Shabbat one blessing is added tobless bthe outgoing priestly watch,as the watch serving in the Temple was replaced on Shabbat.,Certain details in this mishna are not sufficiently clear. First, bwhat is the single blessingthat the deputy High Priest instructed the guards to recite? The Gemara relates: It is blikethe incident bwhere Rabbi Abba and Rabbi Yosei bar Abba happened tovisit ba certainunnamed bplace,and the people there basked them: What is the single blessingmentioned in the mishna? They bdid not havean answer breadily available.So bthey came and asked Rav Mattana, and hetoo bdid not havean answer breadily available. They came and asked Rav Yehuda,and bhe told them: Shmuel said as follows: An abounding loveis the single blessing recited by the priestly watch., bRabbi Zerika saidthat bRabbi Ami saidthat bRabbi Shimon ben Lakish saida different answer: This single blessing is: bWho creates light.That was how Rabbi Shimon ben Lakish’s statement was received in Babylonia, yet bwhen Rav Yitzḥak bar Yosef camefrom Eretz Yisrael to Babylonia, bhe saidthat this ihalakhawas not a direct quote of a statement by Rabbi Shimon ben Lakish. bThat which Rabbi Zerika said was not stated explicitlyby Rabbi Shimon ben Lakish, but brather it was inferred fromanother statement. bAs Rabbi Zerika saidthat bRabbi Ami saidthat bRabbi Shimon ben Lakish said:From the expression: Recite a single blessing, in the mishna in tractate iTamid /i, bit followsthat failure to recite one of the bblessingsrecited before iShema bdoes not preventone from reciting the bother.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: bGranted, if you say that they would recite: Who creates light,then the conclusion of Reish Lakish, that failure to recite one of the bblessingsrecited before iShema bdoes not prevent onefrom reciting the bother,is understandable, as they recited: Who creates light, band did not recite: An abounding love,and they nonetheless fulfilled their obligation.
26. Eusebius of Caesarea, Ecclesiastical History, 4.26.13-4.26.14, 6.25 (3rd cent. CE - 4th cent. CE) 4.26.13. Melito to his brother Onesimus, greeting: Since you have often, in your zeal for the word, expressed a wish to have extracts made from the Law and the Prophets concerning the Saviour and concerning our entire faith, and has also desired to have an accurate statement of the ancient book, as regards their number and their order, I have endeavored to perform the task, knowing your zeal for the faith, and your desire to gain information in regard to the word, and knowing that you, in your yearning after God, esteem these things above all else, struggling to attain eternal salvation. 4.26.14. Accordingly when I went East and came to the place where these things were preached and done, I learned accurately the books of the Old Testament, and send them to you as written below. Their names are as follows: of Moses, five books: Genesis, Exodus, Numbers, Leviticus, Deuteronomy; Jesus Nave, Judges, Ruth; of Kings, four books; of Chronicles, two; the Psalms of David, the Proverbs of Solomon, Wisdom also, Ecclesiastes, Song of Songs, Job; of Prophets, Isaiah, Jeremiah; of the twelve prophets, one book ; Daniel, Ezekiel, Esdras. From which also I have made the extracts, dividing them into six books. Such are the words of Melito.
