1. Hebrew Bible, Deuteronomy, 5.19, 5.28, 10.6, 31.15, 33.1, 33.3 (9th cent. BCE - 3rd cent. BCE)
| 5.19. אֶת־הַדְּבָרִים הָאֵלֶּה דִּבֶּר יְהוָה אֶל־כָּל־קְהַלְכֶם בָּהָר מִתּוֹךְ הָאֵשׁ הֶעָנָן וְהָעֲרָפֶל קוֹל גָּדוֹל וְלֹא יָסָף וַיִּכְתְּבֵם עַל־שְׁנֵי לֻחֹת אֲבָנִים וַיִּתְּנֵם אֵלָי׃ 5.28. וְאַתָּה פֹּה עֲמֹד עִמָּדִי וַאֲדַבְּרָה אֵלֶיךָ אֵת כָּל־הַמִּצְוָה וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר תְּלַמְּדֵם וְעָשׂוּ בָאָרֶץ אֲשֶׁר אָנֹכִי נֹתֵן לָהֶם לְרִשְׁתָּהּ׃ 10.6. וּבְנֵי יִשְׂרָאֵל נָסְעוּ מִבְּאֵרֹת בְּנֵי־יַעֲקָן מוֹסֵרָה שָׁם מֵת אַהֲרֹן וַיִּקָּבֵר שָׁם וַיְכַהֵן אֶלְעָזָר בְּנוֹ תַּחְתָּיו׃ 31.15. וַיֵּרָא יְהוָה בָּאֹהֶל בְּעַמּוּד עָנָן וַיַּעֲמֹד עַמּוּד הֶעָנָן עַל־פֶּתַח הָאֹהֶל׃ 33.1. יוֹרוּ מִשְׁפָּטֶיךָ לְיַעֲקֹב וְתוֹרָתְךָ לְיִשְׂרָאֵל יָשִׂימוּ קְטוֹרָה בְּאַפֶּךָ וְכָלִיל עַל־מִזְבְּחֶךָ׃ 33.1. וְזֹאת הַבְּרָכָה אֲשֶׁר בֵּרַךְ מֹשֶׁה אִישׁ הָאֱלֹהִים אֶת־בְּנֵי יִשְׂרָאֵל לִפְנֵי מוֹתוֹ׃ 33.3. אַף חֹבֵב עַמִּים כָּל־קְדֹשָׁיו בְּיָדֶךָ וְהֵם תֻּכּוּ לְרַגְלֶךָ יִשָּׂא מִדַּבְּרֹתֶיךָ׃ | 5.19. These words the LORD spoke unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice, and it went on no more. And He wrote them upon two tables of stone, and gave them unto me." 5.28. But as for thee, stand thou here by Me, and I will speak unto thee all the commandment, and the statutes, and the ordices, which thou shalt teach them, that they may do them in the land which I give them to possess it.’" 10.6. And the children of Israel journeyed from Beeroth-benejaakan to Moserah; there Aaron died, and there he was buried; and Eleazar his son ministered in the priest’s office in his stead." 31.15. And the LORD appeared in the Tent in a pillar of cloud; and the pillar of cloud stood over the door of the Tent." 33.1. And this is the blessing wherewith Moses the man of God blessed the children of Israel before his death." 33.3. Yea, He loveth the peoples, All His holy ones—they are in Thy hand; And they sit down at Thy feet, Receiving of Thy words." |
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2. Hebrew Bible, Exodus, 12.6, 13.21-13.22, 14.19-14.20, 15.15, 16.10, 19.8-19.10, 20.14, 24.3, 24.15-24.16, 34.5, 40.38 (9th cent. BCE - 3rd cent. BCE)
| 12.6. וְהָיָה לָכֶם לְמִשְׁמֶרֶת עַד אַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ הַזֶּה וְשָׁחֲטוּ אֹתוֹ כֹּל קְהַל עֲדַת־יִשְׂרָאֵל בֵּין הָעַרְבָּיִם׃ 13.21. וַיהוָה הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן לַנְחֹתָם הַדֶּרֶךְ וְלַיְלָה בְּעַמּוּד אֵשׁ לְהָאִיר לָהֶם לָלֶכֶת יוֹמָם וָלָיְלָה׃ 13.22. לֹא־יָמִישׁ עַמּוּד הֶעָנָן יוֹמָם וְעַמּוּד הָאֵשׁ לָיְלָה לִפְנֵי הָעָם׃ 14.19. וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַחֲרֵיהֶם וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם וַיַּעֲמֹד מֵאַחֲרֵיהֶם׃ 15.15. אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם אֵילֵי מוֹאָב יֹאחֲזֵמוֹ רָעַד נָמֹגוּ כֹּל יֹשְׁבֵי כְנָעַן׃ 19.8. וַיַּעֲנוּ כָל־הָעָם יַחְדָּו וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וַיָּשֶׁב מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־יְהוָה׃ 19.9. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ וְגַם־בְּךָ יַאֲמִינוּ לְעוֹלָם וַיַּגֵּד מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־יְהוָה׃ 20.14. לֹא תַחְמֹד בֵּית רֵעֶךָ לֹא־תַחְמֹד אֵשֶׁת רֵעֶךָ וְעַבְדּוֹ וַאֲמָתוֹ וְשׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ׃ 24.3. וַיָּבֹא מֹשֶׁה וַיְסַפֵּר לָעָם אֵת כָּל־דִּבְרֵי יְהוָה וְאֵת כָּל־הַמִּשְׁפָּטִים וַיַּעַן כָּל־הָעָם קוֹל אֶחָד וַיֹּאמְרוּ כָּל־הַדְּבָרִים אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה׃ 24.15. 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׃ 34.5. וַיֵּרֶד יְהוָה בֶּעָנָן וַיִּתְיַצֵּב עִמּוֹ שָׁם וַיִּקְרָא בְשֵׁם יְהוָה׃ 40.38. כִּי עֲנַן יְהוָה עַל־הַמִּשְׁכָּן יוֹמָם וְאֵשׁ תִּהְיֶה לַיְלָה בּוֹ לְעֵינֵי כָל־בֵּית־יִשְׂרָאֵל בְּכָל־מַסְעֵיהֶם׃ | 12.6. and ye shall keep it unto the fourteenth day of the same month; and the whole assembly of the congregation of Israel shall kill it at dusk." 13.21. And the LORD went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light; that they might go by day and by night:" 13.22. the pillar of cloud by day, and the pillar of fire by night, departed not from before the people." 14.19. And the angel of God, who went before the camp of Israel, removed and went behind them; and the pillar of cloud removed from before them, and stood behind them;" 14.20. and it came between the camp of Egypt and the camp of Israel; and there was the cloud and the darkness here, yet gave it light by night there; and the one came not near the other all the night." 