1. Hebrew Bible, Genesis, 3.19 (9th cent. BCE - 3rd cent. BCE)
| 3.19. בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃ | 3.19. In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’" |
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2. Hebrew Bible, Hosea, 14.5 (9th cent. BCE - 3rd cent. BCE)
| 14.5. אֶרְפָּא מְשׁוּבָתָם אֹהֲבֵם נְדָבָה כִּי שָׁב אַפִּי מִמֶּנּוּ׃ | 14.5. I will heal their backsliding, I will love them freely; For Mine anger is turned away from him." |
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3. Hebrew Bible, Micah, 6.8 (9th cent. BCE - 3rd cent. BCE)
| 6.8. הִגִּיד לְךָ אָדָם מַה־טּוֹב וּמָה־יְהוָה דּוֹרֵשׁ מִמְּךָ כִּי אִם־עֲשׂוֹת מִשְׁפָּט וְאַהֲבַת חֶסֶד וְהַצְנֵעַ לֶכֶת עִם־אֱלֹהֶיךָ׃ | 6.8. It hath been told thee, O man, what is good, And what the LORD doth require of thee: Only to do justly, and to love mercy, and to walk humbly with thy God." |
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4. Dead Sea Scrolls, Damascus Covenant, 13.18 (2nd cent. BCE - 1st cent. CE)
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5. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 13.18 (2nd cent. BCE - 1st cent. CE)
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6. Dead Sea Scrolls, Community Rule, 11.9-11.21 (2nd cent. BCE - 1st cent. CE)
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7. Dead Sea Scrolls, Hodayot, 5.19, 5.21-5.22, 5.25, 5.31-5.33, 5.36, 6.13-6.14, 7.27-7.30, 9.21-9.24, 12.29-12.34, 12.37, 20.27-20.30 (2nd cent. BCE - 1st cent. CE)
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8. Dead Sea Scrolls, Hodayot, 5.19, 5.21-5.22, 5.25, 5.30-5.33, 5.36, 6.13-6.14, 7.27-7.30, 9.21-9.24, 12.29-12.34, 12.37, 20.27-20.30 (2nd cent. BCE - 1st cent. CE)
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9. Septuagint, Ecclesiasticus (Siracides), 34.25-34.26 (2nd cent. BCE - 2nd cent. BCE)
| 34.25. If a man washes after touching a dead body,and touches it again,what has he gained by his washing? 34.26. So if a man fasts for his sins,and goes again and does the same things,who will listen to his prayer?And what has he gained by humbling himself? |
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10. Philo of Alexandria, On The Life of Abraham, 122 (1st cent. BCE - 1st cent. CE)
| 122. Therefore, the middle person of the three, being attended by each of his powers as by body-guards, presents to the mind, which is endowed with the faculty of sight, a vision at one time of one being, and at another time of three; of one when the soul being completely purified, and having surmounted not only the multitudes of numbers, but also the number two, which is the neighbour of the unit, hastens onward to that idea which is devoid of all mixture, free from all combination, and by itself in need of nothing else whatever; and of three, when, not being as yet made perfect as to the important virtues, it is still seeking for initiation in those of less consequence, and is not able to attain to a comprehension of the living God by its own unassisted faculties without the aid of something else, but can only do so by judging of his deeds, whether as creator or as governor. |
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11. Philo of Alexandria, On The Cherubim, 49-51, 48 (1st cent. BCE - 1st cent. CE)
| 48. Now I bid ye, initiated men, who are purified, as to your ears, to receive these things, as mysteries which are really sacred, in your inmost souls; and reveal them not to any one who is of the number of the uninitiated, but guard them as a sacred treasure, laying them up in your own hearts, not in a storehouse in which are gold and silver, perishable substances, but in that treasurehouse in which the most excellent of all the possessions in the world does lie, the knowledge namely of the great first Cause, and of virtue, and in the third place, of the generation of them both. And if ever you meet with any one who has been properly initiated, cling to that man affectionately and adhere to him, that if he has learnt any more recent mystery he may not conceal it from you before you have learnt to comprehend it thoroughly. 48. It is, therefore, with great beauty, and also with a proper sense of what is consistent with the dignity of God, that the voice is said to have come forth out of the fire; for the oracles of God are accurately understood and tested like gold by the fire. |