27. Quran, Quran, 21.30-21.47, 21.51-21.67, 21.78-21.80 (7th cent. CE - 7th cent. CE) 21.31. وَجَعَلْنَا فِي الْأَرْضِ رَوَاسِيَ أَنْ تَمِيدَ بِهِمْ وَجَعَلْنَا فِيهَا فِجَاجًا سُبُلًا لَعَلَّهُمْ يَهْتَدُونَ 21.32. وَجَعَلْنَا السَّمَاءَ سَقْفًا مَحْفُوظًا وَهُمْ عَنْ آيَاتِهَا مُعْرِضُونَ 21.33. وَهُوَ الَّذِي خَلَقَ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ كُلٌّ فِي فَلَكٍ يَسْبَحُونَ 21.34. وَمَا جَعَلْنَا لِبَشَرٍ مِنْ قَبْلِكَ الْخُلْدَ أَفَإِنْ مِتَّ فَهُمُ الْخَالِدُونَ 21.35. كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ وَنَبْلُوكُمْ بِالشَّرِّ وَالْخَيْرِ فِتْنَةً وَإِلَيْنَا تُرْجَعُونَ 21.36. وَإِذَا رَآكَ الَّذِينَ كَفَرُوا إِنْ يَتَّخِذُونَكَ إِلَّا هُزُوًا أَهَذَا الَّذِي يَذْكُرُ آلِهَتَكُمْ وَهُمْ بِذِكْرِ الرَّحْمَنِ هُمْ كَافِرُونَ 21.37. خُلِقَ الْإِنْسَانُ مِنْ عَجَلٍ سَأُرِيكُمْ آيَاتِي فَلَا تَسْتَعْجِلُونِ 21.38. وَيَقُولُونَ مَتَى هَذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ 21.39. لَوْ يَعْلَمُ الَّذِينَ كَفَرُوا حِينَ لَا يَكُفُّونَ عَنْ وُجُوهِهِمُ النَّارَ وَلَا عَنْ ظُهُورِهِمْ وَلَا هُمْ يُنْصَرُونَ 21.41. وَلَقَدِ اسْتُهْزِئَ بِرُسُلٍ مِنْ قَبْلِكَ فَحَاقَ بِالَّذِينَ سَخِرُوا مِنْهُمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ 21.42. قُلْ مَنْ يَكْلَؤُكُمْ بِاللَّيْلِ وَالنَّهَارِ مِنَ الرَّحْمَنِ بَلْ هُمْ عَنْ ذِكْرِ رَبِّهِمْ مُعْرِضُونَ 21.43. أَمْ لَهُمْ آلِهَةٌ تَمْنَعُهُمْ مِنْ دُونِنَا لَا يَسْتَطِيعُونَ نَصْرَ أَنْفُسِهِمْ وَلَا هُمْ مِنَّا يُصْحَبُونَ 21.44. بَلْ مَتَّعْنَا هَؤُلَاءِ وَآبَاءَهُمْ حَتَّى طَالَ عَلَيْهِمُ الْعُمُرُ أَفَلَا يَرَوْنَ أَنَّا نَأْتِي الْأَرْضَ نَنْقُصُهَا مِنْ أَطْرَافِهَا أَفَهُمُ الْغَالِبُونَ 21.45. قُلْ إِنَّمَا أُنْذِرُكُمْ بِالْوَحْيِ وَلَا يَسْمَعُ الصُّمُّ الدُّعَاءَ إِذَا مَا يُنْذَرُونَ 21.46. وَلَئِنْ مَسَّتْهُمْ نَفْحَةٌ مِنْ عَذَابِ رَبِّكَ لَيَقُولُنَّ يَا وَيْلَنَا إِنَّا كُنَّا ظَالِمِينَ 21.47. وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا وَإِنْ كَانَ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَى بِنَا حَاسِبِينَ 21.51. وَلَقَدْ آتَيْنَا إِبْرَاهِيمَ رُشْدَهُ مِنْ قَبْلُ وَكُنَّا بِهِ عَالِمِينَ 21.52. إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِ مَا هَذِهِ التَّمَاثِيلُ الَّتِي أَنْتُمْ لَهَا عَاكِفُونَ 21.53. قَالُوا وَجَدْنَا آبَاءَنَا لَهَا عَابِدِينَ 21.54. قَالَ لَقَدْ كُنْتُمْ أَنْتُمْ وَآبَاؤُكُمْ فِي ضَلَالٍ مُبِينٍ 21.55. قَالُوا أَجِئْتَنَا بِالْحَقِّ أَمْ أَنْتَ مِنَ اللَّاعِبِينَ 21.56. قَالَ بَلْ رَبُّكُمْ رَبُّ السَّمَاوَاتِ وَالْأَرْضِ الَّذِي فَطَرَهُنَّ وَأَنَا عَلَى ذَلِكُمْ مِنَ الشَّاهِدِينَ 21.57. وَتَاللَّهِ لَأَكِيدَنَّ أَصْنَامَكُمْ بَعْدَ أَنْ تُوَلُّوا مُدْبِرِينَ 21.58. فَجَعَلَهُمْ جُذَاذًا إِلَّا كَبِيرًا لَهُمْ لَعَلَّهُمْ إِلَيْهِ يَرْجِعُونَ 21.59. قَالُوا مَنْ فَعَلَ هَذَا بِآلِهَتِنَا إِنَّهُ لَمِنَ الظَّالِمِينَ 21.61. قَالُوا فَأْتُوا بِهِ عَلَى أَعْيُنِ النَّاسِ لَعَلَّهُمْ يَشْهَدُونَ 21.62. قَالُوا أَأَنْتَ فَعَلْتَ هَذَا بِآلِهَتِنَا يَا إِبْرَاهِيمُ 21.63. قَالَ بَلْ فَعَلَهُ كَبِيرُهُمْ هَذَا فَاسْأَلُوهُمْ إِنْ كَانُوا يَنْطِقُونَ 21.64. فَرَجَعُوا إِلَى أَنْفُسِهِمْ فَقَالُوا إِنَّكُمْ أَنْتُمُ الظَّالِمُونَ 21.65. ثُمَّ نُكِسُوا عَلَى رُءُوسِهِمْ لَقَدْ عَلِمْتَ مَا هَؤُلَاءِ يَنْطِقُونَ 21.66. قَالَ أَفَتَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَنْفَعُكُمْ شَيْئًا وَلَا يَضُرُّكُمْ 21.67. أُفٍّ لَكُمْ وَلِمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ أَفَلَا تَعْقِلُونَ 21.78. وَدَاوُودَ وَسُلَيْمَانَ إِذْ يَحْكُمَانِ فِي الْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ الْقَوْمِ وَكُنَّا لِحُكْمِهِمْ شَاهِدِينَ 21.79. فَفَهَّمْنَاهَا سُلَيْمَانَ وَكُلًّا آتَيْنَا حُكْمًا وَعِلْمًا وَسَخَّرْنَا مَعَ دَاوُودَ الْجِبَالَ يُسَبِّحْنَ وَالطَّيْرَ وَكُنَّا فَاعِلِينَ

Subjects of this text:

subject	book bibliographic info
abba saul	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145
anderson,gary a.	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 101
angelic sin,as epistemological transgression	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145
angels,angel of the presence	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 64; Stuckenbruck (2007), 1 Enoch 91-108, 83
angels,elohim	Stuckenbruck (2007), 1 Enoch 91-108, 83
angels,interaction of enoch with	Stuckenbruck (2007), 1 Enoch 91-108, 83
angels,scribes	Stuckenbruck (2007), 1 Enoch 91-108, 83
angels	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 166; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 64
apocalyptic literature,and book of daniel	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145
apocalyptic literature,history of scholarship on	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145
art,priests	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62
art,qumran	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62
authority,conferring strategies xviii	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 64
authority,divine	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 64
authority,interpretive strategies	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 64
authority,scripture	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 64
belial—see also angels	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 99
book of jubilees	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 86
canon,canonization,in judaism	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145
canonical consciousness	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145
child,childhood	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 86
children/offspring,humanity	Stuckenbruck (2007), 1 Enoch 91-108, 83
church,early	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 71
covenant,renewed	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62
covenant renewal	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 100, 101
david,ethical model	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 109
david,psalmist	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 109
david,scribe	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 109
