1. Septuagint, Tobit, 1.9, 4.12 (th cent. BCE - 2nd cent. BCE)
| 1.9. When I became a man I married Anna, a member of our family, and by her I became the father of Tobias. 4.12. Beware, my son, of all immorality. First of all take a wife from among the descendants of your fathers and do not marry a foreign woman, who is not of your fathers tribe; for we are the sons of the prophets. Remember, my son, that Noah, Abraham, Isaac, and Jacob, our fathers of old, all took wives from among their brethren. They were blessed in their children, and their posterity will inherit the land. |
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2. Hebrew Bible, Deuteronomy, 4.2, 4.30, 5.1, 5.6, 6.5, 6.7-6.9, 7.1-7.5, 7.9, 8.7-8.14, 11.30, 12.10, 17.5, 17.9-17.12, 17.14-17.15, 17.17-17.20, 18.9-18.22, 19.14, 19.19, 19.21, 20.1, 20.10, 21.1, 21.5, 23.8, 23.10, 23.15, 24.8, 25.19, 27.26, 28.68, 30.1-30.3, 31.9-31.13, 31.19 (9th cent. BCE - 3rd cent. BCE)
| 4.2. וְאֶתְכֶם לָקַח יְהוָה וַיּוֹצִא אֶתְכֶם מִכּוּר הַבַּרְזֶל מִמִּצְרָיִם לִהְיוֹת לוֹ לְעַם נַחֲלָה כַּיּוֹם הַזֶּה׃ 4.2. לֹא תֹסִפוּ עַל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם וְלֹא תִגְרְעוּ מִמֶּנּוּ לִשְׁמֹר אֶת־מִצְוֺת יְהוָה אֱלֹהֵיכֶם אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם׃ 5.1. וַיִּקְרָא מֹשֶׁה אֶל־כָּל־יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם שְׁמַע יִשְׂרָאֵל אֶת־הַחֻקִּים וְאֶת־הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי דֹּבֵר בְּאָזְנֵיכֶם הַיּוֹם וּלְמַדְתֶּם אֹתָם וּשְׁמַרְתֶּם לַעֲשֹׂתָם׃ 5.1. וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מצותו [מִצְוֺתָי׃] 5.6. אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 6.7. וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ 6.8. וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ׃ 6.9. וּכְתַבְתָּם עַל־מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ׃ 7.1. וּמְשַׁלֵּם לְשֹׂנְאָיו אֶל־פָּנָיו לְהַאֲבִידוֹ לֹא יְאַחֵר לְשֹׂנְאוֹ אֶל־פָּנָיו יְשַׁלֶּם־לוֹ׃ 7.1. כִּי יְבִיאֲךָ יְהוָה אֱלֹהֶיךָ אֶל־הָאָרֶץ אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ וְנָשַׁל גּוֹיִם־רַבִּים מִפָּנֶיךָ הַחִתִּי וְהַגִּרְגָּשִׁי וְהָאֱמֹרִי וְהַכְּנַעֲנִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי שִׁבְעָה גוֹיִם רַבִּים וַעֲצוּמִים מִמֶּךָּ׃ 7.2. וּנְתָנָם יְהוָה אֱלֹהֶיךָ לְפָנֶיךָ וְהִכִּיתָם הַחֲרֵם תַּחֲרִים אֹתָם לֹא־תִכְרֹת לָהֶם בְּרִית וְלֹא תְחָנֵּם׃ 7.2. וְגַם אֶת־הַצִּרְעָה יְשַׁלַּח יְהוָה אֱלֹהֶיךָ בָּם עַד־אֲבֹד הַנִּשְׁאָרִים וְהַנִּסְתָּרִים מִפָּנֶיךָ׃ 7.3. וְלֹא תִתְחַתֵּן בָּם בִּתְּךָ לֹא־תִתֵּן לִבְנוֹ וּבִתּוֹ לֹא־תִקַּח לִבְנֶךָ׃ 7.4. כִּי־יָסִיר אֶת־בִּנְךָ מֵאַחֲרַי וְעָבְדוּ אֱלֹהִים אֲחֵרִים וְחָרָה אַף־יְהוָה בָּכֶם וְהִשְׁמִידְךָ מַהֵר׃ 7.5. כִּי־אִם־כֹּה תַעֲשׂוּ לָהֶם מִזְבְּחֹתֵיהֶם תִּתֹּצוּ וּמַצֵּבֹתָם תְּשַׁבֵּרוּ וַאֲשֵׁירֵהֶם תְּגַדֵּעוּן וּפְסִילֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ׃ 7.9. וְיָדַעְתָּ כִּי־יְהוָה אֱלֹהֶיךָ הוּא הָאֱלֹהִים הָאֵל הַנֶּאֱמָן שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מצותו [מִצְוֺתָיו] לְאֶלֶף דּוֹר׃ 8.7. כִּי יְהוָה אֱלֹהֶיךָ מְבִיאֲךָ אֶל־אֶרֶץ טוֹבָה אֶרֶץ נַחֲלֵי מָיִם עֲיָנֹת וּתְהֹמֹת יֹצְאִים בַּבִּקְעָה וּבָהָר׃ 8.8. אֶרֶץ חִטָּה וּשְׂעֹרָה וְגֶפֶן וּתְאֵנָה וְרִמּוֹן אֶרֶץ־זֵית שֶׁמֶן וּדְבָשׁ׃ 8.9. אֶרֶץ אֲשֶׁר לֹא בְמִסְכֵּנֻת תֹּאכַל־בָּהּ לֶחֶם לֹא־תֶחְסַר כֹּל בָּהּ אֶרֶץ אֲשֶׁר אֲבָנֶיהָ בַרְזֶל וּמֵהֲרָרֶיהָ תַּחְצֹב נְחֹשֶׁת׃ 8.11. הִשָּׁמֶר לְךָ פֶּן־תִּשְׁכַּח אֶת־יְהוָה אֱלֹהֶיךָ לְבִלְתִּי שְׁמֹר מִצְוֺתָיו וּמִשְׁפָּטָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם׃ 8.12. פֶּן־תֹּאכַל וְשָׂבָעְתָּ וּבָתִּים טוֹבִים תִּבְנֶה וְיָשָׁבְתָּ׃ 8.13. וּבְקָרְךָ וְצֹאנְךָ יִרְבְּיֻן וְכֶסֶף וְזָהָב יִרְבֶּה־לָּךְ וְכֹל אֲשֶׁר־לְךָ יִרְבֶּה׃ 8.14. וְרָם לְבָבֶךָ וְשָׁכַחְתָּ אֶת־יְהוָה אֱלֹהֶיךָ הַמּוֹצִיאֲךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 17.5. וְהוֹצֵאתָ אֶת־הָאִישׁ הַהוּא אוֹ אֶת־הָאִשָּׁה הַהִוא אֲשֶׁר עָשׂוּ אֶת־הַדָּבָר הָרָע הַזֶּה אֶל־שְׁעָרֶיךָ אֶת־הָאִישׁ אוֹ אֶת־הָאִשָּׁה וּסְקַלְתָּם בָּאֲבָנִים וָמֵתוּ׃ 17.9. וּבָאתָ אֶל־הַכֹּהֲנִים הַלְוִיִּם וְאֶל־הַשֹּׁפֵט אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְדָרַשְׁתָּ וְהִגִּידוּ לְךָ אֵת דְּבַר הַמִּשְׁפָּט׃ 17.11. עַל־פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ וְעַל־הַמִּשְׁפָּט אֲשֶׁר־יֹאמְרוּ לְךָ תַּעֲשֶׂה לֹא תָסוּר מִן־הַדָּבָר אֲשֶׁר־יַגִּידוּ לְךָ יָמִין וּשְׂמֹאל׃ 17.12. וְהָאִישׁ אֲשֶׁר־יַעֲשֶׂה בְזָדוֹן לְבִלְתִּי שְׁמֹעַ אֶל־הַכֹּהֵן הָעֹמֵד לְשָׁרֶת שָׁם אֶת־יְהוָה אֱלֹהֶיךָ אוֹ אֶל־הַשֹּׁפֵט וּמֵת הָאִישׁ הַהוּא וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל׃ 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׃ 17.17. 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׃ 18.9. כִּי אַתָּה בָּא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תִלְמַד לַעֲשׂוֹת כְּתוֹעֲבֹת הַגּוֹיִם הָהֵם׃ 18.11. וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃ 18.12. כִּי־תוֹעֲבַת יְהוָה כָּל־עֹשֵׂה אֵלֶּה וּבִגְלַל הַתּוֹעֵבֹת הָאֵלֶּה יְהוָה אֱלֹהֶיךָ מוֹרִישׁ אוֹתָם מִפָּנֶיךָ׃ 18.13. תָּמִים תִּהְיֶה עִם יְהוָה אֱלֹהֶיךָ׃ 18.14. כִּי הַגּוֹיִם הָאֵלֶּה אֲשֶׁר אַתָּה יוֹרֵשׁ אוֹתָם אֶל־מְעֹנְנִים וְאֶל־קֹסְמִים יִשְׁמָעוּ וְאַתָּה לֹא כֵן נָתַן לְךָ יְהוָה אֱלֹהֶיךָ׃ 18.15. נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃ 18.16. כְּכֹל אֲשֶׁר־שָׁאַלְתָּ מֵעִם יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בְּיוֹם הַקָּהָל לֵאמֹר לֹא אֹסֵף לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהָי וְאֶת־הָאֵשׁ הַגְּדֹלָה הַזֹּאת לֹא־אֶרְאֶה עוֹד וְלֹא אָמוּת׃ 18.17. וַיֹּאמֶר יְהוָה אֵלָי הֵיטִיבוּ אֲשֶׁר דִּבֵּרוּ׃ 18.18. נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃ 18.19. וְהָיָה הָאִישׁ אֲשֶׁר לֹא־יִשְׁמַע אֶל־דְּבָרַי אֲשֶׁר יְדַבֵּר בִּשְׁמִי אָנֹכִי אֶדְרֹשׁ מֵעִמּוֹ׃ 18.21. וְכִי תֹאמַר בִּלְבָבֶךָ אֵיכָה נֵדַע אֶת־הַדָּבָר אֲשֶׁר לֹא־דִבְּרוֹ יְהוָה׃ 18.22. אֲשֶׁר יְדַבֵּר הַנָּבִיא בְּשֵׁם יְהוָה וְלֹא־יִהְיֶה הַדָּבָר וְלֹא יָבוֹא הוּא הַדָּבָר אֲשֶׁר לֹא־דִבְּרוֹ יְהוָה בְּזָדוֹן דִּבְּרוֹ הַנָּבִיא לֹא תָגוּר מִמֶּנּוּ׃ 19.14. לֹא תַסִּיג גְּבוּל רֵעֲךָ אֲשֶׁר גָּבְלוּ רִאשֹׁנִים בְּנַחֲלָתְךָ אֲשֶׁר תִּנְחַל בָּאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לְרִשְׁתָּהּ׃ 19.19. וַעֲשִׂיתֶם לוֹ כַּאֲשֶׁר זָמַם לַעֲשׂוֹת לְאָחִיו וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃ 19.21. וְלֹא תָחוֹס עֵינֶךָ נֶפֶשׁ בְּנֶפֶשׁ עַיִן בְּעַיִן שֵׁן בְּשֵׁן יָד בְּיָד רֶגֶל בְּרָגֶל׃ 20.1. כִּי־תִקְרַב אֶל־עִיר לְהִלָּחֵם עָלֶיהָ וְקָרָאתָ אֵלֶיהָ לְשָׁלוֹם׃ 20.1. כִּי־תֵצֵא לַמִּלְחָמָה עַל־אֹיְבֶיךָ וְרָאִיתָ סוּס וָרֶכֶב עַם רַב מִמְּךָ לֹא תִירָא מֵהֶם כִּי־יְהוָה אֱלֹהֶיךָ עִמָּךְ הַמַּעַלְךָ מֵאֶרֶץ מִצְרָיִם׃ 21.1. כִּי־יִמָּצֵא חָלָל בָּאֲדָמָה אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לְרִשְׁתָּהּ נֹפֵל בַּשָּׂדֶה לֹא נוֹדַע מִי הִכָּהוּ׃ 21.1. כִּי־תֵצֵא לַמִּלְחָמָה עַל־אֹיְבֶיךָ וּנְתָנוֹ יְהוָה אֱלֹהֶיךָ בְּיָדֶךָ וְשָׁבִיתָ שִׁבְיוֹ׃ 21.5. וְנִגְּשׁוּ הַכֹּהֲנִים בְּנֵי לֵוִי כִּי בָם בָּחַר יְהוָה אֱלֹהֶיךָ לְשָׁרְתוֹ וּלְבָרֵךְ בְּשֵׁם יְהוָה וְעַל־פִּיהֶם יִהְיֶה כָּל־רִיב וְכָל־נָגַע׃ 23.8. לֹא־תְתַעֵב אֲדֹמִי כִּי אָחִיךָ הוּא לֹא־תְתַעֵב מִצְרִי כִּי־גֵר הָיִיתָ בְאַרְצוֹ׃ 23.15. כִּי יְהוָה אֱלֹהֶיךָ מִתְהַלֵּךְ בְּקֶרֶב מַחֲנֶךָ לְהַצִּילְךָ וְלָתֵת אֹיְבֶיךָ לְפָנֶיךָ וְהָיָה מַחֲנֶיךָ קָדוֹשׁ וְלֹא־יִרְאֶה בְךָ עֶרְוַת דָּבָר וְשָׁב מֵאַחֲרֶיךָ׃ 24.8. הִשָּׁמֶר בְּנֶגַע־הַצָּרַעַת לִשְׁמֹר מְאֹד וְלַעֲשׂוֹת כְּכֹל אֲשֶׁר־יוֹרוּ אֶתְכֶם הַכֹּהֲנִים הַלְוִיִּם כַּאֲשֶׁר צִוִּיתִם תִּשְׁמְרוּ לַעֲשׂוֹת׃ 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׃ 27.26. אָרוּר אֲשֶׁר לֹא־יָקִים אֶת־דִּבְרֵי הַתּוֹרָה־הַזֹּאת לַעֲשׂוֹת אוֹתָם וְאָמַר כָּל־הָעָם אָמֵן׃ 28.68. וֶהֱשִׁיבְךָ יְהוָה מִצְרַיִם בָּאֳנִיּוֹת בַּדֶּרֶךְ אֲשֶׁר אָמַרְתִּי לְךָ לֹא־תֹסִיף עוֹד לִרְאֹתָהּ וְהִתְמַכַּרְתֶּם שָׁם לְאֹיְבֶיךָ לַעֲבָדִים וְלִשְׁפָחוֹת וְאֵין קֹנֶה׃ 30.1. וְהָיָה כִי־יָבֹאוּ עָלֶיךָ כָּל־הַדְּבָרִים הָאֵלֶּה הַבְּרָכָה וְהַקְּלָלָה אֲשֶׁר נָתַתִּי לְפָנֶיךָ וַהֲשֵׁבֹתָ אֶל־לְבָבֶךָ בְּכָל־הַגּוֹיִם אֲשֶׁר הִדִּיחֲךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה׃ 30.1. כִּי תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו הַכְּתוּבָה בְּסֵפֶר הַתּוֹרָה הַזֶּה כִּי תָשׁוּב אֶל־יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃ 30.2. לְאַהֲבָה אֶת־יְהוָה אֱלֹהֶיךָ לִשְׁמֹעַ בְּקֹלוֹ וּלְדָבְקָה־בוֹ כִּי הוּא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ לָשֶׁבֶת עַל־הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לָתֵת לָהֶם׃ 30.2. וְשַׁבְתָּ עַד־יְהוָה אֱלֹהֶיךָ וְשָׁמַעְתָּ בְקֹלוֹ כְּכֹל אֲשֶׁר־אָנֹכִי מְצַוְּךָ הַיּוֹם אַתָּה וּבָנֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃ 30.3. וְשָׁב יְהוָה אֱלֹהֶיךָ אֶת־שְׁבוּתְךָ וְרִחֲמֶךָ וְשָׁב וְקִבֶּצְךָ מִכָּל־הָעַמִּים אֲשֶׁר הֱפִיצְךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה׃ 31.9. וַיִּכְתֹּב מֹשֶׁה אֶת־הַתּוֹרָה הַזֹּאת וַיִּתְּנָהּ אֶל־הַכֹּהֲנִים בְּנֵי לֵוִי הַנֹּשְׂאִים אֶת־אֲרוֹן בְּרִית יְהוָה וְאֶל־כָּל־זִקְנֵי יִשְׂרָאֵל׃ 31.11. בְּבוֹא כָל־יִשְׂרָאֵל לֵרָאוֹת אֶת־פְּנֵי יְהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחָר תִּקְרָא אֶת־הַתּוֹרָה הַזֹּאת נֶגֶד כָּל־יִשְׂרָאֵל בְּאָזְנֵיהֶם׃ 31.12. הַקְהֵל אֶת־הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יִשְׁמְעוּ וּלְמַעַן יִלְמְדוּ וְיָרְאוּ אֶת־יְהוָה אֱלֹהֵיכֶם וְשָׁמְרוּ לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃ 31.13. וּבְנֵיהֶם אֲשֶׁר לֹא־יָדְעוּ יִשְׁמְעוּ וְלָמְדוּ לְיִרְאָה אֶת־יְהוָה אֱלֹהֵיכֶם כָּל־הַיָּמִים אֲשֶׁר אַתֶּם חַיִּים עַל־הָאֲדָמָה אֲשֶׁר אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן שָׁמָּה לְרִשְׁתָּהּ׃ 31.19. וְעַתָּה כִּתְבוּ לָכֶם אֶת־הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת־בְּנֵי־יִשְׂרָאֵל שִׂימָהּ בְּפִיהֶם לְמַעַן תִּהְיֶה־לִּי הַשִּׁירָה הַזֹּאת לְעֵד בִּבְנֵי יִשְׂרָאֵל׃ | 4.2. Ye shall not add unto the word which I command you, neither shall ye diminish from it, that ye may keep the commandments of the LORD your God which I command you." 4.30. In thy distress, when all these things are come upon thee, in the end of days, thou wilt return to the LORD thy God, and hearken unto His voice;" 5.1. And Moses called unto all Israel, and said unto them: Hear, O Israel, the statutes and the ordices which I speak in your ears this day, that ye may learn them, and observe to do them." 5.6. I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage." 6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might." 6.7. and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up." 6.8. And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes." 6.9. And thou shalt write them upon the door-posts of thy house, and upon thy gates." 7.1. When the LORD thy God shall bring thee into the land whither thou goest to possess it, and shall cast out many nations before thee, the Hittite, and the Girgashite, and the Amorite, and the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, seven nations greater and mightier than thou;" 7.2. and when the LORD thy God shall deliver them up before thee, and thou shalt smite them; then thou shalt utterly destroy them; thou shalt make no covet with them, nor show mercy unto them;" 7.3. neither shalt thou make marriages with them: thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son." 7.4. For he will turn away thy son from following Me, that they may serve other gods; so will the anger of the LORD be kindled against you, and He will destroy thee quickly." 7.5. But thus shall ye deal with them: ye shall break down their altars, and dash in pieces their pillars, and hew down their Asherim, and burn their graven images with fire." 7.9. Know therefore that the LORD thy God, He is God; the faithful God, who keepeth covet and mercy with them that love Him and keep His commandments to a thousand generations;" 8.7. For the LORD thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths, springing forth in valleys and hills;" 8.8. a land of wheat and barley, and vines and fig-trees and pomegranates; a land of olive-trees and honey;" 8.9. a land wherein thou shalt eat bread without scarceness, thou shalt not lack any thing in it; a land whose stones are iron, and out of whose hills thou mayest dig brass." 8.10. And thou shalt eat and be satisfied, and bless the LORD thy God for the good land which He hath given thee." 8.11. Beware lest thou forget the LORD thy God, in not keeping His commandments, and His ordices, and His statutes, which I command thee this day;" 8.12. lest when thou hast eaten and art satisfied, and hast built goodly houses, and dwelt therein;" 8.13. and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied;" 8.14. then thy heart be lifted up, and thou forget the LORD thy God, who brought thee forth out of the land of Egypt, out of the house of bondage;" 11.30. Are they not beyond the Jordan, behind the way of the going down of the sun, in the land of the Canaanites that dwell in the Arabah, over against Gilgal, beside the terebinths of Moreh?" 12.10. But 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;" 17.5. then shalt thou bring forth that man or that woman, who have done this evil thing, unto thy gates, even the man or the woman; and thou shalt stone them with stones, that they die." 17.9. And thou shall come unto the priests the Levites, and unto the judge that shall be in those days; and thou shalt inquire; and they shall declare unto thee the sentence of judgment." 17.10. And thou shalt do according to the tenor of the sentence, which they shall declare unto thee from that place which the LORD shall choose; and thou shalt observe to do according to all that they shall teach thee." 17.11. According to the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do; thou shalt not turn aside from the sentence which they shall declare unto thee, to the right hand, nor to the left." 17.12. And the man that doeth presumptuously, in not hearkening unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die; and thou shalt exterminate the evil from Israel." 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." 17.17. 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." 18.9. When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations." 18.10. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer," 18.11. or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer." 18.12. For whosoever doeth these things is an abomination unto the LORD; and because of these abominations the LORD thy God is driving them out from before thee." 18.13. Thou shalt be whole-hearted with the LORD thy God." 18.14. For these nations, that thou art to dispossess, hearken unto soothsayers, and unto diviners; but as for thee, the LORD thy God hath not suffered thee so to do." 18.15. A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;" 18.16. according to all that thou didst desire of the LORD thy God in Horeb in the day of the assembly, saying: ‘Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.’" 18.17. And the LORD said unto me: ‘They have well said that which they have spoken." 18.18. I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him." 18.19. And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him." 18.20. But the prophet, that shall speak a word presumptuously in My name, which I have not commanded him to speak, or that shall speak in the name of other gods, that same prophet shall die.’" 18.21. And if thou say in thy heart: ‘How shall we know the word which the LORD hath not spoken?’" 18.22. When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken; the prophet hath spoken it presumptuously, thou shalt not be afraid of him." 19.14. Thou shalt not remove thy neighbour’s landmark, which they of old time have set, in thine inheritance which thou shalt inherit, in the land that the LORD thy God giveth thee to possess it." 19.19. then shall ye do unto him, as he had purposed to do unto his brother; so shalt thou put away the evil from the midst of thee." 19.21. And thine eye shall not pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot." 20.1. When thou goest forth to battle against thine enemies, and seest horses, and chariots, and a people more than thou, thou shalt not be afraid of them; for the LORD thy God is with thee, who brought thee up out of the land of Egypt." 20.10. When thou drawest nigh unto a city to fight against it, then proclaim peace unto it." 21.1. If one be found slain in the land which the LORD thy God giveth thee to possess it, lying in the field, and it be not known who hath smitten him;" 21.5. And the priests the sons of Levi shall come near—for them the LORD thy God hath chosen to minister unto Him, and to bless in the name of the LORD; and according to their word shall every controversy and every stroke be." 23.8. Thou shalt not abhor an Edomite, for he is thy brother; thou shalt not abhor an Egyptian, because thou wast a stranger in his land." 23.10. When thou goest forth in camp against thine enemies, then thou shalt keep thee from every evil thing." 23.15. For the LORD thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy; that He see no unseemly thing in thee, and turn away from thee." 24.8. Take heed in the plague of leprosy, that thou observe diligently, and do according to all that the priests the Levites shall teach you, as I commanded them, so ye shall observe to do." 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." 27.26. Cursed be he that confirmeth not the words of this law to do them. And all the people shall say: Amen.’" 28.68. And the LORD shall bring thee back into Egypt in ships, by the way whereof I said unto thee: ‘Thou shalt see it no more again’; and there ye shall sell yourselves unto your enemies for bondmen and for bondwoman, and no man shall buy you." 30.1. And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt bethink thyself among all the nations, whither the LORD thy God hath driven thee," 30.2. and shalt return unto the LORD thy God, and hearken to His voice according to all that I command thee this day, thou and thy children, with all thy heart, and with all thy soul;" 30.3. that then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither the LORD thy God hath scattered thee." 31.9. And Moses wrote this law, and delivered it unto the priests the sons of Levi, that bore the ark of the covet of the LORD, and unto all the elders of Israel." 31.10. And Moses commanded them, saying: ‘At the end of every seven years, in the set time of the year of release, in the feast of tabernacles," 31.11. when all Israel is come to appear before the LORD thy God in the place which He shall choose, thou shalt read this law before all Israel in their hearing." 31.12. Assemble the people, the men and the women and the little ones, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law;" 31.13. and that their children, who have not known, may hear, and learn to fear the LORD your God, as long as ye live in the land whither ye go over the Jordan to possess it.’" 31.19. Now therefore write ye this song for you, and teach thou it the children of Israel; put it in their mouths, that this song may be a witness for Me against the children of Israel." |
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3. Hebrew Bible, Exodus, 7.1, 13.16, 14.13, 14.31, 15.1, 15.13, 20.2, 24.7, 29.38-29.45 (9th cent. BCE - 3rd cent. BCE)
