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Tiresias: The Ancient Mediterranean Religions Source Database



6278
Hebrew Bible, Deuteronomy, 12.8-12.11


nanBut when ye go over the Jordan, and dwell in the land which the LORD your God causeth you to inherit, and He giveth you rest from all your enemies round about, so that ye dwell in safety;


וְהָיָה הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אֱלֹהֵיכֶם בּוֹ לְשַׁכֵּן שְׁמוֹ שָׁם שָׁמָּה תָבִיאוּ אֵת כָּל־אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם עוֹלֹתֵיכֶם וְזִבְחֵיכֶם מַעְשְׂרֹתֵיכֶם וּתְרֻמַת יֶדְכֶם וְכֹל מִבְחַר נִדְרֵיכֶם אֲשֶׁר תִּדְּרוּ לַיהוָה׃then it shall come to pass that the place which the LORD your God shall choose to cause His name to dwell there, thither shall ye bring all that I command you: your burnt-offerings, and your sacrifices, your tithes, and the offering of your hand, and all your choice vows which ye vow unto the LORD.


לֹא תַעֲשׂוּן כְּכֹל אֲשֶׁר אֲנַחְנוּ עֹשִׂים פֹּה הַיּוֹם אִישׁ כָּל־הַיָּשָׁר בְּעֵינָיו׃Ye shall not do after all that we do here this day, every man whatsoever is right in his own eyes;


כִּי לֹא־בָּאתֶם עַד־עָתָּה אֶל־הַמְּנוּחָה וְאֶל־הַנַּחֲלָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃for ye are not as yet come to the rest and to the inheritance, which the LORD your God giveth thee.


Intertexts (texts cited often on the same page as the searched text):

37 results
1. Hebrew Bible, Deuteronomy, 5.33, 12.4-12.9, 12.11-12.19, 15.1-15.7, 15.10, 17.14-17.20, 25.19, 34.8 (9th cent. BCE - 3rd cent. BCE)

12.4. לֹא־תַעֲשׂוּן כֵּן לַיהוָה אֱלֹהֵיכֶם׃ 12.5. כִּי אִם־אֶל־הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אֱלֹהֵיכֶם מִכָּל־שִׁבְטֵיכֶם לָשׂוּם אֶת־שְׁמוֹ שָׁם לְשִׁכְנוֹ תִדְרְשׁוּ וּבָאתָ שָׁמָּה׃ 12.6. וַהֲבֵאתֶם שָׁמָּה עֹלֹתֵיכֶם וְזִבְחֵיכֶם וְאֵת מַעְשְׂרֹתֵיכֶם וְאֵת תְּרוּמַת יֶדְכֶם וְנִדְרֵיכֶם וְנִדְבֹתֵיכֶם וּבְכֹרֹת בְּקַרְכֶם וְצֹאנְכֶם׃ 12.7. וַאֲכַלְתֶּם־שָׁם לִפְנֵי יְהוָה אֱלֹהֵיכֶם וּשְׂמַחְתֶּם בְּכֹל מִשְׁלַח יֶדְכֶם אַתֶּם וּבָתֵּיכֶם אֲשֶׁר בֵּרַכְךָ יְהוָה אֱלֹהֶיךָ׃ 12.8. לֹא תַעֲשׂוּן כְּכֹל אֲשֶׁר אֲנַחְנוּ עֹשִׂים פֹּה הַיּוֹם אִישׁ כָּל־הַיָּשָׁר בְּעֵינָיו׃ 12.9. כִּי לֹא־בָּאתֶם עַד־עָתָּה אֶל־הַמְּנוּחָה וְאֶל־הַנַּחֲלָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 12.11. וְהָיָה הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אֱלֹהֵיכֶם בּוֹ לְשַׁכֵּן שְׁמוֹ שָׁם שָׁמָּה תָבִיאוּ אֵת כָּל־אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם עוֹלֹתֵיכֶם וְזִבְחֵיכֶם מַעְשְׂרֹתֵיכֶם וּתְרֻמַת יֶדְכֶם וְכֹל מִבְחַר נִדְרֵיכֶם אֲשֶׁר תִּדְּרוּ לַיהוָה׃ 12.12. וּשְׂמַחְתֶּם לִפְנֵי יְהוָה אֱלֹהֵיכֶם אַתֶּם וּבְנֵיכֶם וּבְנֹתֵיכֶם וְעַבְדֵיכֶם וְאַמְהֹתֵיכֶם וְהַלֵּוִי אֲשֶׁר בְּשַׁעֲרֵיכֶם כִּי אֵין לוֹ חֵלֶק וְנַחֲלָה אִתְּכֶם׃ 12.13. הִשָּׁמֶר לְךָ פֶּן־תַּעֲלֶה עֹלֹתֶיךָ בְּכָל־מָקוֹם אֲשֶׁר תִּרְאֶה׃ 12.14. כִּי אִם־בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה בְּאַחַד שְׁבָטֶיךָ שָׁם תַּעֲלֶה עֹלֹתֶיךָ וְשָׁם תַּעֲשֶׂה כֹּל אֲשֶׁר אָנֹכִי מְצַוֶּךָּ׃ 12.15. רַק בְּכָל־אַוַּת נַפְשְׁךָ תִּזְבַּח וְאָכַלְתָּ בָשָׂר כְּבִרְכַּת יְהוָה אֱלֹהֶיךָ אֲשֶׁר נָתַן־לְךָ בְּכָל־שְׁעָרֶיךָ הַטָּמֵא וְהַטָּהוֹר יֹאכְלֶנּוּ כַּצְּבִי וְכָאַיָּל׃ 12.16. רַק הַדָּם לֹא תֹאכֵלוּ עַל־הָאָרֶץ תִּשְׁפְּכֶנּוּ כַּמָּיִם׃ 12.17. לֹא־תוּכַל לֶאֱכֹל בִּשְׁעָרֶיךָ מַעְשַׂר דְּגָנְךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ וּבְכֹרֹת בְּקָרְךָ וְצֹאנֶךָ וְכָל־נְדָרֶיךָ אֲשֶׁר תִּדֹּר וְנִדְבֹתֶיךָ וּתְרוּמַת יָדֶךָ׃ 12.18. כִּי אִם־לִפְנֵי יְהוָה אֱלֹהֶיךָ תֹּאכְלֶנּוּ בַּמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתֶךָ וְהַלֵּוִי אֲשֶׁר בִּשְׁעָרֶיךָ וְשָׂמַחְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בְּכֹל מִשְׁלַח יָדֶךָ׃ 12.19. הִשָּׁמֶר לְךָ פֶּן־תַּעֲזֹב אֶת־הַלֵּוִי כָּל־יָמֶיךָ עַל־אַדְמָתֶךָ׃ 15.1. מִקֵּץ שֶׁבַע־שָׁנִים תַּעֲשֶׂה שְׁמִטָּה׃ 15.1. נָתוֹן תִּתֵּן לוֹ וְלֹא־יֵרַע לְבָבְךָ בְּתִתְּךָ לוֹ כִּי בִּגְלַל הַדָּבָר הַזֶּה יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ בְּכָל־מַעֲשֶׂךָ וּבְכֹל מִשְׁלַח יָדֶךָ׃ 15.2. לִפְנֵי יְהוָה אֱלֹהֶיךָ תֹאכֲלֶנּוּ שָׁנָה בְשָׁנָה בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אַתָּה וּבֵיתֶךָ׃ 15.2. וְזֶה דְּבַר הַשְּׁמִטָּה שָׁמוֹט כָּל־בַּעַל מַשֵּׁה יָדוֹ אֲשֶׁר יַשֶּׁה בְּרֵעֵהוּ לֹא־יִגֹּשׂ אֶת־רֵעֵהוּ וְאֶת־אָחִיו כִּי־קָרָא שְׁמִטָּה לַיהוָה׃ 15.3. אֶת־הַנָּכְרִי תִּגֹּשׂ וַאֲשֶׁר יִהְיֶה לְךָ אֶת־אָחִיךָ תַּשְׁמֵט יָדֶךָ׃ 15.4. אֶפֶס כִּי לֹא יִהְיֶה־בְּךָ אֶבְיוֹן כִּי־בָרֵךְ יְבָרֶכְךָ יְהוָה בָּאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן־לְךָ נַחֲלָה לְרִשְׁתָּהּ׃ 15.5. רַק אִם־שָׁמוֹעַ תִּשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם׃ 15.6. כִּי־יְהוָה אֱלֹהֶיךָ בֵּרַכְךָ כַּאֲשֶׁר דִּבֶּר־לָךְ וְהַעֲבַטְתָּ גּוֹיִם רַבִּים וְאַתָּה לֹא תַעֲבֹט וּמָשַׁלְתָּ בְּגוֹיִם רַבִּים וּבְךָ לֹא יִמְשֹׁלוּ׃ 15.7. כִּי־יִהְיֶה בְךָ אֶבְיוֹן מֵאַחַד אַחֶיךָ בְּאַחַד שְׁעָרֶיךָ בְּאַרְצְךָ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא תְאַמֵּץ אֶת־לְבָבְךָ וְלֹא תִקְפֹּץ אֶת־יָדְךָ מֵאָחִיךָ הָאֶבְיוֹן׃ 17.14. כִּי־תָבֹא אֶל־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ וִירִשְׁתָּהּ וְיָשַׁבְתָּה בָּהּ וְאָמַרְתָּ אָשִׂימָה עָלַי מֶלֶךְ כְּכָל־הַגּוֹיִם אֲשֶׁר סְבִיבֹתָי׃ 17.15. שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ מִקֶּרֶב אַחֶיךָ תָּשִׂים עָלֶיךָ מֶלֶךְ לֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי אֲשֶׁר לֹא־אָחִיךָ הוּא׃ 17.16. רַק לֹא־יַרְבֶּה־לּוֹ סוּסִים וְלֹא־יָשִׁיב אֶת־הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַיהוָה אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד׃ 17.17. וְלֹא יַרְבֶּה־לּוֹ נָשִׁים וְלֹא יָסוּר לְבָבוֹ וְכֶסֶף וְזָהָב לֹא יַרְבֶּה־לּוֹ מְאֹד׃ 17.18. וְהָיָה כְשִׁבְתּוֹ עַל כִּסֵּא מַמְלַכְתּוֹ וְכָתַב לוֹ אֶת־מִשְׁנֵה הַתּוֹרָה הַזֹּאת עַל־סֵפֶר מִלִּפְנֵי הַכֹּהֲנִים הַלְוִיִּם׃ 17.19. וְהָיְתָה עִמּוֹ וְקָרָא בוֹ כָּל־יְמֵי חַיָּיו לְמַעַן יִלְמַד לְיִרְאָה אֶת־יְהוָה אֱלֹהָיו לִשְׁמֹר אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת וְאֶת־הַחֻקִּים הָאֵלֶּה לַעֲשֹׂתָם׃ 25.19. וְהָיָה בְּהָנִיחַ יְהוָה אֱלֹהֶיךָ לְךָ מִכָּל־אֹיְבֶיךָ מִסָּבִיב בָּאָרֶץ אֲשֶׁר יְהוָה־אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה לְרִשְׁתָּהּ תִּמְחֶה אֶת־זֵכֶר עֲמָלֵק מִתַּחַת הַשָּׁמָיִם לֹא תִּשְׁכָּח׃ 34.8. וַיִּבְכּוּ בְנֵי יִשְׂרָאֵל אֶת־מֹשֶׁה בְּעַרְבֹת מוֹאָב שְׁלֹשִׁים יוֹם וַיִּתְּמוּ יְמֵי בְכִי אֵבֶל מֹשֶׁה׃ 12.4. Ye shall not do so unto the LORD your God." 12.5. But unto the place which the LORD your God shall choose out of all your tribes to put His name there, even unto His habitation shall ye seek, and thither thou shalt come;" 12.6. and thither ye shall bring your burnt-offerings, and your sacrifices, and your tithes, and the offering of your hand, and your vows, and your freewill-offerings, and the firstlings of your herd and of your flock;" 12.7. and there ye shall eat before the LORD your God, and ye shall rejoice in all that ye put your hand unto, ye and your households, wherein the LORD thy God hath blessed thee." 12.8. Ye shall not do after all that we do here this day, every man whatsoever is right in his own eyes;" 12.9. for ye are not as yet come to the rest and to the inheritance, which the LORD your God giveth thee." 12.11. then it shall come to pass that the place which the LORD your God shall choose to cause His name to dwell there, thither shall ye bring all that I command you: your burnt-offerings, and your sacrifices, your tithes, and the offering of your hand, and all your choice vows which ye vow unto the LORD." 12.12. And ye shall rejoice before the LORD your God, ye, and your sons, and your daughters, and your men-servants, and your maid-servants, and the Levite that is within your gates, forasmuch as he hath no portion nor inheritance with you." 12.13. Take heed to thyself that thou offer not thy burnt-offerings in every place that thou seest;" 12.14. but in the place which the LORD shall choose in one of thy tribes, there thou shalt offer thy burnt-offerings, and there thou shalt do all that I command thee." 12.15. Notwithstanding thou mayest kill and eat flesh within all thy gates, after all the desire of thy soul, according to the blessing of the LORD thy God which He hath given thee; the unclean and the clean may eat thereof, as of the gazelle, and as of the hart." 12.16. Only ye shall not eat the blood; thou shalt pour it out upon the earth as water." 12.17. Thou mayest not eat within thy gates the tithe of thy corn, or of thy wine, or of thine oil, or the firstlings of thy herd or of thy flock, nor any of thy vows which thou vowest, nor thy freewill-offerings, nor the offering of thy hand;" 12.18. but thou shalt eat them before the LORD thy God in the place which the LORD thy God shall choose, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite that is within thy gates; and thou shalt rejoice before the LORD thy God in all that thou puttest thy hand unto." 12.19. Take heed to thyself that thou forsake not the Levite as long as thou livest upon thy land." 15.1. At the end of every seven years thou shalt make a release." 15.2. And this is the manner of the release: every creditor shall release that which he hath lent unto his neighbour; he shall not exact it of his neighbour and his brother; because the LORD’S release hath been proclaimed." 15.3. of a foreigner thou mayest exact it; but whatsoever of thine is with thy brother thy hand shall release." 15.4. Howbeit there shall be no needy among you—for the LORD will surely bless thee in the land which the LORD thy God giveth thee for an inheritance to possess it—" 15.5. if only thou diligently hearken unto the voice of the LORD thy God, to observe to do all this commandment which I command thee this day." 15.6. For the LORD thy God will bless thee, as He promised thee; and thou shalt lend unto many nations, but thou shalt not borrow; and thou shalt rule over many nations, but they shall not rule over thee." 15.7. If there be among you a needy man, one of thy brethren, within any of thy gates, in thy land which the LORD thy God giveth thee, thou shalt not harden thy heart, nor shut thy hand from thy needy brother;" 15.10. Thou shalt surely give him, and thy heart shall not be grieved when thou givest unto him; because that for this thing the LORD thy God will bless thee in all thy work, and in all that thou puttest thy hand unto." 17.14. When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein; and shalt say: ‘I will set a king over me, like all the nations that are round about me’;" 17.15. thou shalt in any wise set him king over thee, whom the LORD thy God shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, who is not thy brother." 17.16. Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you: ‘Ye shall henceforth return no more that way.’" 17.17. Neither shall he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold." 17.18. And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites." 17.19. And it shall be with him, and he shall read therein all the days of his life; that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them;" 17.20. that his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left; to the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel." 25.19. Therefore it shall be, when the LORD thy God hath given thee rest from all thine enemies round about, in the land which the LORD thy God giveth thee for an inheritance to possess it, that thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget." 34.8. And the children of Israel wept for Moses in the plains of Moab thirty days; so the days of weeping in the mourning for Moses were ended."
2. Hebrew Bible, Exodus, 3.1, 3.5, 15.17, 17.16, 20.11, 24.13, 25.8, 29.31, 31.18, 32.14 (9th cent. BCE - 3rd cent. BCE)

