1. Hebrew Bible, Deuteronomy, 8.18, 14.22, 20.5-20.7, 20.10, 20.20, 21.10-21.14, 22.1-22.3, 22.5, 22.10, 23.8, 23.20, 24.19-24.20, 25.4, 26.17, 27.2-27.4, 27.8, 30.11-30.14 (9th cent. BCE - 3rd cent. BCE)
| 8.18. וְזָכַרְתָּ אֶת־יְהוָה אֱלֹהֶיךָ כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל לְמַעַן הָקִים אֶת־בְּרִיתוֹ אֲשֶׁר־נִשְׁבַּע לַאֲבֹתֶיךָ כַּיּוֹם הַזֶּה׃ 14.22. עַשֵּׂר תְּעַשֵּׂר אֵת כָּל־תְּבוּאַת זַרְעֶךָ הַיֹּצֵא הַשָּׂדֶה שָׁנָה שָׁנָה׃ 20.5. וְדִבְּרוּ הַשֹּׁטְרִים אֶל־הָעָם לֵאמֹר מִי־הָאִישׁ אֲשֶׁר בָּנָה בַיִת־חָדָשׁ וְלֹא חֲנָכוֹ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ פֶּן־יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יַחְנְכֶנּוּ׃ 20.6. וּמִי־הָאִישׁ אֲשֶׁר־נָטַע כֶּרֶם וְלֹא חִלְּלוֹ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ פֶּן־יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יְחַלְּלֶנּוּ׃ 20.7. וּמִי־הָאִישׁ אֲשֶׁר־אֵרַשׂ אִשָּׁה וְלֹא לְקָחָהּ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ פֶּן־יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יִקָּחֶנָּה׃ 21.11. וְרָאִיתָ בַּשִּׁבְיָה אֵשֶׁת יְפַת־תֹּאַר וְחָשַׁקְתָּ בָהּ וְלָקַחְתָּ לְךָ לְאִשָּׁה׃ 21.12. וַהֲבֵאתָהּ אֶל־תּוֹךְ בֵּיתֶךָ וְגִלְּחָה אֶת־רֹאשָׁהּ וְעָשְׂתָה אֶת־צִפָּרְנֶיהָ׃ 21.13. וְהֵסִירָה אֶת־שִׂמְלַת שִׁבְיָהּ מֵעָלֶיהָ וְיָשְׁבָה בְּבֵיתֶךָ וּבָכְתָה אֶת־אָבִיהָ וְאֶת־אִמָּהּ יֶרַח יָמִים וְאַחַר כֵּן תָּבוֹא אֵלֶיהָ וּבְעַלְתָּהּ וְהָיְתָה לְךָ לְאִשָּׁה׃ 21.14. וְהָיָה אִם־לֹא חָפַצְתָּ בָּהּ וְשִׁלַּחְתָּהּ לְנַפְשָׁהּ וּמָכֹר לֹא־תִמְכְּרֶנָּה בַּכָּסֶף לֹא־תִתְעַמֵּר בָּהּ תַּחַת אֲשֶׁר עִנִּיתָהּ׃ 22.1. לֹא־תִרְאֶה אֶת־שׁוֹר אָחִיךָ אוֹ אֶת־שֵׂיוֹ נִדָּחִים וְהִתְעַלַּמְתָּ מֵהֶם הָשֵׁב תְּשִׁיבֵם לְאָחִיךָ׃ 22.1. לֹא־תַחֲרֹשׁ בְּשׁוֹר־וּבַחֲמֹר יַחְדָּו׃ 22.2. וְאִם־לֹא קָרוֹב אָחִיךָ אֵלֶיךָ וְלֹא יְדַעְתּוֹ וַאֲסַפְתּוֹ אֶל־תּוֹךְ בֵּיתֶךָ וְהָיָה עִמְּךָ עַד דְּרֹשׁ אָחִיךָ אֹתוֹ וַהֲשֵׁבֹתוֹ לוֹ׃ 22.2. וְאִם־אֱמֶת הָיָה הַדָּבָר הַזֶּה לֹא־נִמְצְאוּ בְתוּלִים לנער [לַנַּעֲרָה׃] 22.3. וְכֵן תַּעֲשֶׂה לַחֲמֹרוֹ וְכֵן תַּעֲשֶׂה לְשִׂמְלָתוֹ וְכֵן תַּעֲשֶׂה לְכָל־אֲבֵדַת אָחִיךָ אֲשֶׁר־תֹּאבַד מִמֶּנּוּ וּמְצָאתָהּ לֹא תוּכַל לְהִתְעַלֵּם׃ 22.5. לֹא־יִהְיֶה כְלִי־גֶבֶר עַל־אִשָּׁה וְלֹא־יִלְבַּשׁ גֶּבֶר שִׂמְלַת אִשָּׁה כִּי תוֹעֲבַת יְהוָה אֱלֹהֶיךָ כָּל־עֹשֵׂה אֵלֶּה׃ 23.8. לֹא־תְתַעֵב אֲדֹמִי כִּי אָחִיךָ הוּא לֹא־תְתַעֵב מִצְרִי כִּי־גֵר הָיִיתָ בְאַרְצוֹ׃ 24.19. כִּי תִקְצֹר קְצִירְךָ בְשָׂדֶךָ וְשָׁכַחְתָּ עֹמֶר בַּשָּׂדֶה לֹא תָשׁוּב לְקַחְתּוֹ לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה יִהְיֶה לְמַעַן יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ בְּכֹל מַעֲשֵׂה יָדֶיךָ׃ 25.4. לֹא־תַחְסֹם שׁוֹר בְּדִישׁוֹ׃ 26.17. אֶת־יְהוָה הֶאֱמַרְתָּ הַיּוֹם