1. Hebrew Bible, Deuteronomy, 16.18-16.19 (9th cent. BCE - 3rd cent. BCE)
| 16.18. שֹׁפְטִים וְשֹׁטְרִים תִּתֶּן־לְךָ בְּכָל־שְׁעָרֶיךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לִשְׁבָטֶיךָ וְשָׁפְטוּ אֶת־הָעָם מִשְׁפַּט־צֶדֶק׃ 16.19. לֹא־תַטֶּה מִשְׁפָּט לֹא תַכִּיר פָּנִים וְלֹא־תִקַּח שֹׁחַד כִּי הַשֹּׁחַד יְעַוֵּר עֵינֵי חֲכָמִים וִיסַלֵּף דִּבְרֵי צַדִּיקִם׃ | 16.18. Judges and officers shalt thou make thee in all thy gates, which the LORD thy God giveth thee, tribe by tribe; and they shall judge the people with righteous judgment." 16.19. Thou shalt not wrest judgment; thou shalt not respect persons; neither shalt thou take a gift; for a gift doth blind the eyes of the wise, and pervert the words of the righteous." |
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2. Hebrew Bible, Exodus, 24.8 (9th cent. BCE - 3rd cent. BCE)
| 24.8. וַיִּקַּח מֹשֶׁה אֶת־הַדָּם וַיִּזְרֹק עַל־הָעָם וַיֹּאמֶר הִנֵּה דַם־הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם עַל כָּל־הַדְּבָרִים הָאֵלֶּה׃ | 24.8. And Moses took the blood, and sprinkled it on the people, and said: ‘Behold the blood of the covet, which the LORD hath made with you in agreement with all these words.’" |
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3. Hebrew Bible, Leviticus, 15.24, 17.15, 18.19, 19.18, 27.28-27.29 (9th cent. BCE - 3rd cent. BCE)
| 15.24. וְאִם שָׁכֹב יִשְׁכַּב אִישׁ אֹתָהּ וּתְהִי נִדָּתָהּ עָלָיו וְטָמֵא שִׁבְעַת יָמִים וְכָל־הַמִּשְׁכָּב אֲשֶׁר־יִשְׁכַּב עָלָיו יִטְמָא׃ 17.15. וְכָל־נֶפֶשׁ אֲשֶׁר תֹּאכַל נְבֵלָה וּטְרֵפָה בָּאֶזְרָח וּבַגֵּר וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעֶרֶב וְטָהֵר׃ 18.19. וְאֶל־אִשָּׁה בְּנִדַּת טֻמְאָתָהּ לֹא תִקְרַב לְגַלּוֹת עֶרְוָתָהּ׃ 19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 27.28. אַךְ־כָּל־חֵרֶם אֲשֶׁר יַחֲרִם אִישׁ לַיהוָה מִכָּל־אֲשֶׁר־לוֹ מֵאָדָם וּבְהֵמָה וּמִשְּׂדֵה אֲחֻזָּתוֹ לֹא יִמָּכֵר וְלֹא יִגָּאֵל כָּל־חֵרֶם קֹדֶשׁ־קָדָשִׁים הוּא לַיהוָה׃ 27.29. כָּל־חֵרֶם אֲשֶׁר יָחֳרַם מִן־הָאָדָם לֹא יִפָּדֶה מוֹת יוּמָת׃ | 15.24. And if any man lie with her, and her impurity be upon him, he shall be unclean seven days; and every bed whereon he lieth shall be unclean. ." 17.15. And every soul that eateth that which dieth of itself, or that which is torn of beasts, whether he be home-born or a stranger, he shall wash his clothes, and bathe himself in water, and be unclean until the even; then shall he be clean." 18.19. And thou shalt not approach unto a woman to uncover her nakedness, as long as she is impure by her uncleanness." 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD." 27.28. Notwithstanding, no devoted thing, that a man may devote unto the LORD of all that he hath, whether of man or beast, or of the field of his possession, shall be sold or redeemed; every devoted thing is most holy unto the LORD." 27.29. None devoted, that may be devoted of men, shall be ransomed; he shall surely be put to death." |
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4. Hebrew Bible, Micah, 3.11, 6.2 (9th cent. BCE - 3rd cent. BCE)
| 3.11. רָאשֶׁיהָ בְּשֹׁחַד יִשְׁפֹּטוּ וְכֹהֲנֶיהָ בִּמְחִיר יוֹרוּ וּנְבִיאֶיהָ בְּכֶסֶף יִקְסֹמוּ וְעַל־יְהוָה יִשָּׁעֵנוּ לֵאמֹר הֲלוֹא יְהוָה בְּקִרְבֵּנוּ לֹא־תָבוֹא עָלֵינוּ רָעָה׃ 6.2. שִׁמְעוּ הָרִים אֶת־רִיב יְהוָה וְהָאֵתָנִים מֹסְדֵי אָרֶץ כִּי רִיב לַיהוָה עִם־עַמּוֹ וְעִם־יִשְׂרָאֵל יִתְוַכָּח׃ | 3.11. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money; yet will they lean upon the LORD, and say: ‘Is not the LORD in the midst of us? No evil shall come upon us’?" 6.2. Hear, O ye mountains, the LORD’S controversy, And ye enduring rocks, the foundations of the earth; For the LORD hath a controversy with His people, And He will plead with Israel." |
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5. Hebrew Bible, Proverbs, 15.8, 31.24 (9th cent. BCE - 3rd cent. BCE)
| 15.8. זֶבַח רְשָׁעִים תּוֹעֲבַת יְהוָה וּתְפִלַּת יְשָׁרִים רְצוֹנוֹ׃ 31.24. סָדִין עָשְׂתָה וַתִּמְכֹּר וַחֲגוֹר נָתְנָה לַכְּנַעֲנִי׃ | 15.8. The sacrifice of the wicked is an abomination to the LORD; But the prayer of the upright is His delight." 31.24. She maketh linen garments and selleth them; And delivereth girdles unto the merchant." |
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6. Hebrew Bible, Amos, 2.6 (8th cent. BCE - 6th cent. BCE)
| 2.6. כֹּה אָמַר יְהוָה עַל־שְׁלֹשָׁה פִּשְׁעֵי יִשְׂרָאֵל וְעַל־אַרְבָּעָה לֹא אֲשִׁיבֶנּוּ עַל־מִכְרָם בַּכֶּסֶף צַדִּיק וְאֶבְיוֹן בַּעֲבוּר נַעֲלָיִם׃ | 2.6. Thus saith the LORD: For three transgressions of Israel, Yea, for four, I will not reverse it: Because they sell the righteous for silver, And the needy for a pair of shoes;" |
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7. Hebrew Bible, Isaiah, 10.2, 24.17 (8th cent. BCE - 5th cent. BCE)
| 10.2. לְהַטּוֹת מִדִּין דַּלִּים וְלִגְזֹל מִשְׁפַּט עֲנִיֵּי עַמִּי לִהְיוֹת אַלְמָנוֹת שְׁלָלָם וְאֶת־יְתוֹמִים יָבֹזּוּ׃ 10.2. וְהָיָה בַּיּוֹם הַהוּא לֹא־יוֹסִיף עוֹד שְׁאָר יִשְׂרָאֵל וּפְלֵיטַת בֵּית־יַעֲקֹב לְהִשָּׁעֵן עַל־מַכֵּהוּ וְנִשְׁעַן עַל־יְהוָה קְדוֹשׁ יִשְׂרָאֵל בֶּאֱמֶת׃ 24.17. פַּחַד וָפַחַת וָפָח עָלֶיךָ יוֹשֵׁב הָאָרֶץ׃ | 10.2. To turn aside the needy from judgment, And to take away the right of the poor of My people, That widows may be their spoil, And that they may make the fatherless their prey!" 24.17. Terror, and the pit, and the trap, are upon thee, O inhabitant of the earth." |
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8. Hebrew Bible, Jeremiah, 31.31-31.34 (8th cent. BCE - 5th cent. BCE)