3.1. וְעַתָּה לְכָה וְאֶשְׁלָחֲךָ אֶל־פַּרְעֹה וְהוֹצֵא אֶת־עַמִּי בְנֵי־יִשְׂרָאֵל מִמִּצְרָיִם׃ 3.1. וּמֹשֶׁה הָיָה רֹעֶה אֶת־צֹאן יִתְרוֹ חֹתְנוֹ כֹּהֵן מִדְיָן וַיִּנְהַג אֶת־הַצֹּאן אַחַר הַמִּדְבָּר וַיָּבֹא אֶל־הַר הָאֱלֹהִים חֹרֵבָה׃ 3.5. וַיֹּאמֶר אַל־תִּקְרַב הֲלֹם שַׁל־נְעָלֶיךָ מֵעַל רַגְלֶיךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת־קֹדֶשׁ הוּא׃ 15.17. תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃ 17.16. וַיֹּאמֶר כִּי־יָד עַל־כֵּס יָהּ מִלְחָמָה לַיהוָה בַּעֲמָלֵק מִדֹּר דֹּר׃ 20.11. כִּי שֵׁשֶׁת־יָמִים עָשָׂה יְהוָה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל־כֵּן בֵּרַךְ יְהוָה אֶת־יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ׃ 24.13. וַיָּקָם מֹשֶׁה וִיהוֹשֻׁעַ מְשָׁרְתוֹ וַיַּעַל מֹשֶׁה אֶל־הַר הָאֱלֹהִים׃ 25.8. וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם׃ 29.31. וְאֵת אֵיל הַמִּלֻּאִים תִּקָּח וּבִשַּׁלְתָּ אֶת־בְּשָׂרוֹ בְּמָקֹם קָדֹשׁ׃ 31.18. וַיִּתֵּן אֶל־מֹשֶׁה כְּכַלֹּתוֹ לְדַבֵּר אִתּוֹ בְּהַר סִינַי שְׁנֵי לֻחֹת הָעֵדֻת לֻחֹת אֶבֶן כְּתֻבִים בְּאֶצְבַּע אֱלֹהִים׃ 32.14. וַיִּנָּחֶם יְהוָה עַל־הָרָעָה אֲשֶׁר דִּבֶּר לַעֲשׂוֹת לְעַמּוֹ׃ 3.1. Now Moses was keeping the flock of Jethro his father-in-law, the priest of Midian; and he led the flock to the farthest end of the wilderness, and came to the mountain of God, unto Horeb." 3.5. And He said: ‘Draw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.’" 15.17. Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established." 17.16. And he said: ‘The hand upon the throne of the LORD: the LORD will have war with Amalek from generation to generation.’" 20.11. for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it." 24.13. And Moses rose up, and Joshua his minister; and Moses went up into the mount of God." 25.8. And let them make Me a sanctuary, that I may dwell among them." 29.31. And thou shalt take the ram of consecration, and seethe its flesh in a holy place." 31.18. And He gave unto Moses, when He had made an end of speaking with him upon mount Sinai, the two tables of the testimony, tables of stone, written with the finger of God." 32.14. And the LORD repented of the evil which He said He would do unto His people."
3. Hebrew Bible, Genesis, 2.2-2.3, 3.16-3.17, 6.6, 37.34, 49.33, 50.10 (9th cent. BCE - 3rd cent. BCE)

2.2. וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה׃ 2.2. וַיִּקְרָא הָאָדָם שֵׁמוֹת לְכָל־הַבְּהֵמָה וּלְעוֹף הַשָּׁמַיִם וּלְכֹל חַיַּת הַשָּׂדֶה וּלְאָדָם לֹא־מָצָא עֵזֶר כְּנֶגְדּוֹ׃ 2.3. וַיְבָרֶךְ אֱלֹהִים אֶת־יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכָּל־מְלַאכְתּוֹ אֲשֶׁר־בָּרָא אֱלֹהִים לַעֲשׂוֹת׃ 3.16. אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃ 3.17. וּלְאָדָם אָמַר כִּי־שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ׃ 6.6. וַיִּנָּחֶם יְהוָה כִּי־עָשָׂה אֶת־הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל־לִבּוֹ׃ 37.34. וַיִּקְרַע יַעֲקֹב שִׂמְלֹתָיו וַיָּשֶׂם שַׂק בְּמָתְנָיו וַיִּתְאַבֵּל עַל־בְּנוֹ יָמִים רַבִּים׃ 49.33. וַיְכַל יַעֲקֹב לְצַוֺּת אֶת־בָּנָיו וַיֶּאֱסֹף רַגְלָיו אֶל־הַמִּטָּה וַיִּגְוַע וַיֵּאָסֶף אֶל־עַמָּיו׃ 2.2. And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made." 2.3. And God blessed the seventh day, and hallowed it; because that in it He rested from all His work which God in creating had made." 3.16. Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’" 3.17. And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life." 6.6. And it repented the LORD that He had made man on the earth, and it grieved Him at His heart." 37.34. And Jacob rent his garments, and put sackcloth upon his loins, and mourned for his son many days." 49.33. And when Jacob made an end of charging his sons, he gathered up his feet into the bed, and expired, and was gathered unto his people." 50.10. And they came to the threshing-floor of Atad, which is beyond the Jordan, and there they wailed with a very great and sore wailing; and he made a mourning for his father seven days."
4. Hebrew Bible, Leviticus, 6.9, 6.19-6.20, 7.6, 7.10, 7.13, 16.24, 24.9 (9th cent. BCE - 3rd cent. BCE)

6.9. וְהַנּוֹתֶרֶת מִמֶּנָּה יֹאכְלוּ אַהֲרֹן וּבָנָיו מַצּוֹת תֵּאָכֵל בְּמָקוֹם קָדֹשׁ בַּחֲצַר אֹהֶל־מוֹעֵד יֹאכְלוּהָ׃ 6.19. הַכֹּהֵן הַמְחַטֵּא אֹתָהּ יֹאכֲלֶנָּה בְּמָקוֹם קָדֹשׁ תֵּאָכֵל בַּחֲצַר אֹהֶל מוֹעֵד׃ 7.6. כָּל־זָכָר בַּכֹּהֲנִים יֹאכְלֶנּוּ בְּמָקוֹם קָדוֹשׁ יֵאָכֵל קֹדֶשׁ קָדָשִׁים הוּא׃ 7.13. עַל־חַלֹּת לֶחֶם חָמֵץ יַקְרִיב קָרְבָּנוֹ עַל־זֶבַח תּוֹדַת שְׁלָמָיו׃ 16.24. וְרָחַץ אֶת־בְּשָׂרוֹ בַמַּיִם בְּמָקוֹם קָדוֹשׁ וְלָבַשׁ אֶת־בְּגָדָיו וְיָצָא וְעָשָׂה אֶת־עֹלָתוֹ וְאֶת־עֹלַת הָעָם וְכִפֶּר בַּעֲדוֹ וּבְעַד הָעָם׃ 24.9. וְהָיְתָה לְאַהֲרֹן וּלְבָנָיו וַאֲכָלֻהוּ בְּמָקוֹם קָדֹשׁ כִּי קֹדֶשׁ קָדָשִׁים הוּא לוֹ מֵאִשֵּׁי יְהוָה חָק־עוֹלָם׃ 6.9. And that which is left thereof shall Aaron and his sons eat; it shall be eaten without leaven in a holy place; in the court of the tent of meeting they shall eat it." 6.19. The priest that offereth it for sin shall eat it; in a holy place shall it be eaten, in the court of the tent of meeting." 6.20. Whatsoever shall touch the flesh thereof shall be holy; and when there is sprinkled of the blood thereof upon any garment, thou shalt wash that whereon it was sprinkled in a holy place." 7.6. Every male among the priests may eat thereof; it shall be eaten in a holy place; it is most holy." 7.10. And every meal-offering, mingled with oil, or dry, shall all the sons of Aaron have, one as well as another." 7.13. With cakes of leavened bread he shall present his offering with the sacrifice of his peace-offerings for thanksgiving." 16.24. And he shall bathe his flesh in water in a holy place and put on his other vestments, and come forth, and offer his burnt-offering and the burnt-offering of the people, and make atonement for himself and for the people." 24.9. And it shall be for Aaron and his sons; and they shall eat it in a holy place; for it is most holy unto him of the offerings of the LORD made by fire, a perpetual due.’"
5. Hebrew Bible, Micah, 1.8 (9th cent. BCE - 3rd cent. BCE)