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12. Philo of Alexandria, On The Migration of Abraham, 67 (1st cent. BCE - 1st cent. CE)
| 67. But the foolish man proceeds always by means of the two passions together, both anger and desire, omitting no opportunity, and discarding reason as his pilot and judge. But the man who is contrary to him has extirpated anger and desire from his nature, and has enlisted himself under divine reason as his guide; as also Moses, that faithful servant of God, did. Who, when he is offering the burnt offerings of the soul, "washes out the Belly;" that is to say, he washes out the whole seat of desires, and he takes away "the breast of the ram of the Consecration;" that is to say, that whole of the warlike disposition, that so the remainder, the better portion of the soul, the rational part, having no longer anything to draw it in a different direction or to counteract its natural impulses, may indulge its own free and noble inclinations towards everything that is beautiful; |
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13. Philo of Alexandria, On The Special Laws, 1.257-1.260, 3.208-3.209 (1st cent. BCE - 1st cent. CE)
| 1.257. The law chooses that a person who brings a sacrifice shall be pure, both in body and soul; --pure in soul from all passions, and diseases, and vices, which can be displayed either in word or deed; and pure in body from all such things as a body is usually defiled by. 1.258. And it has appointed a burning purification for both these things; for the soul, by means of the animals which are duly fit for sacrifices; and for the body, by ablutions and sprinklings; concerning which we will speak presently; for it is fit to assign the pre-eminence in honour in every point to the superior and domit part of the qualities existing in us, namely, to the soul. 1.259. What, then, is the mode of purifying the soul? "Look," says the law, "take care that the victim which thou bringest to the altar is perfect, wholly without participation in any kind of blemish, selected from many on account of its excellence, by the uncorrupted judgments of the priests, and by their most acute sight, and by their continual practice derived from being exercised in the examination of faultless victims. For if you do not see this with your eyes more than with your reason, you will not wash off all the imperfections and stains which you have imprinted on your whole life, partly in consequence of unexpected events, and partly by deliberate purpose; 1.260. for you will find that this exceeding accuracy of investigation into the animals, figuratively signifies the amelioration of your own disposition and conduct; for the law was not established for the sake of irrational animals, but for that of those who have intellect and reason." So that the real object taken care of is not the condition of the victims sacrificed in order that they may have no blemish, but that of the sacrificers that they may not be defiled by any unlawful passion. 3.208. And the law says, "Let everything which a man that is unclean has touched be also unclean as being polluted by a participation in that which is unclean." And this sacred injunction appears to have a wide operation, not being limited to the body alone, but proceeding as it would seem also to investigate the dispositions of the soul 3.209. for the unjust and impious man is peculiarly unclean, being one who has no respect for either human or divine things, but who throws everything into disorder and confusion by the immoderate vehemence of his passions, and by the extravagance of his wickedness, so that everything which he touches becomes faulty, having its nature changed by the wickedness of him who has taken them in hand. For in like manner the actions of the good are, on the contrary, all praiseworthy, being made better by the energies of those who apply themselves to them, since in some degree what is done resembles in its character the person who does it.Go to the Tables of Contents of The Works of PhiloPlease buy the CD to support the site, view it without ads, and get bonus stuff!Early Christian Writings is copyright © 2001-2020 Peter Kirby E-Mail. |