לִהְיוֹת לְךָ לֵאלֹהִים וְלָלֶכֶת בִּדְרָכָיו וְלִשְׁמֹר חֻקָּיו וּמִצְוֺתָיו וּמִשְׁפָּטָיו וְלִשְׁמֹעַ בְּקֹלוֹ׃ 27.2. אָרוּר שֹׁכֵב עִם־אֵשֶׁת אָבִיו כִּי גִלָּה כְּנַף אָבִיו וְאָמַר כָּל־הָעָם אָמֵן׃ 27.2. וְהָיָה בַּיּוֹם אֲשֶׁר תַּעַבְרוּ אֶת־הַיַּרְדֵּן אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ וַהֲקֵמֹתָ לְךָ אֲבָנִים גְּדֹלוֹת וְשַׂדְתָּ אֹתָם בַּשִּׂיד׃ 27.3. וְכָתַבְתָּ עֲלֵיהֶן אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת בְּעָבְרֶךָ לְמַעַן אֲשֶׁר תָּבֹא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ אֶרֶץ זָבַת חָלָב וּדְבַשׁ כַּאֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֵי־אֲבֹתֶיךָ לָךְ׃ 27.4. וְהָיָה בְּעָבְרְכֶם אֶת־הַיַּרְדֵּן תָּקִימוּ אֶת־הָאֲבָנִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם בְּהַר עֵיבָל וְשַׂדְתָּ אוֹתָם בַּשִּׂיד׃ 27.8. וְכָתַבְתָּ עַל־הָאֲבָנִים אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת בַּאֵר הֵיטֵב׃ 30.11. כִּי הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לֹא־נִפְלֵאת הִוא מִמְּךָ וְלֹא רְחֹקָה הִוא׃ 30.12. לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.13. וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבָר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.14. כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ׃ | 8.18. But thou shalt remember the LORD thy God, for it is He that giveth thee power to get wealth, that He may establish His covet which He swore unto thy fathers, as it is this day." 14.22. Thou shalt surely tithe all the increase of thy seed, that which is brought forth in the field year by year." 20.5. And the officers shall speak unto the people, saying: ‘What man is there that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it." 20.6. And what man is there that hath planted a vineyard, and hath not used the fruit thereof? let him go and return unto his house, lest he die in the battle, and another man use the fruit thereof." 20.7. And what man is there that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her.’" 20.10. When thou drawest nigh unto a city to fight against it, then proclaim peace unto it." 20.20. Only the trees of which thou knowest that they are not trees for food, them thou mayest destroy and cut down, that thou mayest build bulwarks against the city that maketh war with thee, until it fall." 21.10. When thou goest forth to battle against thine enemies, and the LORD thy God delivereth them into thy hands, and thou carriest them away captive," 21.11. and seest among the captives a woman of goodly form, and thou hast a desire unto her, and wouldest take her to thee to wife;" 21.12. then thou shalt bring her home to thy house; and she shall shave her head, and pare her