1.8. עַל־זֹאת אֶסְפְּדָה וְאֵילִילָה אֵילְכָה שילל [שׁוֹלָל] וְעָרוֹם אֶעֱשֶׂה מִסְפֵּד כַּתַּנִּים וְאֵבֶל כִּבְנוֹת יַעֲנָה׃ 1.8. For this will I wail and howl, I will go stripped and naked; I will make a wailing like the jackals, And a mourning like the ostriches."
6. Hebrew Bible, Numbers, 18.31 (9th cent. BCE - 3rd cent. BCE)

18.31. וַאֲכַלְתֶּם אֹתוֹ בְּכָל־מָקוֹם אַתֶּם וּבֵיתְכֶם כִּי־שָׂכָר הוּא לָכֶם חֵלֶף עֲבֹדַתְכֶם בְּאֹהֶל מוֹעֵד׃ 18.31. And ye may eat it in every place, ye and your households; for it is your reward in return for your service in the tent of meeting."
7. Hebrew Bible, Psalms, 95.7-95.11, 132.14 (9th cent. BCE - 3rd cent. BCE)

95.7. כִּי הוּא אֱלֹהֵינוּ וַאֲנַחְנוּ עַם מַרְעִיתוֹ וְצֹאן יָדוֹ הַיּוֹם אִם־בְּקֹלוֹ תִשְׁמָעוּ׃ 95.8. אַל־תַּקְשׁוּ לְבַבְכֶם כִּמְרִיבָה כְּיוֹם מַסָּה בַּמִּדְבָּר׃ 95.9. אֲשֶׁר נִסּוּנִי אֲבוֹתֵיכֶם בְּחָנוּנִי גַּם־רָאוּ פָעֳלִי׃ 95.11. אֲשֶׁר־נִשְׁבַּעְתִּי בְאַפִּי אִם־יְבֹאוּן אֶל־מְנוּחָתִי׃ 132.14. זֹאת־מְנוּחָתִי עֲדֵי־עַד פֹּה־אֵשֵׁב כִּי אִוִּתִיהָ׃ 95.7. For He is our God, And we are the people of His pasture, and the flock of His hand. To-day, if ye would but hearken to His voice!" 95.8. 'Harden not your heart, as at Meribah, As in the day of Massah in the wilderness;" 95.9. When your fathers tried Me, Proved Me, even though they saw My work." 95.10. For forty years was I wearied with that generation, And said: It is a people that do err in their heart, And they have not known My ways;" 95.11. Wherefore I swore in My wrath, That they should not enter into My arest.'" 132.14. 'This is My resting-place for ever; Here will I dwell; for I have desired it."
8. Hebrew Bible, 1 Kings, 8.13, 8.27, 8.56 (8th cent. BCE - 5th cent. BCE)

8.13. בָּנֹה בָנִיתִי בֵּית זְבֻל לָךְ מָכוֹן לְשִׁבְתְּךָ עוֹלָמִים׃ 8.27. כִּי הַאֻמְנָם יֵשֵׁב אֱלֹהִים עַל־הָאָרֶץ הִנֵּה הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלוּךָ אַף כִּי־הַבַּיִת הַזֶּה אֲשֶׁר בָּנִיתִי׃ 8.56. בָּרוּךְ יְהוָה אֲשֶׁר נָתַן מְנוּחָה לְעַמּוֹ יִשְׂרָאֵל כְּכֹל אֲשֶׁר דִּבֵּר לֹא־נָפַל דָּבָר אֶחָד מִכֹּל דְּבָרוֹ הַטּוֹב אֲשֶׁר דִּבֶּר בְּיַד מֹשֶׁה עַבְדּוֹ׃ 8.13. I have surely built Thee a house of habitation, A place for Thee to dwell in for ever." 8.27. But will God in very truth dwell on the earth? behold, heaven and the heaven of heavens cannot contain Thee; how much less this house that I have builded!" 8.56. ’Blessed be the LORD, that hath given rest unto His people Israel, according to all that He promised; there hath not failed one word of all His good promise, which He promised by the hand of Moses His servant."
9. Hebrew Bible, 1 Samuel, 8.7 (8th cent. BCE - 5th cent. BCE)

8.7. וַיֹּאמֶר יְהוָה אֶל־שְׁמוּאֵל שְׁמַע בְּקוֹל הָעָם לְכֹל אֲשֶׁר־יֹאמְרוּ אֵלֶיךָ כִּי לֹא אֹתְךָ מָאָסוּ כִּי־אֹתִי מָאֲסוּ מִמְּלֹךְ עֲלֵיהֶם׃ 8.7. And the Lord said to Shemu᾽el, Hearken to the voice of the people in all that they say to thee: for they have not rejected thee, but they have rejected me, that I should not reign over them."
10. Hebrew Bible, 2 Samuel, 24.16 (8th cent. BCE - 5th cent. BCE)

24.16. וַיִּשְׁלַח יָדוֹ הַמַּלְאָךְ יְרוּשָׁלִַם לְשַׁחֲתָהּ וַיִּנָּחֶם יְהוָה אֶל־הָרָעָה וַיֹּאמֶר לַמַּלְאָךְ הַמַּשְׁחִית בָּעָם רַב עַתָּה הֶרֶף יָדֶךָ וּמַלְאַךְ יְהוָה הָיָה עִם־גֹּרֶן האורנה [הָאֲרַוְנָה] הַיְבֻסִי׃ 24.16. And when the angel stretched out his hand upon Yerushalayim to destroy it, the Lord relented of the evil, and said to the angel that destroyed the people, It is enough: stay now thy hand. And the angel of the Lord was by the threshingplace of Aravna the Yevusi."
11. Hebrew Bible, Amos, 8.8 (8th cent. BCE - 6th cent. BCE)

8.8. הַעַל זֹאת לֹא־תִרְגַּז הָאָרֶץ וְאָבַל כָּל־יוֹשֵׁב בָּהּ וְעָלְתָה כָאֹר כֻּלָּהּ וְנִגְרְשָׁה ונשקה [וְנִשְׁקְעָה] כִּיאוֹר מִצְרָיִם׃ 8.8. Shall not the land tremble for this, And every one mourn that dwelleth therein? Yea, it shall rise up wholly like the River; And it shall be troubled and sink again, like the River of Egypt."
12. Hebrew Bible, Isaiah, 61.3, 66.1 (8th cent. BCE - 5th cent. BCE)

61.3. לָשׂוּם לַאֲבֵלֵי צִיּוֹן לָתֵת לָהֶם פְּאֵר תַּחַת אֵפֶר שֶׁמֶן שָׂשׂוֹן תַּחַת אֵבֶל מַעֲטֵה תְהִלָּה תַּחַת רוּחַ כֵּהָה וְקֹרָא לָהֶם אֵילֵי הַצֶּדֶק מַטַּע יְהוָה לְהִתְפָּאֵר׃ 66.1. שִׂמְחוּ אֶת־יְרוּשָׁלִַם וְגִילוּ בָהּ כָּל־אֹהֲבֶיהָ שִׂישׂוּ אִתָּהּ מָשׂוֹשׂ כָּל־הַמִּתְאַבְּלִים עָלֶיהָ׃ 66.1. כֹּה אָמַר יְהוָה הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי־זֶה בַיִת אֲשֶׁר תִּבְנוּ־לִי וְאֵי־זֶה מָקוֹם מְנוּחָתִי׃ 61.3. To appoint unto them that mourn in Zion, To give unto them a garland for ashes, The oil of joy for mourning, The mantle of praise for the spirit of heaviness; That they might be called terebinths of righteousness, The planting of the LORD, wherein He might glory." 66.1. Thus saith the LORD: The heaven is My throne, and the earth is My footstool; where is the house that ye may build unto Me? And where is the place that may be My resting-place?"
13. Hebrew Bible, Jeremiah, 6.16, 6.26, 26.19 (8th cent. BCE - 5th cent. BCE)

6.16. כֹּה אָמַר יְהוָה עִמְדוּ עַל־דְּרָכִים וּרְאוּ וְשַׁאֲלוּ לִנְתִבוֹת עוֹלָם אֵי־זֶה דֶרֶךְ הַטּוֹב וּלְכוּ־בָהּ וּמִצְאוּ מַרְגּוֹעַ לְנַפְשְׁכֶם וַיֹּאמְרוּ לֹא נֵלֵךְ׃ 6.26. בַּת־עַמִּי חִגְרִי־שָׂק וְהִתְפַּלְּשִׁי בָאֵפֶר אֵבֶל יָחִיד עֲשִׂי לָךְ מִסְפַּד תַּמְרוּרִים כִּי פִתְאֹם יָבֹא הַשֹּׁדֵד עָלֵינוּ׃ 26.19. הֶהָמֵת הֱמִתֻהוּ חִזְקִיָּהוּ מֶלֶךְ־יְהוּדָה וְכָל־יְהוּדָה הֲלֹא יָרֵא אֶת־יְהוָה וַיְחַל אֶת־פְּנֵי יְהוָה וַיִּנָּחֶם יְהוָה אֶל־הָרָעָה אֲשֶׁר־דִּבֶּר עֲלֵיהֶם וַאֲנַחְנוּ עֹשִׂים רָעָה גְדוֹלָה עַל־נַפְשׁוֹתֵינוּ׃ 6.16. Thus saith the LORD: Stand ye in the ways and see, And ask for the old paths, Where is the good way, and walk therein, And ye shall find rest for your souls. But they said: ‘We will not walk therein.’" 6.26. O daughter of my people, gird thee with sackcloth, And wallow thyself in ashes; Make thee mourning, as for an only son, Most bitter lamentation; For the spoiler shall suddenly come upon us." 26.19. Did Hezekiah king of Judah and all Judah put him at all to death? did he not fear the LORD, and entreat the favour of the LORD, and the LORD repented Him of the evil which He had pronounced against them? Thus might we procure great evil against our own souls.’"
14. Hebrew Bible, Joshua, 1.13, 5.15 (8th cent. BCE - 5th cent. BCE)

1.13. זָכוֹר אֶת־הַדָּבָר אֲשֶׁר צִוָּה אֶתְכֶם מֹשֶׁה עֶבֶד־יְהוָה לֵאמֹר יְהוָה אֱלֹהֵיכֶם מֵנִיחַ לָכֶם וְנָתַן לָכֶם אֶת־הָאָרֶץ הַזֹּאת׃ 5.15. וַיֹּאמֶר שַׂר־צְבָא יְהוָה אֶל־יְהוֹשֻׁעַ שַׁל־נַעַלְךָ מֵעַל רַגְלֶךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עֹמֵד עָלָיו קֹדֶשׁ הוּא וַיַּעַשׂ יְהוֹשֻׁעַ כֵּן׃ 1.13. ’Remember the word which Moses the servant of the LORD commanded, you, saying: The LORD your God giveth you rest, and will give you this land." 5.15. And the captain of the LORD’S host said unto Joshua: ‘Put off thy shoe from off thy foot; for the place whereon thou standest is holy.’ And Joshua did so."
15. Hebrew Bible, Lamentations, 1.4 (8th cent. BCE - 5th cent. BCE)

1.4. דַּרְכֵי צִיּוֹן אֲבֵלוֹת מִבְּלִי בָּאֵי מוֹעֵד כָּל־שְׁעָרֶיהָ שׁוֹמֵמִין כֹּהֲנֶיהָ נֶאֱנָחִים בְּתוּלֹתֶיהָ נּוּגוֹת וְהִיא מַר־לָהּ׃ 1.4. The roads of Zion are mournful because no one comes to the appointed season; all her gates are desolate, her priests moan; her maidens grieve while she herself suffers bitterly."
16. Septuagint, 1 Maccabees, 1.25 (2nd cent. BCE - 2nd cent. BCE)