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14. Philo of Alexandria, Questions On Exodus, 2.51 (1st cent. BCE - 1st cent. CE)
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15. Philo of Alexandria, Who Is The Heir, 184 (1st cent. BCE - 1st cent. CE)
| 184. But the unmixed and unadulterated portion of the soul is the pure mind, which, being inspired by heaven from above, when it is preserved in a state free from all disease and from all mishap is very suitably all poured forth and resolved into the elements of a sacred libation, and so restored in a fitting manner to God, who inspired it and preserved it free from any infliction of evil; but the mixed portion is entirely that of the outward senses, and for this part nature has made suitable craters. |
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16. Mishnah, Rosh Hashanah, 4.5 (1st cent. CE - 3rd cent. CE)
| 4.5. The order of blessings [in the Musaf Amidah of Rosh Hashanah]:He says “patriarchs”, “powers” and the “sanctification of the name” and includes the kingship verses with them and does not blow [the shofar]. The sanctification of the day and blows [the shofar], the remembrance-verses and blows [the shofar], and the shofar-verses and blows [the shofar]. Then he says the blessing of the Temple service and “thanksgiving” and the blessing of the priests, the words of Rabbi Yoha ben Nuri. Rabbi Akiva said to him: if he does not blow the shofar for the kingship-verses, why should he say them? Rather he says: “patriarchs”, “powers” and the “sanctification of the name” and includes the kingship verse with the sanctification of the day and blows the shofar, then he says the remembrance-verses and blows, and the shofar-verses and blows. Then he says the Temple service and “thanksgiving” and the blessing of the priest." |
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17. Mishnah, Tamid, 5.1 (1st cent. CE - 3rd cent. CE)
| 5.1. The superintendent said to them: Bless one blessing! And they blessed. They then read the Ten Commandments, the Shema, the “And it will be if you hearken” (the second paragraph of Shema) and Vayomer (the third paragraph of Shema), and they blessed the people with three blessings: Emet veYatziv, and Avodah, and the priestly benediction. On Shabbat they added a blessing to be said by the watch which was leaving." |
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18. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
| 17b. (דברים ו, ו) והיו בהויתן יהו ורבנן מ"ט אמר קרא (דברים ו, ד) שמע בכל לשון שאתה שומע,ורבי נמי הא כתיב שמע ההוא מיבעי ליה השמע לאזניך מה שאתה מוציא מפיך ורבנן סברי כמאן דאמר הקורא את שמע ולא השמיע לאזנו יצא,ורבנן נמי הכתיב והיו ההוא מיבעי ליה שלא יקרא למפרע ורבי שלא יקרא למפרע מנא ליה מדברים הדברים ורבנן דברים הדברים לא משמע להו,לימא קסבר רבי כל התורה כולה בכל לשון נאמרה דאי סלקא דעתך בלשון הקודש נאמרה למה לי למכתב והיו,אצטריך סלקא דעתך שמע כרבנן כתב רחמנא והיו,לימא קסברי רבנן כל התורה בלשון הקודש נאמרה דאי סלקא דעתך בכל לשון נאמרה למה לי למכתב שמע,איצטריך סלקא דעתך אמינא והיו כרבי כתב רחמנא שמע,תפלה מנא לן דתניא שמעון הפקולי הסדיר שמונה עשרה ברכות לפני רבן גמליאל על הסדר ביבנה אמר רבי יוחנן ואמרי לה במתניתא תנא מאה ועשרים זקנים ובהם כמה נביאים תיקנו שמונה עשרה ברכות על הסדר,ת"ר מנין שאומרים אבות שנאמר (תהלים כט, א) הבו לה' בני אלים ומנין שאומרים גבורות שנאמר (תהלים כט, א) הבו לה' כבוד ועוז ומנין שאומרים קדושות שנאמר (תהלים כט, ב) הבו לה' כבוד שמו השתחוו לה' בהדרת קדש,ומה ראו לומר בינה אחר קדושה שנאמר (ישעיהו כט, כג) והקדישו את קדוש יעקב ואת אלהי ישראל יעריצו וסמיך ליה וידעו תועי רוח בינה ומה ראו לומר תשובה אחר בינה דכתיב (ישעיהו ו, י) ולבבו יבין ושב ורפא לו,אי הכי לימא רפואה בתרה דתשובה לא ס"ד דכתיב (ישעיהו נה, ז) וישוב אל ה' וירחמהו ואל אלהינו כי ירבה לסלוח,ומאי חזית דסמכת אהא סמוך אהא כתב קרא אחרינא (תהלים קג, ג) הסולח לכל עוניכי הרופא לכל תחלואיכי הגואל משחת חייכי למימרא דגאולה ורפואה בתר סליחה היא והכתיב ושב ורפא לו ההוא לאו רפואה דתחלואים היא אלא רפואה דסליחה היא,ומה ראו לומר גאולה בשביעית אמר רבא מתוך שעתידין ליגאל בשביעית לפיכך קבעוה בשביעית והאמר מר בששית קולות בשביעית מלחמות במוצאי שביעית בן דוד בא מלחמה נמי אתחלתא דגאולה היא,ומה ראו לומר רפואה בשמינית אמר רבי אחא מתוך שנתנה מילה בשמינית שצריכה רפואה לפיכך קבעוה בשמינית,ומה ראו לומר ברכת השנים בתשיעית אמר רבי אלכסנדרי כנגד מפקיעי שערים דכתיב (תהלים י, טו) שבור זרוע רשע ודוד כי אמרה בתשיעית