15.15. Then were the chiefs of Edom affrighted; The mighty men of Moab, trembling taketh hold upon them; All the inhabitants of Canaan are melted away." 16.10. And it came to pass, as Aaron spoke unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud." 19.8. And all the people answered together, and said: ‘All that the LORD hath spoken we will do.’ And Moses reported the words of the people unto the LORD." 19.9. And the LORD said unto Moses: ‘Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and may also believe thee for ever.’ And Moses told the words of the people unto the LORD." 19.10. And the LORD said unto Moses: ‘Go unto the people, and sanctify them to-day and to-morrow, and let them wash their garments," 20.14. Thou shalt not covet thy neighbour’s house; thou shalt not covet thy neighbour’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s." 24.3. And Moses came and told the people all the words of the LORD, and all the ordices; and all the people answered with one voice, and said: ‘All the words which the Lord hath spoken will we do.’" 24.15. 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." 34.5. And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD." 40.38. For the cloud of the LORD was upon the tabernacle by day, and there was fire therein by night, in the sight of all the house of Israel, throughout all their journeys.—" |
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3. Hebrew Bible, Job, 26.9 (9th cent. BCE - 3rd cent. BCE)
| 26.9. מְאַחֵז פְּנֵי־כִסֵּה פַּרְשֵׁז עָלָיו עֲנָנוֹ׃ | 26.9. He closeth in the face of His throne, And spreadeth His cloud upon it." |
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4. Hebrew Bible, Leviticus, 12 (9th cent. BCE - 3rd cent. BCE)
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5. Hebrew Bible, Numbers, 9.15-9.16, 10.34-10.35, 12.5, 12.8-12.10, 16.10, 17.7, 21.1 (9th cent. BCE - 3rd cent. BCE)
| 9.15. וּבְיוֹם הָקִים אֶת־הַמִּשְׁכָּן כִּסָּה הֶעָנָן אֶת־הַמִּשְׁכָּן לְאֹהֶל הָעֵדֻת וּבָעֶרֶב יִהְיֶה עַל־הַמִּשְׁכָּן כְּמַרְאֵה־אֵשׁ עַד־בֹּקֶר׃ 9.16. כֵּן יִהְיֶה תָמִיד הֶעָנָן יְכַסֶּנּוּ וּמַרְאֵה־אֵשׁ לָיְלָה׃ 10.34. וַעֲנַן יְהוָה עֲלֵיהֶם יוֹמָם בְּנָסְעָם מִן־הַמַּחֲנֶה׃ 10.35. וַיְהִי בִּנְסֹעַ הָאָרֹן וַיֹּאמֶר מֹשֶׁה קוּמָה יְהוָה וְיָפֻצוּ אֹיְבֶיךָ וְיָנֻסוּ מְשַׂנְאֶיךָ מִפָּנֶיךָ׃ 12.5. וַיֵּרֶד יְהוָה בְּעַמּוּד עָנָן וַיַּעֲמֹד פֶּתַח הָאֹהֶל וַיִּקְרָא אַהֲרֹן וּמִרְיָם וַיֵּצְאוּ שְׁנֵיהֶם׃ 12.8. פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃ 12.9. וַיִּחַר אַף יְהוָה בָּם וַיֵּלַךְ׃ 17.7. וַיְהִי בְּהִקָּהֵל הָעֵדָה עַל־מֹשֶׁה וְעַל־אַהֲרֹן וַיִּפְנוּ אֶל־אֹהֶל מוֹעֵד וְהִנֵּה כִסָּהוּ הֶעָנָן וַיֵּרָא כְּבוֹד יְהוָה׃ 21.1. וַיִּשְׁמַע הַכְּנַעֲנִי מֶלֶךְ־עֲרָד יֹשֵׁב הַנֶּגֶב כִּי בָּא יִשְׂרָאֵל דֶּרֶךְ הָאֲתָרִים וַיִּלָּחֶם בְּיִשְׂרָאֵל וַיִּשְׁבְּ מִמֶּנּוּ שֶׁבִי׃ 21.1. וַיִּסְעוּ בְּנֵי יִשְׂרָאֵל וַיַּחֲנוּ בְּאֹבֹת׃ | 9.15. And on the day that the tabernacle was reared up the cloud covered the tabernacle, even the tent of the testimony; and at even there was upon the tabernacle as it were the appearance of fire, until morning." 9.16. So it was alway: the cloud covered it, and the appearance of fire by night." 10.34. And the cloud of the LORD was over them by day, when they set forward from the camp." 10.35. And it came to pass, when the ark set forward, that Moses said: ‘Rise up, O LORD, and let Thine enemies be scattered; and let them that hate Thee flee before Thee.’" 12.5. And the LORD came down in a pillar of cloud, and stood at the door of the Tent, and called Aaron and Miriam; and they both came forth." 12.8. with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’" 12.9. And the anger of the LORD was kindled against them; and He departed." 12.10. And when the cloud was removed from over the Tent, behold, Miriam was leprous, as white as snow; and Aaron looked upon Miriam; and, behold, she was leprous." 16.10. and that He hath brought thee near, and all thy brethren the sons of Levi with thee? and will ye seek the priesthood also?" 17.7. And it came to pass, when the congregation was assembled against Moses and against Aaron, that they looked toward the tent of meeting; and, behold, the cloud covered it, and the glory of the LORD appeared." 21.1. And the Canaanite, the king of Arad, who dwelt in the South, heard tell that Israel came by the way of Atharim; and he fought against Israel, and took some of them captive." |