| 31.31. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.32. לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 31.33. כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 31.34. וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃ | 31.31. Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;" 31.32. not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD." 31.33. But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;" 31.34. and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more." |
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9. Hebrew Bible, Zechariah, 11.4-11.5 (5th cent. BCE - 4th cent. BCE)
| 11.4. כֹּה אָמַר יְהוָה אֱלֹהָי רְעֵה אֶת־צֹאן הַהֲרֵגָה׃ 11.5. אֲשֶׁר קֹנֵיהֶן יַהֲרְגֻן וְלֹא יֶאְשָׁמוּ וּמֹכְרֵיהֶן יֹאמַר בָּרוּךְ יְהוָה וַאעְשִׁר וְרֹעֵיהֶם לֹא יַחְמוֹל עֲלֵיהֶן׃ | 11.4. Thus said the LORD my God: ‘Feed the flock of slaughter;" 11.5. whose buyers slay them, and hold themselves not guilty; and they that sell them say: Blessed be the LORD, for I am rich; and their own shepherds pity them not." |
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10. Anon., 1 Enoch, 97.8-97.10 (3rd cent. BCE - 2nd cent. BCE)
| 97.8. Woe to you who acquire silver and gold in unrighteousness and say: ' We have become rich with riches and have possessions; And have acquired everything we have desired. 97.9. And now let us do what we purposed: For we have gathered silver |
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11. Anon., Jubilees, 23.21-23.22 (2nd cent. BCE - 2nd cent. BCE)
| 23.21. For calamity followeth on calamity, and wound on wound, and tribulation on tribulation, and evil tidings on evil tidings, and illness on illness, and all evil judgments such as these, one with another 23.22. illness and overthrow, and snow and frost and ice, and fever, and chills, and torpor, and famine, and death, and sword, and captivity, and all kinds of calamities and pains. |
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12. Dead Sea Scrolls, Damascus Covenant, 4.13-4.19, 5.6-5.7, 5.15, 5.17, 6.10-6.14, 6.16-6.21, 8.5-8.7, 9.2-9.8, 10.18-10.19, 11.15, 12.8-12.10, 13.10, 13.14, 14.20, 16.13-16.17, 19.33-19.34, 20.12, 20.22-20.23 (2nd cent. BCE - 1st cent. CE)
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13. Dead Sea Scrolls, Pesher On Habakkuk, 2.3, 8.8-8.13, 12.6-12.10 (2nd cent. BCE - 1st cent. CE)
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14. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 4.13-4.19, 5.6-5.7, 5.15, 5.17, 6.10-6.21, 8.5-8.7, 9.2-9.8, 12.8-12.10, 13.10, 13.14, 14.20, 16.13-16.17, 19.33-19.34, 20.12 (2nd cent. BCE - 1st cent. CE)
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15. Dead Sea Scrolls, Community Rule, 1.18, 1.23-1.24, 2.6-2.9, 2.11, 2.19, 3.3-3.12, 5.13-5.20, 6.19-6.20, 8.16-8.19, 10.18-10.19 (2nd cent. BCE - 1st cent. CE)
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16. Dead Sea Scrolls, Hodayot, 18.25 (2nd cent. BCE - 1st cent. CE)
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17. Dead Sea Scrolls, Hodayot, 18.25 (2nd cent. BCE - 1st cent. CE)
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18. Dead Sea Scrolls, Temple Scroll, 57.19-57.21 (2nd cent. BCE - 1st cent. CE)
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19. Septuagint, 1 Maccabees, 10.39 (2nd cent. BCE - 2nd cent. BCE)
| 10.39. Ptolemais and the land adjoining it I have given as a gift to the sanctuary in Jerusalem, to meet the necessary expenses of the sanctuary. |
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20. Septuagint, Ecclesiasticus (Siracides), 4.8 (2nd cent. BCE - 2nd cent. BCE)
| 4.8. Incline your ear to the poor,and answer him peaceably and gently. |
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21. Anon., Sibylline Oracles, 3.188-3.190 (1st cent. BCE - 5th cent. CE)
| 3.188. And then did God award the Titans evil. 3.189. And all of Titans and of Cronos born 3.190. 190 Died. But then as time rolled around there rose |
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22. Philo of Alexandria, On The Special Laws, 1.76 (1st cent. BCE - 1st cent. CE)
| 1.76. But the temple has for its revenues not only portions of land, but also other possessions of much greater extent and importance, which will never be destroyed or diminished; for as long as the race of mankind shall last, the revenues likewise of the temple will always be preserved, being coeval in their duration with the universal world. |
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23. Josephus Flavius, Jewish Antiquities, 13.56, 18.19 (1st cent. CE - 1st cent. CE)
| 13.56. And whosoever shall fly to the temple at Jerusalem, or to the places thereto belonging, or who owe the king money, or are there on any other account, let them be set free, and let their goods be in safety. 18.19. and when they send what they have dedicated to God into the temple, they do not offer sacrifices because they have more pure lustrations of their own; on which account they are excluded from the common court of the temple, but offer their sacrifices themselves; yet is their course of life better than that of other men; and they entirely addict themselves to husbandry. 18.19. But when Caesar had gone round the hippodrome, he found Agrippa standing: “For certain,” said he, “Macro, this is the man I meant to have bound;” and when he still asked, “Which of these is to be bound?” he said “Agrippa.” |