אמרה,ומה ראו לומר קיבוץ גליות לאחר ברכת השנים דכתיב (יחזקאל לו, ח) ואתם הרי ישראל ענפכם תתנו ופריכם תשאו לעמי ישראל כי קרבו לבוא וכיון שנתקבצו גליות נעשה דין ברשעים שנאמר (ישעיהו א, כה) ואשיבה ידי עליך ואצרוף כבור סיגיך וכתיב (ישעיהו א, כו) ואשיבה שופטיך כבראשונה,וכיון שנעשה דין מן הרשעים כלו הפושעים וכולל זדים עמהם שנאמר (ישעיהו א, כח) ושבר פושעים וחטאים יחדיו (יכלו),וכיון שכלו הפושעים מתרוממת קרן צדיקים דכתיב (תהלים עה, יא) וכל קרני רשעים אגדע תרוממנה קרנות צדיק וכולל גירי הצדק עם הצדיקים שנאמר (ויקרא יט, לב) מפני שיבה תקום והדרת פני זקן וסמיך ליה וכי יגור אתכם גר,והיכן מתרוממת קרנם בירושלים שנאמר (תהלים קכב, ו) שאלו שלום ירושלם ישליו אוהביך,וכיון שנבנית ירושלים בא דוד שנאמר | 17b. b“Andthese words… bshall be”(Deuteronomy 6:6), teaching that these words, the words of the iShema /i, always b“shall be” as they are,i.e., in the Hebrew language. The Gemara asks: bAndas for bthe Sages, what is the reasonfor their opinion? bThe verse states: “Hear,O Israel” (Deuteronomy 6:4), which could also be translated, “Understand, O Israel,” indicating that you may recite these words bin any language that you hear,i.e., understand.,The Gemara asks: bAndaccording to bRabbiYehuda HaNasi bas well, isn’t itindeed bwritten, “hear”?What does he learn from this word, if not that the iShemamay be recited in any language? The Gemara answers: bThisword bis necessaryto teach something else: bMake heard to your ears what your mouth is saying,i.e., the iShemamust be recited audibly, not merely thought in one’s heart. The Gemara asks: bAndhow do bthe Sagesknow this? The Gemara explains: They bhold like the one who saidthat if bone recites the iShemabut does not make it audible to his ears, he hasnevertheless bfulfilledhis obligation.,The Gemara asks: bAndaccording to bthe Sages as well, isn’t itindeed bwritten, “Andthese words bshall be”?What do they learn from this, if not that the iShemamust be recited in Hebrew? The Gemara answers: bThatword bis necessaryto teach bthat one must not recitethe words of the iShema bout of order,but they “shall be” as they are, in the proper order. The Gemara asks: bAnd from where does RabbiYehuda HaNasi learn bthat one must not recitethe iShema bout of order?The Gemara answers: He derives it from the fact that the verse does not say just: bWords,but b“the words,”referring to specific words, which teaches that they must be recited in their proper order without any variation. The Gemara asks: bAndwhat do bthe Sageslearn from the phrase “the words”? The difference between bwordsand b“the words” is inconsequential according to them. /b,The Gemara analyzes the dispute: bShall we say that RabbiYehuda HaNasi bmaintainsthat bthe entire Torah may be recited in any language? As, if it enters your mindto say that the entire Torah bmay be recited only in the sacred tongue,Hebrew, and not in any other language, bwhy do Ineed the Torah bto write “andthese words bshall be”with respect to the iShema /i? Why would I think that the iShemais different from the rest of the Torah?,The Gemara rejects this argument: There is no proof from here, as even if the Torah must generally be recited in Hebrew bit isnevertheless bnecessaryto specify the matter here, since without such specification bit might have entered your mindto say that in this context b“hear”means understand, basmaintained by bthe Sages,and that the iShemamay be recited in any language. Therefore bthe Merciful One writesin the Torah, b“andthese words bshall be,”to teach us that the iShemamay be recited only in the original Hebrew.,The Gemara suggests: bShall we saythen bthat the Sages maintainthat bthe entire Torah must be recitedspecifically bin the sacred tongue,Hebrew? bAs, if it enters your mindto say that the entire Torah bmay be recited in any language, why do Ineed the Torah bto write “hear”with respect to the iShema /i? Why would one think that the iShemais different from the rest of the Torah?,The Gemara rejects this argument: Even if the Torah may generally be recited in any language, bit wasnevertheless bnecessaryto specify the matter here. Without such specification bit could enter your mind to saythat the words b“andthese words bshall be”teach that the iShemamay be recited only in Hebrew, basasserted by bRabbiYehuda HaNasi. Therefore bthe Merciful One writesthe word b“hear”in the Torah, to