1.25. Israel mourned deeply in every community
17. Septuagint, 2 Maccabees, 7.8 (2nd cent. BCE - 2nd cent. BCE)

7.8. He replied in the language of his fathers, and said to them, 'No.'Therefore he in turn underwent tortures as the first brother had done.'
18. Septuagint, Ecclesiasticus (Siracides), 22.12, 38.17 (2nd cent. BCE - 2nd cent. BCE)

22.12. Mourning for the dead lasts seven days,but for a fool or an ungodly man it lasts all his life. 22.12. There is an utterance which is comparable to death;may it never be found in the inheritance of Jacob!For all these errors will be far from the godly,and they will not wallow in sins. 38.17. Let your weeping be bitter and your wailing fervent;observe the mourning according to his merit,for one day, or two, to avoid criticism;then be comforted for your sorrow.
19. Septuagint, Judith, 16.24 (2nd cent. BCE - 0th cent. CE)

16.24. and the house of Israel mourned for her seven days. Before she died she distributed her property to all those who were next of kin to her husband Manasseh, and to her own nearest kindred.
20. Septuagint, Wisdom of Solomon, 4.7 (2nd cent. BCE - 1st cent. BCE)

4.7. But the righteous man, though he die early, will be at rest.
21. Anon., The Life of Adam And Eve, 39.2 (1st cent. CE - 5th cent. CE)

22. Clement of Rome, 1 Clement, 41.2 (1st cent. CE - 1st cent. CE)

41.2. οὐ πανταχοῦ, ἀδελφοί, προσφέρονται θυσίαι ἐνδελεχισμοῦ ἢ εὐχῶν C reads proseuxw=n. ἢ περὶ ἁμαρτίας καὶ πλημμελείας, ἀλλ̓ ἢ ἐν Ἱερουσαλὴμ μόνῃ: κἀκεῖ δὲ οὐκ ἐν παντὶ τόπῳ προσφέρεται, ἀλλ̓ ἔμπροσθεν τοῦ ναοῦ πρὸς τὸ θυσιαστήριον, μωμοσκοπηθὲν τὸ προσφερόμενον διὰ τοῦ ἀρχιερέως καὶ τῶν προειρημένων λειτουργῶν.
23. Josephus Flavius, Jewish Antiquities, 14.21-14.28 (1st cent. CE - 1st cent. CE)

14.21. It is also granted to Hyrcanus, and to his sons, and to the ambassadors by them sent to us, that in the fights between single gladiators, and in those with beasts, they shall sit among the senators to see those shows; and that when they desire an audience, they shall be introduced into the senate by the dictator, or by the general of the horse; and when they have introduced them, their answers shall be returned them in ten days at the furthest, after the decree of the senate is made about their affairs.” 14.21. So Aretas united the forces of the Arabians and of the Jews together, and pressed on the siege vigorously. As this happened at the time when the feast of unleavened bread was celebrated, which we call the passover, the principal men among the Jews left the country, and fled into Egypt. 14.22. There were present at the writing of this decree, Lucius Calpurnius Piso of the Menenian tribe, Servius Papinins Potitus of the Lemonian tribe, Caius Caninius Rebilius of the Terentine tribe, Publius Tidetius, Lucius Apulinus, the son of Lucius, of the Sergian tribe, Flavius, the son of Lucius, of the Lemonian tribe, Publius Platins, the son of Publius, of the Papyrian tribe, Marcus Acilius, the son of Marcus, of the Mecian tribe, Lucius Erucius, the son of Lucius, of the Stellatine tribe, Mareils Quintus Plancillus, the son of Marcus, of the Pollian tribe, and Publius Serius. 14.22. Now there was one, whose name was Onias, a righteous man he was, and beloved of God, who, in a certain drought, had prayed to God to put an end to the intense heat, and whose prayers God had heard, and had sent them rain. This man had hid himself, because he saw that this sedition would last a great while. However, they brought him to the Jewish camp, and desired, that as by his prayers he had once put an end to the drought, so he would in like manner make imprecations on Aristobulus and those of his faction. 14.23. of Titus Atilius Bulbus, the son of Titus, lieutet and vice-praetor to the magistrates, senate, and people of the Ephesians, sendeth greeting. Lucius Lentulus the consul freed the Jews that are in Asia from going into the armies, at my intercession for them; and when I had made the same petition some time afterward to Phanius the imperator, and to Lucius Antonius the vice-quaestor, I obtained that privilege of them also; and my will is, that you take care that no one give them any disturbance.” 14.23. And when, upon his refusal, and the excuses that he made, he was still by the multitude compelled to speak, he stood up in the midst of them, and said 14.24. In the presence of these it was that Lentulus pronounced this decree: I have before the tribunal dismissed those Jews that are Roman citizens, and are accustomed to observe the sacred rites of the Jews at Ephesus, on account of the superstition they are under.” 14.24. “O God, the King of the whole world! since those that stand now with me are thy people, and those that are besieged are also thy priests, I beseech thee, that thou wilt neither hearken to the prayers of those against these, nor bring to effect what these pray against those.” Whereupon such wicked Jews as stood about him, as soon as he had made this prayer, stoned him to death. 14.25. and that no king nor people may have leave to export any goods, either out of the country of Judea, or out of their havens, without paying customs, but only Ptolemy, the king of Alexandria, because he is our confederate and friend; and that, according to their desire, the garrison that is in Joppa may be ejected. 14.25. 2. But God punished them immediately for this their barbarity, and took vengeance of them for the murder of Onias, in the manner following: While the priests and Aristobulus were besieged, it happened that the feast called the passover was come, at which it is our custom to offer a great number of sacrifices to God; 14.26. and desired of the people, that upon the restitution of their law and their liberty, by the senate and people of Rome, they may assemble together, according to their ancient legal custom, and that we will not bring any suit against them about it; and that a place may be given them where they may have their congregations, with their wives and children, and may offer, as did their forefathers, their prayers and sacrifices to God. 14.26. but those that were with Aristobulus wanted sacrifices, and desired that their countrymen without would furnish them with such sacrifices, and assured them they should have as much money for them as they should desire; and when they required them to pay a thousand drachmae for each head of cattle, Aristobulus and the priests willingly undertook to pay for them accordingly, and those within let down the money over the walls, and gave it them. 14.27. But when the others had received it, they did not deliver the sacrifices, but arrived at that height of wickedness as to break the assurances they had given, and to be guilty of impiety towards God, by not furnishing those that wanted them with sacrifices. 14.27. And as the war was drawn out into a great length, Marcus came from Rome to take Sextus’s government upon him. But Caesar was slain by Cassius and Brutus in the senate-house, after he had retained the government three years and six months. This fact however, is related elsewhere. 14.28. And when the priests found they had been cheated, and that the agreements they had made were violated, they prayed to God that he would avenge them on their countrymen. Nor did he delay that their punishment, but sent a strong and vehement storm of wind, that destroyed the fruits of the whole country, till a modius of wheat was then bought for eleven drachmae. 14.28. 4. However, Antipater little thought that by saving Malichus he had saved his own murderer; for now Cassius and Marcus had got together an army, and intrusted the entire care of it with Herod, and made him general of the forces of Celesyria, and gave him a fleet of ships, and an army of horsemen and footmen; and promised him, that after the war was over they would make him king of Judea; for a war was already begun between Antony and the younger Caesar:
24. Josephus Flavius, Jewish War, 2.1-2.2 (1st cent. CE - 1st cent. CE)

2.1. 1. Now the necessity which Archelaus was under of taking a journey to Rome was the occasion of new disturbances; for when he had mourned for his father seven days, and had given a very expensive funeral feast to the multitude (which custom is the occasion of poverty to many of the Jews, because they are forced to feast the multitude; for if anyone omits it, he is not esteemed a holy person), he put on a white garment, and went up to the temple 2.1. And, indeed, at the feast of unleavened bread, which was now at hand, and is by the Jews called the Passover, and used to be celebrated with a great number of sacrifices, an innumerable multitude of the people came out of the country to worship; some of these stood in the temple bewailing the Rabbins [that had been put to death], and procured their sustece by begging, in order to support their sedition. 2.1. but after this family distribution, he gave between them what had been bequeathed to him by Herod, which was a thousand talents, reserving to himself only some inconsiderable presents, in honor of the deceased. 2.2. where the people accosted him with various acclamations. He also spoke kindly to the multitude from an elevated seat and a throne of gold, and returned them thanks for the zeal they had shown about his father’s funeral, and the submission they had made to him, as if he were already settled in the kingdom; but he told them withal, that he would not at present take upon him either the authority of a king, or the names thereto belonging, until Caesar, who is made lord of this whole affair by the testament, confirm the succession; 2.2. 3. In the meantime, Antipas went also to Rome, to strive for the kingdom, and to insist that the former testament, wherein he was named to be king, was valid before the latter testament. Salome had also promised to assist him, as had many of Archelaus’s kindred, who sailed along with Archelaus himself also. 2.2. But as they could be no way prevailed upon, and he saw that the country was in danger of lying without tillage (for it was about seedtime that the multitude continued for fifty days together idle); so he at last got them together
25. Mishnah, Sotah, 7.5 (1st cent. CE - 3rd cent. CE)

7.5. How were the blessings and curses [pronounced]?When Israel crossed the Jordan and came to Mt. Gerizim and Mt. Ebal which are by Samaria, in the vicinity of Shechem which is near the terebinths of Moreh, as it is said, “Are they not the other side of the Jordan, [beyond the west road that is in the land of the Canaanites who dwell in the Arabah near Gilgal, by the terebinths of Moreh] (Deut. 11:30), and elsewhere it says, “And Abram passed through the land unto the place of Shechem unto the terebinth of Moreh” (Genesis 12:6) just as the terebinth of Moreh mentioned in this latter verse is Shechem, so the terebinth of Moreh mentioned in the former verse is Shechem. Six tribes went up Mt. Gerizim and six tribes went up Mt. Ebal, and the priests and Levites with the ark stood below in the middle, the priests surrounding the ark, the Levites [surrounding] the priests, and all Israel on this side and that side, as it is said, “And all Israel, with their elders, officials, and judges stood on both sides of the ark, facing the levitical priests” (Joshua 8:33). They turned their faces towards Mt. Gerizim and opened with the blessing: Blessed be anyone who does not make a graven or molten image”. And these and these respond amen. They then turned their faces towards Mt. Ebal and opened with the curse: “Cursed be anyone who makes a graven or molten image” (Deut. 27:15). And these and these respond amen. [So they continue] until they complete the blessings and curses. After that they brought the stones, built the altar and plastered it with plaster, and inscribed upon it all the words of the Torah in seventy languages, as it is said, “most distinctly (be’er hetev). Then they took the stones and went and spent the night in their place."
26. New Testament, 1 Corinthians, 1.2 (1st cent. CE - 1st cent. CE)

1.2. to the assembly of God whichis at Corinth; those who are sanctified in Christ Jesus, called to besaints, with all who call on the name of our Lord Jesus Christ in everyplace, both theirs and ours:
27. New Testament, 1 Thessalonians, 1.8 (1st cent. CE - 1st cent. CE)

1.8. For from you has sounded forth the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth; so that we need not to say anything.
28. New Testament, 1 Timothy, 2.8 (1st cent. CE - 1st cent. CE)

2.8. I desire therefore that the men in every place pray, lifting up holy hands without wrath and doubting.
29. New Testament, 2 Corinthians, 2.14 (1st cent. CE - 1st cent. CE)

30. New Testament, Acts, 7.49 (1st cent. CE - 2nd cent. CE)

7.49. 'heaven is my throne, And the earth the footstool of my feet. What kind of house will you build me?' says the Lord; 'Or what is the place of my rest?
31. New Testament, Matthew, 11.25-11.30 (1st cent. CE - 1st cent. CE)