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24. Josephus Flavius, Jewish War, 2.122 (1st cent. CE - 1st cent. CE)
| 2.122. 3. These men are despisers of riches, and so very communicative as raises our admiration. Nor is there anyone to be found among them who hath more than another; for it is a law among them, that those who come to them must let what they have be common to the whole order,—insomuch that among them all there is no appearance of poverty, or excess of riches, but every one’s possessions are intermingled with every other’s possessions; and so there is, as it were, one patrimony among all the brethren. |
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25. Josephus Flavius, Against Apion, 2.187 (1st cent. CE - 1st cent. CE)
| 2.187. These men had the main care of the law and of the other parts of the people’s conduct committed to them; for they were the priests who were ordained to be the inspectors of all, and the judges in doubtful cases, and the punishers of those that were condemned to suffer punishment. /p |
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26. Mishnah, Demai, 6.3 (1st cent. CE - 3rd cent. CE)
| 6.3. A priest or a Levite who rented a field from an Israelite [for a share in the produce], just as they divide the non-sacred produce, so they divide the terumah. Rabbi Eliezer says: the tithes belong to them (the tets), for they entered the field with this expectation." |
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27. Mishnah, Menachot, 8.1, 8.6 (1st cent. CE - 3rd cent. CE)
| 8.1. All the sacrifices communal or individual may be offered from [produce grown] in the Land [of Israel] or outside the Land, from new [produce] or from the old, except for the omer and the two loaves, which must be offered only from new produce and from [produce grown] in the land. All [offerings] must be offered from the choicest produce. And which is the choicest? That from Michmas and Zanoha are “alpha” for the quality of their fine flour; second to them is Hafaraim in the valley. The [produce of the] whole land was valid, but they used to bring it from these places." 8.6. From where did they bring the wine? Keruhim and Attulim rank are alpha their wine. Second to them are Bet Rimmah and Bet Lavan on the mountain and Kefar Signa in the valley. [Wine of the] whole land was valid but they used to bring it only from these places. One may not bring it from a manured field or from an irrigated field or from vines planted in a field sown with seeds; but if one did bring it [from these] it was valid. One may not bring wine from sun-dried grapes, but if one did bring it, it was valid. One may not bring old wine, the words of Rabbi. But the sages permit it. One may not bring sweet wine or smoked wine or cooked wine, and if one did bring it, it was invalid. One may not bring wine from grapes suspended [on reeds], but only from the vines growing close to the ground and from well-cultivated vineyards." |
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28. Mishnah, Yoma, 2.5-2.7, 3.11 (1st cent. CE - 3rd cent. CE)
| 2.5. The tamid was offered up by nine, ten, eleven or twelve [priests], neither by more, nor by less. How so? [The offering] itself by nine; At the festival [of Sukkot] in the hand of one a flask of water, behold there were ten. In the evening by eleven: [The offering] itself by nine and in the hands of two men were two logs of wood. On Shabbat by eleven: [The offering] itself by nine, in the hands of two men two handfuls of incense for the showbread. And on Shabbat which fell during the festival of Sukkot one man carried in his hand a flask of water." 2.6. A ram was offered by eleven: the flesh by five, the innards, the fine flour, and the wine by two each." 2.7. A bull was offered by twenty-four: The head and [right] hind-leg: the head by one and the [right] hind-leg by two. The tail and [left] hind-leg: the tail by two and the [left] hind-leg by two. The breast and neck: the breast by one and the neck by three. The two fore-legs by two, The two flanks by two. The innards, the fine flour, and the wine by three each. To what does this refer? To communal offerings. But individual offerings, if a single priest wants to offer [all], he may do so. But as to the flaying and dismembering [of both communal and individual sacrifices] the same regulations apply." 3.11. And these they mentioned to their shame:Those of the House of Garmu did not want to teach anything about the preparation of the showbread. Those of the House of Avtinas did not teach to anything about the preparation of the incense. Hugros, a Levite knew a chapter [concerning] the song but did not want to teach it. Ben Kamtzar did not want teach anyone his art of writing. Concerning the former it is said: “The memory of the righteous shall be for a blessing” (Proverbs 10:7); concerning the others it is said: “But the name of the wicked shall rot.”" |
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29. New Testament, 1 Corinthians, 5.10 (1st cent. CE - 1st cent. CE)
| 5.10. yet not at all meaning with the sexual sinners of this world, orwith the covetous and extortioners, or with idolaters; for then youwould have to leave the world. |
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30. New Testament, 2 Corinthians, 6.14-6.15 (1st cent. CE - 1st cent. CE)
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31. New Testament, Apocalypse, 3.12, 3.21, 4.11, 5.9, 21.7 (1st cent. CE - 1st cent. CE)