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6. Hebrew Bible, 2 Samuel, 14.17 (8th cent. BCE - 5th cent. BCE)
| 14.17. וַתֹּאמֶר שִׁפְחָתְךָ יִהְיֶה־נָּא דְּבַר־אֲדֹנִי הַמֶּלֶךְ לִמְנוּחָה כִּי כְּמַלְאַךְ הָאֱלֹהִים כֵּן אֲדֹנִי הַמֶּלֶךְ לִשְׁמֹעַ הַטּוֹב וְהָרָע וַיהוָה אֱלֹהֶיךָ יְהִי עִמָּךְ׃ | 14.17. Then thy handmaid said, Let the word of my lord the king now be comfortable: for as an angel of God, so is my lord the king to discern good and bad: therefore the Lord thy God will be with thee." |
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7. Hebrew Bible, Isaiah, 33.14 (8th cent. BCE - 5th cent. BCE)
| 33.14. פָּחֲדוּ בְצִיּוֹן חַטָּאִים אָחֲזָה רְעָדָה חֲנֵפִים מִי יָגוּר לָנוּ אֵשׁ אוֹכֵלָה מִי־יָגוּר לָנוּ מוֹקְדֵי עוֹלָם׃ | 33.14. The sinners in Zion are afraid; Trembling hath seized the ungodly: ‘Who among us shall dwell with the devouring fire? Who among us shall dwell with everlasting burnings?’" |
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8. Hebrew Bible, Joshua, 14.6 (8th cent. BCE - 5th cent. BCE)
| 14.6. וַיִּגְּשׁוּ בְנֵי־יְהוּדָה אֶל־יְהוֹשֻׁעַ בַּגִּלְגָּל וַיֹּאמֶר אֵלָיו כָּלֵב בֶּן־יְפֻנֶּה הַקְּנִזִּי אַתָּה יָדַעְתָּ אֶת־הַדָּבָר אֲשֶׁר־דִּבֶּר יְהוָה אֶל־מֹשֶׁה אִישׁ־הָאֱלֹהִים עַל אֹדוֹתַי וְעַל אֹדוֹתֶיךָ בְּקָדֵשׁ בַּרְנֵעַ׃ | 14.6. Then the children of Judah drew nigh unto Joshua in Gilgal; and Caleb the son of Jephunneh the Kenizzite said unto him: ‘Thou knowest the thing that the LORD spoke unto Moses the man of God concerning me and concerning thee in Kadesh-barnea." |
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9. Hebrew Bible, Judges, 13.16 (8th cent. BCE - 5th cent. BCE)
| 13.16. וַיֹּאמֶר מַלְאַךְ יְהוָה אֶל־מָנוֹחַ אִם־תַּעְצְרֵנִי לֹא־אֹכַל בְּלַחְמֶךָ וְאִם־תַּעֲשֶׂה עֹלָה לַיהוָה תַּעֲלֶנָּה כִּי לֹא־יָדַע מָנוֹחַ כִּי־מַלְאַךְ יְהוָה הוּא׃ | 13.16. And the angel of the Lord said to Manoaĥ, Though thou detain me, I will not eat of thy bread: and if thou wilt offer a burnt offering, thou must offer it to the Lord. For Manoaĥ knew not that he was an angel of the Lord." |
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10. Hebrew Bible, Ezra, 3.2 (5th cent. BCE - 4th cent. BCE)
| 3.2. וַיָּקָם יֵשׁוּעַ בֶּן־יוֹצָדָק וְאֶחָיו הַכֹּהֲנִים וּזְרֻבָּבֶל בֶּן־שְׁאַלְתִּיאֵל וְאֶחָיו וַיִּבְנוּ אֶת־מִזְבַּח אֱלֹהֵי יִשְׂרָאֵל לְהַעֲלוֹת עָלָיו עֹלוֹת כַּכָּתוּב בְּתוֹרַת מֹשֶׁה אִישׁ־הָאֱלֹהִים׃ | 3.2. Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt-offerings thereon, as it is written in the Law of Moses the man of God." |
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11. Dead Sea Scrolls, Scroll of Blessings, 4.25 (2nd cent. BCE - 1st cent. CE)
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12. Anon., Genesis Rabba, 62.4 (2nd cent. CE - 5th cent. CE)
| 62.4. וְאֵלֶּה תֹּלְדֹת יִשְׁמָעֵאל בֶּן אַבְרָהָם (בראשית כה, יב), רַבִּי חָמָא בַּר עוּקְבָא וְרַבָּנָן הֲווֹ יָתְבִין וּמִתְקַשִּׁין מַה רָאָה הַכָּתוּב לְיַחֵס תּוֹלְדוֹתָיו שֶׁל רָשָׁע כָּאן, עָבַר רַבִּי לֵוִי, אָמְרֵי הָא אֲתָא מָרָה דִּשְׁמַעְתָּה נִשְׁאֲלוּנֵיהּ, אָמַר רַבִּי לֵוִי בְּשֵׁם רַבִּי חָמָא לְהוֹדִיעֲךָ בֶּן כַּמָּה שְׁנִין נִתְבָּרֵךְ זְקֵנֶךָ. (בראשית כה, יז): וְאֵלֶּה שְׁנֵי חַיֵּי יִשְׁמָעֵאל, מָה רָאָה הַכָּתוּב לְיַחֵס שָׁנָיו שֶׁל רָשָׁע כָּאן, עַל יְדֵי שֶׁבָּא מִקָּדְקָדָהּ שֶׁל מִדְבָּר לִגְמֹל חֶסֶד לְאָבִיו. (בראשית כה, יח): וַיִּשְׁכְּנוּ מֵחֲוִילָה וגו', הָכָא אַתְּ אָמַר נָפָל, וּלְהַלָּן אַתְּ אָמַר (בראשית טז, יב): יִשְׁכֹּן, אֶלָּא כָּל יָמִים שֶׁהָיָה אָבִינוּ אַבְרָהָם קַיָּם יִשְׁכֹּן, כֵּיוָן שֶׁמֵּת אָבִינוּ אַבְרָהָם נָפָל. עַד שֶׁלֹא פָּשַׁט יָדוֹ בְּבֵית הַמִּקְדָּשׁ יִשְׁכֹּן, כֵּיוָן שֶׁפָּשַׁט בּוֹ יָדוֹ נָפָל. בָּעוֹלָם הַזֶּה יִשְׁכֹּן, אֲבָל לֶעָתִיד לָבוֹא נָפָל. | |
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13. Anon., Sifre Deuteronomy, 305 (2nd cent. CE - 4th cent. CE)
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14. Anon., Sifre Numbers, 84, 106 (2nd cent. CE - 4th cent. CE)
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15. Babylonian Talmud, Sukkah, 29a (3rd cent. CE - 6th cent. CE)