11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 11.26. Yes, Father, for so it was well-pleasing in your sight. 11.27. All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him. 11.28. Come to me, all you who labor and are heavily burdened, and I will give you rest. 11.29. Take my yoke upon you, and learn from me, for I am humble and lowly in heart; and you will find rest for your souls. 11.30. For my yoke is easy, and my burden is light.
32. Tosefta, Sanhedrin, 4.5 (1st cent. CE - 2nd cent. CE)

33. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE)

34. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

54a. מתני׳ big strongהרואה /strong /big מקום שנעשו בו נסים לישראל אומר ברוך שעשה נסים לאבותינו במקום הזה מקום שנעקרה ממנו עכו"ם אומר ברוך שעקר עכו"ם מארצנו,על הזיקין ועל הזועות ועל הרעמים ועל הרוחות ועל הברקים אומר ברוך שכחו וגבורתו מלא עולם על ההרים ועל הגבעות ועל הימים ועל הנהרות ועל המדברות אומר ברוך עושה בראשית רבי יהודה אומר הרואה את הים הגדול אומר ברוך שעשה את הים הגדול בזמן שרואהו לפרקים,על הגשמים ועל בשורות טובות אומר ברוך הטוב והמטיב על בשורות רעות אומר ברוך דיין האמת בנה בית חדש וקנה כלים חדשים אומר ברוך שהחיינו וקיימנו והגיענו לזמן הזה מברך על הרעה מעין על הטובה ועל הטובה מעין על הרעה,והצועק לשעבר הרי זו תפלת שוא היתה אשתו מעוברת ואומר יהי רצון שתלד אשתי זכר הרי זו תפלת שוא היה בא בדרך ושמע קול צוחה בעיר ואומר יהי רצון שלא תהא בתוך ביתי הרי זו תפלת שוא,הנכנס לכרך מתפלל שתים אחת בכניסתו ואחת ביציאתו בן עזאי אומר ארבע שתים בכניסתו ושתים ביציאתו נותן הודאה על שעבר וצועק על העתיד,חייב אדם לברך על הרעה כשם שמברך על הטובה שנאמר (דברים ו, ה) ואהבת את ה' אלהיך בכל לבבך וגו' בכל לבבך בשני יצריך ביצר טוב וביצר הרע ובכל נפשך אפילו הוא נוטל את נפשך ובכל מאדך בכל ממונך ד"א בכל מאדך בכל מדה ומדה שהוא מודד לך הוי מודה לו,לא יקל אדם את ראשו כנגד שער המזרח שהוא מכוון כנגד בית קדשי הקדשים ולא יכנס להר הבית במקלו ובמנעלו ובפונדתו ובאבק שעל רגליו ולא יעשנו קפנדריא ורקיקה מקל וחומר,כל חותמי ברכות שבמקדש היו אומרים עד העולם משקלקלו הצדוקים ואמרו אין עולם אלא אחד התקינו שיהו אומרים מן העולם ועד העולם,והתקינו שיהא אדם שואל את שלום חברו בשם שנאמר (רות ב, ד) והנה בעז בא מבית לחם ויאמר לקוצרים ה' עמכם ויאמרו לו יברכך ה' ואומר (שופטים ו, יב) ה' עמך גבור החיל ואומר (משלי כג, כב) אל תבוז כי זקנה אמך ואומר (תהלים קיט, קכו) עת לעשות לה' הפרו תורתך רבי נתן אומר הפרו תורתך משום עת לעשות לה':, big strongגמ׳ /strong /big מנא הני מילי אמר רבי יוחנן דאמר קרא (שמות יח, י) ויאמר יתרו ברוך ה' אשר הציל וגו',אניסא דרבים מברכינן אניסא דיחיד לא מברכינן והא ההוא גברא דהוה קא אזיל בעבר ימינא נפל עליה אריא אתעביד ליה ניסא ואיתצל מיניה אתא לקמיה דרבא וא"ל כל אימת דמטית להתם בריך ברוך שעשה לי נס במקום הזה,מר בריה דרבינא הוה קאזיל בפקתא דערבות וצחא למיא איתעביד ליה ניסא איברי ליה עינא דמיא ואישתי,ותו זמנא חדא הוה קאזיל ברסתקא דמחוזא ונפל עליה גמלא פריצא איתפרקא ליה אשיתא על לגוה כי מטא לערבות בריך ברוך שעשה לי נס בערבות ובגמל כי מטא לרסתקא דמחוזא בריך ברוך שעשה לי נס בגמל ובערבות אמרי אניסא דרבים כולי עלמא מיחייבי לברוכי אניסא דיחיד איהו חייב לברוכי,תנו רבנן הרואה מעברות הים ומעברות הירדן מעברות נחלי ארנון אבני אלגביש במורד בית חורון ואבן שבקש לזרוק עוג מלך הבשן על ישראל ואבן שישב עליה משה בשעה שעשה יהושע מלחמה בעמלק ואשתו של לוט וחומת יריחו שנבלעה במקומה על כולן צריך שיתן הודאה ושבח לפני המקום,בשלמא מעברות הים דכתיב (שמות יד, טז) ויבאו בני ישראל בתוך הים ביבשה מעברות הירדן דכתיב (יהושע ג, יז) ויעמדו הכהנים נושאי הארון ברית ה' בחרבה בתוך הירדן הכן וכל ישראל עוברים בחרבה עד אשר תמו כל הגוי לעבור את הירדן,אלא מעברות נחלי ארנון מנלן דכתיב (במדבר כא, יד) על כן יאמר בספר מלחמות ה' את והב בסופה וגו' תנא את והב בסופה שני מצורעים היו דהוו מהלכין בסוף מחנה ישראל כי הוו קא חלפי ישראל אתו אמוראי 54a. This mishna, which includes all of this chapter’s imishnayot /i, contains a series of blessings and ihalakhotthat are not recited at specific times, but rather in response to various experiences and events. br br strongMISHNA: strong span class="gemarra-regular"One who sees a place where miracles occurred /span span class="gemarra-regular" on Israel’s behalf recites: Blessed…Who performed miracles /span span class="gemarra-regular"for our forefathers in this place. /spanOne who sees span class="gemarra-regular" a /span span class="gemarra-regular"place from which idolatry was eradicated recites: Blessed…Who eradicated /span span class="gemarra-regular"idolatry from our land. /span /strong /strong,One who sees conspicuous natural occurrences recites a blessing. bFor izikinand izeva’ot /i,which the Gemara will discuss below, bfor thunder,gale force bwinds, and lightning,manifestations of the power of the Creator, one brecites: Blessed…Whose strength and power fill the world. Forextraordinary (Rambam) bmountains, hills, seas, rivers, and deserts, one recites: Blessed…Author of creation.Consistent with his opinion that a separate blessing should be instituted for each individual species, bRabbi Yehuda says: One who sees the great sea recitesa special blessing: bBlessed…Who made the great sea.As with all blessings of this type, one only recites it bwhen he seesthe sea bintermittently,not on a regular basis., bFor rain andother bgood tidings, one recitesthe special blessing: bBlessed…Who is good and Who does good.Even bfor bad tidings, one recitesa special blessing: bBlessed…the true Judge.Similarly, when bone built a new house or purchased new vessels, he recites: Blessed…Who has given us life, sustained us, and brought us to this time.The mishna articulates a general principle: bOne recites a blessing for the badthat befalls him bjust ashe does bfor the good.In other words, one recites the appropriate blessing for the trouble that he is experiencing at present despite the fact that it may conceal some positive element in the future. bSimilarly,one must recite a blessing for bthe goodthat befalls him bjust as for the bad. /b,The mishna states: bAnd one who cries out over the pastin an attempt to change that which has already occurred, bit is a vain prayer.For example, bone whose wife was pregt and he says: May it beGod’s bwill that my wife will give birth to a male child, it is a vain prayer.Or bone who was walking on the pathhome band he heard the sound of a scream in the city, and he says: May it beGod’s bwill thatthis scream bwill not be from my house, it is a vain prayer.In both cases, the event already occurred.,The Sages also said: bOne who enters a large city,the Gemara explains below that this is in a case where entering the city is dangerous, brecites two prayers: One upon his entrance,that he may enter in peace, band one upon his exit,that he may leave in peace. bBen Azzai says:He recites bfourprayers, btwo upon his entrance and two upon his exit.In addition to praying that he may enter and depart in peace, he bgives thanks for the past and cries outin prayer bfor the future. /b,The mishna articulates a general principle: bOne is obligated to recite a blessing for the badthat befalls him bjust as he recites a blessing for the goodthat befalls him, bas it is stated: “And you shall love the Lord your God with all your heart,with all your soul, and with all your might” (Deuteronomy 6:5). The mishna explains this verse as follows: “ bWith all your heart”means bwith your two inclinations, with your good inclination and your evil inclination,both of which must be subjugated to the love of God. b“With all your soul”means beven if God takes your soul. “And with all your might”means bwith all your money,as money is referred to in the Bible as might. bAlternatively,it may be explained that “ bwith all your might”means bwith every measure that He metes out to you;whether it is good or troublesome, bthank Him. /b,The mishna teaches several Temple-related ihalakhot /i. bOne may not act irreverentlyor conduct himself flippantly bopposite the eastern gateof the Temple Mount, bwhich is aligned opposite the Holy of Holies.In deference to the Temple, one bmay not enter the Temple Mount with his staff, his shoes, his money belt [ ipunda /i], oreven bthe dust on his feet. One may not makethe Temple ba shortcutto pass through it, band through an ia fortioriinference,all the more so bone may not spiton the Temple Mount.,The mishna relates: bAt the conclusion of all blessingsrecited bin the Temple, thosereciting the blessing bwould say:Blessed are You Lord, God of Israel, buntil everlasting [ ihaolam /i] /b, the world. But bwhen the Sadducees strayed and declaredthat bthere is but one worldand there is no World-to-Come, the Sages binstituted thatat the conclusion of the blessing bone recites: From everlasting [ ihaolam /i] to everlasting [ ihaolam /i] /b.,The Sages also binstituted that one should greet another in the nameof God, i.e., one should mention God’s name in his greeting, bas it is stated: “And presently Boaz came from Bethlehem and said to the harvesters, The Lord is with you, and they said to him, May the Lord bless you”(Ruth 2:4). bAnd it says:“And the angel of God appeared to him band said to him, God is with you, mighty man of valor”(Judges 6:12). bAnd it says: “And despise not your mother when she is old”(Proverbs 23:22), i.e., one must not neglect customs which he inherits. bAndlest you say that mentioning God’s name is prohibited, bit says: “It is time to work for the Lord; they have made void Your Torah”(Psalms 119:126), i.e., it is occasionally necessary to negate biblical precepts in order to perform God’s will, and greeting another is certainly God’s will. bRabbi Natan saysanother interpretation of the verse: b“Make void Your Torah” because “it is the time to work for the Lord,”i.e., occasionally it is necessary to negate biblical precepts in order to bolster the Torah., strongGEMARA: /strong With regard to the obligation to recite a blessing for a miracle, the Gemara asks: bFrom where are these mattersderived? bRabbi Yoḥa said: The verse states: “And Jethro said: Blessed be the Lord, Who deliveredyou out of the hand of the Egyptians, and out of the hand of Pharaoh; Who delivered the people from under the hand of the Egyptians” (Exodus 18:10); a blessing is recited for a miracle.,The Gemara asks: bFor a miraclethat occurs for the bmultitudes we recite a blessing,but bfor a miraclethat befalls ban individualperson bwe do not recite a blessing? Wasn’tthere an incident where ba certain man was walking along the right sideof the Euphrates River when ba lion attacked him, a miracle was performed for him, and he was rescued? He came before Rava, who said to him: Every time that you arrive there,to the site of the miracle, brecite the blessing, “Blessed…Who performed a miracle for me in this place.” /b, bAndonce when bMar, son of Ravina, was walking in a valley of willows andwas bthirsty for water, a miracle was performed for himand ba spring of water was created for him, and he drank. /b, bFurthermore, oncewhen Mar, son of Ravina, bwas walking in the marketplace [ iristeka /i] of Meḥoza and a wild camel [ igamla peritza /i] attacked him. The wall cracked open, he went inside it,and he was rescued. Ever since, bwhen he came to the willows he recited: Blessed…Who performed a miracle for me in the willows and with the camel.And, bwhen he came to the marketplace of Meḥoza he recited: Blessed…Who performed a miracle for me with the camel and in the willows,indicating that one recites a blessing even for a miracle that occurs to an individual. The Sages bsay: On a miracleperformed on behalf bof the multitudes, everyone is obligated to recite a blessing; on a miracleperformed on behalf bof an individual,only the individual bis obligated to recite a blessing. /b, bThe Sages taughtin a ibaraitaa list of places where one is required to recite a blessing due to miracles that were performed there: bOne who sees the crossings of theRed bSea,where Israel crossed; band the crossings of the Jordan; and the crossings of the streams of Arnon; the hailstones of Elgavish on the descent of Beit Ḥoron; the rock that Og, King of Bashan, sought to hurl upon Israel; and the rock upon which Moses sat when Joshua waged war against Amalek; and Lot’s wife; and the wall of Jericho that was swallowed up in its place. On all of thesemiracles bone must give thanks andoffer bpraise before God. /b,The Gemara elaborates: bGranted,the miracles at bthe crossings of the seaare recorded explicitly in the Torah, bas it is stated: “And the Israelites went into the sea on dry groundand the water was a wall for them on their right and on their left” (Exodus 14:22). So too, the miracle at bthe crossings of the Jordan, as it is stated: “The priests who bore the ark of God’s covet stood on dry land within the Jordan, while all Israel crossed on dry land until the entire nation finished crossing the Jordan”(Joshua 3:17)., bHowever, from where do wederive the miracle that occurred at bthe crossing of the streams of Arnon? As it is stated: “Wherefore it is said in the Book of the Wars of the Lord: iVahevin iSufa/b, and the valleys of Arnon. And the slope of the valleys that incline toward the seat of Ar, and lean upon the border of Moab” (Numbers 21:14–15). It was btaught: i“Vahev in Sufa”;there were two lepers,one named Et and the second named Hev, bwho were walking at the rear of the camp of Israel. As Israel passed, the Emorites came /b
35. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)