nails;" 21.13. and she shall put the raiment of her captivity from off her, and shall remain in thy house, and bewail her father and her mother a full month; and after that thou mayest go in unto her, and be her husband, and she shall be thy wife." 21.14. And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not deal with her as a slave, because thou hast humbled her." 22.1. Thou shalt not see thy brother’s ox or his sheep driven away, and hide thyself from them; thou shalt surely bring them back unto thy brother." 22.2. And if thy brother be not nigh unto thee, and thou know him not, then thou shalt bring it home to thy house, and it shall be with thee until thy brother require it, and thou shalt restore it to him." 22.3. And so shalt thou do with his ass; and so shalt thou do with his garment; and so shalt thou do with every lost thing of thy brother’s, which he hath lost, and thou hast found; thou mayest not hide thyself." 22.5. A woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment; for whosoever doeth these things is an abomination unto the LORD thy God." 22.10. Thou shalt not plow with an ox and an ass together." 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." 23.20. Thou shalt not lend upon interest to thy brother: interest of money, interest of victuals, interest of any thing that is lent upon interest." 24.19. When thou reapest thy harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go back to fetch it; it shall be for the stranger, for the fatherless, and for the widow; that the LORD thy God may bless thee in all the work of thy hands." 24.20. When thou beatest thine olive-tree, thou shalt not go over the boughs again; it shall be for the stranger, for the fatherless, and for the widow." 25.4. Thou shalt not muzzle the ox when he treadeth out the corn." 26.17. Thou hast avouched the LORD this day to be thy God, and that thou wouldest walk in His ways, and keep His statutes, and His commandments, and His ordices, and hearken unto His voice." 27.2. And it shall be on the day when ye shall pass over the Jordan unto the land which the LORD thy God giveth thee, that thou shalt set thee up great stones, and plaster them with plaster." 27.3. And thou shalt write upon them all the words of this law, when thou art passed over; that thou mayest go in unto the land which the LORD thy God giveth thee, a land flowing with milk and honey, as the LORD, the God of thy fathers, hath promised thee." 27.4. And it shall be when ye are passed over the Jordan, that ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaster them with plaster." 27.8. And thou shalt write upon the stones all the words of this law very plainly.’" 30.11. For this commandment which I command thee this day, it is not too hard for thee, neither is it far off." 30.12. It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’" 30.13. Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’" 30.14. But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it." |