| 29a. כי הא (דרבה) בר חמא כי הוו קיימי מקמיה דרב חסדא מרהטי בגמרא בהדי הדדי והדר מעייני בסברא,אמר רבא מאני משתיא במטללתא מאני מיכלא בר ממטללתא חצבא ושחיל בר ממטללתא ושרגא במטללתא ואמרי לה בר ממטללתא ולא פליגי הא בסוכה גדולה הא בסוכה קטנה:,ירדו גשמים: תנא משתסרח המקפה של גריסין,אביי הוה קא יתיב קמיה דרב יוסף במטללתא נשב זיקא וקא מייתי ציבותא אמר להו רב יוסף פנו לי מאני מהכא אמר ליה אביי והא תנן משתסרח המקפה אמר ליה לדידי כיון דאנינא דעתאי כמי שתסרח המקפה דמי לי,ת"ר היה אוכל בסוכה וירדו גשמים וירד אין מטריחין אותו לעלות עד שיגמור סעודתו היה ישן תחת הסוכה וירדו גשמים וירד אין מטריחין אותו לעלות עד שיאור,איבעיא להו עד שיעור או עד שיאור ת"ש עד שיאור ויעלה עמוד השחר תרתי אלא אימא עד שיעור ויעלה עמוד השחר:,משל למה הדבר דומה: איבעיא להו מי שפך למי ת"ש דתניא שפך לו רבו קיתון על פניו ואמר לו אי אפשי בשמושך,ת"ר בזמן שהחמה לוקה סימן רע לכל העולם כולו משל למה הדבר דומה למלך בשר ודם שעשה סעודה לעבדיו והניח פנס לפניהם כעס עליהם ואמר לעבדו טול פנס מפניהם והושיבם בחושך,תניא רבי מאיר אומר כל זמן שמאורות לוקין סימן רע לשונאיהם של ישראל מפני שמלומדין במכותיהן משל לסופר שבא לבית הספר ורצועה בידו מי דואג מי שרגיל ללקות בכל יום ויום הוא דואג,תנו רבנן בזמן שהחמה לוקה סימן רע לעובדי כוכבים לבנה לוקה סימן רע לשונאיהם של ישראל מפני שישראל מונין ללבנה ועובדי כוכבים לחמה לוקה במזרח סימן רע ליושבי מזרח במערב סימן רע ליושבי מערב באמצע הרקיע סימן רע לכל העולם כולו,פניו דומין לדם חרב בא לעולם לשק חיצי רעב באין לעולם לזו ולזו חרב וחיצי רעב באין לעולם לקה בכניסתו פורענות שוהה לבא ביציאתו ממהרת לבא וי"א חילוף הדברים,ואין לך כל אומה ואומה שלוקה שאין אלהיה לוקה עמה שנאמר (שמות יב, יב) ובכל אלהי מצרים אעשה שפטים ובזמן שישראל עושין רצונו של מקום אין מתיראין מכל אלו שנאמר (ירמיהו י, ב) כה אמר ה' אל דרך הגוים אל תלמדו ומאותות השמים אל תחתו כי יחתו הגוים מהמה עובדי כוכבים יחתו ואין ישראל יחתו,ת"ר בשביל ארבעה דברים חמה לוקה על אב בית דין שמת ואינו נספד כהלכה ועל נערה המאורסה שצעקה בעיר ואין מושיע לה ועל משכב זכור ועל שני אחין שנשפך דמן כאחד,ובשביל ארבעה דברים מאורות לוקין על כותבי (פלסתר) ועל מעידי עדות שקר ועל מגדלי בהמה דקה בא"י ועל קוצצי אילנות טובות,ובשביל ד' דברים נכסי בעלי בתים נמסרין למלכות על משהי שטרות פרועים ועל מלוי ברבית | 29a. bAsin bthatsituation involving Rava and Rami bbar Ḥama, when they would stand before Rav Ḥisda,after he taught them a ihalakha btheywould bquicklyreview bthe traditionthat they heard from him btogether andonly bthen analyze the rationaleof the tradition that they had received. Apparently, in the study of Mishna and the amoraic commentary on the Mishna there is a distinction between extensive and intensive study.,With regard to residence in the isukka /i, bRava said: Drinking vesselssuch as cups, which are usually clean, remain bin the isukka /i. Eating vesselsare taken bout of the isukka /iafter use. bAn earthenware jug and a wicker basket [ ishaḥil]that are used for drawing water are taken boutside the isukka /i. And a lampremains binside the isukka /i, and some sayit is taken boutside the isukka /i.The Gemara comments: bAnd they do not disagree.Rather, bthisopinion, that a lamp remains inside the isukka /i, is referring bto a large isukka /i,where the lamp and its odor do not disturb those residing in the isukka /i. And bthatopinion, that the lamp is taken outside the isukka /i, is referring bto a small isukka /i,where the lamp’s odor is offensive.,§ The mishna stated: If brain fell,it is permitted to leave the isukkafrom the point that it is raining so hard that the congealed dish will spoil. bIt was taughtin the iTosefta /i: The measure is bfrom when a congealed dish of pounded grain,a dish ruined by even slight rainfall, bwill spoil. /b, bAbaye was sitting before Rav Yosef in the isukka /i. The wind blew and broughtwith it bsplintersfrom the roofing, and they fell onto the food. bRav Yosef said to him: Vacate my vessels from here,and I will eat in the house. bAbaye said to him: Didn’t we learnin the mishna that one remains in the isukka buntil the congealed dish will spoil?That is not yet the case. bHe said to him: For me, since I am delicate,this situation bis as if the congealed dish will spoil. /b, bThe Sages taught:If bone was eating in the isukka /i, and rain fell,and bhe descendedfrom the isukkaon the roof to eat in his house, bone does not burden him to ascendback to the isukkaonce the rain ceases buntilafter bhe finishes his meal.Similarly, if bone was sleeping underthe roofing of bthe isukka /i, and rain fell, and he descendedto sleep in the house, bone does not burden him to ascendback to the isukkaonce the rain ceases; rather, he may sleep in the house buntil it becomes light. /b, bA dilemma was raised beforethe Sages: Is the correct reading of the ibaraita /i: bUntil one awakens [ isheyeor /i],spelled with an iayin /i, and once he awakens he returns to the isukkaeven in the middle of the night? Or is the