david	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 109
dead sea scrolls	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62, 109; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 71
death	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 64
deuteronomistic tradition	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 86
divine,torah/law	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 64
divine glory	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 166
divine name	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 166
divine presence	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 166
enoch,mediator	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 109
enoch,scribe	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 109
enochic literary tradition,place of book of dreams in	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145
exile	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 86
exodus	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 71
ezekiel	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62
ezra (book)	Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 138
festival of unleavened bread	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 71
foreign marriage	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 64
genesis,and book of the watchers	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145
glory,divine	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62
god,and	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 109
griffith,sidney h.	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 101
halakah	Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 138, 139
halakhah	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 74
hazon gabriel	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 100, 101
heavenly tablets	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 64
henshke,david	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 101
hermeneutics/hermeneutical—see also,interpretation	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 99
hillers,delbert r.	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 101
hultgren,stephen	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 100, 101
immortal(ity)	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 71
innovation (bida),prophecy	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 101
instruction/teaching,to moses	Stuckenbruck (2007), 1 Enoch 91-108, 83
intermarriage	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145
interpretation,biblical	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62, 109
interpretation,rabbinic	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62
interpretation	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 64
israel,competing claims to status as	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145
israel	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145
josephus	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 166
jubilees,and covenant renewal	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 100, 101
jubilees,and quran	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 101
jubilees	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 71; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 138, 139
judaism	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 71
knowledge,revealed	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145
knowledge	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62
law,mosaic	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62
law	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 71; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 64
law\n,jewish law	Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 139
law of nature	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 74
licht,jacob	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 100
literary production,rabbinic jewish	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145
literary production,second temple jewish	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145
literary production	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145
liturgy	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62
luke,,gospel writer	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 71
melito of sardis	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145
milik,j. t.	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 100
mishnah	Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 139
moses,art	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62, 109
moses,enoch,enochic traditions	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 109
moses,example	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 109
moses,legislator	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 109
moses,qumran	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 109
moses,scribe	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 109
moses	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62, 109; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 74; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 100, 101; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 64; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145; Stuckenbruck (2007), 1 Enoch 91-108, 83; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 138, 139
mroczek,eva	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 101
muhammad	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 101
najman,hindy	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 100, 101
noah	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145
orality	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 74
orality and textuality	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145
origen	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145
parabiblical literature	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145