20b. סירוגו מתוכו מטה סירוגה מעל גבה,מיתיבי כלי עץ מאימתי מקבלין טומאה המטה והעריסה משישופם בעור הדג ואי מטה מסורגת (היא) מעל גבה למה לי שיפת עור הדג אלא הא והא מתוכו מטה אעולי ואפוקי בבזיוני דרגש אעולי ואפוקי באבקתא,אמר ר' יעקב אמר ר' יהושע בן לוי הלכה כרשב"ג אמר רבי יעקב בר אמי מטה שנקליטיה יוצאין זוקפה ודיו:, big strongמתני׳ /strong /big ומוציא למלחמת הרשות על פי בית דין של שבעים ואחד ופורץ לעשות לו דרך ואין ממחה בידו דרך המלך אין לו שיעור וכל העם בוזזין ונותנין לו והוא נוטל חלק בראש:, big strongגמ׳ /strong /big תנינא חדא זימנא אין מוציאין למלחמת הרשות אלא ע"פ ב"ד של שבעים ואחד איידי דתנא כל מילי דמלך תנא נמי מוציאין למלחמת הרשות,אמר רב יהודה אמר שמואל כל האמור בפרשת מלך מלך מותר בו רב אמר לא נאמרה פרשה זו אלא לאיים עליהם שנאמר (דברים יז, טו) שום תשים עליך מלך שתהא אימתו עליך,כתנאי ר' יוסי אומר כל האמור בפרשת מלך מלך מותר בו ר' יהודה אומר לא נאמרה פרשה זו אלא כדי לאיים עליהם שנאמר שום תשים עליך מלך שתהא אימתו עליך,וכן היה רבי יהודה אומר ג' מצות נצטוו ישראל בכניסתן לארץ להעמיד להם מלך ולהכרית זרעו של עמלק ולבנות להם בית הבחירה,רבי נהוראי אומר לא נאמרה פרשה זו אלא כנגד תרעומתן שנאמר (דברים יז, יד) ואמרת אשימה עלי מלך וגו',תניא ר"א אומר זקנים שבדור כהוגן שאלו שנאמר (שמואל א ח, ו) תנה לנו מלך לשפטנו אבל עמי הארץ שבהן קלקלו שנאמר (שמואל א ח, כ) והיינו גם אנחנו ככל הגוים ושפטנו מלכנו ויצא לפנינו,תניא רבי יוסי אומר שלש מצות נצטוו ישראל בכניסתן לארץ להעמיד להם מלך ולהכרית זרעו של עמלק ולבנות להם בית הבחירה ואיני יודע איזה מהן תחילה,כשהוא אומר (שמות יז, טז) כי יד על כס יה מלחמה לה' בעמלק הוי אומר להעמיד להם מלך תחילה ואין כסא אלא מלך שנאמר (דברי הימים א כט, כג) וישב שלמה על כסא ה' למלך,ועדיין איני יודע אם לבנות להם בית הבחירה תחלה או להכרית זרעו של עמלק תחלה כשהוא אומר (דברים יב, י) והניח לכם מכל אויביכם וגו' והיה המקום אשר יבחר ה' וגו' הוי אומר להכרית זרעו של עמלק תחלה,וכן בדוד הוא אומר (שמואל ב ז, א) ויהי כי ישב המלך דוד בביתו וה' הניח לו מסביב וכתיב (שמואל ב ז, ב) ויאמר המלך אל נתן הנביא ראה נא אנכי יושב בבית ארזים וגו',אמר ריש לקיש בתחילה מלך שלמה על העליונים שנאמר (דברי הימים א כט, כג) וישב שלמה על כסא ה' ולבסוף מלך על התחתונים שנאמר (מלכים א ה, ד) כי הוא רודה בכל עבר הנהר מתפסח ועד עזה,רב ושמואל חד אמר תפסח בסוף העולם ועזה בסוף העולם וחד אמר תפסח ועזה בהדי הדדי הוו יתבו וכשם שמלך על תפסח ועל עזה כך מלך על כל העולם כולו,ולבסוף לא מלך אלא על ישראל שנאמר (קהלת א, יב) אני קהלת הייתי מלך על ישראל וגו' ולבסוף לא מלך אלא על ירושלים שנאמר (קהלת א, א) דברי קהלת בן דוד מלך בירושלים ולבסוף לא מלך אלא על מטתו שנאמר (שיר השירים ג, ז) הנה מטתו שלשלמה וגו',ולבסוף לא מלך אלא על מקלו שנאמר (קהלת ב, י) זה היה חלקי מכל עמלי רב ושמואל חד אמר מקלו וחד אמר גונדו,הדר או לא הדר רב ושמואל חד אמר הדר וחד אמר לא הדר מאן דאמר לא הדר מלך והדיוט ומאן דאמר הדר מלך והדיוט ומלך:,פורץ לעשות לו דרך: ת"ר אוצרות מלכים למלך ושאר ביזה שבוזזין מחצה למלך ומחצה לעם אמר ליה אביי לרב דימי ואמרי לה לרב אחא בשלמא אוצרות מלכים למלך אורחא דמלתא אלא שאר ביזה שבוזזין מחצה למלך ומחצה לעם מנלן דכתיב 20b. has bits weaving on its inside,in that the straps woven to hold the bedding are tied in holes inside the bed posts, while ba bedhas bits weaving on its outside,in that its straps are tied around the posts.,The Gemara braises an objectionfrom the mishna ( iKelim16:1): bFrom whenare bwooden vesselsconsidered complete and bsusceptible to impurity?In the case of ba bed or a crib,this happens bonce they are rubbed with fish skin,which smoothens the wood. The Gemara asks: bAnd if a bed is woven on its back side,as Rabbi Yoḥa claimed, bwhy do Ineed brubbing with fish skin?Doesn’t the weaving cover the smooth part of the bed? bRather,instead of Rabbi Yoḥa’s explanation, say that the weaving of both bthis and that,a idargashand a bed, is bon its inside,and the difference between them is that on ba bed,the straps bgo in and out of holeson the posts, whereas on ba idargash /i, they go in and out of loops. /b, bRabbi Ya’akov saysthat bRabbi Yehoshua ben Levi says:The ihalakha /iis bin accordance withthe opinion of bRabban Shimon ben Gamlielthat a mourner is not required to overturn a idargash /i, but only to untie the straps around its posts to let it fall on its own. In connection with this matter bRabbi Ya’akov bar Ami says:In the case of ba bed whose posts [ inaklitim /i]on which the canopy is spread bextend,meaning that they are very long, so that the bed will remain high off the ground even if it is overturned, the mourner bstands it upin the time of mourning bandthat bis sufficient. /b, strongMISHNA: /strong bAndthe king bbrings outpeople bforconscription in ban optional war,i.e., a war that is not mandated by the Torah and is not a war of defense, bon the basis of a court of seventy-one, and breachesfences of anyone in his way bto create a pathway for himself for his various needs, band no one can protest his power. The pathway of the king has no measure,neither lengthwise nor widthwise, and one cannot protest that this pathway is wider than necessary. bAnd all the people take spoilsin war band givethem bto him, and he takes the first portionof the spoils., strongGEMARA: /strong bWealready blearnthis on banother occasionin the mishna (2a): And the king may bbring outthe nation bto an optional war only on the basis of a court of seventy-onejudges. Why did the mishna need to repeat it here? The Gemara explains: bSincein the mishna here the itanna btaught all matterspertaining bto the king, he also taughtthe ihalakhaof bbringing outthe nation bto an optional war,although this ihalakhawas taught at the beginning of the tractate in the context of the ihalakhotof the court of seventy-one judges.,With regard to the king’s rights, the Sages engaged in a dispute: bRav Yehuda saysthat bShmuel says:Concerning ballthe actions bthat are stated in thebiblical bpassage aboutthe bking(see I Samuel 8:11–17), it bis permittedfor ba king toperform bthem. Rav says: Thisbiblical bpassage was stated onlyin order bto threatenthe Jewish people, so that they would accept the king’s sovereignty with reverence, bas it is stated: “You shall set a king over you”(Deuteronomy 17:15), meaning, it is necessary bthat his fear should be upon you.But the king is not actually permitted to perform the actions stated there.,The Gemara comments that this dispute is bparallel toa dispute between itanna’im /i,as it is taught in a ibaraita /i: bRabbi Yosei says:Concerning ballthe actions bthat are stated in thebiblical bpassage aboutthe bking,it bis permittedfor ba king toperform bthem. Rabbi Yehuda says: Thisbiblical bpassage was stated onlyin order bto threatenthe Jewish people, bas it is stated: “You shall set a king over you”(Deuteronomy 17:15), meaning, it is necessary bthat his fear should be upon you. /b,The ibaraitacontinues: bAnd so would Rabbi Yehuda say: Three mitzvot were commandedto the bJewish people upon their entrance into EretzYisrael, which apply only in Eretz Yisrael: They were commanded bto establish a king for themselves(see Deuteronomy 17:14–15), band to cut off the seed of Amalekin war (see Deuteronomy 25:17–19), band to build the Chosen House,i.e., the Temple, in Jerusalem (see Deuteronomy 12:10–12).,The ibaraitacontinues: bRabbi Nehorai says: Thisbiblical bpassageabout appointing a king bwas stated only in response tothe Jewish people’s bcomplaint, as it is stated:“When you come unto the land that the Lord your God gives you, and shall possess it, and shall dwell therein, band shall say: I will set a king over me,like all the nations that are around me” (Deuteronomy 17:14). The verse indicates that appointing a king is not a mitzva and that when Samuel spoke to them, he intended to frighten them so that they might regret their complaint and retract their request for a king., bIt is taughtin a ibaraita /i: bRabbi Eliezer says: The elders ofSamuel’s bgeneration asked appropriately, as it is stated: “Give us a king to judge us”(I Samuel 8:6), since they wanted a steady leader in place of Samuel. bBut the ignoramuses among them ruinedit, bas it is stated:“But the people refused to heed the voice of Samuel; and they said: No, but there shall be a king over us, bthat we also may be like all the nations, and that our king may judge us, and emerge before us,and fight our battles” (I Samuel 8:19–20)., bIt is taughtin a ibaraita /i: bRabbi Yosei says: Three mitzvot were commandedto the bJewish people upon their entrance into EretzYisrael: bTo establish a king for themselves, and to cut off the seed of Amalekin war, band to build for themselves the Chosen Housein Jerusalem. bBut I do not know which onethey are obligated to do bfirst. /b, bWhenthe verse bstates: “The hand upon the throne [ ikes /i] of the Lord: The Lord will have war with Amalekfrom generation to generation” (Exodus 17:16), byou must saythat this means they are obligated bto establish a king for themselves first,before waging war with Amalek, bandthe verse is interpreted as follows: b“Throneof the Lord” bis nothing other thana symbolic name for ba king, as it is stated: “Then Solomon sat on the throne [ ikisei /i] of the Lord as king”(I Chronicles 29:23), indicating that a king sits on “the throne of the Lord.”,The ibaraitacontinues: bAnd still I do not know whether building them the Chosen House is first, or cutting off the seed of Amalek is first,i.e., after the appointing of the king. bWhenthe verse bstates: “And He will give you rest from all your enemiesround about, so that you dwell in safety; then bit shall come to pass that the place that the Lordyour God bshall chooseto cause His name to dwell there, there shall you bring all that I command you” (Deuteronomy 12:10–11), byou must saythat the Jewish people were bto cut off the seed of Amalek first. /b,The ibaraitacontinues: bAnd sothe verse bstates concerning David: “And it came to pass, when King David dwelled in his house and the Lord had given him rest round aboutfrom all his enemies” (II Samuel 7:1). bAnd it is writtenimmediately afterward: b“That the king said to Nathan the prophet: See now, I dwell in a house of cedarbut the Ark of God dwells within curtains” (II Samuel 7:2), and King David then began seeking a site to build the Temple.,§ The Gemara cites another tradition about Solomon’s kingdom. bReish Lakish says: Initially, Solomon ruledeven bover the supernalworlds, bas it is stated: “Then Solomon sat on the throne of the Lord”(I Chronicles 29:23), indicating that his kingdom was like the Lord’s kingdom, reigning over all worlds. bBut ultimately,after he married foreign wives, bhe ruled overonly bthe lowerworlds, bas it is stated: “For he had dominion over all the region on this side of the river, from Tiphsah even to Gaza”(I Kings 5:4)., bRav and Shmueldisagreed with regard to the meaning of this verse: bOne saysthat bTiphsahis a name of a place bat the end of the world,at one end of Solomon’s kingdom, band Gaza is at theother bend of the world. And one saysthat bTiphsah and Gaza sat next to each other, andthe verse serves to teach that bjust as he ruled over Tiphsah and over Gaza, so he ruled over the whole world. /b,Reish Lakish continues: bAnd ultimately,Solomon declined further still in that bhe ruled only over Israel, as it is stated: “I, Koheleth, have been king over Israelin Jerusalem” (Ecclesiastes 1:12). bAnd ultimately, he ruled over only Jerusalem, as it is stated: “The words of Koheleth, the son of David, king in Jerusalem”(Ecclesiastes 1:1). bAnd ultimately, he ruled over only his bed, as it is stated: “Behold, it is the bed of Solomon;threescore mighty men are about it, of the mighty men of Israel” (Song of Songs 3:7)., bAnd ultimately,he declined so much that bhe ruled over only his staff, as it is stated: “And this was my portion from all of my labor”(Ecclesiastes 2:10). bRav and Shmueldisagreed with regard to the meaning of this latter verse as well. bOne saysthat the term “this” is a reference to bhis staff, and one saysthat it is a reference to bhis cloak. /b,The Gemara asks: bDid he returnto reign over the whole world, bor did heultimately bnot return? Rav and Shmueldisagreed about this: bOne saysthat bhe returned, and one saysthat bhe did not return. The one who saysthat bhe did not returnreasons that Solomon was first ba king andthen ban ordinaryperson b[ ihedyot /i]and did not return to his reign; band the one who saysthat bhe returnedreasons that Solomon was first ba king andthen ban ordinaryperson bandultimately returned to be ba king. /b,§ The mishna teaches that the king bbreachesfences of anyone in his way bto create a pathway for himself. The Sages taughtin a ibaraita /i: bTreasures of kingstaken as spoils in war belong bto the king, andas for bthe rest of the spoils that are takenin a war, bhalfis bfor the king and halfis bfor the people. Abaye said to Rav Dimi, and some saythat he said this bto Rav Aḥa: Granted, treasures of kingsbelong bto the king.This is bthe typical mannerof kings, as it is fitting that the king should use the treasures of the kings he conquers; bbutwith regard to bthe rest of the spoils that are takenin a war, where bhalfis bfor the king and halfis bfor the people, from where do wederive this ihalakha /i? He answered Abaye: The source is bas it is written: /b
36. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)