| 7.1. וַיָּבֹא מֹשֶׁה וְאַהֲרֹן אֶל־פַּרְעֹה וַיַּעַשׂוּ כֵן כַּאֲשֶׁר צִוָּה יְהוָה וַיַּשְׁלֵךְ אַהֲרֹן אֶת־מַטֵּהוּ לִפְנֵי פַרְעֹה וְלִפְנֵי עֲבָדָיו וַיְהִי לְתַנִּין׃ 7.1. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה רְאֵה נְתַתִּיךָ אֱלֹהִים לְפַרְעֹה וְאַהֲרֹן אָחִיךָ יִהְיֶה נְבִיאֶךָ׃ 13.16. וְהָיָה לְאוֹת עַל־יָדְכָה וּלְטוֹטָפֹת בֵּין עֵינֶיךָ כִּי בְּחֹזֶק יָד הוֹצִיאָנוּ יְהוָה מִמִּצְרָיִם׃ 14.13. וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ הִתְיַצְבוּ וּרְאוּ אֶת־יְשׁוּעַת יְהוָה אֲשֶׁר־יַעֲשֶׂה לָכֶם הַיּוֹם כִּי אֲשֶׁר רְאִיתֶם אֶת־מִצְרַיִם הַיּוֹם לֹא תֹסִיפוּ לִרְאֹתָם עוֹד עַד־עוֹלָם׃ 14.31. וַיַּרְא יִשְׂרָאֵל אֶת־הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה יְהוָה בְּמִצְרַיִם וַיִּירְאוּ הָעָם אֶת־יְהוָה וַיַּאֲמִינוּ בַּיהוָה וּבְמֹשֶׁה עַבְדּוֹ׃ 15.1. אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃ 15.1. נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים׃ 15.13. נָחִיתָ בְחַסְדְּךָ עַם־זוּ גָּאָלְתָּ נֵהַלְתָּ בְעָזְּךָ אֶל־נְוֵה קָדְשֶׁךָ׃ 20.2. אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 20.2. לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃ 24.7. וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃ 29.38. וְזֶה אֲשֶׁר תַּעֲשֶׂה עַל־הַמִּזְבֵּחַ כְּבָשִׂים בְּנֵי־שָׁנָה שְׁנַיִם לַיּוֹם תָּמִיד׃ 29.39. אֶת־הַכֶּבֶשׂ הָאֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם׃ 29.41. וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכָּהּ תַּעֲשֶׂה־לָּהּ לְרֵיחַ נִיחֹחַ אִשֶּׁה לַיהוָה׃ 29.42. עֹלַת תָּמִיד לְדֹרֹתֵיכֶם פֶּתַח אֹהֶל־מוֹעֵד לִפְנֵי יְהוָה אֲשֶׁר אִוָּעֵד לָכֶם שָׁמָּה לְדַבֵּר אֵלֶיךָ שָׁם׃ 29.43. וְנֹעַדְתִּי שָׁמָּה לִבְנֵי יִשְׂרָאֵל וְנִקְדַּשׁ בִּכְבֹדִי׃ 29.44. וְקִדַּשְׁתִּי אֶת־אֹהֶל מוֹעֵד וְאֶת־הַמִּזְבֵּחַ וְאֶת־אַהֲרֹן וְאֶת־בָּנָיו אֲקַדֵּשׁ לְכַהֵן לִי׃ 29.45. וְשָׁכַנְתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל וְהָיִיתִי לָהֶם לֵאלֹהִים׃ | 7.1. And the LORD said unto Moses: ‘See, I have set thee in God’s stead to Pharaoh; and Aaron thy brother shall be thy prophet." 13.16. And it shall be for a sign upon thy hand, and for frontlets between your eyes; for by strength of hand the LORD brought us forth out of Egypt.’" 14.13. And Moses said unto the people: ‘Fear ye not, stand still, and see the salvation of the LORD, which He will work for you to-day; for whereas ye have seen the Egyptians to-day, ye shall see them again no more for ever." 14.31. And Israel saw the great work which the LORD did upon the Egyptians, and the people feared the LORD; and they believed in the LORD, and in His servant Moses." 15.1. Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea." 15.13. Thou in Thy love hast led the people that Thou hast redeemed; Thou hast guided them in Thy strength to Thy holy habitation." 20.2. I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage." 24.7. And he took the book of the covet, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’" 29.38. Now this is that which thou shalt offer upon the altar: two lambs of the first year day by day continually." 29.39. The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at dusk." 29.40. And with the one lamb a tenth part of an ephah of fine flour mingled with the fourth part of a hin of beaten oil; and the fourth part of a hin of wine for a drink-offering." 29.41. And the other lamb thou shalt offer at dusk, and shalt do thereto according to the meal-offering of the morning, and according to the drink-offering thereof, for a sweet savour, an offering made by fire unto the LORD." 29.42. It shall be a continual burnt-offering throughout your generations at the door of the tent of meeting before the LORD, where I will meet with you, to speak there unto thee." 29.43. And there I will meet with the children of Israel; and [the Tent] shall be sanctified by My glory." 29.44. And I will sanctify the tent of meeting, and the altar; Aaron also and his sons will I sanctify, to minister to Me in the priest’s office." 29.45. And I will dwell among the children of Israel, and will be their God." |
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4. Hebrew Bible, Genesis, 9.20, 12.6, 12.10, 15.13, 17.6, 17.16, 24.37-24.38, 36.31, 39.4, 41.45, 49.6, 49.17 (9th cent. BCE - 3rd cent. BCE)
| 12.6. וַיַּעֲבֹר אַבְרָם בָּאָרֶץ עַד מְקוֹם שְׁכֶם עַד אֵלוֹן מוֹרֶה וְהַכְּנַעֲנִי אָז בָּאָרֶץ׃ 15.13. וַיֹּאמֶר לְאַבְרָם יָדֹעַ תֵּדַע כִּי־גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה׃ 17.6. וְהִפְרֵתִי אֹתְךָ בִּמְאֹד מְאֹד וּנְתַתִּיךָ לְגוֹיִם וּמְלָכִים מִמְּךָ יֵצֵאוּ׃ 17.16. וּבֵרַכְתִּי אֹתָהּ וְגַם נָתַתִּי מִמֶּנָּה לְךָ בֵּן וּבֵרַכְתִּיהָ וְהָיְתָה לְגוֹיִם מַלְכֵי עַמִּים מִמֶּנָּה יִהְיוּ׃ 24.37. וַיַּשְׁבִּעֵנִי אֲדֹנִי לֵאמֹר לֹא־תִקַּח אִשָּׁה לִבְנִי מִבְּנוֹת הַכְּנַעֲנִי אֲשֶׁר אָנֹכִי יֹשֵׁב בְּאַרְצוֹ׃ 24.38. אִם־לֹא אֶל־בֵּית־אָבִי תֵּלֵךְ וְאֶל־מִשְׁפַּחְתִּי וְלָקַחְתָּ אִשָּׁה לִבְנִי׃ 36.31. וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם לִפְנֵי מְלָךְ־מֶלֶךְ לִבְנֵי יִשְׂרָאֵל׃ 39.4. וַיִּמְצָא יוֹסֵף חֵן בְּעֵינָיו וַיְשָׁרֶת אֹתוֹ וַיַּפְקִדֵהוּ עַל־בֵּיתוֹ וְכָל־יֶשׁ־לוֹ נָתַן בְּיָדוֹ׃ 41.45. וַיִּקְרָא פַרְעֹה שֵׁם־יוֹסֵף צָפְנַת פַּעְנֵחַ וַיִּתֶּן־לוֹ אֶת־אָסְנַת בַּת־פּוֹטִי פֶרַע כֹּהֵן אֹן לְאִשָּׁה וַיֵּצֵא יוֹסֵף עַל־אֶרֶץ מִצְרָיִם׃ 49.6. בְּסֹדָם אַל־תָּבֹא נַפְשִׁי בִּקְהָלָם אַל־תֵּחַד כְּבֹדִי כִּי בְאַפָּם הָרְגוּ אִישׁ וּבִרְצֹנָם עִקְּרוּ־שׁוֹר׃ 49.17. יְהִי־דָן נָחָשׁ עֲלֵי־דֶרֶךְ שְׁפִיפֹן עֲלֵי־אֹרַח הַנֹּשֵׁךְ עִקְּבֵי־סוּס וַיִּפֹּל רֹכְבוֹ אָחוֹר׃ | 9.20. And Noah, the man of the land, began and planted a vineyard." 12.6. And Abram passed through the land unto the place of Shechem, unto the terebinth of Moreh. And the Canaanite was then in the land." 12.10. And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land." 15.13. And He said unto Abram: ‘Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;" 17.6. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee." 17.16. And I will bless her, and moreover I will give thee a son of her; yea, I will bless her, and she shall be a mother of nations; kings of peoples shall be of her.’" 24.37. And my master made me swear, saying: Thou shalt not take a wife for my son of the daughters of the Canaanites, in whose land I dwell." 24.38. But thou shalt go unto my father’s house, and to my kindred, and take a wife for my son." 36.31. And these are the kings that reigned in the land of Edom, before there reigned any king over the children of Israel." 39.4. And Joseph found favour in his sight, and he ministered unto him. And he appointed him overseer over his house, and all that he had he put into his hand." 41.45. And Pharaoh called Joseph’s name Zaphenath-paneah; and he gave him to wife Asenath the daughter of Poti-phera priest of On. And Joseph went out over the land of Egypt.—" 49.6. Let my soul not come into their council; Unto their assembly let my glory not be not united; For in their anger they slew men, And in their self-will they houghed oxen." 49.17. Dan shall be a serpent in the way, A horned snake in the path, That biteth the horse’s heels, So that his rider falleth backward." |
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5. Hebrew Bible, Hosea, 3.5, 8.4, 11.5 (9th cent. BCE - 3rd cent. BCE)
| 3.5. אַחַר יָשֻׁבוּ בְּנֵי יִשְׂרָאֵל וּבִקְשׁוּ אֶת־יְהוָה אֱלֹהֵיהֶם וְאֵת דָּוִד מַלְכָּם וּפָחֲדוּ אֶל־יְהוָה וְאֶל־טוּבוֹ בְּאַחֲרִית הַיָּמִים׃ 8.4. הֵם הִמְלִיכוּ וְלֹא מִמֶּנִּי הֵשִׂירוּ וְלֹא יָדָעְתִּי כַּסְפָּם וּזְהָבָם עָשׂוּ לָהֶם עֲצַבִּים לְמַעַן יִכָּרֵת׃ 11.5. לֹא יָשׁוּב אֶל־אֶרֶץ מִצְרַיִם וְאַשּׁוּר הוּא מַלְכּוֹ כִּי מֵאֲנוּ לָשׁוּב׃ | 3.5. afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall come trembling unto the LORD and to His goodness in the end of days." 8.4. They have set up kings, but not from Me, they have made princes, and I knew it not; of their silver and their gold have they made them idols, that they may be cut off." 11.5. He shall not return into the land of Egypt, But the Assyrian shall be his king, Because they refused to return." |
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6. Hebrew Bible, Leviticus, 18.3, 21.10, 21.12, 26.13 (9th cent. BCE - 3rd cent. BCE)
| 18.3. וּשְׁמַרְתֶּם אֶת־מִשְׁמַרְתִּי לְבִלְתִּי עֲשׂוֹת מֵחֻקּוֹת הַתּוֹעֵבֹת אֲשֶׁר נַעֲשׂוּ לִפְנֵיכֶם וְלֹא תִטַּמְּאוּ בָּהֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 18.3. כְּמַעֲשֵׂה אֶרֶץ־מִצְרַיִם אֲשֶׁר יְשַׁבְתֶּם־בָּהּ לֹא תַעֲשׂוּ וּכְמַעֲשֵׂה אֶרֶץ־כְּנַעַן אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה לֹא תַעֲשׂוּ וּבְחֻקֹּתֵיהֶם לֹא תֵלֵכוּ׃ 21.12. וּמִן־הַמִּקְדָּשׁ לֹא יֵצֵא וְלֹא יְחַלֵּל אֵת מִקְדַּשׁ אֱלֹהָיו כִּי נֵזֶר שֶׁמֶן מִשְׁחַת אֱלֹהָיו עָלָיו אֲנִי יְהוָה׃ 26.13. אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם מִהְיֹת לָהֶם עֲבָדִים וָאֶשְׁבֹּר מֹטֹת עֻלְּכֶם וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת׃ | 18.3. After the doings of the land of Egypt, wherein ye dwelt, shall ye not do; and after the doings of the land of Canaan, whither I bring you, shall ye not do; neither shall ye walk in their statutes." 21.10. And the priest that is highest among his brethren, upon whose head the anointing oil is poured, and that is consecrated to put on the garments, shall not let the hair of his head go loose, nor rend his clothes;" 21.12. neither shall he go out of the sanctuary, nor profane the sanctuary of his God; for the consecration of the anointing oil of his God is upon him: I am the LORD." 26.13. I am the LORD your God, who brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bars of your yoke, and made you go upright." |
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7. Hebrew Bible, Numbers, 6.24-6.26, 12.6-12.8, 27.21 (9th cent. BCE - 3rd cent. BCE)
| 6.24. יְבָרֶכְךָ יְהוָה וְיִשְׁמְרֶךָ׃ 6.25. יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ׃ 6.26. יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם׃ 12.6. וַיֹּאמֶר שִׁמְעוּ־נָא דְבָרָי אִם־יִהְיֶה נְבִיאֲכֶם יְהוָה בַּמַּרְאָה אֵלָיו אֶתְוַדָּע בַּחֲלוֹם אֲדַבֶּר־בּוֹ׃ 12.7. לֹא־כֵן עַבְדִּי מֹשֶׁה בְּכָל־בֵּיתִי נֶאֱמָן הוּא׃ 12.8. פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃ 27.21. וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן יַעֲמֹד וְשָׁאַל לוֹ בְּמִשְׁפַּט הָאוּרִים לִפְנֵי יְהוָה עַל־פִּיו יֵצְאוּ וְעַל־פִּיו יָבֹאוּ הוּא וְכָל־בְּנֵי־יִשְׂרָאֵל אִתּוֹ וְכָל־הָעֵדָה׃ | 6.24. The LORD bless thee, and keep thee;" 6.25. The LORD make His face to shine upon thee, and be gracious unto thee;" 6.26. The LORD lift up His countece upon thee, and give thee peace." 12.6. And He said: ‘Hear now My words: if there be a prophet among you, I the LORD do make Myself known unto him in a vision, I do speak with him in a dream." 12.7. My servant Moses is not so; he is trusted in all My house;" 12.8. with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’" 27.21. And he shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before the LORD; at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation.’" |
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8. Hebrew Bible, Proverbs, 4.27, 7.25 (9th cent. BCE - 3rd cent. BCE)
| 4.27. אַל־תֵּט־יָמִין וּשְׂמֹאול הָסֵר רַגְלְךָ מֵרָע׃ 7.25. אַל־יֵשְׂטְ אֶל־דְּרָכֶיהָ לִבֶּךָ אַל־תֵּתַע בִּנְתִיבוֹתֶיהָ׃ | 4.27. Turn not to the right hand nor to the left; Remove thy foot from evil." 7.25. Let not thy heart decline to her ways, Go not astray in her paths." |
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9. Hebrew Bible, 1 Kings, 10.28-10.29, 11.1-11.4, 11.8-11.9 (8th cent. BCE - 5th cent. BCE)
| 10.28. וּמוֹצָא הַסּוּסִים אֲשֶׁר לִשְׁלֹמֹה מִמִּצְרָיִם וּמִקְוֵה סֹחֲרֵי הַמֶּלֶךְ יִקְחוּ מִקְוֵה בִּמְחִיר׃ 10.29. וַתַּעֲלֶה וַתֵּצֵא מֶרְכָּבָה מִמִּצְרַיִם בְּשֵׁשׁ מֵאוֹת כֶּסֶף וְסוּס בַּחֲמִשִּׁים וּמֵאָה וְכֵן לְכָל־מַלְכֵי הַחִתִּים וּלְמַלְכֵי אֲרָם בְּיָדָם יֹצִאוּ׃ 11.1. וְהַמֶּלֶךְ שְׁלֹמֹה אָהַב נָשִׁים נָכְרִיּוֹת רַבּוֹת וְאֶת־בַּת־פַּרְעֹה מוֹאֲבִיּוֹת עַמֳּנִיּוֹת אֲדֹמִיֹּת צֵדְנִיֹּת חִתִּיֹּת׃ 11.1. וְצִוָּה אֵלָיו עַל־הַדָּבָר הַזֶּה לְבִלְתִּי־לֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים וְלֹא שָׁמַר אֵת אֲשֶׁר־צִוָּה יְהוָה׃ 11.2. וַתֵּלֶד לוֹ אֲחוֹת תַּחְפְּנֵיס אֵת גְּנֻבַת בְּנוֹ וַתִּגְמְלֵהוּ תַחְפְּנֵס בְּתוֹךְ בֵּית פַּרְעֹה וַיְהִי גְנֻבַת בֵּית פַּרְעֹה בְּתוֹךְ בְּנֵי פַרְעֹה׃ 11.2. מִן־הַגּוֹיִם אֲשֶׁר אָמַר־יְהוָה אֶל־בְּנֵי יִשְׂרָאֵל לֹא־תָבֹאוּ בָהֶם וְהֵם לֹא־יָבֹאוּ בָכֶם אָכֵן יַטּוּ אֶת־לְבַבְכֶם אַחֲרֵי אֱלֹהֵיהֶם בָּהֶם דָּבַק שְׁלֹמֹה לְאַהֲבָה׃ 11.3. וַיְהִי־לוֹ נָשִׁים שָׂרוֹת שְׁבַע מֵאוֹת וּפִלַגְשִׁים שְׁלֹשׁ מֵאוֹת וַיַּטּוּ נָשָׁיו אֶת־לִבּוֹ׃ 11.3. וַיִּתְפֹּשׂ אֲחִיָּה בַּשַּׂלְמָה הַחֲדָשָׁה אֲשֶׁר עָלָיו וַיִּקְרָעֶהָ שְׁנֵים עָשָׂר קְרָעִים׃ 11.4. וַיְהִי לְעֵת זִקְנַת שְׁלֹמֹה נָשָׁיו הִטּוּ אֶת־לְבָבוֹ אַחֲרֵי אֱלֹהִים אֲחֵרִים וְלֹא־הָיָה לְבָבוֹ שָׁלֵם עִם־יְהוָה אֱלֹהָיו כִּלְבַב דָּוִיד אָבִיו׃ 11.4. וַיְבַקֵּשׁ שְׁלֹמֹה לְהָמִית אֶת־יָרָבְעָם וַיָּקָם יָרָבְעָם וַיִּבְרַח מִצְרַיִם אֶל־שִׁישַׁק מֶלֶךְ־מִצְרַיִם וַיְהִי בְמִצְרַיִם עַד־מוֹת שְׁלֹמֹה׃ 11.8. וְכֵן עָשָׂה לְכָל־נָשָׁיו הַנָּכְרִיּוֹת מַקְטִירוֹת וּמְזַבְּחוֹת לֵאלֹהֵיהֶן׃ 11.9. וַיִּתְאַנַּף יְהוָה בִּשְׁלֹמֹה כִּי־נָטָה לְבָבוֹ מֵעִם יְהוָה אֱלֹהֵי יִשְׂרָאֵל הַנִּרְאָה אֵלָיו פַּעֲמָיִם׃ | 10.28. And the horses which Solomon had were brought out of Egypt; also out of Keveh, the king’s merchants buying them of the men of Keveh at a price." 10.29. And a chariot came up and went out of Egypt for six hundred shekels of silver, and a horse for a hundred and fifty; and so for all the kings of the Hittites, and for the kings of Aram, did they bring them out by their means." 11.1. Now king Solomon loved many foreign women, besides the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites;" 11.2. of the nations concerning which the LORD said unto the children of Israel: ‘Ye shall not go among them, neither shall they come among you; for surely they will turn away your heart after their gods’; Solomon did cleave unto these in love." 11.3. And he had seven hundred wives, princesses, and three hundred concubines; and his wives turned away his heart." 11.4. For it came to pass, when Solomon was old, that his wives turned away his heart after other gods; and his heart was not whole with the LORD his God, as was the heart of David his father." 11.8. And so did he for all his foreign wives, who offered and sacrificed unto their gods." 11.9. And the LORD was angry with Solomon, because his heart was turned away from the LORD, the God of Israel, who had appeared unto him twice," |
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10. Hebrew Bible, 1 Samuel, 8.4-8.7, 8.11-8.18, 8.20 (8th cent. BCE - 5th cent. BCE)
| 8.4. וַיִּתְקַבְּצוּ כֹּל זִקְנֵי יִשְׂרָאֵל וַיָּבֹאוּ אֶל־שְׁמוּאֵל הָרָמָתָה׃ 8.5. וַיֹּאמְרוּ אֵלָיו הִנֵּה אַתָּה זָקַנְתָּ וּבָנֶיךָ לֹא הָלְכוּ בִּדְרָכֶיךָ עַתָּה שִׂימָה־לָּנוּ מֶלֶךְ לְשָׁפְטֵנוּ כְּכָל־הַגּוֹיִם׃ 8.6. וַיֵּרַע הַדָּבָר בְּעֵינֵי שְׁמוּאֵל כַּאֲשֶׁר אָמְרוּ תְּנָה־לָּנוּ מֶלֶךְ לְשָׁפְטֵנוּ וַיִּתְפַּלֵּל שְׁמוּאֵל אֶל־יְהוָה׃ 8.7. וַיֹּאמֶר יְהוָה אֶל־שְׁמוּאֵל שְׁמַע בְּקוֹל הָעָם לְכֹל אֲשֶׁר־יֹאמְרוּ אֵלֶיךָ כִּי לֹא אֹתְךָ מָאָסוּ כִּי־אֹתִי מָאֲסוּ מִמְּלֹךְ עֲלֵיהֶם׃ 8.11. וַיֹּאמֶר זֶה יִהְיֶה מִשְׁפַּט הַמֶּלֶךְ אֲשֶׁר יִמְלֹךְ עֲלֵיכֶם אֶת־בְּנֵיכֶם יִקָּח וְשָׂם לוֹ בְּמֶרְכַּבְתּוֹ וּבְפָרָשָׁיו וְרָצוּ לִפְנֵי מֶרְכַּבְתּוֹ׃ 8.12. וְלָשׂוּם לוֹ שָׂרֵי אֲלָפִים וְשָׂרֵי חֲמִשִּׁים וְלַחֲרֹשׁ חֲרִישׁוֹ וְלִקְצֹר קְצִירוֹ וְלַעֲשׂוֹת כְּלֵי־מִלְחַמְתּוֹ וּכְלֵי רִכְבּוֹ׃ 8.13. וְאֶת־בְּנוֹתֵיכֶם יִקָּח לְרַקָּחוֹת וּלְטַבָּחוֹת וּלְאֹפוֹת׃ 8.14. וְאֶת־שְׂדוֹתֵיכֶם וְאֶת־כַּרְמֵיכֶם וְזֵיתֵיכֶם הַטּוֹבִים יִקָּח וְנָתַן לַעֲבָדָיו׃ 8.15. וְזַרְעֵיכֶם וְכַרְמֵיכֶם יַעְשֹׂר וְנָתַן לְסָרִיסָיו וְלַעֲבָדָיו׃ 8.16. וְאֶת־עַבְדֵיכֶם וְאֶת־שִׁפְחוֹתֵיכֶם וְאֶת־בַּחוּרֵיכֶם הַטּוֹבִים וְאֶת־חֲמוֹרֵיכֶם יִקָּח וְעָשָׂה לִמְלַאכְתּוֹ׃ 8.17. צֹאנְכֶם יַעְשֹׂר וְאַתֶּם תִּהְיוּ־לוֹ לַעֲבָדִים׃ 8.18. וּזְעַקְתֶּם בַּיּוֹם הַהוּא מִלִּפְנֵי מַלְכְּכֶם אֲשֶׁר בְּחַרְתֶּם לָכֶם וְלֹא־יַעֲנֶה יְהוָה אֶתְכֶם בַּיּוֹם הַהוּא׃ | 8.4. Then all the elders of Yisra᾽el gathered themselves together, and came to Shemu᾽el to Rama," 8.5. and said to him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations." 8.6. But the thing displeased Shemu᾽el when they said, Give us a king to judge us. And Shemu᾽el prayed to the Lord." 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." 8.11. And he said, This will be the custom of the king that shall reign over you: He will take your sons, and appoint them for himself on his chariot, and to be his horsemen; and some shall run before his chariot." 8.12. And he will appoint for himself captains over thousands, and captains over fifties; and will set them to plough his ground, and to reap his harvest, and to make his instruments of war, and the instruments of his chariots." 8.13. And he will take your daughters for perfumers, and cooks, and bakers." 8.14. And he will take your fields, and your vineyards, and your best oliveyards, and give them to his servants." 8.15. And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants." 8.16. And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work." 8.17. He will take the tenth of your sheep: and you shall be his servants." 8.18. And you shall cry out on that day because of your king which you shall have chosen you; and the Lord will not hear you on that day." 8.20. that we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles." |
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11. Hebrew Bible, 2 Kings, 23.2-23.3 (8th cent. BCE - 5th cent. BCE)
| 23.2. וַיִּזְבַּח אֶת־כָּל־כֹּהֲנֵי הַבָּמוֹת אֲשֶׁר־שָׁם עַל־הַמִּזְבְּחוֹת וַיִּשְׂרֹף אֶת־עַצְמוֹת אָדָם עֲלֵיהֶם וַיָּשָׁב יְרוּשָׁלִָם׃ 23.2. וַיַּעַל הַמֶּלֶךְ בֵּית־יְהוָה וְכָל־אִישׁ יְהוּדָה וְכָל־יֹשְׁבֵי יְרוּשָׁלִַם אִתּוֹ וְהַכֹּהֲנִים וְהַנְּבִיאִים וְכָל־הָעָם לְמִקָּטֹן וְעַד־גָּדוֹל וַיִּקְרָא בְאָזְנֵיהֶם אֶת־כָּל־דִּבְרֵי סֵפֶר הַבְּרִית הַנִּמְצָא בְּבֵית יְהוָה׃ 23.3. וַיַּרְכִּבֻהוּ עֲבָדָיו מֵת מִמְּגִדּוֹ וַיְבִאֻהוּ יְרוּשָׁלִַם וַיִּקְבְּרֻהוּ בִּקְבֻרָתוֹ וַיִּקַּח עַם־הָאָרֶץ אֶת־יְהוֹאָחָז בֶּן־יֹאשִׁיָּהוּ וַיִּמְשְׁחוּ אֹתוֹ וַיַּמְלִיכוּ אֹתוֹ תַּחַת אָבִיו׃ 23.3. וַיַּעֲמֹד הַמֶּלֶךְ עַל־הָעַמּוּד וַיִּכְרֹת אֶת־הַבְּרִית לִפְנֵי יְהוָה לָלֶכֶת אַחַר יְהוָה וְלִשְׁמֹר מִצְוֺתָיו וְאֶת־עֵדְוֺתָיו וְאֶת־חֻקֹּתָיו בְּכָל־לֵב וּבְכָל־נֶפֶשׁ לְהָקִים אֶת־דִּבְרֵי הַבְּרִית הַזֹּאת הַכְּתֻבִים עַל־הַסֵּפֶר הַזֶּה וַיַּעֲמֹד כָּל־הָעָם בַּבְּרִית׃ | 23.2. And the king went up to the house of the LORD, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great; and he read in their ears all the words of the book of the covet which was found in the house of the LORD." 23.3. And the king stood on the platform, and made a covet before the LORD, to walk after the LORD, and to keep His commandments, and His testimonies, and His statutes, with all his heart, and all his soul, to confirm the words of this covet that were written in this book; and all the people stood to the covet." |
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12. Hebrew Bible, Isaiah, 31.1, 50.5 (8th cent. BCE - 5th cent. BCE)
| 31.1. הוֹי הַיֹּרְדִים מִצְרַיִם לְעֶזְרָה עַל־סוּסִים יִשָּׁעֵנוּ וַיִּבְטְחוּ עַל־רֶכֶב כִּי רָב וְעַל פָּרָשִׁים כִּי־עָצְמוּ מְאֹד וְלֹא שָׁעוּ עַל־קְדוֹשׁ יִשְׂרָאֵל וְאֶת־יְהוָה לֹא דָרָשׁוּ׃ 50.5. אֲדֹנָי יְהוִה פָּתַח־לִי אֹזֶן וְאָנֹכִי לֹא מָרִיתִי אָחוֹר לֹא נְסוּגֹתִי׃ | 31.1. Woe to them that go down to Egypt for help, And rely on horses, And trust in chariots, because they are many, And in horsemen, because they are exceeding mighty; But they look not unto the Holy One of Israel, Neither seek the LORD!" 50.5. The Lord GOD hath opened mine ear, And I was not rebellious, Neither turned away backward." |
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13. Hebrew Bible, Jeremiah, 26.20-26.23, 34.5, 42.16 (8th cent. BCE - 5th cent. BCE)