| 3.12. He who overcomes, I will make him a pillar in the temple of my God, and he will go out from there no more. I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, and my own new name. 3.21. He who overcomes, I will give to him to sit down with me on my throne, as I also overcame, and sat down with my Father on his throne. 4.11. Worthy are you, our Lord and our God, the Holy One, to receive the glory, the honor, and the power, for you created all things, and because of your desire they existed, and were created! 5.9. They sang a new song, saying, "You are worthy to take the book, And to open its seals: For you were killed, And bought us for God with your blood, Out of every tribe, language, people, and nation 21.7. He who overcomes, I will give him these things. I will be his God, and he will be my son. |
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32. New Testament, Hebrews, 8.8-8.12 (1st cent. CE - 1st cent. CE)
| 8.8. For finding fault with them, he said, "Behold, the days come," says the Lord,"That I will make a new covet with the house of Israel and with the house of Judah; 8.9. Not according to the covet that I made with their fathers, In the day that I took them by the hand to lead them out of the land of Egypt; For they didn't continue in my covet, And I disregarded them," says the Lord. 8.10. For this is the covet that I will make with the house of Israel . After those days," says the Lord; "I will put my laws into their mind, I will also write them on their heart. I will be to them a God, And they will be to me a people. 8.11. They will not teach every man his fellow citizen, Every man his brother, saying, 'Know the Lord,' For all will know me, From the least of them to the greatest of them. 8.12. For I will be merciful to their unrighteousness. I will remember their sins and lawless deeds no more. |
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33. New Testament, Luke, 5.30-5.32, 7.39, 16.1-16.9, 19.2-19.10 (1st cent. CE - 1st cent. CE)
| 5.30. Their scribes and the Pharisees murmured against his disciples, saying, "Why do you eat and drink with the tax collectors and sinners? 5.31. Jesus answered them, "Those who are healthy have no need for a physician, but those who are sick do. 5.32. I have not come to call the righteous, but sinners to repentance. 7.39. Now when the Pharisee who had invited him saw it, he said to himself, "This man, if he were a prophet, would have perceived who and what kind of woman this is who touches him, that she is a sinner. 16.1. He also said to his disciples, "There was a certain rich man who had a manager. An accusation was made to him that this man was wasting his possessions. 16.2. He called him, and said to him, 'What is this that I hear about you? Give an accounting of your management, for you can no longer be manager.' 16.3. The manager said within himself, 'What will I do, seeing that my lord is taking away the management position from me? I don't have strength to dig. I am ashamed to beg. 16.4. I know what I will do, so that when I am removed from management, they may receive me into their houses.' 16.5. Calling each one of his lord's debtors to him, he said to the first, 'How much do you owe to my lord?' 16.6. He said, 'A hundred batos of oil.' He said to him, 'Take your bill, and sit down quickly and write fifty.' 16.7. Then said he to another, 'How much do you owe?' He said, 'A hundred cors of wheat.' He said to him, 'Take your bill, and write eighty.' 16.8. His lord commended the dishonest manager because he had done wisely, for the sons of this world are, in their own generation, wiser than the sons of the light. 16.9. I tell you, make for yourselves friends by means of unrighteous mammon, so that when you fail, they may receive you into the eternal tents. 19.2. There was a man named Zacchaeus. He was a chief tax collector, and he was rich. 19.3. He was trying to see who Jesus was, and couldn't because of the crowd, because he was short. 19.4. He ran on ahead, and climbed up into a sycamore tree to see him, for he was to pass that way. 19.5. When Jesus came to the place, he looked up and saw him, and said to him, "Zacchaeus, hurry and come down, for today I must stay at your house. 19.6. He hurried, came down, and received him joyfully. 19.7. When they saw it, they all murmured, saying, "He has gone in to lodge with a man who is a sinner. 19.8. Zacchaeus stood and said to the Lord, "Behold, Lord, half of my goods I give to the poor. If I have wrongfully exacted anything of anyone, I restore four times as much. 19.9. Jesus said to him, "Today, salvation has come to this house, because he also is a son of Abraham. 19.10. For the Son of Man came to seek and to save that which was lost. |
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34. New Testament, Mark, 2.15 (1st cent. CE - 1st cent. CE)
| 2.15. It happened, that he was reclining at the table in his house, and many tax collectors and sinners sat down with Jesus and his disciples, for there were many, and they followed him. |
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35. New Testament, Matthew, 5.22, 5.45, 6.24, 21.31 (1st cent. CE - 1st cent. CE)
| 5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 6.24. No one can serve two masters, for either he will hate the one and love the other; or else he will be devoted to one and despise the other. You can't serve both God and Mammon. 21.31. Which of the two did the will of his father?"They said to him, "The first."Jesus said to them, "Most assuredly I tell you that the tax collectors and the prostitutes are entering into the Kingdom of God before you. |