54a. כל הדרה מאי כל הדרה חדרה אתה מאי אתה אומר אמר לו שאני אומר ארון במקומו נגנז שנאמר ויאריכו הבדים וגו',אמר ליה רבה לעולא מאי משמע דכתיב (מלכים א ח, ח) ויהיו שם עד היום הזה וכל היכא דכתיב עד היום הזה לעולם הוא והכתיב (שופטים א, כא) ואת היבוסי יושב ירושלם לא הורישו בני בנימין וישב היבוסי את בני בנימין בירושלם עד היום הזה הכי נמי דלא גלו,והתניא ר' יהודה אומר חמשים ושתים שנה לא עבר איש ביהודה שנאמר (ירמיהו ט, ט) על ההרים אשא בכי ונהי ועל נאות מדבר קינה כי נצתו מבלי איש עובר ולא שמעו קול מקנה מעוף השמים ועד בהמה נדדו הלכו בהמה בגימטריא חמשין ושתים הוו,ותניא ר' יוסי אומר שבע שנים נתקיימה גפרית ומלח בארץ ישראל ואמר רבי יוחנן מאי טעמא דרבי יוסי אתיא ברית ברית כתיב הכא (דניאל ט, כז) והגביר ברית לרבים שבוע אחד וכתיב התם (דברים כט, כד) ואמרו על אשר עזבו את ברית ה' אלהי אבותם,אמר ליה הכא כתיב שם התם לא כתיב שם וכל היכא דכתיב שם לעולם הוא מיתיבי (דברי הימים א ד, מב) ומהם מן בני שמעון הלכו להר שעיר אנשים חמש מאות ופלטיה ונעריה ורפיה ועוזיאל בני ישעי בראשם ויכו את שארית הפליטה לעמלק וישבו שם עד היום הזה,וכבר עלה סנחריב מלך אשור ובלבל כל הארצות שנאמר (ישעיהו י, יג) ואסיר גבולות עמים ועתודותיהם שושתי תיובתא,אמר רב נחמן תנא וחכמים אומרים ארון בלשכת דיר העצים היה גנוז אמר רב נחמן בר יצחק אף אנן נמי תנינא מעשה בכהן אחד שהיה מתעסק וראה רצפה משונה מחברותיה ובא והודיע את חבירו ולא הספיק לגמור את הדבר עד שיצתה נשמתו וידעו ביחוד ששם ארון גנוז,מאי הוה עביד אמר רבי חלבו מתעסק בקרדומו היה תנא דבי רבי ישמעאל שני כהנים בעלי מומין היו מתליעין בעצים ונשמטה קרדומו של אחד מהם ונפלה שם ויצתה אש ואכלתו,רב יהודה רמי כתיב (מלכים א ח, ח) ויראו ראשי הבדים וכתיב (מלכים א ח, ח) ולא יראו החוצה הא כיצד נראין ואין נראין תניא נמי הכי ויראו ראשי הבדים יכול לא יהו זזין ממקומן ת"ל ויאריכו הבדים יכול יהו מקרעין בפרוכת ויוצאין ת"ל ולא יראו החוצה,הא כיצד דוחקין ובולטין ויוצאין בפרוכת ונראין כשני דדי אשה שנא' (שיר השירים א, יג) צרור המור דודי לי בין שדי ילין,אמר רב קטינא בשעה שהיו ישראל עולין לרגל מגללין להם את הפרוכת ומראין להם את הכרובים שהיו מעורים זה בזה ואומרים להן ראו חבתכם לפני המקום כחבת זכר ונקבה,מתיב רב חסדא (במדבר ד, כ) ולא יבואו לראות כבלע את הקדש ואמר רב יהודה אמר רב בשעת הכנסת כלים לנרתק שלהם,אמר רב נחמן משל לכלה כל זמן שהיא בבית אביה צנועה מבעלה כיון שבאתה לבית חמיה אינה צנועה מבעלה,מתיב רב חנא בר רב קטינא מעשה בכהן אחד שהיה מתעסק וכו' אמר ליה נתגרשה קא אמרת נתגרשה חזרו לחיבתה הראשונה,במאי עסקינן אי נימא במקדש ראשון מי הואי פרוכת אלא במקדש שני מי הוו כרובים לעולם במקדש ראשון ומאי פרוכת פרוכת דבבי,דאמר רבי זירא אמר רב שלשה עשר פרוכות היו במקדש שבעה כנגד שבעה שערים שתים אחת לפתחו של היכל ואחת לפתחו של אולם שתים בדביר ושתים כנגדן בעליה,רב אחא בר יעקב אמר לעולם במקדש שני וכרובים דצורתא הוו קיימי דכתיב (מלכים א ו, כט) ואת כל קירות הבית מסב קלע (מלכים א ו, לה) כרובים ותמרות ופטורי ציצים וצפה זהב מישר על המחוקה,וכתיב (מלכים א ז, לו) כמער איש ולויות מאי כמער איש ולויות אמר רבה בר רב שילא 54a. ball her splendor”(Lamentations 1:6). bWhat isthe meaning of: b“All her splendor [ ihadara /i]”?It means: bHer chamber [ iḥadra /i],i.e., something that was hidden within the innermost chambers, namely the Ark. bYou,Rabbi Shimon ben Yoḥai, bwhat do you sayin response to this? bHe said to him: As I say, the Ark was buried in its placeand not exiled, bas it is stated: “And the staves were so longthat the ends of the staves were seen from the sacred place before the partition, but they could not be seen without; and they are there to this day” (I Kings 8:8)., bRabba said to Ulla: From wherein this verse may it bbe inferredthat the Ark was buried in its place? Ulla replied that the source is bas it is written: “And they are there to this day,”which is referring to any day when one might read this sentence, i.e., forever. Rabba objected to this explanation: bAndis it the case that banywhere that it is written “to this day” itmeans bforever,as opposed to the time when the verse was written? bBut isn’t it written: “And the children of Benjamin did not drive out the Jebusites who inhabited Jerusalem; but the Jebusites dwelt with the children of Benjamin in Jerusalem, to this day”(Judges 1:21)? bSo too here,let us say bthatthe Jebusites bwere not exiledfrom Jerusalem., bBut wasn’t it taughtin a ibaraitathat bRabbi Yehuda says: No person passed throughthe land of bJudeafor bfifty-two yearsafter the destruction of the Temple by Nebuchadnezzar, bas it is stated: “I will raise crying and wailing for the mountains, and a lamentation for the pastures of the wilderness, for they have been burned, with no person passing through. And they do not hear the sound of the cattle; from the bird of the heavens to the beast [ ibehema /i], all have fled and gone”(Jeremiah 9:9). iBehema /i,spelled ibeit /i, iheh /i, imem /i, iheh /i, bhas a numerical value of fifty-two,alluding to the fact that no one passed through the land for fifty-two years., bAnd it was taughtin another ibaraitathat bRabbi Yosei says:For bseven yearsa curse of bbrimstone and salt endured in Eretz Yisrael,rendering it unfit for human habitation. bAnd Rabbi Yoḥa said: What is the rationale of Rabbi Yosei;from where does he learn this? It is bderived froma verbal analogy between b“covet”and b“covet.” It is written here: “And he shall make a firm covet with many for one week”(Daniel 9:27), i.e., seven years. bAnd it is written there:“And that its entire land is brimstone and salt… bThey shall say: Because they forsook the covet of the Lord, the God of their fathers”(Deuteronomy 29:22; 24). Evidently, the Jebusites must have been exiled from Jerusalem, which proves that the phrase “to this day” does not always mean forever.,Ulla bsaid to him: Here,with regard to the Ark, bit is written:“And they are bthere”;whereas bthere,in the verse that deals with the Jebusites, bit is not written. And anywhere that “there” is writtenwith the phrase “to this day” bitmeans bforever.The Gemara braises an objectionfrom the following verse: b“And some of them, even of the sons of Simeon, five hundred men, went to Mount Seir having for their captains Pelatiah and Neariah and Rephaiah and Uzziel, the sons of Ishi. And they smote the remt of the Amalekites who escaped, and dwelt there to this day”(I Chronicles 4:42–43).,The Gemara explains its objection: bBut Sennacherib, king of Assyria,had balready come, andthrough his policy of forced population transfer bhe had scrambled allthe nations of bthe lands, as it is statedin reference to Sennacherib: b“And I have removed the bounds of the peoples, and have robbed their treasures”(Isaiah 10:13). This indicates that the children of Simeon were also exiled, despite the fact that the verse states: “There to this day.” The Gemara concludes: Indeed, this is ba conclusive refutationof Ulla’s statement., bRav Naḥman saidthat a Sage btaughtin the iTosefta /i: bAnd the Rabbis saythat the bArkof the Covet bwas buried in the Chamber of the Woodshed. Rav Naḥman bar Yitzḥak said: We, too, have learnedin a mishna: There was ban incident involving a certain priest who was occupiedwith various matters, band he saw a floortile in the woodshed that was bdifferent from the others.One of the marble floor tiles was higher than the rest, suggesting it had been lifted out and replaced. bHe came and informed his friendof the uneven tile, bbut was unable to finish his reportand provide the exact location of the tile bbefore his soul departedfrom his body. bAndconsequently bthey knew definitively that the Ark was buried there,but its location was meant to be kept secret.,The Gemara asks: bWhat was he doing,that priest who noticed the misplaced tile? bRabbi Ḥelbo said: He was occupied with his axe,i.e., he was banging the floor with his axe. He thereby discovered an empty space under a tile, which he guessed was the opening of a tunnel. bThe school of Rabbi Yishmael taught: Two blemished priests were sorting wormy wood when the axe of one of them dropped and fell there,into the hole in the floor. Blemished priests were appointed to inspect the wood for worms, as these logs were unfit for use on the altar. bAnd fire burst out and consumedthat priest, so the exact location remains unknown.,§ bRabbi Yehuda raised a contradiction. It is written: “The ends of the staves were seen,” and it is writtenin that same verse: b“But they could not be seen without”(I Kings 8:8). bHowcan one reconcile this contradiction? bThey were seen andyet bnot seen,i.e., the staves were partially visible. bThis was also taughtin a ibaraita /i: b“The ends of the staves were seen”;one bmighthave thought that bthey did not move from their positionand did not protrude at all. Therefore, bthe verse states: “And the staves were so long.”One bmighthave thought that bthey ripped through the curtain and emergedon the other side; therefore, bthe verse states: “They could not be seen without.” /b, bHowis this so? The staves of the Ark bpushed and protruded and stuck out against the curtaintoward the outside, band appeared like the two breasts of a womanpushing against her clothes. bAs it is stated: “My beloved is to me like a bundle of myrrh, that lies between my breasts”(Song of Songs 1:13). For this reason the Ark of the Covet, where the Divine Presence rests, is positioned so that its staves protrude through the curtain, like the breasts of a woman.,Continuing the previous discussion, bRav Ketina said: When the Jewish people would ascend forone of the pilgrimage bFestivals,the priests would broll up the curtain for them and show them the cherubs, which were clinging to one another, and say to them: See how you are beloved before God, like the love of a male and female.The two cherubs symbolize the Holy One, Blessed be He, and the Jewish people., bRav Ḥisda raised an objection:How could the priests allow the people to see this? After all, it is stated with regard to the Tabernacle: b“But they shall not go in to see the sacred objects as they are being covered,lest they die” (Numbers 4:20), band Rav Yehuda saidthat bRav said: When the vessels were put into their containersfor transport, it was prohibited even for the Levites to look at them. The prohibition against viewing the vessels should be even more severe when they are fixed in their sacred place within the Temple. How could they be publicly displayed?, bRav Naḥman saidin answer: This is banalogous to a bride; as long as she isengaged but still bin her father’s house, she is modestin the presence bof her husband.However, bonce sheis married and bcomes to her father-in-law’s houseto live with her husband, bshe is no longer modestin the presence bof her husband.Likewise, in the wilderness, when the Divine Presence did not dwell in a permanent place, it was prohibited to see the sacred objects. By contrast, all were allowed to see the sacred objects in their permanent place in the Temple., bRav Ḥana bar Rav Ketina raised an objectionfrom the aforementioned mishna: There was ban incident involving a certain priest who was occupiedand discovered the place where the Ark was hidden, and he subsequently died before he could reveal its location. Since he was prevented from seeing the Ark, it was evidently prohibited to see the sacred objects even after the Temple was built. Rav Naḥman bsaid to him:This is not difficult, as byou are speakingof when bshe was divorced.Since the Jewish people were exiled after the destruction of the First Temple, they are compared to a woman divorced from her husband, band whena woman is bdivorced she returns to her original belovedbut reserved state. She is once again modest and does not reveal herself. Likewise, the Divine Presence will remain hidden until the glory of the First Temple is restored.,The Gemara poses a question concerning Rav Ketina’s statement: bWith what are we dealinghere; in what circumstance did the priests roll up the curtain to show everyone the cherubs? bIf we saythis is referring btothe bFirst Temple, was there a curtainbetween the Sanctuary and the Holy of Holies? In the First Temple, there was a wall there. bRather,we will say this is referring btothe bSecond Temple;but bwere there cherubsthere? Since there was no Ark, it follows that there were no cherubs on it. The Gemara answers: bActually,Rav Ketina is referring btothe bFirst Temple, and what is the curtainthat he mentioned? It is bthe curtain of the gates.For all of the Jewish people to be able to see, they had to raise the curtains hanging on all the gates., bAs Rabbi Zeira saidthat bRav said: There were thirteen curtains in theSecond bTemple: Seven opposite,i.e., on the inside of, bseven gates; twoadditional ones within the Temple, boneof which was bat the entrance to the Sanctuary andthe other boneof which was bat the entrance to the Entrance Hall. Twoadditional curtains were bwithin the partition,in the Holy of Holies in place of the one-cubit partition, band two corresponding to themwere above bin the upper chamber.Above the Holy of Holies, there was another level in the same layout as the one below, and a curtain was affixed there, too, as no one climbed up to the higher chamber above the Holy of Holies without a pressing need. These curtains were most likely hanging in the First Temple as well., bRav Aḥa bar Ya’akov said: Actually,Rav Ketina’s statement is referring btothe bSecond Temple:There was a curtain at the entrance of the Holy of Holies, bandindeed bthere were images of cherubs there,i.e., drawn or engraved pictures of the cherubs on the walls. bAs it is written: “And he carved all the walls of the house round about with carved figures of cherubs and palm trees and open flowers,within and without” (I Kings 6:29), and it is further stated: b“And he overlaid them with gold fitted upon the graven work”(I Kings 6:35), which teaches that in addition to the cherubs within the sacred place, other cherubs were drawn on the walls., bAnd it is written: “According to the space of each with iloyot /i”(I Kings 7:36). The Gemara asks: bWhat isthe meaning of: b“According to the space of each with iloyot /i”? Rabba bar Rav Sheila said: /b
37. Anon., 4 Baruch, 5