| 26.21. וַיִּשְׁמַע הַמֶּלֶךְ־יְהוֹיָקִים וְכָל־גִּבּוֹרָיו וְכָל־הַשָּׂרִים אֶת־דְּבָרָיו וַיְבַקֵּשׁ הַמֶּלֶךְ הֲמִיתוֹ וַיִּשְׁמַע אוּרִיָּהוּ וַיִּרָא וַיִּבְרַח וַיָּבֹא מִצְרָיִם׃ 26.22. וַיִּשְׁלַח הַמֶּלֶךְ יְהוֹיָקִים אֲנָשִׁים מִצְרָיִם אֵת אֶלְנָתָן בֶּן־עַכְבּוֹר וַאֲנָשִׁים אִתּוֹ אֶל־מִצְרָיִם׃ 26.23. וַיּוֹצִיאוּ אֶת־אוּרִיָּהוּ מִמִּצְרַיִם וַיְבִאֻהוּ אֶל־הַמֶּלֶךְ יְהוֹיָקִים וַיַּכֵּהוּ בֶּחָרֶב וַיַּשְׁלֵךְ אֶת־נִבְלָתוֹ אֶל־קִבְרֵי בְּנֵי הָעָם׃ 34.5. בְּשָׁלוֹם תָּמוּת וּכְמִשְׂרְפוֹת אֲבוֹתֶיךָ הַמְּלָכִים הָרִאשֹׁנִים אֲשֶׁר־הָיוּ לְפָנֶיךָ כֵּן יִשְׂרְפוּ־לָךְ וְהוֹי אָדוֹן יִסְפְּדוּ־לָךְ כִּי־דָבָר אֲנִי־דִבַּרְתִּי נְאֻם־יְהוָה׃ 42.16. וְהָיְתָה הַחֶרֶב אֲשֶׁר אַתֶּם יְרֵאִים מִמֶּנָּה שָׁם תַּשִּׂיג אֶתְכֶם בְּאֶרֶץ מִצְרָיִם וְהָרָעָב אֲשֶׁר־אַתֶּם דֹּאֲגִים מִמֶּנּוּ שָׁם יִדְבַּק אַחֲרֵיכֶם מִצְרַיִם וְשָׁם תָּמֻתוּ׃ | 26.20. And there was also a man that prophesied in the name of the LORD, Uriah the son of Shemaiah of Kiriath-jearim; and he prophesied against this city and against this land according to all the words of Jeremiah;" 26.21. and when Jehoiakim the king, with all his mighty men, and all the princes, heard his words, the king sought to put him to death; but when Uriah heard it, he was afraid, and fled, and went into Egypt;" 26.22. and Jehoiakim the king sent men into Egypt, Elnathan the son of Achbor, and certain men with him, into Egypt;" 26.23. and they fetched forth Uriah out of Egypt, and brought him unto Jehoiakim the king; who slew him with the sword, and cast his dead body into the graves of the children of the people." 34.5. thou shalt die in peace; and with the burnings of thy fathers, the former kings that were before thee, so shall they make a burning for thee; and they shall lament thee: ‘Ah lord! ’ for I have spoken the word, saith the LORD." 42.16. then it shall come to pass, that the sword, which ye fear, shall overtake you there in the land of Egypt, and the famine, whereof ye are afraid, shall follow hard after you there in Egypt; and there ye shall die." |
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14. Hebrew Bible, Joshua, 1.7-1.8, 1.16, 1.18 (8th cent. BCE - 5th cent. BCE)
| 1.7. רַק חֲזַק וֶאֱמַץ מְאֹד לִשְׁמֹר לַעֲשׂוֹת כְּכָל־הַתּוֹרָה אֲשֶׁר צִוְּךָ מֹשֶׁה עַבְדִּי אַל־תָּסוּר מִמֶּנּוּ יָמִין וּשְׂמֹאול לְמַעַן תַּשְׂכִּיל בְּכֹל אֲשֶׁר תֵּלֵךְ׃ 1.8. לֹא־יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה לְמַעַן תִּשְׁמֹר לַעֲשׂוֹת כְּכָל־הַכָּתוּב בּוֹ כִּי־אָז תַּצְלִיחַ אֶת־דְּרָכֶךָ וְאָז תַּשְׂכִּיל׃ 1.16. וַיַּעֲנוּ אֶת־יְהוֹשֻׁעַ לֵאמֹר כֹּל אֲשֶׁר־צִוִּיתָנוּ נַעֲשֶׂה וְאֶל־כָּל־אֲשֶׁר תִּשְׁלָחֵנוּ נֵלֵךְ׃ 1.18. כָּל־אִישׁ אֲשֶׁר־יַמְרֶה אֶת־פִּיךָ וְלֹא־יִשְׁמַע אֶת־דְּבָרֶיךָ לְכֹל אֲשֶׁר־תְּצַוֶּנּוּ יוּמָת רַק חֲזַק וֶאֱמָץ׃ | 1.7. Only be strong and very courageous, to observe to do according to all the law, which Moses My servant commanded thee; turn not from it to the right hand or to the left, that thou mayest have good success whithersoever thou goest." 1.8. This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein; for then thou shalt make thy ways prosperous, and then thou shalt have good success." 1.16. And they answered Joshua, saying: ‘All that thou hast commanded us we will do, and whithersoever thou sendest us we will go." 1.18. Whosoever he be that shall rebel against thy commandment, and shall not hearken unto thy words in all that thou commandest him, he shall be put to death; only be strong and of good courage.’" |
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15. Hebrew Bible, Ezekiel, 34.24, 37.22, 37.24-37.25, 44.22 (6th cent. BCE - 5th cent. BCE)
| 34.24. וַאֲנִי יְהוָה אֶהְיֶה לָהֶם לֵאלֹהִים וְעַבְדִּי דָוִד נָשִׂיא בְתוֹכָם אֲנִי יְהוָה דִּבַּרְתִּי׃ 37.22. וְעָשִׂיתִי אֹתָם לְגוֹי אֶחָד בָּאָרֶץ בְּהָרֵי יִשְׂרָאֵל וּמֶלֶךְ אֶחָד יִהְיֶה לְכֻלָּם לְמֶלֶךְ וְלֹא יהיה־[יִהְיוּ־] עוֹד לִשְׁנֵי גוֹיִם וְלֹא יֵחָצוּ עוֹד לִשְׁתֵּי מַמְלָכוֹת עוֹד׃ 37.24. וְעַבְדִּי דָוִד מֶלֶךְ עֲלֵיהֶם וְרוֹעֶה אֶחָד יִהְיֶה לְכֻלָּם וּבְמִשְׁפָּטַי יֵלֵכוּ וְחֻקֹּתַי יִשְׁמְרוּ וְעָשׂוּ אוֹתָם׃ 37.25. וְיָשְׁבוּ עַל־הָאָרֶץ אֲשֶׁר נָתַתִּי לְעַבְדִּי לְיַעֲקֹב אֲשֶׁר יָשְׁבוּ־בָהּ אֲבוֹתֵיכֶם וְיָשְׁבוּ עָלֶיהָ הֵמָּה וּבְנֵיהֶם וּבְנֵי בְנֵיהֶם עַד־עוֹלָם וְדָוִד עַבְדִּי נָשִׂיא לָהֶם לְעוֹלָם׃ 44.22. וְאַלְמָנָה וּגְרוּשָׁה לֹא־יִקְחוּ לָהֶם לְנָשִׁים כִּי אִם־בְּתוּלֹת מִזֶּרַע בֵּית יִשְׂרָאֵל וְהָאַלְמָנָה אֲשֶׁר תִּהְיֶה אַלְמָנָה מִכֹּהֵן יִקָּחוּ׃ | 34.24. And I the LORD will be their God, and My servant David prince among them; I the LORD have spoken." 37.22. and I will make them one nation in the land, upon the mountains of Israel, and one king shall be king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all;" 37.24. And My servant David shall be king over them, and they all shall have one shepherd; they shall also walk in Mine ordices, and observe My statutes, and do them." 37.25. And they shall dwell in the land that I have given unto Jacob My servant, wherein your fathers dwelt; and they shall dwell therein, they, and their children, and their children’s children, for ever; and David My servant shall be their prince for ever." 44.22. Neither shall they take for their wives a widow, nor her that is put away; but they shall take virgins of the seed of the house of Israel, or a widow that is the widow of a priest." |
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16. Hebrew Bible, 2 Chronicles, 19.8 (5th cent. BCE - 3rd cent. BCE)
| 19.8. וְגַם בִּירוּשָׁלִַם הֶעֱמִיד יְהוֹשָׁפָט מִן־הַלְוִיִּם וְהַכֹּהֲנִים וּמֵרָאשֵׁי הָאָבוֹת לְיִשְׂרָאֵל לְמִשְׁפַּט יְהוָה וְלָרִיב וַיָּשֻׁבוּ יְרוּשָׁלִָם׃ | 19.8. Moreover in Jerusalem did Jehoshaphat set of the Levites and the priests, and of the heads of the fathers’houses of Israel, for the judgment of the LORD, and for controversies. And they returned to Jerusalem." |
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17. Xenophon, Memoirs, 4.5.11 (5th cent. BCE - 4th cent. BCE)
| 4.5.11. Socrates, said Euthydemus, I think you mean that he who is at the mercy of the bodily pleasures has no concern whatever with virtue in any form. Yes, Euthydemus; for how can an incontinent man be any better than the dullest beast? How can he who fails to consider the things that matter most, and strives by every means to do the things that are most pleasant, be better than the stupidest of creatures? No, only the self-controlled have power to consider the things that matter most, and, sorting them out after their kind, by word and deed alike to prefer the good and reject the evil. |
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18. Septuagint, Tobit, 1.9, 4.12 (4th cent. BCE - 2nd cent. BCE)
| 1.9. When I became a man I married Anna, a member of our family, and by her I became the father of Tobias. 4.12. Beware, my son, of all immorality. First of all take a wife from among the descendants of your fathers and do not marry a foreign woman, who is not of your fathers tribe; for we are the sons of the prophets. Remember, my son, that Noah, Abraham, Isaac, and Jacob, our fathers of old, all took wives from among their brethren. They were blessed in their children, and their posterity will inherit the land. |
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19. Theocritus, Idylls, 17.13 (4th cent. BCE - 3rd cent. BCE)
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20. Anon., Jubilees, 22.20, 31.12-31.17, 40.5, 40.9-40.10, 46.2, 48.18 (2nd cent. BCE - 2nd cent. BCE)
| 22.20. And may He strengthen thee, And bless thee. And mayest thou inherit the whole earth, brAnd may He renew His covet with thee, That thou mayest be to Him a nation for His inheritance for all the ages 31.12. And Jacob went in to Isaac his father, to the chamber where he lay, and his two sons were with him 31.13. and he took the hand of his father, and stooping down he kissed him, and Isaac clung to the neck of Jacob his son, and wept upon his neck. 31.14. And the darkness left the eyes of Isaac, and he saw the two sons of Jacob, Levi and Judah, and he said: "Are these thy sons, my son? for they are like thee. 31.15. And he said unto him that they were truly his sons: "And thou hast truly seen that they are truly my sons. 31.16. And they came near to him, and he turned and kissed them and embraced them both together. 31.17. And the spirit of prophecy came down into his mouth, and he took Levi by his right hand and Judah by his left. 40.5. And he said before Pharaoh that his two dreams were one 40.9. And he appointed him the second in all his kingdom and gave him authority over all Egypt 40.10. and caused him to ride in the second chariot of Pharaoh. brAnd he clothed him with byssus garments, and he put a gold chain upon his neck, and (a herald) proclaimed before him "’Êl ’Êl wa’ Abîrĕr 46.2. and they were of one accord in heart, so that brother loved brother and every man helped his brother, and they increased abundantly and multiplied exceedingly 48.18. and the Lord brought them through the midst of the sea as if it were dry land. And all the peoples whom he brought to pursue after Israel, the Lord our God cast them into the midst of the sea, into the depths of the aby |
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21. Anon., Testament of Issachar, 5.7 (2nd cent. BCE - 2nd cent. CE)
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22. Anon., Testament of Joseph, 19.11 (2nd cent. BCE - 2nd cent. CE)
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23. Anon., Testament of Levi, 8.2, 8.17, 18.3 (2nd cent. BCE - 2nd cent. CE)
| 8.2. And I saw seven men in white raiment saying unto me: Arise, put on the robe of the priesthood, and the crown of righteousness, and the breastplate of understanding, and the garment of truth, and the plate of faith, and the turban of the head, and the ephod of prophecy. 18.3. And his star shall arise in heaven as of a king. Lighting up the light of knowledge as the sun the day, And he shall be magnified in the world. |
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24. Anon., Testament of Naphtali, 5.3 (2nd cent. BCE - 2nd cent. CE)
| 5.3. And we all of us ran together, and Levi laid hold of the sun, and Judah outstripped the others and seized the moon, and they were both of them lifted up with them. |
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25. Anon., Testament of Judah, 21.2, 21.4-21.5, 25.1 (2nd cent. BCE - 2nd cent. CE)
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26. Dead Sea Scrolls, Damascus Covenant, 5.1 (2nd cent. BCE - 1st cent. CE)
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27. Dead Sea Scrolls, War Scroll, 13.1-13.6 (2nd cent. BCE - 1st cent. CE)
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28. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 5.1 (2nd cent. BCE - 1st cent. CE)
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29. Dead Sea Scrolls, Messianic Rule, 2.11-2.12 (2nd cent. BCE - 1st cent. CE)
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30. Dead Sea Scrolls, Temple Scroll, 56.15-56.17, 57.15-57.19, 58.18-58.21, 59.18, 59.21 (2nd cent. BCE - 1st cent. CE)
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31. Septuagint, Judith, 8.2 (2nd cent. BCE - 0th cent. CE)
| 8.2. Her husband Manasseh, who belonged to her tribe and family, had died during the barley harvest. |
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32. Septuagint, 3 Maccabees, 2.6-2.7, 6.4 (2nd cent. BCE - 2nd cent. BCE)
| 2.6. You made known your mighty power by inflicting many and varied punishments on the audacious Pharaoh who had enslaved your holy people Israel. 2.7. And when he pursued them with chariots and a mass of troops, you overwhelmed him in the depths of the sea, but carried through safely those who had put their confidence in you, the Ruler over the whole creation. 6.4. Pharaoh with his abundance of chariots, the former ruler of this Egypt, exalted with lawless insolence and boastful tongue, you destroyed together with his arrogant army by drowning them in the sea, manifesting the light of your mercy upon the nation of Israel. 6.4. Then they feasted, provided with everything by the king, until the fourteenth day, on which also they made the petition for their dismissal. |
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33. Diodorus Siculus, Historical Library, 1.70-1.71, 5.19.5 (1st cent. BCE - 1st cent. BCE)
| 1.70. 1. In the first place, then, the life which the kings of the Egyptians lived was not like that of other men who enjoy autocratic power and do in all matters exactly as they please without being held to account, but all their acts were regulated by prescriptions set forth in laws, not only their administrative acts, but also those that had to do with the way in which they spent their time from day to day, and with the food which they ate.,2. In the matter of their servants, for instance, not one was a slave, such as had been acquired by purchase or born in the home, but all were sons of the most distinguished priests, over twenty years old and the best educated of their fellow-countrymen, in order that the king, by virtue of his having the noblest men to care for his person and to attend him throughout both day and night, might follow no low practices; for no ruler advances far along the road of evil until he has those about him who will minister to his passions.,3. And the hours of both the day and night were laid out according to a plan, and at the specified hours it was absolutely required of the king that he should do what the laws stipulated and not what he thought best.,4. For instance, in the morning, as soon as he was awake, he first of all had to receive the letters which had been sent from all sides, the purpose being that he might be able to despatch all administrative business and perform every act properly, being thus accurately informed about everything that was being done throughout his kingdom. Then, after he had bathed and bedecked his body with rich garments and the insignia of his office, he had to sacrifice to the gods.,5. When the victims had been brought to the altar it was the custom for the high priest to stand near the king, with the common people of Egypt gathered around, and pray in a loud voice that health and all the other good things of life be given the king if he maintains justice towards his subjects.,6. And an open confession had also to be made of each and every virtue of the king, the priest saying that towards the gods he was piously disposed and towards men most kindly; for he was self-controlled and just and magimous, truthful, and generous with his possessions, and, in a word, superior to every desire, and that he punished crimes less severely than they deserved and rendered to his benefactors a gratitude exceeding the benefaction.,7. And after reciting much more in a similar vein he concluded his prayer with a curse concerning things done in error, exempting the king from all blame therefor and asking that both the evil consequences and the punishment should fall upon those who served him and had taught him evil things.,8. All this he would do, partly to lead the king to fear the gods and live a life pleasing to them, and partly to accustom him to a proper manner of conduct, not by sharp admonitions, but through praises that were agreeable and most conductive to virtue.,9. After this, when the king had performed the divination from the entrails of a calf and had found the omens good, the sacred scribe read before the assemblage from out of the sacred books some of the edifying counsels and deeds of their most distinguished men, in order that he who held the supreme leadership should first contemplate in his mind the most excellent general principles and then turn to the prescribed administration of the several functions.,10. For there was a set time not only for his holding audiences or rendering judgments, but even for his taking a walk, bathing, and sleeping with his wife, and, in a word, for every act of his life.,11. And it was the custom for the kings to partake of delicate food, eating no other meat than veal and duck, and drinking only a prescribed amount of wine, which was not enough to make them unreasonably surfeited or drunken.,12. And, speaking generally, their whole diet was ordered with such continence that it had the appearance of having been drawn up, not by a lawgiver, but by the most skilled of their physicians, with only their health in view. 1.71. 1. Strange as it may appear that the king did not have the entire control of his daily fare, far more remarkable still was the fact that kings were not allowed to render any legal decision or transact any business at random or to punish anyone through malice or in anger or for any other unjust reason, but only in accordance with the established laws relative to each offence.,2. And in following the dictates of custom in these matters, so far were they from being indigt or taking offence in their souls, that, on the contrary, they actually held that they led a most happy life;,3. for they believed that all other men, in thoughtlessly following their natural passions, commit many acts which bring them injuries and perils, and that oftentimes some who realize that they are about to commit a sin nevertheless do base acts when overpowered by love or hatred or some other passion, while they, on the other hand, by virtue of their having cultivated a manner of life which had been chosen before all others by the most prudent of all men, fell into the fewest mistakes.,4. And since the kings followed so righteous a course in dealing with their subjects, the people manifested a goodwill towards their rulers which surpassed even the affection they had for their own kinsmen; for not only the order of the priests but, in short, all the inhabitants of Egypt were less concerned for their wives and children and their other cherished possessions than for the safety of their kings.,5. Consequently, during most of the time covered by the reigns of the kings of whom we have a record, they maintained an orderly civil government and continued to enjoy a most felicitous life, so long as the system of laws described was in force; and, more than that, they conquered more nations and achieved greater wealth than any other people, and adorned their lands with monuments and buildings never to be surpassed, and their cities with costly dedications of every description. 5.19.5. And, speaking generally, the climate of the island is so altogether mild that it produces in abundance the fruits of the trees and the other seasonal fruits for the larger part of the year, so that it would appear that the island, because of its exceptional felicity, were a dwelling-place of a race of gods and not of men. |
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34. Horace, Odes, 4.5, 4.14 (1st cent. BCE - 1st cent. BCE)
| 4.5. for it was situated upon a rough ridge of a high mountain, with a kind of neck in the middle: where it begins to ascend, it lengthens itself, and declines as much downward before as behind, insomuch that it is like a camel in figure, from whence it is so named, although the people of the country do not pronounce it accurately. 4.5. But when they considered with themselves that they had now no hopes of any terms of accommodation, and reflecting upon it that they could not get away, and that their provisions began already to be short, they were exceedingly cast down, and their courage failed them; 4.5. So Agrippa resolved to go on to Rome without any terror; on account of the change in the government; 4.14. Now at this time it was that as king Agrippa was come nigh the walls, and was endeavoring to speak to those that were on the walls about a surrender, he was hit with a stone on his right elbow by one of the slingers; 4.14. for the first man they meddled with was Antipas, one of the royal lineage, and the most potent man in the whole city, insomuch that the public treasures were committed to his care; |
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35. Philo of Alexandria, On Husbandry, 85-89, 84 (1st cent. BCE - missingth cent. CE)