teach us that the iShemamay be recited in any language.,§ The ibaraitacited previously taught that the ihalakhaagainst reciting a text out of order applies to the iAmida bprayeras well. The Gemara asks: bFrom where do wederive this? bAs it is taughtin a ibaraita /i: bShimon HaPakuli arranged the eighteen blessingsof the iAmidaprayer bbefore Rabban Gamliel in theirfixed border in Yavne,which indicates that there is a specific order to these blessings that must not be changed. bRabbi Yoḥa said, and some say that it was taught in a ibaraita /i: A hundred and twenty Elders,i.e., the Men of the Great Assembly, and bamong them several prophets, establishedthe beighteen blessingsof the iAmida bin theirfixed border,which also shows that the order of these blessings may not be changed.,The Gemara proceeds to explain this order: bThe Sages taughtin a ibaraita /i: bFrom whereis it derived bthat one saysthe blessing of bthe Patriarchs,the first blessing of the iAmida /i? bAs it is stated: “Ascribe to the Lord, mighty ones”(Psalms 29:1), which means that one should mention before the Lord the mighty ones of the world, i.e., the Patriarchs. bAnd from whereis it derived bthat onethen bsaysthe blessing of bmighty deeds? As it is statedin the continuation of that verse: b“Ascribe to the Lord glory and strength”(Psalms 29:1). bAnd from whereis it derived bthat onethen bsaysthe blessing of bholiness? As it is statedin the next verse: b“Give to the Lord the glory due to His name; worship the Lord in the beauty of holiness”(Psalms 29:2).,The Gemara continues: bAnd why did they seefit to institute bto saythe blessing of bunderstanding afterthe blessing of bholiness? As it is stated: “They shall sanctify the Holy One of Jacob, and shall revere the God of Israel”(Isaiah 29:23), and adjacent to that verse it is written: b“They also that erred in spirit shall come to understanding”(Isaiah 29:24). This shows that it is proper for the theme of understanding to follow the theme of God’s holiness. bAnd why did they seefit to institute bto saythe blessing of brepentance afterthe blessing of bunderstanding? As it is written: “And they will understand with their heart, repent, and be healed”(Isaiah 6:10-11), showing that the theme of repentance properly follows the theme of understanding.,The Gemara asks: bIf so,that the sequence of blessings is based on this verse, bletus bsaythat btheblessing of bhealing should be said afterthe blessing of brepentance.Why, then, is the next blessing in the iAmidathe blessing of forgiveness and not the blessing of healing? The Gemara explains: bThis cannot enter your mind, as it is written: “And let him return to the Lord, and He will have compassion upon him; and to our God, for He will abundantly pardon”(Isaiah 55:7), which shows that the theme of repentance should be followed by that of forgiveness.,The Gemara poses a question: bBut what did you see to rely on thisverse? bRely on the otherverse, which juxtaposes repentance to healing. The Gemara answers: bAnother verse,in which it is bwritten: “Who forgives all your iniquities, Who heals all your diseases, Who redeems your life from the pit”(Psalms 103:3–4), proves that the theme of healing should follow that of forgiveness. The Gemara asks: bIs thatverse coming bto say thatthe blessings of bredemption and healingshould be placed following the blessing of bforgiveness? But isn’t it written: “Repent, and be healed”(Isaiah 6:10), which suggests that repentance should be followed by healing? The Gemara answers: bThatverse is referring bnotto btheliteral bhealing from illness, but ratherto bthefigurative bhealing of forgiveness,and therefore this verse too supports the sequence of forgiveness following repentance.,The Gemara continues: bAnd why did they seefit to institute bto saythe blessing of bredemption as the seventhblessing? bRava said: Sincethere is a tradition that the Jewish people are bdestined to be redeemed in the seventhyear of the Sabbatical cycle, bconsequently, they fixedredemption bas the seventhblessing. bBut didn’t the Master sayin a ibaraita /i: bIn the sixthyear of the Sabbatical cycle in the days of the arrival of the Messiah, heavenly bsoundswill be heard; bin the seventhyear there will be bwars; and upon the conclusion of the seventhyear, in the eighth year, bthe son