pentateuch	Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 138, 139
pentecost	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 71
pharisees/pharisaism	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 74
philo judeas,de decalogo	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 71
praiseworthy acts	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 71
prayer	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 99
priesthood,priests,angelic	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62
prophecy,in quran	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 101
prophecy	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62
pseudepigraphy	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 109; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 64; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145
qimron,elisha	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 100
qumran,angels	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62
qumran,liturgy	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62
qumran,moses	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 109
qumran,priesthood	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62
qumran,scriptural traditions	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 109
qumran,shavuot	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62
qumran,songs	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62
qumran	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 71
quran,and jubilees	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 101
quran,as rewritten scripture	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 101
quran	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 101
r. akiva	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145
rabbinic judaism	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62
revelation,ongoing	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62
revelation	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62, 109
sabbath	Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 139
schiffman,lawrence h.	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 166
scholarship,,qumran	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 71
scribes,scribalism	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 109
scripture,jewish views of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145
scripture	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62
second temple judaism	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 71
sectarianism	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62
septuagint(al)	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 71
shekhina,re-written scripture	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 109
shekhina,ritual	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62
sinai,mount	Stuckenbruck (2007), 1 Enoch 91-108, 83
sinai,mt	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145
sinai,qumran literature	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62, 109
sinai,tradition	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 64
sinai	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62, 109; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 74; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 71
sinai narratives	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 86
son,sonship	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 86
spirit,effects of,ψυχή (soul,life)	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 71
spirit	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62
stegemann,hartmut	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 100
stones,tablets	Stuckenbruck (2007), 1 Enoch 91-108, 83
tablets,heavenly	Stuckenbruck (2007), 1 Enoch 91-108, 83
tablets,heavenly tablets	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 74
tablets,of the law	Stuckenbruck (2007), 1 Enoch 91-108, 83
tablets,stone	Stuckenbruck (2007), 1 Enoch 91-108, 83
tablets,stone tablets	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 74
tablets,two	Stuckenbruck (2007), 1 Enoch 91-108, 83
targum	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 109
temple,as community,at qumran	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 166
temple	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62
torah,blessing of (ברכת התורה)	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 74
torah,conceptualization of	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 74
torah,giving of	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62
torah,mosaic	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 64
torah,oral	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145
torah,two torot,double torah	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 74
torah,written torah/oral torah	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 74
torah	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 71; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 138, 139
transmission of tradition	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 109
trinity,trinitarian'	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 71
tzoref,shani	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 101
van ruiten,jacques	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 100
vanderkam,james c.	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 100
weber,max,weeks,festival of	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 101
werman,cana	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 101
wieder,naphtali	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 100
writing,authoritative	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 64
writing,pre-sinaitic	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 64
writing,primordial	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 64
writing,sacred	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 64
writing	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 74