| 84. Very beautifully, therefore, does the lawgiver in his recommendations, teach us not to elect as a chief, a man who is a breeder of horses, thinking that such a one is altogether unsuited to exercise authority, inasmuch as he is in a frenzy about pleasures and appetites, and intolerable loves, and rages about like an unbridled and unmanageable horse. For he speaks thus, "Thou shalt not be able to set over thyself a man that is a stranger, because he is not thy brother; because he will not multiply for himself his horses, and will not turn his people towards Egypt. |
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36. Philo of Alexandria, On The Decalogue, 42-43, 41 (1st cent. BCE - missingth cent. CE)
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37. Philo of Alexandria, On The Special Laws, 4.157-4.170 (1st cent. BCE - missingth cent. CE)
| 4.157. The all-wise Moses seeing this by the power of his own soul, makes no mention of any authority being assigned by lot, but he has chosen to direct that all offices shall be elected to; therefore he says, "Thou shalt not appoint a stranger to be a ruler over thee, but one of thine own Brethren,"{37}{#de 17:15.} implying that the appointment is to be a voluntary choice, and an irreproachable selection of a ruler, whom the whole multitude with one accord shall choose; and God himself will add his vote on favour of, and set his seal to ratify such an election, that being who is the confirmer of all advantageous things, looking upon the man so chosen as the flower of his race, just as the sight is the best thing in the body.XXXI. 4.158. And Moses gives also two reasons, on account of which it is not proper for strangers to be elected to situations of authority; in the first place, that they may not amass a quantity of silver, and gold, and flocks, and raise great and iniquitously earned riches for themselves, out of the poverty of those who are subjected to them; and secondly, that they may not make the nation quit their ancient abodes to gratify their own covetous desires, and so compel them to emigrate, and to wander about to and fro in interminable wanderings, suggesting to them hopes of the acquisition of greater blessings, which shall never be fulfilled, by which they come to lose those advantages of which they were in the secure enjoyment. 4.159. For our lawgiver was aware beforehand, as was natural that one who was a countryman and a relation, and who had also an especial share in the sublimest relationship of all, (and that sublimest of relationships is one constitution and the same law, and one God whose chosen nation is a peculiar people 4.160. And from the first day on which any one enters upon his office, he orders that he shall write out a copy of the book of the Law{38}{#de 17:18.} with his own hand, which shall supply him with a summary and concise image of all the laws, because he wishes that all the ordices which are laid down in it shall be firmly fixed in his soul; for while a man is reading the notions of what he is reading fleet away, being carried off by the rapidity of his utterance; but if he is writing they are stamped upon his heart at leisure, and they take up their abode in the heart of each individual as his mind dwells upon each particular, and settles itself to the contemplation of it, and does not depart to any other object, till it has taken a firm hold of that which was previously submitted to it. 4.161. When therefore he is writing, let him take care, every day, to read and study what he has written, both in order that he may thus attain to a continual and unchangeable recollection of these commands which are virtuous and expedient for all men to observe, and also that a firm love of and desire for them may be implanted in him, by reason of his soul being continually taught and accustomed to apply itself to the study and observance of the sacred laws. For familiarity, which has been engendered by long acquaintance, engenders a sincere and pure friendship, not only towards men, but even also towards such branches of learning as are worthy to be loved; 4.162. and this will take place if the ruler studies not the writings and memorials of some one else but those which he himself has written out; for his own works are, in a certain degree, more easily to be understood by each individual, and they are also more easily to be comprehended; 4.163. and besides that a man, while he is reading them, will have such considerations in his mind as these: "I wrote all this; I who am a ruler of such great power, without employing any one else as my scribe, though I had innumerable servants. Did I do all this, in order to fill up a volume, like those who copy out books for hire, or like men who practise their eyes and their hands, training the one to acuteness of sight, and the others to rapidity of writing? Why should I have done this? That was not the case; I did it in order that after I had recorded these things in a book, I might at once proceed to impress them on my heart, and that I might stamp upon my intellect their divine and indelible characters: 4.164. other kings bear sceptres in their hands, and sit upon thrones in royal state, but my sceptre shall be the book of the copy of the law; that shall be my boast and my incontestible glory, the signal of my irreproachable sovereignty, created after the image and model of the archetypal royal power of God. 4.165. And by always relying upon and supporting myself in the scared laws, I shall acquire the most excellent things. In the first place equality, than which it is not possible to discern any greater blessing, for insolence and excessive haughtiness are the signs of a narrow-minded soul, which does not foresee the future. 4.166. Equality, therefore, will win me good will from all who are subject to my power, and safety inasmuch as they will bestow on me a just requital for by kindness; but inequality will bring upon me terrible dangers, and these I shall escape by hating inequality, the purveyor of darkness and wars; and my life will be in no danger of being plotted against, because I honour equality, which has no connection with seditions, but which is the parent of light and stability. 4.167. Moreover, I shall gain another advantage, namely, that I shall not sway this way and that way, like the dishes in a scale, in consequence of perverting and distorting the commandments laid down for my guidance. But I shall endeavour to keep them, going through the middle of the plain road, keeping my own steps straight and upright, in order that I may attain to a life free from error or misfortune. 4.168. And Moses was accustomed to call the middle road the royal one, inasmuch as it lay between excess and deficiency; and besides, more especially, because in the number three the centre occupies the most important place, uniting the extremities on either side by an indissoluble chain, it being attended by these extremities as its bodyguards as though it were a king. 4.169. Moreover, Moses says that a longenduring sovereignty is the reward of a lawful magistrate or ruler who honours equality, and who without any corruption gives just decisions in a just manner, always studying to observe the laws; not for the sake of granting him a life extending over many years, combined with the administration of the commonwealth, but in order to teach those who do not understand that a governor who rules in accordance with the laws, even though he die, does nevertheless live a long life by means of his actions which he leaves behind him as immortal, the indestructible monuments of his piety and virtue.XXXIII. 4.170. And it becomes a man who has been thought worthy of the supreme and greatest authority to appoint successors who may govern with him and judge with him, and, in concert with him, may ordain everything which is for the common advantage; for one person would not be sufficient, even if he were ever so willing, and if he were the most powerful man in the world, both in body and soul, to support the weight and number of affairs which would come upon him, as he would faint under the pressure and rapidity of all kinds of business coming in upon him continually every day from all quarters, unless he had a number of persons selected with reference to their excellence who might co-operate with him by their prudence, and power, and justice, and godly piety, men who not only avoid arrogance, but even detest it as an enemy and as the very greatest of evils. |
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38. Philo of Alexandria, On The Life of Moses, 1.151, 2.9, 2.26-2.28, 2.32 (1st cent. BCE - missingth cent. CE)
| 1.151. for he kept one most invariable object always steadily before him, namely, that of benefiting those who were subjected to his authority, and of doing everything both in word and deed, with a view to their advantage, never omitting any opportunity of doing anything that might tend to their prosperity. 2.9. Now these four qualities are closely connected with and related to the legislative power, namely, humility, the love of justice, the love of virtue, and the hatred of iniquity; for every individual who has any desire for exercising his talents as a lawgiver is under the influence of each of these feelings. It is the province of humanity to prepare for adoption such opinions as will benefit the common weal, and to teach the advantages which will proceed from them. It is the part of justice to point out how we ought to honour equality, and to assign to every man his due according to his deserts. It is the part of the love of virtue to embrace those things which are by nature good, and to give to every one who deserves them facilities without limit for the most unrestrained enjoyment of happiness. It is also the province of the hatred of iniquity to reject all those who dishonour virtue, and to look upon them as common enemies of the human race. 2.26. In olden time the laws were written in the Chaldaean language, and for a long time they remained in the same condition as at first, not changing their language as long as their beauty had not made them known to other nations; 2.27. but when, from the daily and uninterrupted respect shown to them by those to whom they had been given, and from their ceaseless observance of their ordices, other nations also obtained an understanding of them, their reputation spread over all lands; for what was really good, even though it may through envy be overshadowed for a short time, still in time shines again through the intrinsic excellence of its nature. Some persons, thinking it a scandalous thing that these laws should only be known among one half portion of the human race, namely, among the barbarians, and that the Greek nation should be wholly and entirely ignorant of them, turned their attention to their translation. 2.28. And since this undertaking was an important one, tending to the general advantage, not only of private persons, but also of rulers, of whom the number was not great, it was entrusted to kings and to the most illustrious of all kings. 2.32. And having explained his wishes, and having requested him to pick him out a number of men, of perfect fitness for the task, who should translate the law, the high-priest, as was natural, being greatly pleased, and thinking that the king had only felt the inclination to undertake a work of such a character from having been influenced by the providence of God, considered, and with great care selected the most respectable of the Hebrews whom he had about him, who in addition to their knowledge of their national scriptures, had also been well instructed in Grecian literature, and cheerfully sent them. |
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39. Philo of Alexandria, Allegorical Interpretation, 3.128 (1st cent. BCE - missingth cent. CE)
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40. Josephus Flavius, Jewish Antiquities, 4.105-4.108, 4.111-4.116, 4.118-4.121, 4.125-4.130, 4.209, 4.212-4.213, 4.215, 4.218-4.219, 4.223-4.225, 4.304, 5.234, 6.35-6.36, 6.38-6.39, 6.42, 6.84-6.85, 11.111-11.112, 13.63, 14.41, 14.78, 14.168-14.179, 14.490-14.491, 16.187, 19.328, 19.330-19.331, 20.229, 20.251 (1st cent. CE - 1st cent. CE)
| 4.105. So Balsam received the ambassadors, and treated them very kindly; and when he had supped, he inquired what was God’s will, and what this matter was for which the Midianites entreated him to come to them. But when God opposed his going, he came to the ambassadors, and told them that he was himself very willing and desirous to comply with their request, but informed them that God was opposite to his intentions, even that God who had raised him to great reputation on account of the truth of his predictions; 4.106. for that this army, which they entreated him to come and curse, was in the favor of God; on which account he advised them to go home again, and not to persist in their enmity against the Israelites; and when he had given them that answer, he dismissed the ambassadors. 4.107. 3. Now the Midianites, at the earnest request and fervent entreaties of Balak, sent other ambassadors to Balaam, who, desiring to gratify the men, inquired again of God; but he was displeased at this [second] trial, and bid him by no means to contradict the ambassadors. Now Balsam did not imagine that God gave this injunction in order to deceive him, so he went along with the ambassadors; 4.108. but when the divine angel met him in the way, when he was in a narrow passage, and hedged in with a wall on both sides, the ass on which Balaam rode understood that it was a divine spirit that met him, and thrust Balaam to one of the walls, without regard to the stripes which Balaam, when he was hurt by the wall, gave her; 4.111. Upon which Balaam was afraid, and was preparing to return back again: yet did God excite him to go on his intended journey, but added this injunction, that he should declare nothing but what he himself should suggest to his mind. 4.112. 4. When God had given him this charge, he came to Balak; and when the king had entertained him in a magnificent manner, he desired him to go to one of the mountains to take a view of the state of the camp of the Hebrews. Balak himself also came to the mountain, and brought the prophet along with him, with a royal attendance. This mountain lay over their heads, and was distant sixty furlongs from the camp. 4.113. Now when he saw them, he desired the king to build him seven altars, and to bring him as many bulls and rams; to which desire the king did presently conform. He then slew the sacrifices, and offered them as burnt-offerings, that he might observe some signal of the flight of the Hebrews. 4.114. Then said he, “Happy is this people, on whom God bestows the possession of innumerable good things, and grants them his own providence to be their assistant and their guide; so that there is not any nation among mankind but you will be esteemed superior to them in virtue, and in the earnest prosecution of the best rules of life, and of such as are pure from wickedness, and will leave those rules to your excellent children; and this out of the regard that God bears to you, and the provision of such things for you as may render you happier than any other people under the sun. 4.115. You shall retain that land to which he hath sent you, and it shall ever be under the command of your children; and both all the earth, as well as the seas, shall be filled with your glory: and you shall be sufficiently numerous to supply the world in general, and every region of it in particular, with inhabitants out of your stock. 4.116. However, O blessed army! wonder that you are become so many from one father: and truly, the land of Canaan can now hold you, as being yet comparatively few; but know ye that the whole world is proposed to be your place of habitation for ever. The multitude of your posterity also shall live as well in the islands as on the continent, and that more in number than are the stars of heaven. And when you are become so many, God will not relinquish the care of you, but will afford you an abundance of all good things in times of peace, with victory and dominion in times of war. 4.118. 5. Thus did Balaam speak by inspiration, as not being in his own power, but moved to say what he did by the Divine Spirit. But then Balak was displeased, and said he had broken the contract he had made, whereby he was to come, as he and his confederates had invited him, by the promise of great presents: for whereas he came to curse their enemies, he had made an encomium upon them, and had declared that they were the happiest of men. 4.119. To which Balaam replied, “O Balak, if thou rightly considerest this whole matter, canst thou suppose that it is in our power to be silent, or to say any thing, when the Spirit of God seizes upon us?—for he puts such words as he pleases in our mouths, and such discourses as we are not ourselves conscious of. 4.121. but God is more powerful than the purposes I had made to serve you; for those that take upon them to foretell the affairs of mankind, as from their own abilities, are entirely unable to do it, or to forbear to utter what God suggests to them, or to offer violence to his will; for when he prevents us and enters into us, nothing that we say is our own. 4.125. Then fell Balaam upon his face, and foretold what calamities would befall the several kings of the nations, and the most eminent cities, some of which of old were not so much as inhabited; which events have come to pass among the several people concerned, both in the foregoing ages, and in this, till my own memory, both by sea and by land. From which completion of all these predictions that he made, one may easily guess that the rest will have their completion in time to come. 4.126. 6. But Balak being very angry that the Israelites were not cursed, sent away Balaam without thinking him worthy of any honor. Whereupon, when he was just upon his journey, in order to pass the Euphrates, he sent for Balak, and for the princes of the Midianites 4.127. and spake thus to them:—“O Balak, and you Midianites that are here present, (for I am obliged even without the will of God to gratify you,) it is true no entire destruction can seize upon the nation of the Hebrews, neither by war, nor by plague, nor by scarcity of the fruits of the earth, nor can any other unexpected accident be their entire ruin; 4.128. for the providence of God is concerned to preserve them from such a misfortune; nor will it permit any such calamity to come upon them whereby they may all perish; but some small misfortunes, and those for a short time, whereby they may appear to be brought low, may still befall them; but after that they will flourish again, to the terror of those that brought those mischiefs upon them. 4.129. So that if you have a mind to gain a victory over them for a short space of time, you will obtain it by following my directions:—Do you therefore set out the handsomest of such of your daughters as are most eminent for beauty, and proper to force and conquer the modesty of those that behold them, and these decked and trimmed to the highest degree you are able. Then do you send them to be near the Israelites’ camp, and give them in charge, that when the young men of the Hebrews desire their company, they allow it them; 4.209. 12. When the multitude are assembled together unto the holy city for sacrificing every seventh year, at the feast of tabernacles, let the high priest stand upon a high desk, whence he may be heard, and let him read the laws to all the people; and let neither the women nor the children be hindered from hearing, no, nor the servants neither; 4.212. 