of David,the Messiah, bwill come?The redemption will take place not during the seventh year but after it. The Gemara answers: Nevertheless, the bwarthat takes place during the seventh year bis also the beginning of the redemptionprocess, and it is therefore correct to say that Israel will be redeemed in the seventh year.,The Gemara continues: bAnd why did they seefit to institute that one bsaysthe blessing of bhealing as the eighthblessing? bRabbi Aḥa said: Since circumcision was assigned to the eighthday of life, and circumcision brequires healing, consequently, they establishedhealing bas the eighthblessing., bAnd why did they seefit to institute that one bsays the blessing ofbountiful byears as the ninthblessing? bRabbi Alexandri said:This blessing was instituted bin reference to those who raise the pricesof food. We pray for rain so that the price of produce will not rise as a result of shortages, bas it is written: “Break the arm of the wicked”(Psalms 10:15), referring to the wicked, who practice deception and extort the poor. bAnd when David expressed thisrequest, bhe expressed it in the ninthpsalm. Although today it is considered the tenth psalm, the first and second psalms are actually counted as one, and therefore this is the ninth psalm. Therefore, the blessing of the years was fixed as the ninth blessing.,The Gemara asks: bAnd why did they seefit to institute that one bsaysthe blessing of bthe ingathering ofthe bexiles after the blessing of the years? As it is written: “And you, O mountains of Israel, you shall shoot forth your branches, and yield your fruit to My people Israel; for they will soon be coming”(Ezekiel 36:8), which indicates that the ingathering of the exiles will follow after Eretz Yisrael is blessed with bountiful produce. bAnd once the exiles have been gathered, judgment will be meted out to the wicked, as it is stated: “And I will turn my hand against you and purge away your dross as with lye”(Isaiah 1:25), bandimmediately after bit is written: “And I will restore your judges as at first”(Isaiah 1:26). For this reason the blessing of the restoration of judges comes after the blessing of the ingathering of the exiles., bAnd once judgment is meted out to the wicked, the transgressors,i.e., the heretics and sectarians, bwill cease to be.Consequently, the next blessing is that of the heretics, band one includes evildoers with them, as it is stated: “And the destruction of the transgressors and of the sinners shall be together,and they that forsake the Lord bshall cease to be”(Isaiah 1:28). The “transgressors and sinners” are the evildoers, and “they that forsake the Lord” are the heretics., bAnd once the heretics cease to be, the horn,i.e., the glory, bof the righteous will be exalted, as it is written: “All the horns of the wicked will I cut off; but the horns of the righteous shall be exalted”(Psalms 75:11). Therefore, after the blessing of the heretics, one says the blessing about the righteous. bAnd he includes the righteous converts along with the righteous, as it is stated: “You shall rise up before the hoary head, and honor the face of the elder”(Leviticus 19:32), band adjacent to thisit is stated: b“And if a stranger sojourns with you”(Leviticus 19:33). An “elder” is one with Torah wisdom and a “stranger” is one who has converted to Judaism., bAnd where will the hornsof the righteous bbe exalted? In Jerusalem, as it is stated: “Pray for the peace of Jerusalem; they who love you shall prosper”(Psalms 122:6). “They who love you” are the righteous. Therefore, the blessing of the rebuilding of Jerusalem is placed after the blessing of the righteous., bAnd once Jerusalem is rebuilt,the Messiah, scion of the house of bDavid, will come, as it is stated: /b |
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19. Anon., Letter of Aristeas, 234
| 234. The king bestowed great praise upon him and asked the tenth, What is the highest form of glory? And he said, 'To honour God, and this is done not with gifts and sacrifices but with purity of soul and holy conviction, since all things are fashioned and governed by God in accordance with His will. of this purpose you are in constant possession as all men can see from your achievements in the past and in the present.' |
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