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2. Hebrew Bible, Exodus, 2.1-2.20, 21.2, 22.20, 22.24, 22.29, 23.4-23.5, 23.9-23.11, 23.19, 34.26 (9th cent. BCE - 3rd cent. BCE)
| 2.1. וַיִגְדַּל הַיֶּלֶד וַתְּבִאֵהוּ לְבַת־פַּרְעֹה וַיְהִי־לָהּ לְבֵן וַתִּקְרָא שְׁמוֹ מֹשֶׁה וַתֹּאמֶר כִּי מִן־הַמַּיִם מְשִׁיתִהוּ׃ 2.1. וַיֵּלֶךְ אִישׁ מִבֵּית לֵוִי וַיִּקַּח אֶת־בַּת־לֵוִי׃ 2.2. וַתַּהַר הָאִשָּׁה וַתֵּלֶד בֵּן וַתֵּרֶא אֹתוֹ כִּי־טוֹב הוּא וַתִּצְפְּנֵהוּ שְׁלֹשָׁה יְרָחִים׃ 2.2. וַיֹּאמֶר אֶל־בְּנֹתָיו וְאַיּוֹ לָמָּה זֶּה עֲזַבְתֶּן אֶת־הָאִישׁ קִרְאֶן לוֹ וְיֹאכַל לָחֶם׃ 2.3. וְלֹא־יָכְלָה עוֹד הַצְּפִינוֹ וַתִּקַּח־לוֹ תֵּבַת גֹּמֶא וַתַּחְמְרָה בַחֵמָר וּבַזָּפֶת וַתָּשֶׂם בָּהּ אֶת־הַיֶּלֶד וַתָּשֶׂם בַּסּוּף עַל־שְׂפַת הַיְאֹר׃ 2.4. וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק לְדֵעָה מַה־יֵּעָשֶׂה לוֹ׃ 2.5. וַתֵּרֶד בַּת־פַּרְעֹה לִרְחֹץ עַל־הַיְאֹר וְנַעֲרֹתֶיהָ הֹלְכֹת עַל־יַד הַיְאֹר וַתֵּרֶא אֶת־הַתֵּבָה בְּתוֹךְ הַסּוּף וַתִּשְׁלַח אֶת־אֲמָתָהּ וַתִּקָּחֶהָ 2.6. וַתִּפְתַּח וַתִּרְאֵהוּ אֶת־הַיֶּלֶד וְהִנֵּה־נַעַר בֹּכֶה וַתַּחְמֹל עָלָיו וַתֹּאמֶר מִיַּלְדֵי הָעִבְרִים זֶה׃ 2.7. וַתֹּאמֶר אֲחֹתוֹ אֶל־בַּת־פַּרְעֹה הַאֵלֵךְ וְקָרָאתִי לָךְ אִשָּׁה מֵינֶקֶת מִן הָעִבְרִיֹּת וְתֵינִק לָךְ אֶת־הַיָּלֶד׃ 2.8. וַתֹּאמֶר־לָהּ בַּת־פַּרְעֹה לֵכִי וַתֵּלֶךְ הָעַלְמָה וַתִּקְרָא אֶת־אֵם הַיָּלֶד׃ 2.9. וַתֹּאמֶר לָהּ בַּת־פַּרְעֹה הֵילִיכִי אֶת־הַיֶּלֶד הַזֶּה וְהֵינִקִהוּ לִי וַאֲנִי אֶתֵּן אֶת־שְׂכָרֵךְ וַתִּקַּח הָאִשָּׁה הַיֶּלֶד וַתְּנִיקֵהוּ׃ 2.11. וַיְהִי בַּיָּמִים הָהֵם וַיִּגְדַּל מֹשֶׁה וַיֵּצֵא אֶל־אֶחָיו וַיַּרְא בְּסִבְלֹתָם וַיַּרְא אִישׁ מִצְרִי מַכֶּה אִישׁ־עִבְרִי מֵאֶחָיו׃ 2.12. וַיִּפֶן כֹּה וָכֹה וַיַּרְא כִּי אֵין אִישׁ וַיַּךְ אֶת־הַמִּצְרִי וַיִּטְמְנֵהוּ בַּחוֹל׃ 2.13. וַיֵּצֵא בַּיּוֹם הַשֵּׁנִי וְהִנֵּה שְׁנֵי־אֲנָשִׁים עִבְרִים נִצִּים וַיֹּאמֶר לָרָשָׁע לָמָּה תַכֶּה רֵעֶךָ׃ 2.14. וַיֹּאמֶר מִי שָׂמְךָ לְאִישׁ שַׂר וְשֹׁפֵט עָלֵינוּ הַלְהָרְגֵנִי אַתָּה אֹמֵר כַּאֲשֶׁר הָרַגְתָּ אֶת־הַמִּצְרִי וַיִּירָא מֹשֶׁה וַיֹּאמַר אָכֵן נוֹדַע הַדָּבָר׃ 2.15. וַיִּשְׁמַע פַּרְעֹה אֶת־הַדָּבָר הַזֶּה וַיְבַקֵּשׁ לַהֲרֹג אֶת־מֹשֶׁה וַיִּבְרַח מֹשֶׁה מִפְּנֵי פַרְעֹה וַיֵּשֶׁב בְּאֶרֶץ־מִדְיָן וַיֵּשֶׁב עַל־הַבְּאֵר׃ 2.16. וּלְכֹהֵן מִדְיָן שֶׁבַע בָּנוֹת וַתָּבֹאנָה וַתִּדְלֶנָה וַתְּמַלֶּאנָה אֶת־הָרְהָטִים לְהַשְׁקוֹת צֹאן אֲבִיהֶן׃ 2.17. וַיָּבֹאוּ הָרֹעִים וַיְגָרְשׁוּם וַיָּקָם מֹשֶׁה וַיּוֹשִׁעָן