correct reading: bUntil it becomes light [ isheyeor /i],spelled with an ialef /i, and he need not return to the isukkauntil morning? bComeand bheara proof that will resolve the matter from a related ibaraita /i: One need not return to the isukka buntil it becomes light [ isheyeor /i],spelled with an ialef /i, band dawnarrives. The Gemara asks: Why did the ibaraitarepeat the arrival of light btwotimes (Ritva)? bRather, sayinstead: bUntil he awakens [ isheyeor /i],spelled with an iayin /i, band the dawnarrives. Both of the readings are accurate, as until one awakens and it becomes light he may remain in the house.,§ The mishna continues: The Sages btold a parable: To what is this matter comparable?It is comparable to a servant who comes to pour wine for his master, and he pours a jug of water in his face. bA dilemma was raised beforethe Sages: bWho pouredthe water bin whoseface? bComeand bheara proof, bas it is taughtexplicitly in a ibaraita /i: bHis master poured a jugof water bon his face and said to him: I do not want your service. /b,Apropos the fact that rain on iSukkotis an indication of divine rebuke, the Gemara cites several related topics. bThe Sages taught: When the sun is eclipsed it is a bad omen for the entire world.The Gemara tells ba parable. To what is this matter comparable?It is comparable bto a king of flesh and blood who prepared a feast for his servants and placed a lantern [ ipanas /i] before themto illuminate the hall. bHe became angry at them and said to his servant: Take the lantern from before them and seat them in darkness. /b, bIt is taughtin a ibaraitathat bRabbi Meir says: When theheavenly blights,i.e., the sun and the moon, bare eclipsed, it is a bad omen for the enemies of the Jewish people,which is a euphemism for the Jewish people, bbecause they are experienced in their beatings.Based on past experience, they assume that any calamity that afflicts the world is directed at them. The Gemara suggests ba parable:This is similar bto a teacher who comes to the school with a strap in his hand. Who worries?The child bwho is accustomed to be beaten each and every day isthe one who bworries. /b, bThe Sages taughtin another ibaraita /i: bWhen the sun is eclipsed, it is a bad omen for theother bnations.When bthe moon is eclipsed, it is a bad omen for the enemies of the Jewish people.This is bdue tothe fact bthat the Jewish people calculatetheir calendar primarily based bon the moon, and theother bnationscalculate based bon the sun.When the sun is beclipsed in the east, it is a bad omen for the residentsof the lands of bthe east.When it is eclipsed bin the west, it is a bad omen for the residentsof the lands of bthe west.When it is eclipsed bin the middle of the sky, it is a bad omen for the entire world. /b,If, during an eclipse, bthe visageof the sun bisred blike blood,it is an omen that bsword,i.e., war, bis coming to the world.If the sun bisblack blike sackclothmade of dark goat hair, it is an omen that barrows of hunger are coming to the world,because hunger darkens people’s faces. When it is similar both bto this,to blood, band to that,to sackcloth, it is a sign that both bsword and arrows of hunger are coming to the world.If it was beclipsed upon its entry,soon after rising, it is an omen that bcalamity is tarrying to come.If the sun is eclipsed bupon its departureat the end of the day, it is an omen that bcalamity is hastening to come. And some say the matters are reversed:An eclipse in the early morning is an omen that calamity is hastening, while an eclipse in the late afternoon is an omen that calamity is tarrying.,The Sages said: bThere is no nation that is afflicted whose god is not afflicted with it, as it is stated: “And against all the gods of Egypt I will mete out judgment; I am God”(Exodus 12:12). The Gemara adds: bWhen the Jewish people perform God’s will, theyneed bnot fear any of theseomens, bas it is stated: “Thus says the Lord: Learn not the way of the nations, and be not dismayed at the signs of Heaven; for the nations are dismayed at them”(Jeremiah 10:2). bThe nations will be dismayed, but the Jewish people will not be dismayed,provided they do not follow the ways of the nations., bThe Sages taughtthat bon account of four matters the sun is eclipsed: Onaccount of ba president of the court who dies and is not eulogized appropriately,and the eclipse is a type of eulogy by Heaven; bonaccount of ba betrothed young woman who screamed in the citythat she was being