13. Let every one commemorate before God the benefits which he bestowed upon them at their deliverance out of the land of Egypt, and this twice every day, both when the day begins and when the hour of sleep comes on, gratitude being in its own nature a just thing, and serving not only by way of return for past, but also by way of invitation of future favors. 4.213. They are also to inscribe the principal blessings they have received from God upon their doors, and show the same remembrance of them upon their arms; as also they are to bear on their forehead and their arm those wonders which declare the power of God, and his good-will towards them, that God’s readiness to bless them may appear every where conspicuous about them. 4.215. Let those that are chosen to judge in the several cities be had in great honor; and let none be permitted to revile any others when these are present, nor to carry themselves in an insolent manner to them; it being natural that reverence towards those in high offices among men should procure men’s fear and reverence towards God. 4.218. But if these judges be unable to give a just sentence about the causes that come before them, (which case is not unfrequent in human affairs,) let them send the cause undetermined to the holy city, and there let the high priest, the prophet, and the sanhedrim, determine as it shall seem good to them. 4.219. 15. But let not a single witness be credited, but three, or two at the least, and those such whose testimony is confirmed by their good lives. But let not the testimony of women be admitted, on account of the levity and boldness of their sex Nor let servants be admitted to give testimony, on account of the ignobility of their soul; since it is probable that they may not speak truth, either out of hope of gain, or fear of punishment. But if any one be believed to have borne false witness, let him, when he is convicted, suffer all the very same punishments which he against whom he bore witness was to have suffered. 4.223. 17. Aristocracy, and the way of living under it, is the best constitution: and may you never have any inclination to any other form of government; and may you always love that form, and have the laws for your governors, and govern all your actions according to them; for you need no supreme governor but God. But if you shall desire a king, let him be one of your own nation; let him be always careful of justice and other virtues perpetually; 4.224. let him submit to the laws, and esteem God’s commands to be his highest wisdom; but let him do nothing without the high priest and the votes of the senators: let him not have a great number of wives, nor pursue after abundance of riches, nor a multitude of horses, whereby he may grow too proud to submit to the laws. And if he affect any such things, let him be restrained, lest he become so potent that his state be inconsistent with your welfare. 4.225. 18. Let it not be esteemed lawful to remove boundaries, neither our own, nor of those with whom we are at peace. Have a care you do not take those landmarks away which are, as it were, a divine and unshaken limitation of rights made by God himself, to last for ever; since this going beyond limits, and gaining ground upon others, is the occasion of wars and seditions; for those that remove boundaries are not far off an attempt to subvert the laws. 4.304. Accordingly, he delivered these books to the priest, with the ark; into which he also put the ten commandments, written on two tables. He delivered to them the tabernacle also, and exhorted the people, that when they had conquered the land, and were settled in it, they should not forget the injuries of the Amalekites, but make war against them, and inflict punishment upon them for what mischief they did them when they were in the wilderness; 5.234. and when he had got money of such of them as were eminent for many instances of injustice, he came with them to his father’s house, and slew all his brethren, except Jotham, for he had the good fortune to escape and be preserved; but Abimelech made the government tyrannical, and constituted himself a lord, to do what he pleased, instead of obeying the laws; and he acted most rigidly against those that were the patrons of justice. 6.35. 3. But the people, upon these injuries offered to their former constitution and government by the prophet’s sons, were very uneasy at their actions, and came running to the prophet, who then lived at the city Ramah, and informed him of the transgressions of his sons; and said, That as he was himself old already, and too infirm by that age of his to oversee their affairs in the manner he used to do 6.35. I could say more than this about Saul and his courage, the subject affording matter sufficient; but that I may not appear to run out improperly in his commendation, I return again to that history from which I made this digression. 6.36. o they begged of him, and entreated him, to appoint some person to be king over them, who might rule over the nation, and avenge them of the Philistines, who ought to be punished for their former oppressions. These words greatly afflicted Samuel, on account of his innate love of justice, and his hatred to kingly government, for he was very fond of an aristocracy, as what made the men that used it of a divine and happy disposition; 6.36. And when the high priest bade him to pursue after them, he marched apace, with his four hundred men, after the enemy; and when he was come to a certain brook called Besor, and had lighted upon one that was wandering about, an Egyptian by birth, who was almost dead with want and famine, (for he had continued wandering about without food in the wilderness three days,) he first of all gave him sustece, both meat and drink, and thereby refreshed him. He then asked him to whom he belonged, and whence he came. 6.38. 4. While he was thus disposed, God appeared to him, and comforted him, saying, That he ought not to be uneasy at what the multitude desired, because it was not he, but Himself whom they so insolently despised, and would not have to be alone their king; that they had been contriving these things from the very day that they came out of Egypt; that however in no long time they would sorely repent of what they did, which repentance yet could not undo what was thus done for futurity; that they would be sufficiently rebuked for their contempt, and the ungrateful conduct they have used towards me, and towards thy prophetic office. 6.39. “So I command thee to ordain them such a one as I shall name beforehand to be their king, when thou hast first described what mischiefs kingly government will bring upon them, and openly testified before them into what a great change of affairs they are hasting.” 6.42. and to say briefly all at once, you, and all that is yours, will be servants to your king, and will become no way superior to his slaves; and when you suffer thus, you will thereby be put in mind of what I now say. And when you repent of what you have done, you will beseech God to have mercy upon you, and to grant you a quick deliverance from your kings; but he will not accept your prayers, but will neglect you, and permit you to suffer the punishment your evil conduct has deserved.” 6.84. for in the days of Moses, and his disciple Joshua, who was their general, they continued under an aristocracy; but after the death of Joshua, for eighteen years in all, the multitude had no settled form of government, but were in an anarchy; 6.85. after which they returned to their former government, they then permitted themselves to be judged by him who appeared to be the best warrior and most courageous, whence it was that they called this interval of their government the Judges. 11.111. So these men offered the largest sacrifices on these accounts, and used great magnificence in the worship of God, and dwelt in Jerusalem, and made use of a form of government that was aristocratical, but mixed with an oligarchy, for the high priests were at the head of their affairs, until the posterity of the Asamoneans set up kingly government; 11.112. for before their captivity, and the dissolution of their polity, they at first had kingly government from Saul and David for five hundred and thirty-two years, six months, and ten days; but before those kings, such rulers governed them as were called judges and monarchs. Under this form of government they continued for more than five hundred years after the death of Moses, and of Joshua their commander. 13.63. out of a desire to purchase to himself a memorial and eternal fame he resolved to send to king Ptolemy and queen Cleopatra, to ask leave of them that he might build a temple in Egypt like to that at Jerusalem, and might ordain Levites and priests out of their own stock. 14.41. and there it was that he heard the causes of the Jews, and of their governors Hyrcanus and Aristobulus, who were at difference one with another, as also of the nation against them both, which did not desire to be under kingly’ government, because the form of government they received from their forefathers was that of subjection to the priests of that God whom they worshipped; and [they complained], that though these two were the posterity of priests, yet did they seek to change the government of their nation to another form, in order to enslave them. 14.41. However, Herod was not idle in the mean time, for he took ten bands of soldiers, of whom five were of the Romans, and five of the Jews, with some mercenaries among them, and with some few horsemen, and came to Jericho; and as they found the city deserted, but that five hundred of them had settled themselves on the tops of the hills, with their wives and children, those he took and sent away; but the Romans fell upon the city, and plundered it, and found the houses full of all sorts of good things. 14.78. Moreover, the Romans exacted of us, in a little time, above ten thousand talents; and the royal authority, which was a dignity formerly bestowed on those that were high priests, by the right of their family, became the property of private men. But of these matters we shall treat in their proper places. 14.168. 4. Upon Hyrcanus hearing this, he complied with them. The mothers also of those that had been slain by Herod raised his indignation; for those women continued every day in the temple, persuading the king and the people that Herod might undergo a trial before the Sanhedrim for what he had done. 14.169. Hyrcanus was so moved by these complaints, that he summoned Herod to come to his trial for what was charged upon him. Accordingly he came; but his father had persuaded him to come not like a private man, but with a guard, for the security of his person; and that when he had settled the affairs of Galilee in the best manner he could for his own advantage, he should come to his trial, but still with a body of men sufficient for his security on his journey, yet so that he should not come with so great a force as might look like terrifying Hyrcanus, but still such a one as might not expose him naked and unguarded [to his enemies.] 14.171. But when Herod stood before the Sanhedrim, with his body of men about him, he affrighted them all, and no one of his former accusers durst after that bring any charge against him, but there was a deep silence, and nobody knew what was to be done. 14.172. When affairs stood thus, one whose name was Sameas, a righteous man he was, and for that reason above all fear, rose up, and said, “O you that are assessors with me, and O thou that art our king, I neither have ever myself known such a case, nor do I suppose that any one of you can name its parallel, that one who is called to take his trial by us ever stood in such a manner before us; but every one, whosoever he be, that comes to be tried by this Sanhedrim, presents himself in a submissive manner, and like one that is in fear of himself, and that endeavors to move us to compassion, with his hair dishevelled, and in a black and mourning garment: 14.173. but this admirable man Herod, who is accused of murder, and called to answer so heavy an accusation, stands here clothed in purple, and with the hair of his head finely trimmed, and with his armed men about him, that if we shall condemn him by our law, he may slay us, and by overbearing justice may himself escape death. 14.174. Yet do not I make this complaint against Herod himself; he is to be sure more concerned for himself than for the laws; but my complaint is against yourselves, and your king, who gave him a license so to do. However, take you notice, that God is great, and that this very man, whom you are going to absolve and dismiss, for the sake of Hyrcanus, will one day punish both you and your king himself also.” 14.175. Nor did Sameas mistake in any part of this prediction; for when Herod had received the kingdom, he slew all the members of this Sanhedrim, and Hyrcanus himself also, excepting Sameas 14.176. for he had a great honor for him on account of his righteousness, and because, when the city was afterward besieged by Herod and Sosius, he persuaded the people to admit Herod into it; and told them that for their sins they would not be able to escape his hands:—which things will be related by us in their proper places. 14.177. 5. But when Hyrcanus saw that the members of the Sanhedrim were ready to pronounce the sentence of death upon Herod, he put off the trial to another day, and sent privately to Herod, and advised him to fly out of the city, for that by this means he might escape. 14.178. So he retired to Damascus, as though he fled from the king; and when he had been with Sextus Caesar, and had put his own affairs in a sure posture, he resolved to do thus; that in case he were again summoned before the Sanhedrim to take his trial, he would not obey that summons. 14.179. Hereupon the members of the Sanhedrim had great indignation at this posture of affairs, and endeavored to persuade Hyrcanus that all these things were against him; which state of matters he was not ignorant of; but his temper was so unmanly, and so foolish, that he was able to do nothing at all. 14.491. but these men lost the government by their dissensions one with another, and it came to Herod, the son of Antipater, who was of no more than a vulgar family, and of no eminent extraction, but one that was subject to other kings. And this is what history tells us was the end of the Asamonean family. 16.187. As for ourselves, who come of a family nearly allied to the Asamonean kings, and on that account have an honorable place, which is the priesthood, we think it indecent to say any thing that is false about them, and accordingly we have described their actions after an unblemished and upright manner. And although we reverence many of Herod’s posterity, who still reign, yet do we pay a greater regard to truth than to them, and this though it sometimes happens that we incur their displeasure by so doing. 19.328. 3. Now this king was by nature very beneficent and liberal in his gifts, and very ambitious to oblige people with such large donations; and he made himself very illustrious by the many chargeable presents he made them. He took delight in giving, and rejoiced in living with good reputation. He was not at all like that Herod who reigned before him; 19.331. Accordingly, he loved to live continually at Jerusalem, and was exactly careful in the observance of the laws of his country. He therefore kept himself entirely pure; nor did any day pass over his head without its appointed sacrifice. 20.229. for at the first they held the high priesthood till the end of their life, although afterward they had successors while they were alive. Now these thirteen, who were the descendants of two of the sons of Aaron, received this dignity by succession, one after another; for their form of government was an aristocracy, and after that a monarchy, and in the third place the government was regal. 20.251. Some of these were the political governors of the people under the reign of Herod, and under the reign of Archelaus his son, although, after their death, the government became an aristocracy, and the high priests were intrusted with a dominion over the nation. And thus much may suffice to be said concerning our high priests. |
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41. Josephus Flavius, Jewish War, 1.3, 1.169-1.170, 1.208-1.211, 3.352 (1st cent. CE - 1st cent. CE)
| 1.3. I have proposed to myself, for the sake of such as live under the government of the Romans, to translate those books into the Greek tongue, which I formerly composed in the language of our country, and sent to the Upper Barbarians; I, Joseph, the son of Matthias, by birth a Hebrew, a priest also, and one who at first fought against the Romans myself, and was forced to be present at what was done afterward [am the author of this work]. 1.3. 12. I have comprehended all these things in seven books, and have left no occasion for complaint or accusation to such as have been acquainted with this war; and I have written it down for the sake of those that love truth, but not for those that please themselves [with fictitious relations]. And I will begin my account of these things with what I call my First Chapter. 1.3. When Antigonus heard of this, he sent some of his party with orders to hinder, and lay ambushes for these collectors of corn. This command was obeyed, and a great multitude of armed men were gathered together about Jericho, and lay upon the mountains, to watch those that brought the provisions. 1.169. After this Gabinius brought Hyrcanus to Jerusalem, and committed the care of the temple to him; but ordained the other political government to be by an aristocracy. 1.208. 6. However, he found it impossible to escape envy in such his prosperity; for the glory of these young men affected even Hyrcanus himself already privately, though he said nothing of it to anybody; but what he principally was grieved at was the great actions of Herod, and that so many messengers came one before another, and informed him of the great reputation he got in all his undertakings. There were also many people in the royal palace itself who inflamed his envy at him; those, I mean, who were obstructed in their designs by the prudence either of the young men, or of Antipater. 1.209. These men said, that by committing the public affairs to the management of Antipater and of his sons, he sat down with nothing but the bare name of a king, without any of its authority; and they asked him how long he would so far mistake himself, as to breed up kings against his own interest; for that they did not now conceal their government of affairs any longer, but were plainly lords of the nation, and had thrust him out of his authority; that this was the case when Herod slew so many men without his giving him any command to do it, either by word of mouth, or by his letter, and this in contradiction to the law of the Jews; who therefore, in case he be not a king, but a private man, still ought to come to his trial, and answer it to him, and to the laws of his country, which do not permit anyone to be killed till he had been condemned in judgment. 1.211. However, Sextus Caesar was in fear for the young man, lest he should be taken by his enemies, and brought to punishment; so he sent some to denounce expressly to Hyrcanus that he should acquit Herod of the capital charge against him; who acquitted him accordingly, as being otherwise inclined also so to do, for he loved Herod. 3.352. Now Josephus was able to give shrewd conjectures about the interpretation of such dreams as have been ambiguously delivered by God. Moreover, he was not unacquainted with the prophecies contained in the sacred books, as being a priest himself, and of the posterity of priests: |