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36. Tosefta, Demai, 7.11 (1st cent. CE - 2nd cent. CE)
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37. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE)
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38. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE)
| 62a. תנא הוקפלו רוב המקצועות מותרות משום גזל ופטורות מן המעשרות,רבי ורבי יוסי בר רבי יהודה איקלעו לההוא אתרא בזמן שהוקפלו רוב המקצועות רבי הוה קא אכיל רבי יוסי בר ר' יהודה לא אכיל אתא מרהון אמר להו אמאי לא אכלי רבנן הוקפלו רוב המקצועות הוא ואף על פי כן לא אכיל ר' יוסי בר ר' יהודה קסבר משום סניות מילתא הוא דקאמר הדין גברא,רבי חמא בר רבי חנינא איקלע לההוא אתרא בזמן שהוקפלו רוב המקצועות הוה קאכיל יהיב לשמעיה לא אכיל אמר ליה אכול כך אמר לי רבי ישמעאל בר רבי יוסי משום אביו הוקפלו רוב המקצועות מותרות משום גזל ופטורות מן המעשר,ר' טרפון אשכחיה ההוא גברא בזמן שהוקפלו המקצועות דקאכיל אחתיה בשקא ושקליה ואמטייה למשדיה בנהרא אמר לו אוי לו לטרפון שזה הורגו שמע ההוא גברא שבקיה וערק אמר רבי אבהו משום ר' חנניה בן גמליאל כל ימיו של אותו צדיק היה מצטער על דבר זה אמר אוי לי שנשתמשתי בכתרה של תורה,ואמר רבה בר בר חנה אמר ר' יוחנן כל המשתמש בכתרה של תורה נעקר מן העולם קל וחומר ומה בלשצר שנשתמש בכלי קודש שנעשו כלי חול שנאמר (יחזקאל ז, כב) ובאו בה פריצים וחיללוה כיון שפרצום נעשו חול נעקר מן העולם דכתיב (דניאל ה, ל) בה בליליא קטיל בלשצר המשתמש בכתרה של תורה שהוא חי וקיים לעולם על אחת כמה וכמה,ורבי טרפון כיון דכי אכיל דהוקפלו רוב המקצועות הוה אמאי צעריה ההוא גברא משום דההוא הוו גנבי ליה ענבי כולה שתא וכיון דאשכחיה לר' טרפון סבר היינו דגנבן אי הכי אמאי ציער נפשיה משום דרבי טרפון עשיר גדול הוה והוה ליה לפייסו בדמים,תניא (דברים ל, כ) לאהבה את ה' אלהיך לשמוע בקולו ולדבקה בו שלא יאמר אדם אקרא שיקראוני חכם אשנה שיקראוני רבי אשנן שאהיה זקן ואשב בישיבה,אלא למד מאהבה וסוף הכבוד לבא שנאמר (משלי ז, ג) קשרם על אצבעותיך כתבם על לוח לבך ואומר (משלי ג, יז) דרכיה דרכי נועם ואומר (משלי ג, יח) עץ חיים היא למחזיקים בה ותומכיה מאושר,רבי אליעזר בר ר' צדוק אומר עשה דברים לשם פעלם ודבר בהם לשמם אל תעשם עטרה להתגדל בהם ואל תעשם קורדום להיות עודר בו וקל וחומר ומה בלשצר שלא נשתמש אלא בכלי קדש שנעשו כלי חול נעקר מן העולם המשתמש בכתרה של תורה על אחת כמה וכמה,אמר רבא שרי ליה לאיניש לאודועי נפשיה באתרא דלא ידעי ליה דכתיב (מלכים א יח, יב) ועבדך ירא את ה' מנעוריו אלא קשיא דר' טרפון דעשיר גדול היה והוה ליה לפייסיה בדמים,רבא רמי כתיב ועבדך ירא את ה' מנעוריו וכתיב (משלי כז, ב) יהללך זר ולא פיך הא באתרא דידעי ליה הא באתרא דלא ידעי ליה,אמר רבא שרי ליה לצורבא מרבנן למימר צורבא מרבנן אנא שרו לי תיגראי ברישא דכתיב (שמואל ב ח, יח) ובני דוד כהנים היו מה כהן נוטל בראש אף תלמיד חכם נוטל בראש וכהן מנא לן דכתיב (ויקרא כא, ח) וקדשתו כי את לחם (ה') אלהיך הוא מקריב ותנא דבי רבי ישמעאל וקדשתו לכל דבר שבקדושה | 62a. The Sages btaught:If bmost of the knives have been set aside,the figs left in the field bare permitted with regard tothe laws of bstealing and are exempt from tithes,since their owners presumably do not want them and the figs are therefore considered ownerless property.,The Gemara relates: bRabbiYehuda HaNasi band Rabbi Yosei bar Rabbi Yehuda arrived at a certain place at a time when most of the knives had been set aside. RabbiYehuda HaNasi batethe figs left in the field, but bRabbi Yosei bar Rabbi Yehuda did not eat. The ownerof the field bcameand bsaid to them: Why are the Sages not eating? It isnow the period when bmost of the knives have been set aside.The Gemara notes: bBut nevertheless, Rabbi Yosei bar Rabbi Yehuda did not eat,since bhe thoughtthat it was only bdue to embarrassment over the matterthat bthat man saidhis comment, but he did not really mean to declare his figs ownerless.,The Gemara relates another incident: bRabbi Ḥama bar Rabbi Ḥanina arrived at a certain place at a time when most of the knives had been set aside. He atefrom the figs that were left in the field, but when bhe gavesome bto his attendantthe latter bdid not eat.Rabbi Ḥama bsaid to him: Eat,as bRabbi Yishmael bar Rabbi Yosei said to me the followingruling bin the name of his father:If bmost of the knives have been set aside,the figs bare permitted with regard tothe laws of bstealing and are exempt from the tithe. /b,The Gemara relates another incident: bA certain man found Rabbi Tarfon eatingfigs from his field bat the time when most of the knives had been set aside. He placedRabbi Tarfon bin a sack, lifted him up, and carried him to throw him into the river.Rabbi Tarfon bsaid to him: Woe to Tarfon, for thisman bis killing him.When bthat man heardthat he was carrying the great Rabbi Tarfon, bhe left him and fled. Rabbi Abbahu said in the name of Rabbi Ḥaya ben Gamliel: All the days of that righteous man,Rabbi Tarfon, bhe was distressed over this matter, saying: Woe is me, for I made use of the crown of Torah,as Rabbi Tarfon was only released out of respect for his Torah learning., bAndwith regard to this statement, bRabba bar bar Ḥana saidthat bRabbi Yoḥa said: Whoever makes use of the crown of Torah is uprooted from the world.This can be derived by means of ban ia fortiori /iinference: bIf Belshazzar, who made use of the sacredTemple bvessels, which hadalready bbecome non-sacred vesselsby that time, as after their forcible removal from the Temple the vessels lost their sanctity, bas it is statedin the verse: b“And robbers shall enter into it, and profane it”(Ezekiel 7:22), showing that boncethe Temple vessels bhave been robbed they