raped band there was no one to rescue her; onaccount of bhomosexuality; and onaccount of btwo brothers whose blood was spilled as one. /b, bAnd on account of four matters theheavenly blightsare beclipsed: Onaccount of bforgers of a fraudulent document [ ipelaster /i]that is intended to discredit others; bonaccount of btestifiers of false testimony; onaccount of braisers of small domesticated animals in Eretz Yisraelin a settled area; band onaccount of bchoppers of good,fruit-producing btrees. /b, bAnd on account of four matters the property of homeowners is delivered to the monarchyas punishment: bOnaccount of those bkeepers of paidpromissory bnotes,who keep these documents instead of tearing them or returning them to the borrowers, as that would allow the lender to collect money with the note a second time; band onaccount of blenders with interest; /b |
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16. Babylonian Talmud, Yoma, 75b, 4b (3rd cent. CE - 6th cent. CE)
| 4b. ויכסהו הענן להר ויקרא אל משה [משה] וכל ישראל עומדין ולא בא הכתוב אלא לחלק כבוד למשה רבי נתן אומר לא בא הכתוב אלא למרק אכילה ושתיה שבמעיו לשומו כמלאכי השרת,ר' מתיא בן חרש אומר לא בא הכתוב אלא לאיים עליו כדי שתהא תורה ניתנת באימה ברתת ובזיע שנאמר (תהלים ב, יא) עבדו את ה' ביראה וגילו ברעדה מאי וגילו ברעדה אמר רב אדא בר מתנה אמר רב במקום גילה שם תהא רעדה,במאי קא מיפלגי רבי יוסי הגלילי ור"ע בפלוגתא דהני תנאי דתניא בששה בחודש ניתנה תורה לישראל רבי יוסי אומר בשבעה בו מאן דאמר בששה בששה ניתנה ובשבעה עלה (דכתיב (שמות כד, טז) ויקרא אל משה ביום השביעי) מאן דאמר בשבעה בשבעה ניתנה ובשבעה עלה [דכתיב ויקרא אל משה ביום השביעי],רבי יוסי הגלילי סבר לה כתנא קמא דאמר בששה בחודש ניתנה תורה הלכך זה היה מעשה אחר עשרת הדברות (שמות כד, טז) וישכון כבוד ה' על הר סיני ויכסהו הענן ששת ימים למשה ויקרא אל משה ביום השביעי לקבולי שאר תורה דאי סלקא דעתך וישכון כבוד ה' מר"ח ויכסהו הענן להר ויקרא אל משה ביום השביעי לקבולי עשרת הדברות הא קבילו להו מששה והא אסתלק ענן מששה,ורבי עקיבא סבר לה כרבי יוסי דאמר בשבעה בחדש ניתנה תורה לישראל בשלמא לר' עקיבא היינו דמשכחת לה בשבעה עשר בתמוז נשתברו הלוחות עשרין וארבעה דסיון ושיתסר דתמוז מלו להו ארבעין יומין דהוה בהר ובשבסר בתמוז נחית ואתא ותברינהו ללוחות,אלא לר' יוסי הגלילי דאמר ששה דפרישה וארבעין דהר עד עשרין ותלת בתמוז לא אתבור לוחות אמר לך ר' יוסי הגלילי ארבעין דהר בהדי ששה דפרישה,אמר מר ויקרא אל משה משה וכל ישראל עומדין מסייע ליה לר"א דאמר רבי אלעזר ויקרא אל משה משה וכל ישראל עומדין ולא בא הכתוב אלא לחלק לו כבוד למשה,מיתיבי קול לו קול אליו משה שמע וכל ישראל לא שמעו לא קשיא הא בסיני הא באהל מועד ואי בעית אימא לא קשיא הא בקריאה הא בדבור,ר' זריקא רמי קראי קמיה דר' אלעזר ואמרי לה אמר ר' זריקא ר' אלעזר רמי כתיב (שמות מ, לה) ולא יכול משה לבא אל אהל מועד כי שכן עליו הענן וכתיב (שמות כד, יח) ויבא משה בתוך הענן מלמד שתפסו הקדוש ברוך הוא למשה והביאו בענן,דבי ר' ישמעאל תנא נאמר כאן בתוך ונאמר להלן בתוך (שמות יד, טז) ויבואו בני ישראל בתוך הים מה להלן שביל דכתיב (שמות יד, כב) והמים להם חומה אף כאן שביל:,(ויקרא א, א) ויקרא אל משה וידבר למה הקדים קריאה לדיבור לימדה תורה דרך ארץ שלא יאמר אדם דבר לחבירו אלא א"כ קורהו מסייע ליה לרבי חנינא דאמר רבי חנינא לא יאמר אדם דבר לחבירו אלא אם כן קורהו לאמר אמר ר' (מוסיא בר בריה דרבי מסיא משמיה דר' מוסיא) רבה מניין לאומר דבר לחבירו שהוא בבל יאמר עד שיאמר לו לך אמור שנאמר (ויקרא א, א) וידבר ה' אליו מאהל מועד לאמר,מכלל דתרווייהו סבירא להו מלואים כל הכתוב בהן מעכב בהן דאיתמר מלואים ר' יוחנן ורבי חנינא חד אמר כל הכתוב בהן מעכב בהן וחד אמר דבר המעכב לדורות מעכב בהן שאין מעכב לדורות אין מעכב בהן,תסתיים דר' יוחנן הוא דאמר כל הכתוב בהן מעכב בהן מדקאמר ליה ר' שמעון בן לקיש לר' יוחנן אי מה מלואים כל הכתוב בהן מעכב בהן ולא קא מהדר ליה ולא מידי תסתיים,מאי בינייהו | 4b. And that which is written: b“And the cloud covered him,”means the cloud covered it, bthe mountain,and not him, Moses. b“And He called to Moses”; Moses and all of the Jewish people were standingat the foot of the mountain and listening, and if God did not mean that Moses was to climb the mountain, why did He call him? bThe verse comes only to accord deference to Moses,as the entire nation heard God address him. bRabbi Natan says:Moses was in fact called to enter the cloud; however, his entrance was not for the purpose of sequestering and purifying him, brather, the verse comes only to cleanse the food and drink that was in his intestines, to render him like the ministering angelswho require neither food nor drink., bRabbi Matya ben Ḥarash says: The versecalling Moses into the cloud bcomes only to intimidateMoses, to instill in him a sense of awe