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42. Josephus Flavius, Against Apion, 1.29-1.31, 1.54, 2.164-2.165, 2.184-2.188, 2.193-2.195 (1st cent. CE - 1st cent. CE)
| 1.29. but now, as to our forefathers, that they took no less care about writing such records (for I will not say they took greater care than the others I spoke of), and that they committed that matter to their high priests and to their prophets, and that these records have been written all along down to our own times with the utmost accuracy; nay, if it be not too bold for me to say it, our history will be so written hereafter;—I shall endeavor briefly to inform you. /p 1.29. That Amenophis accordingly chose out two hundred and fifty thousand of those that were thus diseased, and cast them out of the country: that Moses and Joseph were scribes, and Joseph was a sacred scribe; that their names were Egyptian originally; that of Moses had been Tisithen, and that of Joseph, Peteseph: 1.31. for he who is partaker of the priesthood must propagate of a wife of the same nation, without having any regard to money, or any other dignities; but he is to make a scrutiny, and take his wife’s genealogy from the ancient tables, and procure many witnesses to it; 1.31. that the rest commended what he had said with one consent, and did what they had resolved on, and so travelled over the desert. But that the difficulties of the journey being over, they came to a country inhabited, and that there they abused the men, and plundered and burnt their temples, and then came into that land which is called Judea, and there they built a city, and dwelt therein 1.54. Now, both these methods of knowledge I may very properly pretend to in the composition of both my works; for, as I said, I have translated the Antiquities out of our sacred books; which I easily could do, since I was a priest by my birth, and have studied that philosophy which is contained in those writings; 2.164. Now there are innumerable differences in the particular customs and laws that are among all mankind, which a man may briefly reduce under the following heads:—Some legislators have permitted their governments to be under monarchies, others put them under oligarchies, and others under a republican form; 2.165. but our legislator had no regard to any of these forms, but he ordained our government to be what, by a strained expression, may be termed a Theocracy, by ascribing the authority and the power to God 2.184. 22. But while we are ourselves persuaded that our law was made agreeably to the will of God, it would be impious for us not to observe the same, for what is there in it that any body would change! and what can be invented that is better! or what can we take out of other people’s laws that will exceed it? Perhaps some would have the entire settlement of our government altered. 2.185. And where shall we find a better or more righteous constitution than ours, while this makes us esteem God to be the governor of the universe, and permits the priests in general to be the administrators of the principal affairs, and withal intrusts the government over the other priests to the chief high priest himself! 2.186. which priests our legislator, at their first appointment, did not advance to that dignity for their riches, or any abundance of other possessions, or any plenty they had as the gifts of fortune; but he intrusted the principal management of divine worship to those that exceeded others in an ability to persuade men, and in prudence of conduct. 2.187. These men had the main care of the law and of the other parts of the people’s conduct committed to them; for they were the priests who were ordained to be the inspectors of all, and the judges in doubtful cases, and the punishers of those that were condemned to suffer punishment. /p 2.188. 23. What form of government then can be more holy than this! what more worthy kind of worship can be paid to God than we pay, where the entire body of the people are prepared for religion, where an extraordinary degree of care is required in the priests, and where the whole polity is so ordered as if it were a certain religious solemnity! 2.193. 24. There ought also to be but one temple for one God; for likeness is the constant foundation of agreement. This temple ought to be common to all men, because he is the common God of all men. His priests are to be continually about his worship, over whom he that is the first by his birth is to be their ruler perpetually. 2.194. His business must be to offer sacrifices to God, together with those priests that are joined with him, to see that the laws be observed, to determine controversies, and to punish those that are convicted of injustice; while he that does not submit to him shall be subject to the same punishment, as if he had been guilty of impiety towards God himself. 2.195. When we offer sacrifices to him we do it not in order to surfeit ourselves, or to be drunken; for such excesses are against the will of God, and would be an occasion of injuries and of luxury: but by keeping ourselves sober, orderly, and ready for our other occupations, and being more temperate than others. |
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43. Josephus Flavius, Life, 198, 2-9, 1 (1st cent. CE - 1st cent. CE)
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44. Mishnah, Avot, 1.1, 4.13 (1st cent. CE - 3rd cent. CE)
| 1.1. Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah." 4.13. Rabbi Judah said: be careful in study, for an error in study counts as deliberate sin. Rabbi Shimon said: There are three crowns: the crown of torah, the crown of priesthood, and the crown of royalty, but the crown of a good name supersedes them all." |
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45. Mishnah, Sanhedrin, 1.5, 2.1-2.2, 2.4-2.5 (1st cent. CE - 3rd cent. CE)
| 1.5. A tribe, a false prophet, or the high priest may not be tried save by the court of seventy-one; They may not send forth the people to wage a battle of free choice save by the decision of the court of one and seventy; They may not add to the City [of Jerusalem], or the Courts of the Temple save by the decision of the court of seventy-one; They may not set up sanhedrins for the several tribes save by the decision of the court of one and seventy. And they may not proclaim [any city to be] an Apostate City (ir ha-niddahat) (Deut. 13:13–19] save by the decision of one and seventy. No city on the frontier may be proclaimed an Apostate City, nor three together, but only one or two." 2.1. The High Priest can judge and be judged; he can testify and others can testify against him. He can perform halitzah for another’s wife and others can perform halitzah for his wife or contract levirate marriage with his widow, but he cannot contract levirate marriage since he is forbidden to marry a widow. If any of his near kin die he may not follow after the bier, rather when the bearers are not visible, he is visible, when they are visible he is not visible, and he may go out with them as far as the city gate, according to Rabbi Meir. Rabbi Judah says, “He may not leave the Temple, as it says, “Nor shall he go out of the Sanctuary”. And when he comforts other mourners the custom is for all of the people to pass by, the one after the other, while the appointed [priest] stands between him and the people. And when he receives comfort from others, all the people say to him, “Let us be your atonement”, and he says to them, “May you be blessed by Heaven.” When they feed him the funeral meal all the people sit around on the ground and he sits on a stool." 2.2. The king can neither judge nor be judged, he cannot testify and others cannot testify against him. He may not perform halitzah, nor may others perform halitzah for his wife. He may not contract levirate marriage nor may his brothers contract levirate marriage with his wife. Rabbi Judah says: “If he wished to perform halitzah or to contract levirate marriage his memory is a blessing.” They said to him: “They should not listen to him.” None may marry his widow. Rabbi Judah says: “The king may marry the widow of a king, for so have we found it with David, who married the widow of Saul, as it says, “And I gave you my master’s house and my master’s wives into your embrace” (II Samuel 12:8)." 2.4. He may send forth the people to a battle waged of free choice by the decision of the court of seventy one. He may break through [the private domain of any man] to make himself a road and none may protest him. The king’s road has no limit. Whatsoever the people take in plunder they must place before him, and he may take first. “And he shall not have many wives” (Deut. 17:17) eighteen only. Rabbi Judah says: “He may take many wives provided they don’t turn his heart away [from worshipping God]. Rabbi Shimon says: “Even one that might turn his heart away, he should not marry. Why then does it say, “He shall not have many wives”, even if they are like Avigayil. “He shall not keep many horses” (Deut. 17:16) enough for his chariot only. “Nor shall he amass silver and gold to excess” (Deut. 17:17) enough to pay his soldier’s wages. He must write a Torah scroll for himself; when he goes forth to battle he shall take it with him, and when he returns he shall bring it back with him; when he sits in judgement it shall be with him, and when he sits to eat it shall be with him, as it says, “Let it remain with him and let him read it all his life” (Deut. 17:19)" 2.5. None may ride his horse and none may sit on his throne and none may make use of his scepter. No one may see him when his hair is being cut or when he is naked or when he is in the bath house, for it says, “You shall set a king upon yourself” (Deut. 17:15) that his awe should be over you." |
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46. Mishnah, Shabbat, 12.3 (1st cent. CE - 3rd cent. CE)
| 12.3. He who writes two letters, whether with his right hand or with his left hand, whether the same letter or two different letters or in two pigments, in any language, is liable. Rabbi Jose said: they made one liable for writing two letters only because [he makes] a mark, since this is how they would write on each board of the tabernacle, to know which its companion was. Rabbi Judah said: we find a short name [forming part] of a long name: “Shem” as part of “Shimon” or “Shmuel”, “Noah” as part of “Nahor”, “Dan” as part of “Daniel”, “Gad” as part of “Gaddiel”." |
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47. Mishnah, Sotah, 7.8 (1st cent. CE - 3rd cent. CE)
| 7.8. How was the procedure in connection with the portion read by the king?At the conclusion of the first day of the festival (Sukkot) in the eighth [year], at the end of the seventh year, they erect a wooden platform in the Temple court, and he sits upon it, as it is said, “At the end of seven years, in the set time” etc (Deuteronomy 31:10). The synagogue attendant takes a Torah scroll and hands it to the head of the synagogue, the head of the synagogue hands it to the deputy and he hands it to the high priest, and the high priest hands it to the king and the king stands and receives it, but reads it while sitting. King Agrippa stood and received it and read standing, and the sages praised him. When he reached, “You shall not place a foreigner over you” (ibid 17:15) his eyes ran with tears. They said to him, “Fear not, Agrippas, you are our brother, you are our brother!” [The king] reads from the beginning of “These are the words” (ibid 1:1) until the Shema ((ibid 6:4-9), and the Shema, and “It will come to pass if you hear” (ibid 11:13-21 the second part of the Shema), and “You shall surely tithe” (ibid 14:22-29), and “When you have finished tithing” (ibid 26:12-15) and the portion of the king (ibid 17:14-20) and the blessings and curses (ibid, until he finishes all the section. The blessings that the high priest recites, the king recites, except that he substitutes one for the festivals instead of one for the pardon of sin." |
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48. Tosefta, Peah, 4.1 (1st cent. CE - 2nd cent. CE)
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49. Tosefta, Sanhedrin, 4.1-4.3, 4.5, 4.7, 4.10 (1st cent. CE - 2nd cent. CE)
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50. Anon., Genesis Rabba, 63.8 (2nd cent. CE - 5th cent. CE)
| 63.8. וַיִּמְלְאוּ יָמֶיהָ לָלֶדֶת (בראשית כה, כד), לְהַלָּן חֲסֵרִים וְכָאן מְלֵאִים, לְהַלָּן כְּתִיב (בראשית לח, כז): תְאוֹמִים, פֶּרֶץ וְזֶרַח שְׁנֵיהֶם צַדִּיקִים, וְכָאן תוֹמִם, יַעֲקֹב צַדִּיק וְעֵשָׂו רָשָׁע. (בראשית כה, כה): וַיֵּצֵא הָרִאשׁוֹן אַדְמוֹנִי, אָמַר רַבִּי חַגַּי בְּשֵׁם רַבִּי יִצְחָק בִּזְכוּת (ויקרא כג, מ): וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן, אֲנִי נִגְלֶה לָכֶם רִאשׁוֹן, שֶׁנֶּאֱמַר (ישעיה מד, ו): אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן, וּפוֹרֵעַ לָכֶם מִן הָרִאשׁוֹן, זֶה עֵשָׂו, דִּכְתִיב: וַיֵּצֵא הָרִאשׁוֹן, וּבוֹנֶה לָכֶם רִאשׁוֹן, זֶה בֵּית הַמִּקְדָּשׁ, דִּכְתִיב בֵּיהּ (ירמיה יז, יב): כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן, וְאָבִיא לָכֶם רִאשׁוֹן, זֶה מֶלֶךְ הַמָּשִׁיחַ, דִּכְתִיב בֵּיהּ (ישעיה מא, כז): רִאשׁוֹן לְצִיּוֹן הִנֵּה הִנָּם. דָּבָר אַחֵר, וַיֵּצֵא הָרִאשׁוֹן אַדְמוֹנִי, לָמָה יָצָא עֵשָׂו תְּחִלָּה כְּדֵי שֶׁיֵּצֵא הוּא וְתֵצֵא סַרְיוּתוֹ עִמּוֹ, אָמַר רַבִּי אַבָּהוּ כְּהָדֵין פָּרָבִיטָא שֶׁהוּא מְשַׁטֵּף אֶת בֵּית הַמֶּרְחָץ וְאַחַר כָּךְ מַרְחִיץ בְּנוֹ שֶׁל מֶלֶךְ, כָּךְ לָמָּה יָצָא עֵשָׂו תְּחִלָּה כְּדֵי שֶׁיֵּצֵא הוּא וְתֵצֵא סַרְיוּתוֹ עִמּוֹ. מַטְרוֹנָא שָׁאֲלָה אֶת רַבִּי יוֹסֵי בֶּן חֲלַפְתָּא אָמְרָה לֵיהּ לָמָּה יָצָא עֵשָׂו תְּחִלָּה, אָמַר לָהּ, טִפָּה רִאשׁוֹנָה שֶׁל יַעֲקֹב הָיְתָה, אָמַר לָהּ מָשָׁל אִם תַּנִּיחוּ שְׁתֵּי מַרְגָּלִיּוֹת בִּשְׁפוֹפֶרֶת אַחַת, לֹא זוֹ שֶׁאַתְּ נוֹתְנָהּ רִאשׁוֹנָה יוֹצְאָה אַחֲרוֹנָה, כָּךְ טִפָּה רִאשׁוֹנָה שֶׁל יַעֲקֹב הָיְתָה. אַדְמוֹנִי, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא כְּאִלּוּ שׁוֹפֵךְ דָּמִים, וְכֵיוָן שֶׁרָאָה שְׁמוּאֵל אֶת דָּוִד אַדְמוֹנִי, דִּכְתִיב (שמואל א טז, יב): וַיִּשְׁלַח וַיְבִיאֵהוּ וְהוּא אַדְמוֹנִי, נִתְיָרֵא וְאָמַר אַף זֶה שׁוֹפֵךְ דָּמִים כְּעֵשָׂו. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שמואל א טז, יב): עִם יְפֵה עֵינַיִם, עֵשָׂו מִדַּעַת עַצְמוֹ הוּא הוֹרֵג אֲבָל זֶה מִדַּעַת סַנְהֶדְרִין הוּא הוֹרֵג. דִּקְלִיטְיָינוֹס מַלְכָּא הֲוָה רָעֵי חֲזִירִין בַּהֲדָא טְבֶרְיָה, וְכֵיוָן דַּהֲוָה מָטֵי סִדְרֵיהּ דְּרַבִּי הֲוֵי מֵינוֹקָא נָפְקִין וּמָחֲיִין לֵיהּ, לְבָתַר יוֹמִין אִיתְעֲבֵד מֶלֶךְ, נְחַת וִיתֵיב לֵיהּ בַּהֲדָא פַּנְיָיס נ"א: פַּמְיָיס, וּשְׁלַח כְּתָבִים לִטְבֶרְיָא מִפְּנֵי רַמְשָׁא דַעֲרוֹבְתָה, אֲמַר אֲנָא יָהֵיב קֵלֶווֹן דְּיֶהֱווֹן רַבְרְבָנֵי דִּיהוּדָאֵי קָיְימִין קֳדָמִי בְּצַפְרָא דְחַד בְּשַׁבָּא. פַּקְדֵּיהּ לִשְׁלִיחָא אֲמַר לֵיהּ לָא תִתֵּן יָתְהוֹן לְהוֹן אֶלָּא עִם מַטְעֲמֵי יוֹמָא דַעֲרוֹבְתָא. נְחַת רַבִּי שְׁמוּאֵל בַּר נַחְמָן לְמִיסְחֵי, חַמְתֵי לְרַבִּי דַּהֲוָה קָאֵים קוֹמֵי סִדְרָא רַבָּה רָאָה פָּנָיו חוֹלָנִיּוֹת, אָמַר לוֹ לָמָּה פָנֶיךָ חוֹלָנִיּוֹת, אֲמַר כֵּן וְכֵן אִשְׁתַּדַּר לִי כְּתָבִין מִן מַלְכוּתָא. אֲמַר לֵיהּ אִיתָא סְחֵי דְּבָרְיָיךְ עֲבֵיד לָנָא נִסִּין. עָלוֹן לְמִסְחֵי וַאֲתָא הָדֵין אַרְגִּינִיטוֹן מְגַחֵךְ וּמְרַקֵּד קֳדָמֵיהוֹן. בְּעָא רַבִּי דְּיִזְעוֹף בֵּיהּ, אֲמַר לֵיהּ רַבִּי שְׁמוּאֵל בַּר נַחְמָן רַבִּי שַׁבְקֵיהּ דְּזִמְנִין עַל נִסִּין הוּא מִתְחֲמָא. אֲמַר לֵיהּ מָרָיךְ בְּעָקָא וְאַתְּ קָאֵים גָּחֵךְ וּמְרַקֵּד. אֲמַר לְהוֹן אֲזַלוּן וְאַכְלוּן וּשְׁתוֹן וְעַבְדוּן שַׁבָּא טָבָא דְּמָרֵיכוֹן עָבֵיד לְכוֹן נִסִּין וַאֲנָא מְקִים לְכוֹן קֳדָמוֹי בְּצַפְרָא דְחַד בְּשַׁבְּתָא. בַּאֲפוּקֵי שַׁבְּתָא בָּתַר סִידְרָא, נְסַבוֹן וַאֲקִימוֹן קֳדָם פְּיָילֵי דְּפַנְיָיס. עָלוּן וְאָמְרִין לֵיהּ הָא קָיְימִין קֳדָם פְּיָילֵי. אֲמַר סִגְרוּן פְּיָילִי. נְסַבוּהוֹן וַאֲקִימוֹן עַל מְטַכְּסָא דִּמְדִינְתָּא. עָלוּן וְאָמְרִין לֵיהּ, אֲמַר אֲנָא קֵלֶווֹן אֲנָא דְּיִתְּזוּן בֵּי בַּנֵּי תְּלָתָא יוֹמֵי וְיַעֲלוּן וְיִסְחוּן וְיֶאֱתוֹן לְגַבָּאי, אֲזַלוּן וְאִתְּזוּן בֵּי בַּנֵּי תְּלָתָא יוֹמִין וְעָאל חַד אַרְגִינִיטוֹן וּמוֹזְגָהּ קֳדָמֵיהוֹן וְעָלוּ וּסְחוּן וַאֲתוֹן לְגַבֵּיהּ. אֲמַר לְהוֹן בְּגִין דְּאַתּוּן יָדְעִין דֵּאלָהֵיכוֹן עָבֵיד לְכוֹן נִסִּין אַתּוּן מְקִילִין לְמַלְכָּא. אָמְרִין לֵיהּ לְדִיקְלֵיטְיָינוֹס רָעֵי חֲזִירִין אֲקֵילֵינַן, בְּרַם לְדִיקְלֵיטְיָינוּס מַלְכָּא אֲנַן מְשֻׁעְבָּדִים. אֲמַר לְהוֹן אֲפִלּוּ כֵּן לָא תִבְזוֹן לָא בְּרוֹמִי זְעֵיר וְלָא בְּגוּלְיָיר זְעֵיר. (בראשית כה, כה): כֻּלּוֹ כְּאַדֶּרֶת שֵׂעָר, אָמַר רַבִּי חֲנִינָה כֻּלּוֹ רָאוּי לְאַדֶּרֶת. רַבָּנָן דָּרוֹמָאֵי בְּשֵׁם רַבִּי אֲלֶכְּסַנְדְּרִי וְרַחֲבָה בְּשֵׁם רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר יָצָא כֻּלּוֹ מְפֹזָר וּמְפֹרָד כְּאַדֶּרֶת, לִזְרוֹתוֹ כְּמוֹץ וּכְקַשׁ מֵאִדְּרָא, הֲדָא הוּא דִכְתִיב (דניאל ב, לה): בֵּאדַיִן דָּקוּ כַחֲדָה פַּרְזְלָא וגו' וַהֲווֹ כְּעוּר מִן אִדְּרֵי קַיִט, רַבִּי חֲנִינָא בַּר יִצְחָק אָמַר מִי גָרַם לָהֶם לְהֵעָשׂוֹת כְּעוּר, מִן אִדְּרֵי קַיִט, עַל שֶׁפָּשְׁטוּ יְדֵיהֶם בָּאַדִּירִים. (בראשית כה, כה): וַיִּקְרְאוּ שְׁמוֹ עֵשָׂו, הֵא שָׁוְא שֶׁבָּרָאתִי בְּעוֹלָמִי. אָמַר רַבִּי יִצְחָק אַתּוּן קְרֵיתוּן לַחֲזִירַתְכוֹן שֵׁם, אַף אֲנָא קוֹרֵא לִבְנִי בְכוֹרִי שֵׁם, (שמות ד, כב): כֹּה אָמַר ה' בְּנִי בְּכֹרִי יִשְׂרָאֵל. | 63.8. “And her days to give birth were completed…” (Genesis 25:24) Below they were lacking, here they were full. Below where the word twins is written full, with the letter aleph, Peretz and Zerach were both righteous. Here it is written without an aleph, Yaakov was righteous and Esau was wicked. “And the first one emerged ruddy…” (Genesis 25:25) R’ Chaggai said in the name of R’ Yitzchak: in the merit of “And you shall take for yourselves on the first day…” (Leviticus 23:40) I will be revealed to you first, as it says “I am first and I am last” (Isaiah 44:6) and I will exact retribution on your behalf from the first who is Esau, as it is written “And the first one emerged” and I will build the first for you, which is the Holy Temple of which it is written “As a Throne of Glory, exalted from the beginning…” (Jeremiah 17:12) and I will bring for you the first who is the King Messiah of whom it is written “The first one to Zion, behold, behold them…” (Isaiah 41:27)" |
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51. Anon., Sifre Deuteronomy, 161, 153 (2nd cent. CE - 4th cent. CE)