Subjects of this text:

subject book bibliographic info
abimelech/ebed-melech, sleep of Allison, 4 Baruch (2018) 251
abimelech/ebed-melech Allison, 4 Baruch (2018) 251
adam, condition of Levison, The Greek Life of Adam and Eve (2023) 1061
adam, yearning of Levison, The Greek Life of Adam and Eve (2023) 1061
amalek, amalakites Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 217
berman, saul Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 20
commemoration Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 6
day, seven Levison, The Greek Life of Adam and Eve (2023) 1061
day, seventh Levison, The Greek Life of Adam and Eve (2023) 1061
day, six Levison, The Greek Life of Adam and Eve (2023) 1061
deuteronomist Eilberg-Schwartz, The Human Will in Judaism: The Mishnah's Philosophy of Intention (1986) 175
deuteronomistic Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 6
diaspora Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 6
discourses of divine law, in biblical literature Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 20
divine law, in biblical israel Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 20
edom, edomites Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 217
egyptian, background/provenance/origin Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 6
egyptian, jews/jewry Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 6
elephantine temple Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 6
esau Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 217
eve, ignorance of Levison, The Greek Life of Adam and Eve (2023) 1061
exile Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 6
faith Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 121
fruit, paradise, of Levison, The Greek Life of Adam and Eve (2023) 1061
fruit Levison, The Greek Life of Adam and Eve (2023) 1061
geography/geographical Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 6
high priest/high priesthood Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 6
holy of holies, holy place Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 121
holy sites Ben-Eliyahu, Identity and Territory: Jewish Perceptions of Space in Antiquity (2019) 112
holy tongue/language Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 57
house Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 121
inauguration (of the covenant, temple) Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 121
interpretation—see also midrash Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 309
israel, nan Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 309
israel Levison, The Greek Life of Adam and Eve (2023) 1061
jacob Levison, The Greek Life of Adam and Eve (2023) 1061
jerusalem Levison, The Greek Life of Adam and Eve (2023) 1061
jerusalem temple Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 6
judaean war Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 6
judaism, diaspora Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 6
kings, biblical Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 309
kunin, s Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 217
law, biblical/rabbinic—see also, halakhah Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 309
lefebvre, michael Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 20
levinson, bernard Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 20
midrash/midrashim Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 309
mishnah Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 57
moses Levison, The Greek Life of Adam and Eve (2023) 1061; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 121
mourning Levison, The Greek Life of Adam and Eve (2023) 1061
name/named/unnamed Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 6
of the holy sepulcher, temple Ben-Eliyahu, Identity and Territory: Jewish Perceptions of Space in Antiquity (2019) 112
onias community, flight / arrival to egypt Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 6
onias community Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 6
onias temple, scholarship on Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 6
onias temple Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 6
onomastics Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 6
oxen, adam, of Levison, The Greek Life of Adam and Eve (2023) 1061
papyri/papyrology Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 6
pharaoh Levison, The Greek Life of Adam and Eve (2023) 1061
positive divine law (biblical) Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 20
prayer Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 309
priest / priestly Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 6
ptolemaic Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 6
punishment intergenerational Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 20
rest Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 121
rest (eschatological) Allison, 4 Baruch (2018) 251
righteousness/the righteous/the just Allison, 4 Baruch (2018) 251
ritual Ben-Eliyahu, Identity and Territory: Jewish Perceptions of Space in Antiquity (2019) 112
sabbath Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 217
sackcloth Levison, The Greek Life of Adam and Eve (2023) 1061
septuagint Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 121
seventy languages Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 57
solomon Ben-Eliyahu, Identity and Territory: Jewish Perceptions of Space in Antiquity (2019) 112
tabernacle, temple Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 217
tannaitic literature Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 309
temple Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 121
temple in jerusalem Allison, 4 Baruch (2018) 251
throne Levison, The Greek Life of Adam and Eve (2023) 1061
torah Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 309
will, as grounding biblical divine law' Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 20
wing Levison, The Greek Life of Adam and Eve (2023) 1061
yearning, adam, of Levison, The Greek Life of Adam and Eve (2023) 1061