of the Creator, bso that the Torah would be delivered with reverence, with quaking and with trembling, as it is stated: “Serve the Lord with awe, and rejoice with trembling”(Psalms 2:11). Apropos the end of the verse, the Gemara asks: bWhatis the meaning of b“and rejoice with trembling”?Joy and trembling seem contradictory. bRav Adda bar Mattana saidthat bRav said: Where there isthe bjoy offulfilling a mitzva, bthere will bethe btremblingof the awe of Heaven bthere. /b,§ Apropos the interpretation of the verse with regard to revelation, the Gemara asks: With regard to bwhat do Rabbi Yosei HaGelili and Rabbi Akiva disagree?The Gemara explains that their dispute is parallel bto the dispute between theseother itanna’im /i, as it was taughtin a ibaraita /i: bOn the sixthday bof the monthof Sivan, bthe Torah,the Ten Commandments, bwas given to the Jewish people. Rabbi Yosei says:It was bon the seventhday bofthe month. According to the bone who saidthat it was bon the sixth,the Torah bwas given on the sixth,which is the day of the revelation of the Ten Commandments, band on the seventhday of the month Moses bascendedthe mountain, bas it is written: “And He called to Moses on the seventh day”(Exodus 24:16). According to the bone who saidthat the Torah was given bon the seventhof the month, bit was given on the seventh and Moses ascended on the seventh, as it is written: “And he called to Moses on the seventh day.” /b,The Gemara proceeds to link the two disputes. bRabbi Yosei HaGelili holds in accordance withthe opinion of bthe first itanna /iin the ibaraita /i, bwho saidthat it was bon the sixthof the month bthat the Torah was given; therefore, this incident occurred afterthe revelation of bthe Ten Commandments.That is why he explains the verse b“And the glory of the Lord abode on Mount Sinai and the cloud covered him for six days”to mean that the cloud covered bMoses, and He called to Moses on the seventh day to receive the rest of the Torah. As, should it enter your mindto interpret the verse as follows: b“And the glory of the Lord abode” from the New Moonof Sivan; b“And the cloud covered it,” the mountain; “And He called to Moses on the seventh day,”to receive only the Ten Commandments; bdidn’t theyalready breceivethe Ten Commandments bon the sixthof the month, band the cloudthat was on the mountain balready departed on the sixthof the month?, bAnd Rabbi Akiva holds in accordance withthe opinion of bRabbi Yosei, who said that on the seventh of the monththe bTorah was given to the Jewish people.That is why Moses was summoned on the seventh of the month immediately after the revelation of the Ten Commandments. The Gemara asks: bGranted,according to the opinion of bRabbi Akivathat the Torah was given on the seventh of Sivan and Moses then proceeded to climb the mountain and remain there for forty days, bthatexplains the calculation bthat you find: On the seventeenth of Tammuz the tablets were shattered,according to the standard tradition. How so? Calculate btwenty-fourdays until the end bof Sivan and sixteendays bof Tammuz; they total the forty days that he was on the mountain. On the seventeenth of Tammuz he descendedfrom the mountain band came and shatteredthe btablets. /b, bHowever, according to Rabbi Yosei HaGelili, who said:There were bsixdays bof sequesteringafter the Torah was given and an additional bfortydays bthatMoses was on the bmountain, the tablets were not shattered until the twenty-third of Tammuz,contrary to the standard tradition. bRabbi Yosei HaGelilicould have bsaid to you: The fortydays bthatMoses was on the bmountain include the sixdays bof sequestering. /b,§ bThe Master saidin that ibaraitacited above that when the Torah says: b“And He called to Moses,”it means that bMoses and all of the Jewish people were standingand listening. The Gemara suggests that this bsupportsthe opinion of bRabbi Elazar, as Rabbi Elazar saidthat when the Torah says: b“And He called to Moses,”it means that bMoses and all of the Jewish people were standingand listening band the verse comes only to accord deference to Moses.From Rabbi Elazar’s statement it is clear that all of Israel heard the voice of God.,The Gemara braises an objection:The Torah states: “And when Moses went into the Tent of Meeting that He might speak with him, then he heard the voice speaking unto him from above the Ark cover that was upon the Ark of the Testimony, from between the two cherubs; and He spoke unto him” (Numbers 7:89). The