וַיַּשְׁקְ אֶת־צֹאנָם׃ 2.18. וַתָּבֹאנָה אֶל־רְעוּאֵל אֲבִיהֶן וַיֹּאמֶר מַדּוּעַ מִהַרְתֶּן בֹּא הַיּוֹם׃ 2.19. וַתֹּאמַרְןָ אִישׁ מִצְרִי הִצִּילָנוּ מִיַּד הָרֹעִים וְגַם־דָּלֹה דָלָה לָנוּ וַיַּשְׁקְ אֶת־הַצֹּאן׃ 21.2. כִּי תִקְנֶה עֶבֶד עִבְרִי שֵׁשׁ שָׁנִים יַעֲבֹד וּבַשְּׁבִעִת יֵצֵא לַחָפְשִׁי חִנָּם׃ 21.2. וְכִי־יַכֶּה אִישׁ אֶת־עַבְדּוֹ אוֹ אֶת־אֲמָתוֹ בַּשֵּׁבֶט וּמֵת תַּחַת יָדוֹ נָקֹם יִנָּקֵם׃ 22.24. אִם־כֶּסֶף תַּלְוֶה אֶת־עַמִּי אֶת־הֶעָנִי עִמָּךְ לֹא־תִהְיֶה לוֹ כְּנֹשֶׁה לֹא־תְשִׂימוּן עָלָיו נֶשֶׁךְ׃ 22.29. כֵּן־תַּעֲשֶׂה לְשֹׁרְךָ לְצֹאנֶךָ שִׁבְעַת יָמִים יִהְיֶה עִם־אִמּוֹ בַּיּוֹם הַשְּׁמִינִי תִּתְּנוֹ־לִי׃ 23.4. כִּי תִפְגַּע שׁוֹר אֹיִבְךָ אוֹ חֲמֹרוֹ תֹּעֶה הָשֵׁב תְּשִׁיבֶנּוּ לוֹ׃ 23.5. כִּי־תִרְאֶה חֲמוֹר שֹׂנַאֲךָ רֹבֵץ תַּחַת מַשָּׂאוֹ וְחָדַלְתָּ מֵעֲזֹב לוֹ עָזֹב תַּעֲזֹב עִמּוֹ׃ 23.9. וְגֵר לֹא תִלְחָץ וְאַתֶּם יְדַעְתֶּם אֶת־נֶפֶשׁ הַגֵּר כִּי־גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם׃ 23.11. וְהַשְּׁבִיעִת תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ וְאָכְלוּ אֶבְיֹנֵי עַמֶּךָ וְיִתְרָם תֹּאכַל חַיַּת הַשָּׂדֶה כֵּן־תַּעֲשֶׂה לְכַרְמְךָ לְזֵיתֶךָ׃ 23.19. רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא בֵּית יְהוָה אֱלֹהֶיךָ לֹא־תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ׃ 34.26. רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא בֵּית יְהוָה אֱלֹהֶיךָ לֹא־תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ׃ | 2.1. And there went a man of the house of Levi, and took to wife a daughter of Levi." 2.2. And the woman conceived, and bore a son; and when she saw him that he was a goodly child, she hid him three months." 2.3. And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch; and she put the child therein, and laid it in the flags by the river’s brink." 2.4. And his sister stood afar off, to know what would be done to him." 2.5. And the daughter of Pharaoh came down to bathe in the river; and her maidens walked along by the river-side; and she saw the ark among the flags, and sent her handmaid to fetch it." 2.6. And she opened it, and saw it, even the child; and behold a boy that wept. And she had compassion on him, and said: ‘This is one of the Hebrews’children.’" 2.7. Then said his sister to Pharaoh’s daughter: ‘Shall I go and call thee a nurse of the Hebrew women, that she may nurse the child for thee?’" 2.8. And Pharaoh’s daughter said to her: ‘Go.’ And the maiden went and called the child’s mother." 2.9. And Pharaoh’s daughter said unto her: ‘Take this child away, and nurse it for me, and I will give thee thy wages.’ And the woman took the child, and nursed it." 2.10. And the child grew, and she brought him unto Pharaoh’s daughter, and he became her son. And she called his name Moses, and said: ‘Because I drew him out of the water.’" 