become non-sacred, was uprooted from the worldfor his actions, bas it is written: “On that night Belshazzarthe Chaldean king bwas killed”(Daniel 5:30); bone who makes use of the crown of Torah, which lives and endures foreverand whose sanctity cannot be removed, ball the more soshall he be uprooted.,The Gemara returns to the incident involving Rabbi Tarfon. bAndin the case of bRabbi Tarfon, since he was eatingduring the time bwhen most of the knives had been set aside, why did that man trouble him?The Gemara explains: It was bbecausesomeone bhad been stealing grapes from thatman ball year, and when he found Rabbi Tarfon he thought: This isthe one bwho stole from methe entire year. The Gemara asks: bIf so, why did Rabbi Tarfon berate himself?Clearly he was justified in saving himself. The Gemara answers: bSince Rabbi Tarfon was very wealthy, he should havesought bto appease him with moneyin order to save himself, rather than relying on his status as a Torah scholar.,Apropos the story of Rabbi Tarfon’s regret for gaining personal benefit from his status as a Torah scholar, the Gemara cites similar teachings. It bis taughtin a ibaraita /i: The verse states: b“To love the Lord your God, to listen to His voice, and to cleave to Him”(Deuteronomy 30:20). This verse indicates bthat a person should not say: I will readthe written Torah bso that they will call me a Sage; I will studyMishna bso that they will call me Rabbi; I will reviewmy studies bso that I will be an Elder and will sit in the academy. /b, bRather, learn out of love,as the verse states: “To love the Lord your God.” bAnd the honor will eventually comeof its own accord, bas it is stated: “Bind them upon your fingers; write them on the tablet of your heart”(Proverbs 7:3), band it states: “Its ways are ways of pleasantness,and all its paths are peace” (Proverbs 3:17), band it states: “It is a tree of life to those who grasp it; happy is everyone who holds it fast”(Proverbs 3:17). Consequently, one who studies in order to master Torah for its own sake, as reflected in the verse “bind them upon your fingers,” will eventually merit pleasantness, peace, and happiness., bRabbi Eliezer bar Rabbi Tzadok says: Do things for the sake of their performance,not for any ulterior motive, band speakwords bofTorah bfor their own sake. Do not make them a crown with which to become glorified, and do not make them nor make them a dolabra [ ikordom /i] with which to hoe,i.e., do not use Torah study as a means of earning a livelihood. bAndthis is ban ia fortiori /iinference: bIf Belshazzar, who made use only of sacred vessels that had become non-sacred vessels, was uprooted from the world, one who makes use of the crown of Torah,whose sanctity is permanent, ball the more soshall he be uprooted from the world., bRava said:In a time of need, bit is permitted for a person to make himself known in a place wherepeople bdo not know him.The proof is from what Obadiah said to Elijah in order to identify himself, bas it is written: “But I, your servant, have feared the Lord from my youth”(I Kings 18:12). The Gemara asks: bButthis is bdifficultwith regard to the story about bRabbi Tarfon,who was distraught because he revealed his identity to the man who placed him in the sack. The Gemara answers: The case of Rabbi Tarfon is different, bas he was very wealthy, andtherefore bhe should havesought bto appease him with money. /b, bRava raises a contradiction: It is writtenthat Obadiah spoke highly of himself: b“But I, your servant, have feared the Lord from my youth.” And it is written: “Let another praise you, and not your own mouth”(Proverbs 27:2). He answers: bThisverse is referring bto a place wherepeople bknow him,where he should not praise himself, whereas bthatverse is referring bto a place wherepeople bdo not know him. /b, bRava saidfurther: bIt is permitted for a Torah scholar to say: I am a Torah scholar,so bresolve my case first, as it is written: “And the sons of David were priests”(II Samuel 8:18). The sons of David could not have been actual priests, as David was not a priest. Rather, the verse indicates that bjust as a priest takeshis portion bfirst, so too, a Torah scholar takeshis portion bfirst. And a priest, from where do wederive that he takes his portion first? bAs it is written: “And you shall sanctify him, for he offers the bread of your God”(Leviticus 21:8). bAnd the school of Rabbi Yishmael taught:The phrase b“and you shall sanctify him”applies with regard bto every matter of sanctity: /b |
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39. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)
| 35b. מיתיבי (יחזקאל מד, יט) ולבשו בגדים אחרים ולא יקדשו את העם בבגדיהם,מאי לאו אחרים חשובין מהן לא אחרים פחותים מהן,תני רב הונא בר יהודה ואמרי לה רב שמואל בר יהודה אחר שכלתה עבודת ציבור כהן שעשתה לו אמו כתונת לובשה ועובד בה עבודת יחיד ובלבד שימסרנה לציבור פשיטא,מהו דתימא ניחוש שמא לא ימסרנה יפה יפה קמ"ל אמרו עליו על רבי ישמעאל בן פאבי שעשתה לו אמו כתונת של מאה מנה ולובשה ועובד בה עבודת יחיד ומסרה לציבור,אמרו עליו על ר' אלעזר בן חרסום שעשתה לו אמו כתונת משתי ריבוא ולא הניחוהו אחיו הכהנים ללובשה מפני שנראה כערום ומי מתחזי והאמר מר חוטן כפול ששה אמר אביי כחמרא במזגא,ת"ר עני ועשיר ורשע באין לדין לעני אומרים לו מפני מה לא עסקת בתורה אם אומר עני הייתי וטרוד במזונותי אומרים לו כלום עני היית יותר מהלל,אמרו עליו על הלל הזקן שבכל יום ויום היה עושה ומשתכר בטרפעיק חציו היה נותן לשומר בית המדרש וחציו לפרנסתו ולפרנסת אנשי ביתו פעם אחת לא מצא להשתכר ולא הניחו שומר בית המדרש