Torah could have said: He heard the bvoicespeaking btohim; however, instead the verse said: He heard the bvoicespeaking buntohim, indicating that the voice reached him alone. bMosesalone bheardGod’s voice band all of the Jewish people did not hearit. The Gemara answers: This is bnot difficult. Thiscase, where everyone heard God’s voice, was bat Sinai. Thatcase, where Moses alone heard God’s voice, was batthe bTent of Meeting. Or if you wish, sayinstead an alternative resolution. This is bnot difficult;when God addressed Moses by bcallingto him, everyone heard; that which God subsequently communicated by bspeaking,Moses alone heard., bRabbi Zerika raised a contradiction between verses before Rabbi Elazar, and some saythat bRabbi Zerika saidthat bRabbi Elazar raised a contradiction: It is writtenin one place: b“And Moses was not able to enter into the Tent of Meeting because the cloud dwelt on it”(Exodus 40:35), as Moses was unable to enter the cloud. bAnd it is writtenelsewhere: b“And Moses came into the cloud”(Exodus 24:18). bThis teaches that the Holy One, Blessed be He, grabbed Moses and brought him into the cloudsince he could not enter on his own., bThe school of Rabbi Yishmael taught:There is a verbal analogy that resolves this contradiction. bIt is stated here:“And Moses came bintothe cloud,” band it is stated below,in another verse: b“And the children of Israel went into the seaon dry land” (Exodus 14:22); bJust as below,there was ba pathwithin the sea, bas it is written: “And the water was a wall for them”(Exodus 14:22), bhere too,there was ba paththrough the cloud, but Moses did not actually enter the cloud.,The verse says: b“And He called unto Moses, andthe Lord bspokeunto him from within the Tent of Meeting, saying” (Leviticus 1:1). bWhydoes the verse mention bcalling before speaking,and God did not speak to him at the outset? bThe Torah is teaching etiquette: A personshould bnot say anything to another unless he calls himfirst. This bsupportsthe opinion of bRabbi Ḥanina, as Rabbi Ḥanina said: A person should not say anything to another unless he calls himfirst. With regard to the term concluding the verse: b“Saying,” Rabbi Musya, grandson of Rabbi Masya, said in the name of Rabbi Musya the Great: From whereis it derived with regard bto one who tells anothersome bmatter, thatit is incumbent upon the latter bnotto bsay itto others buntilthe former explicitly bsays to him: Go and tell others? As it is stated: “And the Lord spoke to him fromwithin bthe Tent of Meeting, saying [ ilemor /i].” iLemoris a contraction of ilo emor /i, meaning: Do not say. One must be given permission before transmitting information.,§ After digressing to interpret the verses with regard to Mount Sinai, the Gemara resumes its discussion of the statements of Rabbi Yoḥa and Reish Lakish. Based on the question Reish Lakish addressed to Rabbi Yoḥa and the fact that Rabbi Yoḥa accepted the premise of that question, we learn bby inferencethat bboth maintainthat with regard to the binauguration,failure to perform ballthe details bthat are written in itsregard binvalidatesthe inauguration. bAs it is stated: Rabbi Yoḥa and Rabbi Ḥaninadisagree. bOne said:Failure to perform ballthe details bthat are written in itsregard binvalidatesthe inauguration. bAnd one said: A matter that invalidatesofferings bthroughout the generations invalidatesthe inauguration; ba matter that does not invalidateofferings bthroughout the generations does not invalidatethe inauguration., bConcludethat bRabbi Yoḥa is the one who said:Failure to perform ballthe details bthat are written in itsregard binvalidatesthe inauguration. This may be concluded bfromthe fact bthat Rabbi Shimon ben Lakish says to Rabbi Yoḥa: Just aswith regard to the binauguration,failure to perform ballthe details bthat are written in itsregard binvalidatesthe inauguration, so too is the ihalakhawith regard to Yom Kippur, bandRabbi Yoḥa bdid not respondand did bnotsay banything,indicating that he agreed. The Gemara states: bConcludethat this indeed is the opinion of Rabbi Yoḥa.,The Gemara asks: bWhat isthe practical halakhic difference bbetweenthe opinions of Rabbi Yoḥa and Rabbi Ḥanina? |
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17. Anon., Avot Derabbi Nathan A, 34, 1 (6th cent. CE - 8th cent. CE)
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18. Anon., Avot Derabbi Nathan B, 37 (6th cent. CE - 8th cent. CE)
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