2.11. And it came to pass in those days, when Moses was grown up, that he went out unto his brethren, and looked on their burdens; and he saw an Egyptian smiting a Hebrew, one of his brethren." 2.12. And he looked this way and that way, and when he saw that there was no man, he smote the Egyptian, and hid him in the sand." 2.13. And he went out the second day, and, behold, two men of the Hebrews were striving together; and he said to him that did the wrong: ‘Wherefore smitest thou thy fellow?’" 2.14. And he said: ‘Who made thee a ruler and a judge over us? thinkest thou to kill me, as thou didst kill the Egyptian?’ And Moses feared, and said: ‘Surely the thing is known.’" 2.15. Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian; and he sat down by a well." 2.16. Now the priest of Midian had seven daughters; and they came and drew water, and filled the troughs to water their father’s flock." 2.17. And the shepherds came and drove them away; but Moses stood up and helped them, and watered their flock." 2.18. And when they came to Reuel their father, he said: ‘How is it that ye are come so soon to-day?’" 2.19. And they said: ‘An Egyptian delivered us out of the hand of the shepherds, and moreover he drew water for us, and watered the flock.’" 2.20. And he said unto his daughters: ‘And where is he? Why is it that ye have left the man? call him, that he may eat bread.’" 21.2. If thou buy a Hebrew servant, six years he shall serve; and in the seventh he shall go out free for nothing." 22.20. And a stranger shalt thou not wrong, neither shalt thou oppress him; for ye were strangers in the land of Egypt." 22.24. If thou lend money to any of My people, even to the poor with thee, thou shalt not be to him as a creditor; neither shall ye lay upon him interest." 22.29. Likewise shalt thou do with thine oxen, and with thy sheep; seven days it shall be with its dam; on the eighth day thou shalt give it Me." 23.4. If thou meet thine enemy’s ox or his ass going astray, thou shalt surely bring it back to him again." 23.5. If thou see the ass of him that hateth thee lying under its burden, thou shalt forbear to pass by him; thou shalt surely release it with him." 23.9. And a stranger shalt thou not oppress; for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt." 23.10. And six years thou shalt sow thy land, and gather in the increase thereof;" 23.11. but the seventh year thou shalt let it rest and lie fallow, that the poor of thy people may eat; and what they leave the beast of the field shall eat. In like manner thou shalt deal with thy vineyard, and with thy oliveyard." 23.19. The choicest first-fruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in its mother’s milk." 34.26. The choicest first-fruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in its mother’s milk.’" |