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52. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 19a. ואין עשה דוחה לא תעשה ועשה אלא מן האירוסין אמאי יבא עשה וידחה לא תעשה,גזירה ביאה ראשונה אטו ביאה שניה,תניא נמי הכי אם קדמו ובעלו ביאה ראשונה קנו ואסור לקיימן בביאה שניה:,מת לו מת כו': ת"ר (ויקרא כא, יב) ומן המקדש לא יצא לא יצא עמהן אבל יוצא הוא אחריהן כיצד הן נכסין והוא נגלה הן ניגלין והוא נכסה:,ויוצא עד פתח כו': שפיר קאמר ר' יהודה,אמר לך רבי מאיר אי הכי לביתו נמי לא אלא ה"ק מן המקדש לא יצא מקדושתו לא יצא וכיון דאית ליה הכירא לא אתי למינגע,ורבי יהודה אגב מרריה דילמא מקרי ואתי ונגע:,כשהוא מנחם: ת"ר כשהוא עובר בשורה לנחם את אחרים סגן ומשוח שעבר בימינו וראש בית אב ואבלים וכל העם משמאלו וכשהוא עומד בשורה ומתנחם מאחרים סגן מימינו וראש בית אב וכל העם משמאלו,אבל משוח שעבר לא אתי גביה מ"ט חלשא דעתיה סבר קא חדי בי א"ר פפא ש"מ מהא מתניתא תלת שמע מינה היינו סגן היינו ממונה ושמע מינה אבלים עומדין וכל העם עוברין ושמע מינה אבלים לשמאל המנחמין הן עומדין,ת"ר בראשונה היו אבלים עומדין וכל העם עוברין והיו ב' משפחות בירושלים מתגרות זו בזו זאת אומרת אני עוברת תחלה וזאת אומרת אני עוברת תחלה התקינו שיהא העם עומדין ואבלים עוברין:,(חזר והלך וסיפר סימן):,אמר רמי בר אבא החזיר רבי יוסי את הדבר ליושנו בציפורי שיהיו אבלים עומדין וכל העם עוברין ואמר רמי בר אבא התקין רבי יוסי בציפורי שלא תהא אשה מהלכת בשוק ובנה אחריה משום מעשה שהיה ואמר רמי בר אבא התקין ר' יוסי בציפורי שיהיו נשים מספרות בבית הכסא משום ייחוד,אמר רב מנשיא בר עות שאילית את רבי יאשיה רבה בבית עלמין דהוצל ואמר לי אין שורה פחותה מעשרה בני אדם ואין אבלים מן המנין בין שאבלים עומדין וכל העם עוברין בין שאבלים עוברין וכל העם עומדין:,כשהוא מתנחם כו': איבעיא להו כי מנחם הוא אחריני היכי אמר להו ת"ש והוא אומר תתנחמו היכי דמי אילימא כי מנחמי אחריני לדידיה אמר להו איהו תתנחמו נחשא קא רמי להו אלא כי מנחם לאחריני אמר להו תתנחמו ש"מ:,מלך לא דן כו': אמר רב יוסף לא שנו אלא מלכי ישראל אבל מלכי בית דוד דן ודנין אותן דכתיב (ירמיהו כא, יב) בית דוד כה אמר ה' דינו לבקר משפט ואי לא דיינינן ליה אינהו היכי דייני והכתיב (צפניה ב, א) התקוששו וקושו ואמר ר"ל קשט עצמך ואחר כך קשט אחרים,אלא מלכי ישראל מ"ט לא משום מעשה שהיה דעבדיה דינאי מלכא קטל נפשא אמר להו שמעון בן שטח לחכמים תנו עיניכם בו ונדוננו שלחו ליה עבדך קטל נפשא שדריה להו שלחו לי' תא אנת נמי להכא (שמות כא, כט) והועד בבעליו אמרה תורה יבא בעל השור ויעמוד על שורו,אתא ויתיב א"ל שמעון בן שטח ינאי המלך עמוד על רגליך ויעידו בך ולא לפנינו אתה עומד אלא לפני מי שאמר והיה העולם אתה עומד שנאמר (דברים יט, יז) ועמדו שני האנשים אשר להם הריב וגו' אמר לו לא כשתאמר אתה אלא כמה שיאמרו חבריך | 19a. bandthere is a principle that ba positive mitzvaby itself bdoes not overrideboth ba prohibition and a positive mitzva. Butas for the ruling that he does not consummate levirate marriage with a widow bfrom betrothal, whynot? The bpositive mitzvato consummate levirate marriage should bcome and override the prohibition. /b,The Gemara answers: The bfirstact of bintercourseis prohibited by rabbinic bdecree due tothe likelihood of ba secondact of bintercourse.Although the first act of intercourse would fulfill the positive mitzva of consummating levirate marriage, which would override the prohibition against a High Priest’s engaging in intercourse with a widow, any further intercourse would not be in fulfillment of a mitzva, and would not override the prohibition. Therefore, due to the possibility that the High Priest and the iyevamawould engage in intercourse a second time, the Sages decreed that even the first act is forbidden.,The Gemara comments: bThis is also taughtin a ibaraita /i: bIfthe High Priest or one whose iyevamais forbidden to him bwent ahead and engaged in a firstact of bintercoursewith her, bhe acquiredher as a wife, bbut it is prohibited to retainthat woman as a wife bfor a secondact of bintercourse. /b,§ The mishna teaches with regard to the High Priest that if a relative bof his died,he does not follow the bier carrying the corpse. bThe Sages taughtin a ibaraita /i: The verse concerning the High Priest, which states: b“And from the Temple he shall not emerge”(Leviticus 21:12), means: bHe shall not emerge with themas they escort the bier, bbut he emerges after them. How so?Once bthey are concealedfrom sight by turning onto another street, bhe is revealedon the street they departed, and when bthey are revealed,then bhe is concealed. /b,The mishna teaches Rabbi Meir’s opinion, that in the manner just described to escort the deceased, the High Priest bemerges with them until the entranceof the gate of the city, which is contrasted with Rabbi Yehuda’s opinion that he does not leave the Temple at all. The Gemara comments: bRabbi Yehuda is saying well,and his statement is consistent with the straightforward meaning of the verse: “And from the Temple he shall not emerge” (Leviticus 21:12).,The Gemara responds: bRabbi Meircould have bsaid to you: If so,that you understand the verse so narrowly, he should bnotgo out bto his house as wellbut should be required to stay in the Temple. bRather, thisis what bit is saying: “And from the Temple [ ihamikdash /i] he shall not emerge”means: bFrom his sanctity [ imikedushato /i] he shall not emergeby contracting ritual impurity, band since he has a distinctive indicatorin that he does not walk together with those accompanying the bier, bhe will not come to touchthe bier and contract impurity.,The Gemara asks: bAndhow would bRabbi Yehudarespond? The Gemara explains: There is still cause for concern that bon account of his bitternessdue to the death of his loved one, bperhaps it will happen that he comes and touchesthe bier. Therefore, a more restrictive regimen of separation is necessary.,The mishna teaches: And bwhen he consolesothers in their mourning when they return from burial, the way of all the people is that they pass by one after another and the mourners stand in a line and are consoled, and the appointed person stands in the middle, between him and the people. bThe Sages taughtin a ibaraita( iTosefta4:1) in a more detailed manner: bWhenthe High Priest bpasses by in the line to console others, the deputyHigh Priest bandthe bformer anointedHigh Priest, who had served temporarily and then stepped down, are bon his right. And the head of the patrilineal familyappointed over the priestly watch performing the sacrificial rites that day in the Temple; band the mourners; and all the peopleare bon his left. And when he is standing in the lineamong the other mourners band is consoled by others, the deputyHigh Priest is bon his right, and the head of the patrilineal family and all the peopleare bon his left. /b,The Gemara infers: bButthe bpreviously anointed one does not come before him. What is the reason?The High Priest bwill become distraught. He will think: He is happy about mein my bereaved state. bRav Pappa said: Learn from it, from this ibaraita /i, threematters. bLearn from itthat bthe deputyHigh Priest bisthe same as the bappointedperson, as the ibaraitais referring to the deputy High Priest in the same function described by the mishna as the appointed one. bAnd learn from itthat the way of consoling in a line is that bthe mourners stand and all the people pass byand console them. bAnd learn from itthat the custom is that the bmourners stand to the left of the consolers. /b, bThe Sages taughtin a ibaraita /i: bInitially the mourners would stand, and all the people would pass byone after another and console them. bAnd there were two families in Jerusalem who would fight with each other,as bthisone bwould say: We pass by firstbecause we are more distinguished and important, band thatone bwould say: We pass by first.Consequently, bthey decreed that the people should stand andthe bmourners pass by,and disputes would be avoided.,The Gemara presents ba mnemonicfor the following discussion: bReturned; and walk; and converse. /b, bRami bar Abba says: Rabbi Yosei returned the matter to its formercustom bin Tzipporihis city, bthat the mourners would stand and all the people would pass. And Rami bar Abba says: Rabbi Yosei institutedan ordice bin Tzippori that a woman should not walk in the market andhave bher sonfollowing bbehind her;rather, he should walk in front of her, bbecause of an incident that happenedin which bandits abducted a child and assaulted the mother when she came searching for him in his place of captivity. bAnd Rami bar Abba says: Rabbi Yosei institutedan ordice bin Tzippori that women should converse in the bathroom, because ofthe restrictions on women being bsecludedwith men. Since the public bathrooms there were outside the city a man might enter to take advantage of a woman, but he would be warded off by the women’s conversation., bRav Menashya bar Ute says: I askeda question of bRabbi Yoshiya the Great in the cemetery of Huzal, and he saidthis ihalakha bto me: There is no linefor consoling mourners with bfewer than ten people, andthe bmourners are notincluded in the bcount.This minimum number of consolers applies bwhether the mourners stand and all the people pass by, or the mourners pass by and all the people stand. /b,§ The mishna teaches: And bwhen he is consoledby others in his mourning, all the people say to him: We are your atonement. And he says to them: May you be blessed from Heaven. bA dilemma was raised beforethe Sages: bWhenthe High Priest bconsoles others, whatshould bhe say to them? Comeand bhearan answer from a ibaraita /i: bAnd he says: May you be consoled.The Gemara asks: bWhat are the circumstancesin which he says this? bIf we say that when others console himin his mourning bhe says to them: May you be consoled,this does not make sense, because bhewould be bthrowing a curse at themby saying that they too will need to be consoled. bRather,it must mean: bWhen he consoles others, he says to them: May you be consoled. Learn fromthe ibaraitathat this is what he says to console others.,§ The mishna teaches: bA king does not judgeand is not judged. bRav Yosef says: They taughtthis ihalakha bonlywith regard to bthe kings of Israel,who were violent and disobedient of Torah laws, bbutwith regard to bthe kings of the house of David,the king bjudges and is judged, as it is written: “O house of David, so says the Lord: Execute justice in the morning”(Jeremiah 21:12). bIf they do not judge him, how can he judge? But isn’t it written: “Gather yourselves together, yea, gather together [ ihitkosheshu vakoshu /i]”(Zephaniah 2:1), band Reish Lakish says:This verse teaches a moral principle: bAdorn [ ikashet /i] yourselffirst, band then adorn others,i.e., one who is not subject to judgment may not judge others. Since it is understood from the verse in Jeremiah that kings from the Davidic dynasty can judge others, it is implicit that they can also be judged.,The Gemara asks: bBut what is the reasonthat others bdo notjudge bthe kings of Israel?It is bbecause of an incident that happened, as the slave of Yannai the king killed a person. Shimon ben Shataḥ said to the Sages: Put your eyes on him and let us judge him. They sentword btoYannai: bYour slave killed a person.Yannai bsentthe slave bto them. They sentword btoYannai: bYou also come here,as the verse states with regard to an ox that gored a person to death: b“He should be testified against with his owner”(Exodus 21:29). bThe Torah stated: The owner of the ox should come and stand over his ox. /b,The Gemara continues to narrate the incident: Yannai bcame and sat down. Shimon ben Shataḥ said to him: Yannai the king, stand on your feet andwitnesses bwill testify against you. Andit is bnot before usthat byou are standing,to give us honor, bbutit is bbefore the One Who spoke and the world came into beingthat byou are standing, as it is stated: “Then both the people, between whom the controversy is, shall standbefore the Lord, before the priests and the judges that shall be in those days” (Deuteronomy 19:17). Yannai the king bsaid to him:I will bnotstand bwhen youalone bsaythis to me, bbut according to what your colleagues say,and if the whole court tells me, I will stand. |
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53. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)
| 41b. מאתחלתא דמועד,וחזן הכנסת נוטל ס"ת ונותנו לראש הכנסת שמעת מינה חולקין כבוד לתלמיד במקום הרב אמר אביי כולה משום כבודו דמלך,והמלך עומד ומקבל וקורא יושב אגריפס המלך עמד וקיבל וקרא עומד עומד מכלל דיושב והאמר מר אין ישיבה בעזרה אלא למלכי בית דוד בלבד שנא' (שמואל ב ז, יח) ויבא המלך דוד וישב לפני ה' ויאמר וגו' כדאמר רב חסדא בעזרת נשים הכא נמי בעזרת נשים,ושבחוהו חכמים שבחוהו מכלל דשפיר עבד האמר רב אשי אפי' למ"ד נשיא שמחל על כבודו כבודו מחול מלך שמחל על כבודו אין כבודו מחול שנא' (דברים יז, טו) שום תשים עליך מלך שתהא אימתו עליך,מצוה שאני,וכשהגיע ללא תוכל לתת תנא משמיה דרבי נתן באותה שעה נתחייבו שונאי ישראל כלייה שהחניפו לו לאגריפס,אמר ר' שמעון בן חלפתא מיום שגבר אגרופה של חנופה נתעוותו הדינין ונתקלקלו המעשים ואין אדם יכול לומר לחבירו מעשי גדולים ממעשיך,דרש ר' יהודה בר מערבא ואיתימא ר' שמעון בן פזי מותר להחניף לרשעים בעולם הזה שנאמר (ישעיהו לב, ה) לא יקרא עוד לנבל נדיב ולכילי לא יאמר שוע מכלל דבעולם הזה שרי,ר' שמעון בן לקיש אמר מהכא (בראשית לג, י) כראות פני אלהים ותרצני,ופליגא דרבי לוי דאמר רבי לוי משל של יעקב ועשו למה הדבר דומה לאדם שזימן את חבירו והכיר בו שמבקש להורגו אמר לו טעם תבשיל זה שאני טועם כתבשיל שטעמתי בבית המלך אמר ידע ליה מלכא מיסתפי ולא קטיל ליה,אמר רבי אלעזר כל אדם שיש בו חנופה מביא אף לעולם שנא' (איוב לו, יג) וחנפי לב ישימו אף ולא עוד אלא שאין תפלתו נשמעת שנאמר (איוב לו, יג) לא ישועו כי אסרם,סימן א"ף עוב"ר גיהנ"ם ביד"ו ניד"ה גול"ה,ואמר רבי אלעזר כל אדם שיש בו חנופה אפילו עוברין שבמעי אמן מקללין אותו שנא' (משלי כד, כד) אומר לרשע צדיק אתה יקבוהו עמים יזעמוהו לאומים ואין קוב אלא קללה שנא' (במדבר כג, ח) לא קבה אל ואין לאום אלא עוברין שנא' (בראשית כה, כג) ולאום מלאום יאמץ,ואמר רבי אלעזר כל אדם שיש בו חנופה נופל בגיהנם שנא' (ישעיהו ה, כ) הוי האומרים לרע טוב ולטוב רע וגו' מה כתיב אחריו לכן כאכל קש לשון אש וחשש להבה ירפה וגו',ואמר רבי אלעזר כל המחניף לחבירו סוף נופל בידו ואם אינו נופל בידו נופל ביד בניו ואם אינו נופל ביד בניו נופל ביד בן בנו שנא' (ירמיהו כח, ה) ויאמר ירמיה לחנניה אמן כן יעשה ה' יקם ה' את דבריך וכתי' | 41b. implying that the assembly takes place bat the beginning of the Festival,when the entire Jewish people comes to Jerusalem.,§ It is taught in the mishna: bAnd the synagogue attendant takes a Torah scroll and gives it to the head of the synagogue,until it is eventually passed to the king. The Gemara suggests: bYou can learn fromthe fact that all of these dignitaries receive the Torah scroll before the king that bhonor may be given to a student in the presence of the teacher. Abaye said:A proof may not be adduced from here, as the bentireprocess bis for the honor of the king,to show that he is removed from ordinary people by many ranks.,It is taught in the mishna: bAnd the king stands, and receivesthe Torah scroll, band readsfrom it while bsitting. King Agrippa arose, and receivedthe Torah scroll, band readfrom it while bstanding.The Gemara asks: bBy inference,until that point he had been bsitting. But didn’t the Master say( iTosefta /i, iSanhedrin4:4) that bsitting in theTemple bcourtyardis permitted bonly for kings from the house of David, as it is stated: “Then King David went in, and sat before the Lord; and he said:Who am I?” (II Samuel 7:18). The Gemara answers: bAs Rav Ḥisda saidin a similar context: This took place not in the Israelite courtyard, where the prohibition against sitting applies, but bin the women’s courtyard. Here too,the assembly was bin the women’s courtyard. /b,It is stated in the mishna that King Agrippa read from the Torah while standing, band the Sages praised himfor this. The Gemara asks: bFrom the factthat bthey praised him,can it be concluded bthat he acted appropriately? Didn’t Rav Ashi say: Even according to the one who sayswith regard to ba iNasiwho relinquishedthe bhonordue bhim, his honor is relinquished,i.e., he may do so, with regard to ba king who relinquishedthe bhonordue bhim, his honor is not relinquished, as it is stated: “You shall place a king over you”(Deuteronomy 17:15). This is interpreted to mean bthat his awe shall be upon you.The Torah establishes that awe is an essential component of kingship, and it is not the prerogative of the king to relinquish it.,The Gemara answers: Since he relinquished his honor for the sake of ba mitzva,this situation bis differentand does not dishonor him.,The mishna continues: bAnd whenAgrippa barrived atthe verse: b“You may not appointa foreigner over you” (Deuteronomy 17:15), tears flowed from his eyes because he was a descendant of the house of Herod and was not of Jewish origin. The entire nation said to him: You are our brother. It is btaught in the name of Rabbi Natan: At that moment the enemies of the Jewish people,a euphemism for the Jewish people, bwere sentenced to destruction for flattering Agrippa. /b, bRabbi Shimon ben Ḥalafta says: From the day that the power of flattery prevailed, the judgment has become corrupted, andpeople’s bdeeds have become corrupted, and a person cannot say to another: My deeds are greater than your deeds,as everyone flatters one another and people no longer know the truth., bRabbi Yehuda of the West,Eretz Yisrael, band some say Rabbi Shimon ben Pazi, taught: It is permitted to flatter wicked people in this world, as it is statedconcerning the future: b“The vile person shall no longer be called generous, nor shall the churl be said to be noble”(Isaiah 32:5). bBy inference,this indicates bthat in this world it is permittedto flatter them., bRabbi Shimon ben Lakish saidthat this can be proven bfrom here.Jacob said to Esau: “I have seen your face, bas one sees the face of angels, and you were pleased with me”(Genesis 33:10). Jacob flattered him by comparing seeing him to seeing a divine vision.,The Gemara notes: bAndRabbi Shimon ben Lakish, in interpreting Jacob’s statement, bdisagrees with Rabbi Levi, as Rabbi Levi says:With regard to the interaction between bJacob and Esau, to what is this matter comparable? To a person who invited anotherto his home bandthe guest brealized that he wants to kill him.The guest bsaid to him: The flavor of this dish that I taste is like a dish that I tasted in the king’s house.The host then bsaidto himself: bThe kingmust bknow him.Therefore, bhe was afraid and did not kill him.Similarly, when Jacob told Esau that his face is like the face of an angel, he intended to let him know that he had seen angels, in order to instill fear in him so that Esau would not seek to harm him., bRabbi Elazar says: Any person who has flattery in him brings wrath to the world, as it is stated: “But those with flattery in their hearts bring about wrath”(Job 36:13). bAnd moreover, his prayer is not heard, as it is statedin that same verse: b“They do not cry for help when He binds them.” /b,The Gemara cites ba mnemonicdevice for the statements of Rabbi Elazar: bWrath, fetus, Gehenna, in his hands, menstruating woman, exiled. /b, bAnd Rabbi Elazar says: Any person who has flattery in him, even fetuses in their mothers’ wombs curse him, as it is stated: “He who says to the wicked: You are righteous, peoples shall curse him [ iyikkevuhu /i], nations [ ileummim /i] shall execrate him”(Proverbs 24:24); band ikov /i,the linguistic root of the word iyikkevuhu /i, means bonly a curse, as it is stated:Balaam explained that he did not curse the Jewish people, as he said: “How can I curse [ iekkov /i] bwhom God has not cursed [ ikabbo /i]?”(Numbers 23:8). bAnd ile’om /iis homiletically interpreted to mean bonly fetuses, as it is statedwith regard to Jacob and Esau, when they were still in Rebecca’s womb: b“And one people [ ile’om /i] shall be stronger than the other people [ ile’om /i]”(Genesis 25:23)., bAnd Rabbi Elazar says: Any person who has flattery in him falls into Gehenna, as it is stated: “Woe to those who call evil good, and good evil”(Isaiah 5:20). bWhat is written afterward? “Therefore, as the tongue of fire devours straw, and as the chaff is consumed by the flame”(Isaiah 5:24), meaning that the people described in the earlier verse will end up burning like straw in the fires of Gehenna., bAnd Rabbi Elazar says: Anyone who flatters another ultimately falls into his hands. And if he does not fall into his hands, he falls into his children’s hands. And if he does not fall into his children’s hands, he falls into his grandchild’s hands, as it is stated: “Then the prophet Jeremiah said to Haiah…Amen, the Lord should do so, the Lord should perform your words”(Jeremiah 28:5–6). This was a form of flattery, as Jeremiah did not explicitly say that Haiah was a false prophet. bAnd it is written: /b |
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54. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)