להכנס עלה ונתלה וישב על פי ארובה כדי שישמע דברי אלהים חיים מפי שמעיה ואבטליון,אמרו אותו היום ערב שבת היה ותקופת טבת היתה וירד עליו שלג מן השמים כשעלה עמוד השחר אמר לו שמעיה לאבטליון אבטליון אחי בכל יום הבית מאיר והיום אפל שמא יום המעונן הוא הציצו עיניהן וראו דמות אדם בארובה עלו ומצאו עליו רום שלש אמות שלג פרקוהו והרחיצוהו וסיכוהו והושיבוהו כנגד המדורה אמרו ראוי זה לחלל עליו את השבת,עשיר אומרים לו מפני מה לא עסקת בתורה אם אומר עשיר הייתי וטרוד הייתי בנכסי אומרים לו כלום עשיר היית יותר מרבי אלעזר אמרו עליו על רבי אלעזר בן חרסום שהניח לו אביו אלף עיירות ביבשה וכנגדן אלף ספינות בים ובכל יום ויום נוטל נאד של קמח על כתיפו ומהלך מעיר לעיר וממדינה למדינה ללמוד תורה,פעם אחת מצאוהו עבדיו ועשו בו אנגריא אמר להן בבקשה מכם הניחוני ואלך ללמוד תורה אמרו לו חיי רבי אלעזר בן חרסום שאין מניחין אותך ומימיו לא הלך וראה אותן אלא יושב ועוסק בתורה כל היום וכל הלילה,רשע אומרים לו מפני מה לא עסקת בתורה אם אמר נאה הייתי וטרוד ביצרי הייתי אומרים לו כלום נאה היית מיוסף אמרו עליו על יוסף הצדיק בכל יום ויום היתה אשת פוטיפר משדלתו בדברים בגדים שלבשה לו שחרית לא לבשה לו ערבית בגדים שלבשה לו ערבית לא לבשה לו שחרית,אמרה לו השמע לי אמר לה לאו אמרה לו הריני חובשתך בבית האסורין אמר לה (תהלים קמו, ז) ה' מתיר אסורים הריני כופפת קומתך (תהלים קמו, ח) ה' זוקף כפופים הריני מסמא את עיניך (תהלים קמו, ח) ה' פוקח עורים נתנה לו אלף ככרי כסף לשמוע אליה לשכב אצלה להיות עמה ולא רצה לשמוע אליה,לשכב אצלה בעוה"ז להיות עמה לעוה"ב נמצא הלל מחייב את העניים רבי אלעזר בן חרסום מחייב את העשירים יוסף מחייב את הרשעים, big strongמתני׳ /strong /big בא לו אצל פרו ופרו היה עומד בין האולם ולמזבח ראשו לדרום ופניו למערב והכהן עומד במזרח ופניו למערב וסומך שתי ידיו עליו ומתודה,וכך היה אומר אנא השם עויתי פשעתי חטאתי לפניך אני וביתי אנא השם כפר נא לעונות ולפשעים ולחטאים שעויתי ושפשעתי ושחטאתי לפניך אני וביתי ככתוב בתורת משה עבדך (ויקרא טז, ל) כי ביום הזה יכפר וגו' והן עונין אחריו ברוך שם כבוד מלכותו לעולם ועד | 35b. bThe Gemara raises an objection.It is stated: “And it shall be that when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, while they minister in the gates of the inner court, and within” (Ezekiel 44:17). This verse is referring to the Yom Kippur service, as during the year the High Priest performed the service in eight priestly vestments made partially of wool. Two verses later the prophet says: “And when they go forth into the outer court, into the outer court to the people, they shall remove their garments in which they serve, and lay them in the sacred chambers, band they shall put on other garments, so that they do not sanctify the people with their garments”(Ezekiel 44:19).,The Gemara infers: bWhat, doesn’t “other”mean bmore important thanthe first set of linen garments? The Gemara rejects this: bNo,although b“other”means different garments, it means garments binferior to them,the first set of linen garments. The High Priest does not don a second set of garments to effect atonement; rather, he dons them in deference to God to remove the spoon and the coal pan from the Holy of Holies., bRav Huna bar Yehuda, and some say Rav Shmuel bar Yehuda, taught: After the public service concluded, a priest whose mother had made hima priestly btunicmay bwear it and perform an individual servicewhile wearing bit,such as removal of the spoon and the coal pan, which is not a service in and of itself, bprovided he transfers it tothe possession of bthe public.All services performed by the priest must be performed while he is wearing sacred garments owned by the public, as all the Temple vessels are. The Gemara asks: This is bobvious;once he transfers it to the possession of the public, it is Temple property like any other vessel that an individual donates to the Temple. What is novel in this statement?,The Gemara answers: bLest you saythat the concern is that since he is the one wearing it bperhapshe will intend to retain ownership band will not transfer it wholeheartedly;therefore, bit teaches usthat if he transfers possession to the public, that is not a concern. Apropos this ihalakha /i, the Gemara relates: bThey said aboutthe High Priest bRabbi Yishmael ben Pabi that his mother made him a tunic worth one hundred imaneh /i. He donned it and performed an individual service and transferredpossession of it bto the public. /b,And similarly, bthey said aboutthe High Priest bRabbi Elazar ben Ḥarsum that his mother made him a tunicworth btwenty thousanddinars, bbut his fellow priests did not allow him to wear it becauseit was transparent and bhe appeared asone who is bnaked.The Gemara asks: bAnd couldhe bbe seenthrough a garment made to the specifications of the priestly vestments? bDidn’t the Master say: The threadsof the priestly vestments bwere six-fold?Since the clothes were woven from threads that thick, his body could not have been seen through them. bAbaye said: It is like wine ina thick bglasscup. His flesh could not actually be seen, but since it was very fine linen, it was somewhat translucent and his skin color was discernible.,§ Apropos the great wealth of Rabbi Elazar ben Ḥarsum, the Gemara cites that which bthe Sages taught: A poorperson, band a wealthyperson, band a wickedperson bcome toface bjudgmentbefore the Heavenly court for their conduct in this world. bTo the poorperson, the members of the court bsay: Why did you not engage in Torah? If herationalizes his conduct band says: I was poor and preoccupied withearning enough to pay for bmy susteceand that is why I did not engage in Torah study, bthey say to him: Were you any poorer than Hillel,who was