| 51b. באבוקות של אור שבידיהן ואומרים לפניהם דברי שירות ותושבחות והלוים בכנורות ובנבלים ובמצלתים ובחצוצרות ובכלי שיר בלא מספר על חמש עשרה מעלות היורדות מעזרת ישראל לעזרת נשים כנגד חמש עשרה (מעלות) שבתהלים שעליהן לוים עומדין בכלי שיר ואומרים שירה,ועמדו שני כהנים בשער העליון שיורד מעזרת ישראל לעזרת נשים ושני חצוצרות בידיהן קרא הגבר תקעו והריעו ותקעו הגיעו למעלה עשירית תקעו והריעו ותקעו הגיעו לעזרה תקעו והריעו ותקעו,(הגיעו לקרקע תקעו והריעו ותקעו) היו תוקעין והולכין עד שמגיעין לשער היוצא ממזרח הגיעו לשער היוצא ממזרח הפכו פניהן ממזרח למערב ואמרו אבותינו שהיו במקום הזה אחוריהם אל ההיכל ופניהם קדמה ומשתחוים קדמה לשמש ואנו ליה עינינו ר' יהודה אומר היו שונין ואומרין אנו ליה וליה עינינו:, big strongגמ׳ /strong /big ת"ר מי שלא ראה שמחת בית השואבה לא ראה שמחה מימיו מי שלא ראה ירושלים בתפארתה לא ראה כרך נחמד מעולם מי שלא ראה בהמ"ק בבנינו לא ראה בנין מפואר מעולם מאי היא אמר אביי ואיתימא רב חסדא זה בנין הורדוס,במאי בניה אמר (רבא) באבני שישא ומרמרא איכא דאמרי באבני שישא כוחלא ומרמרא אפיק שפה ועייל שפה כי היכי דלקבל סידא סבר למשעיין בדהבא אמרו ליה רבנן שבקיה דהכי שפיר טפי דמיתחזי כאדותא דימא,תניא רבי יהודה אומר מי שלא ראה דיופלוסטון של אלכסנדריא של מצרים לא ראה בכבודן של ישראל אמרו כמין בסילקי גדולה היתה סטיו לפנים מסטיו פעמים שהיו בה (ששים רבוא על ששים רבוא) כפלים כיוצאי מצרים והיו בה ע"א קתדראות של זהב כנגד ע"א של סנהדרי גדולה כל אחת ואחת אינה פחותה מעשרים ואחד רבוא ככרי זהב ובימה של עץ באמצעיתה וחזן הכנסת עומד עליה והסודרין בידו וכיון שהגיע לענות אמן הלה מניף בסודר וכל העם עונין אמן,ולא היו יושבין מעורבין אלא זהבין בפני עצמן וכספין בפני עצמן ונפחין בפני עצמן וטרסיים בפני עצמן וגרדיים בפני עצמן וכשעני נכנס שם היה מכיר בעלי אומנתו ונפנה לשם ומשם פרנסתו ופרנסת אנשי ביתו,אמר אביי וכולהו קטלינהו אלכסנדרוס מוקדן מ"ט איענשו משום דעברי אהאי קרא (דברים יז, טז) לא תוסיפון לשוב בדרך הזה עוד ואינהו הדור אתו,כי אתא אשכחינהו דהוו קרו בסיפרא (דברים כח, מט) ישא ה' עליך גוי מרחוק אמר מכדי ההוא גברא בעי למיתי ספינתא בעשרה יומי דליה זיקא ואתי ספינתא בחמשא יומי נפל עלייהו וקטלינהו:,במוצאי יום טוב כו': מאי תיקון גדול אמר רבי אלעזר כאותה ששנינו חלקה היתה בראשונה והקיפוה גזוזטרא והתקינו שיהו נשים יושבות מלמעלה ואנשים מלמטה,תנו רבנן בראשונה היו נשים מבפנים ואנשים מבחוץ והיו באים לידי קלות ראש התקינו שיהו נשים יושבות מבחוץ ואנשים מבפנים ועדיין היו באין לידי קלות ראש התקינו שיהו נשים יושבות מלמעלה ואנשים מלמטה,היכי עביד הכי והכתיב (דברי הימים א כח, יט) הכל בכתב מיד ה' עלי השכיל,אמר רב קרא אשכחו ודרוש | 51b. bwith flaming torchesthat they would juggle bin their hands, and they would say before them passages of song and praiseto God. bAnd the Leviteswould play bon lyres, harps, cymbals, and trumpets, and countlessother bmusical instruments.The musicians would stand bon the fifteen stairs that descend from the Israelites’ courtyard to the Women’s Courtyard, corresponding to the fifteenSongs of the bAscents in Psalms,i.e., chapters 120–134, and bupon whichthe bLevites stand with musical instruments and recitetheir bsong. /b, bAndthis was the ceremony of the Water Libation: bTwo priests stood at the Upper Gate that descends from the Israelites’ courtyard to the Women’s Courtyard, with two trumpets in their hands.When bthe rooster crowedat dawn, bthey sounded a itekia /i, and sounded a iterua /i, and sounded a itekia /i.When btheywho would draw the water breached the tenth stairthe trumpeters bsounded a itekia /i, and sounded a iterua /i, and sounded a itekia /i,to indicate that the time to draw water from the Siloam pool had arrived. When bthey reached theWomen’s bCourtyardwith the basins of water in their hands, the trumpeters bsounded a itekia /i, and sounded a iterua /i, and sounded a itekia /i. /b,When bthey reached the groundof the Women’s Courtyard, the trumpeters bsounded a itekia /i, and sounded a iterua /i, and sounded a itekia /i. They continued soundingthe trumpets buntil they reached the gatethrough bwhichone bexits to the east,from the Women’s Courtyard to the eastern slope of the Temple Mount. When bthey reached the gatethrough bwhichone bexits to the east, they turned fromfacing beast tofacing bwest,toward the Holy of Holies, band said: Our ancestors who were in this placeduring the First Temple period who did not conduct themselves appropriately, stood b“with their backs toward the Sanctuary of the Lord, and their faces toward the east; and they worshipped the sun toward the east”(Ezekiel 8:16), band we, our eyes are to God. Rabbi Yehuda saysthat bthey would repeat and say: We are to God, and our eyes are to God. /b, strongGEMARA: /strong bThe Sages taught: One who did not see the Celebration of the Place of the Drawingof the Water, bnever saw celebration in his life. One who did not see Jerusalem in its glory, never saw a beautiful city. One who did not see the Temple in its constructedstate, bnever saw a magnificent structure.The Gemara asks: bWhat isthe Temple building to which the Sages refer? bAbaye said, and some saythat it was bRav Ḥisdawho said: bThisis referring to the magnificent bbuilding of Herod,who renovated the Second Temple.,The Gemara asks: bWith whatmaterials bdid he construct it? Rava said:It was bwith stones ofgreen-gray bmarble and white marble [ imarmara /i]. Some say:It was bwith stones of blue marble and white marble.The rows of stones were set with bone rowslightly bprotruded and one rowslightly bindented, so that the plaster would takebetter. bHe thought to platethe Temple bwith gold,but bthe Sages said to him: Leave itas is, and do not plate it, bas it is better this way, aswith the different colors and the staggered arrangement of the rows of stones, bit has the appearance of waves of the sea. /b, bIt is taughtin a ibaraitathat bRabbi Yehuda says: One who did not see the great synagogue [ ideyofloston /i] of Alexandria of Egypt never saw the glory of Israel. They saidthat its structure bwas like a large basilica [ ibasileki /i],with ba colonnade within a colonnade. At times there were six hundred thousandmen bandanother bsix hundred thousandmen bin it, twice the number of those who left Egypt. In it there were seventy-one golden chairs [ ikatedraot /i], corresponding to the seventy-onemembers bof the Great Sanhedrin, each of whichconsisted of bno less than twenty-one thousand talents of gold. Andthere was ba wooden platform at the center. The sexton of the synagoguewould bstand on it, with the scarves in his hand. Andbecause the synagogue was so large and the people could not hear the communal prayer, bwhenthe prayer leader breachedthe conclusion of a blessing requiring the people bto answer amen,the sexton bwaved the scarf and all the peoplewould banswer amen. /b, bAndthe members of the various crafts bwould not sit mingled. Rather, the goldsmithswould sit bamong themselves, and the silversmiths among themselves, and the blacksmiths among themselves, and the coppersmiths among themselves, and the weavers among themselves. And when a poorstranger bentered there, he would recognize peoplewho plied bhis craft, and he would turn tojoin them bthere. And from therehe would secure bhis livelihoodas well as bthe livelihoodof the bmembers of his household,as his colleagues would find him work in that craft.,After depicting the glory of the synagogue, the Gemara relates that bAbaye said: All ofthe people who congregated in that synagogue bwere killed by Alexanderthe Great bof Macedonia.The Gemara asks: bWhat is the reasonthat bthey were punishedand killed? It is bdue tothe fact bthat they violatedthe prohibition with regard to Egypt in bthis verse: “You shall henceforth return no more that way”(Deuteronomy 17:16), band they returned.Since they established their permanent place of residence in Egypt, they were punished., bWhenAlexander barrived, he found them,and saw bthat they were readingthe verse bin theTorah bscroll: “The Lord will bring a nation against you from far,from the end of the earth, as the vulture swoops down; a nation whose tongue you shall not understand” (Deuteronomy 28:49). bHe said,referring to himself: bNow, since that man sought to come by ship in ten days,and ba wind carried it and the ship arrived inonly bfive days,apparently the verse referring a vulture swooping down is referring to me and heavenly forces are assisting me. Immediately, bhe set upon them and slaughtered them. /b,§ The mishna continues: bAt the conclusion ofthe first bFestivalday, etc., the priests and the Levites descended from the Israelites’ courtyard to the Women’s Courtyard, where they would introduce a significant repair. The Gemara asks: bWhatis this bsignificant repair? Rabbi Elazar saidthat bit is like that which we learned:The walls of the Women’s Courtyard bwere smooth,without protrusions, binitially.Subsequently, they affixed protrusions to the wall surrounding the Women’s Courtyard. Each year thereafter, for the Celebration of the Place of the Drawing of the Water, they placed wooden planks on these projections and bsurroundedthe courtyard bwith a balcony [ igezuztra /i]. And they instituted thatthe bwomen should sit above andthe bmen below. /b, bThe Sages taughtin the iTosefta /i: bInitially, women wouldstand bon the insideof the Women’s Courtyard, closer to the Sanctuary to the west, band the menwere bon the outsidein the courtyard and on the rampart. bAnd they would come toconduct themselves with inappropriate blevityin each other’s company, as the men needed to enter closer to the altar when the offerings were being sacrificed and as a result they would mingle with the women. Therefore, the Sages binstituted that the women should sit on the outside and the men on the inside, and still they would come toconduct themselves with inappropriate blevity.Therefore, bthey institutedin the interest of complete separation bthat the women would sit above and the men below. /b,The Gemara asks: bHow could one do so,i.e., alter the structure of the Temple? bBut isn’t it writtenwith regard to the Temple: b“All thisI give you bin writing,as bthe Lord has made me wise by His hand upon me,even all the works of this pattern” (I Chronicles 28:19), meaning that all the structural plans of the Temple were divinely inspired; how could the Sages institute changes?, bRav said: They found a verse, and interpreted it homileticallyand acted accordingly: |
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55. Diogenes Laertius, Lives of The Philosophers, 7.110 (3rd cent. CE - 3rd cent. CE)
| 7.110. And in things intermediate also there are duties; as that boys should obey the attendants who have charge of them.According to the Stoics there is an eight-fold division of the soul: the five senses, the faculty of speech, the intellectual faculty, which is the mind itself, and the generative faculty, being all parts of the soul. Now from falsehood there results perversion, which extends to the mind; and from this perversion arise many passions or emotions, which are causes of instability. Passion, or emotion, is defined by Zeno as an irrational and unnatural movement in the soul, or again as impulse in excess.The main, or most universal, emotions, according to Hecato in his treatise On the Passions, book ii., and Zeno in his treatise with the same title, constitute four great classes, grief, fear, desire or craving, pleasure. |
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56. Anon., Pesikta Rabbati, 12
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57. Anon., Joseph And Aseneth, 1.5
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58. Anon., Letter of Aristeas, 13-14, 187-294, 12
| 12. Thinking that the time had come to press the demand, which I had often laid before Sosibius of Tarentum and Andreas, the chief of the bodyguard, for the emancipation of the Jews who had been transported from Judea by the king's father - |
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59. Babylonian Talmud, Avodah Zarah, None
| 35a. מכלל דאיסורי הנאה שרו פרשייהו,ומדקא"ל מפני שמעמידין אותה בקיבת עגלי עבודת כוכבים וקא מהדר ליה א"כ למה לא אסרוה בהנאה מכלל דעבודת כוכבים אסור פרשייהו,ולהדר ליה משום דליתיה לאיסורא בעיניה,דהא מורייס לרבנן דלא אסרוהו בהנאה מ"ט לאו משום דליתיה לאיסורא בעיניה,אמרי הכא כיון דאוקמיה קא מוקים חשיב ליה כמאן דאיתיה לאיסוריה בעיניה:,השיאו לדבר אחר וכו': מאי (שיר השירים א, ב) כי טובים דודיך מיין כי אתא רב דימי אמר אמרה כנסת ישראל לפני הקב"ה רבש"ע עריבים עלי דברי דודיך יותר מיינה של תורה,מ"ש האי קרא דשייליה אר"ש בן פזי ואיתימא ר"ש בר אמי מרישיה דקרא קא"ל (שיר השירים א, ב) ישקני מנשיקות פיהו אמר ליה ישמעאל אחי חשוק שפתותיך זו בזו ואל תבהל להשיב,מ"ט אמר עולא ואיתימא רב שמואל בר אבא גזרה חדשה היא ואין מפקפקין בה מאי גזירתא אר"ש בן פזי אמר ריב"ל משום ניקור,ולימא ליה משום ניקור כדעולא דאמר עולא כי גזרי גזירתא במערבא לא מגלו טעמא עד תריסר ירחי שתא דלמא איכא איניש דלא ס"ל ואתי לזלזולי בה,מגדף בה ר' ירמיה אלא מעתה יבשה תשתרי ישן תשתרי דא"ר חנינא יבש מותר אין מניחו ליבש ישן מותר אין מניחו לישן,א"ר חנינא לפי שא"א לה בלא צחצוחי חלב ושמואל אמר מפני שמעמידין אותה בעור קיבת נבילה,הא קיבה גופא שריא ומי אמר שמואל הכי והתנן קיבת העובד כוכבים ושל נבילה הרי זו אסורה,והוינן בה אטו דעובד כוכבים לאו נבלה היא,ואמר שמואל חדא קתני קיבת שחיטת עובד כוכבים נבלה אסורה,ל"ק | 35a. One can learn bby inferencefrom here bthatwith regard to animals bfrom whichderiving bbenefit is prohibited, their excrement,which is the content of their stomach, bis permitted.Although deriving benefit from both a burnt-offering and an unslaughtered animal carcass is prohibited, the excrement of each is permitted. Similarly, although deriving benefit from an ox that is to be stoned is prohibited, its excrement is permitted., bAnd fromthe fact bthatRabbi Yehoshua bsaid toRabbi Yishmael: Cheese of gentiles is prohibited bbecause they curdle it with the stomachcontents bof calvesused for bidol worship, andthat Rabbi Yishmael bresponded to him: Ifthat is bso, why didn’tthe Sages bprohibitderiving bbenefitfrom the cheese, one may learn bby inference thatwith regard to animals of bidol worship, their excrement is prohibited.Since the cheese formed with the stomach contents of an animal of idol worship is prohibited, it is evident that the excrement formed in the stomach of such an animal is also prohibited.,The mishna related that rather than addressing Rabbi Yishmael’s final difficulty, Rabbi Yehoshua diverted his attention to another matter. The Gemara inquires: bBut let him respond toRabbi Yishmael’s query by explaining that the Sages did not prohibit deriving benefit from cheese curdled in the stomach contents of an animal used for idolatry bbecause there is no substantive prohibitedentity in such cheese.,The Gemara reinforces its question: After all, isn’t the ihalakhawith regard to bfish stew, according tothe opinion of bthe Rabbis,an application of this rationale, bas they did not prohibitderiving bbenefitfrom fish stew prepared by a gentile? bWhat is the reasonfor this leniency? bIs it not because there is no substantive prohibitedentity in it? Although fish stew may contain the wine of a gentile, deriving benefit from it is not prohibited because the wine is not discernible. Why didn’t Rabbi Yehoshua explain that deriving benefit from cheese of a gentile is similarly permitted because it contains no substantive prohibited entity?,The Gemara rejects this possibility: The Sages bsayin response that bhere,with regard to cheese, bsincethe rennet bcurdlesit, bit is considered likean item bthat contains a substantive prohibitedentity. Although the prohibited rennet is not discernible in the cheese, it is nevertheless considered a substantive prohibited entity because it is essential to the formation of the cheese.,§ The mishna teaches that Rabbi Yehoshua bdivertedRabbi Yishmael’s attention bto another matter,and began discussing the verse: “For your love is better than wine” (Song of Songs 1:2). The Gemara asks: bWhatis the meaning of the verse: b“For your love [ idodekha /i] is better than wine”? When Rav Dimi camefrom Eretz Yisrael to Babylonia, he bsaid: The congregation of Israel said before the Holy One, Blessed be He: Master of the Universe, the statements of Your beloved ones [ idodekha /i],i.e., the Sages, bare more pleasant to me than the wine ofthe written bTorahitself.,The Gemara asks: bWhat is differentabout bthis verse thatled Rabbi Yehoshua to baskRabbi Yishmael a question specifically with regard to it? bRabbi Shimon ben Pazi said, and some say Rabbi Shimon bar Amisaid: He chose that verse because he sought to btell hima message that can be derived bfrom the beginning of the verse: “Let him kiss me with the kisses of his mouth”(Song of Songs 1:2). In essence, Rabbi Yehoshua bsaid to him: Yishmael, my brother, press your lips one to the other, and do not be so hasty to retort,i.e., do not persist in your questioning.,The Gemara asks: bWhat is the reasonthat Rabbi Yehoshua instructed Rabbi Yishmael not to question him further? bUlla says, and some say Rav Shmuel bar Abbasays: The ordice prohibiting the cheese of gentiles bwas a new decree, andtherefore bone does not scrutinize itsorigins. The Gemara asks: bWhatwas, in fact, the reason for the Sages’ bdecreeprohibiting the cheese of gentiles? bRabbi Shimon ben Pazi saysthat bRabbi Yehoshua ben Levi says:It was bdue tothe concern for bpuncturing,i.e., the concern that a snake might have deposited its venom in the cheese, as gentiles are not assumed to be careful about this.,The Gemara comments: bButif so, bletRabbi Yehoshua simply bsay toRabbi Yishmael: It is prohibited bdue tothe concern for bpuncturing.Why did he choose to avoid answering? The Gemara explains: Rabbi Yehoshua reasoned bin accordance witha statement bof Ulla, as Ulla said: Whenthe Sages bdecreed a decree in the West,Eretz Yisrael, bthey would not reveal the reasonbehind it buntil twelve monthsof bthe yearhad passed, blest there be a person who does not agree with it and will come to treat it with contempt. /b, bRabbi Yirmeyawould bridicule [ imegaddef]Rabbi Yehoshua ben Levi’s explanation that the prohibition was due to the concern for puncturing: bIf that is so, drycheese bshould be permitted,and likewise bagedcheese should bbe permitted, as Rabbi Ḥanina says:With regard to exposure, ba drysubstance bis permittedeven if it was originally in the form of an uncovered liquid, because a snake’s venom bdoes not let it dry,i.e., congeal. And ban agedliquid bis permitted,as a snake’s venom bdoes not let it age,as it causes it to spoil instead.,The Gemara presents two alternative reasons for this decree of the Sages. bRabbi Ḥanina says:The cheese is prohibited bbecause it is not possible for itto have been made bwithoutcontaining bparticles ofnon-kosher bmilk. And Shmuel says:The cheese is prohibited bbecause it is curdled with the skin of the stomach ofan unslaughtered banimal carcass. /b,The Gemara comments: Shmuel’s statement indicates that only the skin of the animal’s stomach is prohibited, whereas the contents of the bstomach,i.e., the rennet bitself, is permitted.The Gemara asks: bAnd did Shmuelactually bsay this? But didn’t we learnin a mishna ( iḤullin116a): With regard to bthe stomachcontents bofan animal slaughtered by ba gentile andthe stomach contents bofan unslaughtered banimal carcass,each of these bis prohibited. /b, bAnd we discussed itand asked: Why does the mishna mention both an animal slaughtered by a gentile and an unslaughtered animal carcass? bIs that to say thatan animal slaughtered by ba gentile is notclassified as ban animal carcass?By mentioning each of these separately, the mishna indicates that generally they are subject to different ihalakhot /i. This is difficult, as an animal slaughtered by a gentile has the halakhic status of an unslaughtered animal carcass., bAndin answer to this difficulty, bShmuel says:The mishna bisin fact bteaching a single ihalakha /i, which is that bthe stomachcontents bofan animal bslaughtered by a gentileare considered to be like the stomach contents of an unslaughtered banimal carcassand are therefore bprohibited.Earlier, Shmuel asserted that only the physical skin of an animal’s stomach is prohibited, which indicates that the stomach contents are permitted. In his explanation of the mishna in iḤullin /i, Shmuel posits that the stomach contents of an unslaughtered animal are prohibited.,The Gemara explains that this is bnot difficult: /b |
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60. Dead Sea Scrolls, 4Q372, 0
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