wretchedly poor and nevertheless attempted to study Torah?, bThey said about Hillel the Elder that each and every day he would work and earn a half-dinar, half of which he would give to the guard of the study hall and half of whichhe spent bfor his sustece and the sustece of the members of his family. One time he did not findemployment bto earna wage, band the guard of the study hall did not allow him to enter. He ascendedto the roof, bsuspendedhimself, band sat at the edge of the skylight in order to hear the wordsof the Torah bof the living God from the mouths of Shemaya and Avtalyon,the spiritual leaders of that generation.,The Sages continued and bsaid: That day was Shabbat eve and it was thewinter bseason of Tevet, and snow fell upon him from the sky. When it was dawn, Shemaya said to Avtalyon: Avtalyon, my brother, every dayat this hour bthestudy bhallis already bbrightfrom the sunlight streaming through the skylight, band today it is dark; is it perhaps a cloudy day? They focused their eyes and saw the image of a man in the skylight. They ascended and found himcovered with bsnow three cubits high. They extricated himfrom the snow, band they washed him and smearedoil bon him, and they sat him opposite the bonfireto warm him. bThey said: Thisman bis worthyfor us bto desecrate Shabbat for him.Saving a life overrides Shabbat in any case; however, this great man is especially deserving. Clearly, poverty is no excuse for the failure to attempt to study Torah.,And if ba wealthyman comes before the heavenly court, the members of the court bsay to him: Why did you not engage in Torah? If he says: I was wealthy and preoccupied withmanaging bmy possessions, they say to him: Were you any wealthier than Rabbi Elazar,who was exceedingly wealthy and nevertheless studied Torah? bThey said about Rabbi Elazar ben Ḥarsum that his father left himan inheritance of bone thousand villages on land, and corresponding to them, one thousand ships at sea. And each and every day he takesa leather bjug of flour on his shoulder and walks from city to city and from state to state to study Torahfrom the Torah scholars in each of those places., bOne timeas he passed through the villages in his estate and bhis servants found him,did not recognize him, band,thinking he was a resident of the town, bthey pressed him into service [ iangarya /i]for the master of the estate. bHe said to them: I beseech you; let me be and I will go study Torah. They said:We swear bby the life of Rabbi Elazar ben Ḥarsum thatwe bwill not let you be.The Gemara comments: bAnd in all his days, he never went and sawall his possessions and his property; brather,he would bsit and engage inthe study of bTorah all day and all night. /b,And if a wicked man comes to judgment, the members of the court bsay to him: Why did you not engage in Torah? If he said: I was handsome and preoccupied with myevil binclination,as I had many temptations, bthey say to him: Were you any more handsome than Joseph,who did not neglect Torah despite his beauty? bThey said about Joseph the righteous: Each and every day, the wife of Potiphar seduced him with words.In addition, bthe clothes that she wore toentice bhim in the morning, she did not wear toentice bhim in the evening. The clothes that she wore toentice bhim in the evening, she did not wear toentice bhim in the morningof the next day.,One day bshe said to him: Submit to meand have relations with me. br bHe said to her: No. br bShe said to him: I will incarcerate you in the prison. He said to her:I do not fear you, as it is stated: b“God releases prisoners”(Psalms 146:7). br bShe said to him: I willcause you to be bbent overwith suffering. brHe said: b“God straightens those who are bent over”(Psalms 146:8). brShe said bI will blind your eyes. brHe said to her b“God opens the eyes of the blind”(Psalms 146:8). br bShe gave him a thousand talents of silver to submit to her, “to lie with her and be with her”(Genesis 39:10), band he refused. /b,The Gemara elaborates: Had he submitted to her bto lie with her in this world,it would have been decreed in Heaven that he would bbe with her in the World-to-Come.Therefore, he refused. bConsequently, Hillel obligates the poorto study Torah, bRabbi Elazar ben Ḥarsum obligates the wealthy,and bJoseph obligates the wicked.For each category of people, there is a role model who overcame his preoccupations and temptations to study Torah., strongMISHNA: /strong The High Priest bcomesand stands bnext to his bull, and his bull was standing between the Entrance Hall and the altarwith bits headfacing bto the south and its face to the west. And the priest stands to the eastof the bull, band his facepoints bto the west. Andthe priest bplaces his two hands onthe bull band confesses. /b, bAnd this is what he would sayin his confession: bPlease, God, I have sinned, I have done wrong,and bI have rebelled before You, I and my family. Please, God, grant atonement, please, for the sins, and for the wrongs, and for the rebellions that I have sinned, and done wrong, and rebelled before You, I and my family, as it is written in the Torah of Moses your servant: “For on this day atonement shall be madefor you to cleanse you of all your sins; you shall be clean before the Lord” (Leviticus 16:30). bAndthe priests and the people who were in the courtyard brespond after herecites the name of God: bBlessed be the name of His glorious kingdom forever and all time. /b |
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