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3. Hebrew Bible, Genesis, 23.6 (9th cent. BCE - 3rd cent. BCE)
| 23.6. שְׁמָעֵנוּ אֲדֹנִי נְשִׂיא אֱלֹהִים אַתָּה בְּתוֹכֵנוּ בְּמִבְחַר קְבָרֵינוּ קְבֹר אֶת־מֵתֶךָ אִישׁ מִמֶּנּוּ אֶת־קִבְרוֹ לֹא־יִכְלֶה מִמְּךָ מִקְּבֹר מֵתֶךָ׃ | 23.6. ’Hear us, my lord: thou art a mighty prince among us; in the choice of our sepulchres bury thy dead; none of us shall withhold from thee his sepulchre, but that thou mayest bury thy dead.’" |
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4. Hebrew Bible, Leviticus, 15.14-15.15, 19.13, 19.33-19.34, 22.27-22.28, 25.3-25.4, 25.36-25.37, 25.39-25.43 (9th cent. BCE - 3rd cent. BCE)
| 15.14. וּבַיּוֹם הַשְּׁמִינִי יִקַּח־לוֹ שְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה וּבָא לִפְנֵי יְהוָה אֶל־פֶּתַח אֹהֶל מוֹעֵד וּנְתָנָם אֶל־הַכֹּהֵן׃ 15.15. וְעָשָׂה אֹתָם הַכֹּהֵן אֶחָד חַטָּאת וְהָאֶחָד עֹלָה וְכִפֶּר עָלָיו הַכֹּהֵן לִפְנֵי יְהוָה מִזּוֹבוֹ׃ 19.13. לֹא־תַעֲשֹׁק אֶת־רֵעֲךָ וְלֹא תִגְזֹל לֹא־תָלִין פְּעֻלַּת שָׂכִיר אִתְּךָ עַד־בֹּקֶר׃ 19.33. וְכִי־יָגוּר אִתְּךָ גֵּר בְּאַרְצְכֶם לֹא תוֹנוּ אֹתוֹ׃ 19.34. כְּאֶזְרָח מִכֶּם יִהְיֶה לָכֶם הַגֵּר הַגָּר אִתְּכֶם וְאָהַבְתָּ לוֹ כָּמוֹךָ כִּי־גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 22.27. שׁוֹר אוֹ־כֶשֶׂב אוֹ־עֵז כִּי יִוָּלֵד וְהָיָה שִׁבְעַת יָמִים תַּחַת אִמּוֹ וּמִיּוֹם הַשְּׁמִינִי וָהָלְאָה יֵרָצֶה לְקָרְבַּן אִשֶּׁה לַיהוָה׃ 22.28. וְשׁוֹר אוֹ־שֶׂה אֹתוֹ וְאֶת־בְּנוֹ לֹא תִשְׁחֲטוּ בְּיוֹם אֶחָד׃ 25.3. שֵׁשׁ שָׁנִים תִּזְרַע שָׂדֶךָ וְשֵׁשׁ שָׁנִים תִּזְמֹר כַּרְמֶךָ וְאָסַפְתָּ אֶת־תְּבוּאָתָהּ׃ 25.3. וְאִם לֹא־יִגָּאֵל עַד־מְלֹאת לוֹ שָׁנָה תְמִימָה וְקָם הַבַּיִת אֲשֶׁר־בָּעִיר אֲשֶׁר־לא [לוֹ] חֹמָה לַצְּמִיתֻת לַקֹּנֶה אֹתוֹ לְדֹרֹתָיו לֹא יֵצֵא בַּיֹּבֵל׃ 25.4. כְּשָׂכִיר כְּתוֹשָׁב יִהְיֶה עִמָּךְ עַד־שְׁנַת הַיֹּבֵל יַעֲבֹד עִמָּךְ׃ 25.4. וּבַשָּׁנָה הַשְּׁבִיעִת שַׁבַּת שַׁבָּתוֹן יִהְיֶה לָאָרֶץ שַׁבָּת לַיהוָה שָׂדְךָ לֹא תִזְרָע וְכַרְמְךָ לֹא תִזְמֹר׃ 25.36. אַל־תִּקַּח מֵאִתּוֹ נֶשֶׁךְ וְתַרְבִּית וְיָרֵאתָ מֵאֱלֹהֶיךָ וְחֵי אָחִיךָ עִמָּךְ׃ 25.37. אֶת־כַּסְפְּךָ לֹא־תִתֵּן לוֹ בְּנֶשֶׁךְ וּבְמַרְבִּית לֹא־תִתֵּן אָכְלֶךָ׃ 25.39. וְכִי־יָמוּךְ אָחִיךָ עִמָּךְ וְנִמְכַּר־לָךְ לֹא־תַעֲבֹד בּוֹ עֲבֹדַת עָבֶד׃ 25.41. וְיָצָא מֵעִמָּךְ הוּא וּבָנָיו עִמּוֹ וְשָׁב אֶל־מִשְׁפַּחְתּוֹ וְאֶל־אֲחֻזַּת אֲבֹתָיו יָשׁוּב׃ 25.42. כִּי־עֲבָדַי הֵם אֲשֶׁר־הוֹצֵאתִי אֹתָם מֵאֶרֶץ מִצְרָיִם לֹא יִמָּכְרוּ מִמְכֶּרֶת עָבֶד׃ 25.43. לֹא־תִרְדֶּה בוֹ בְּפָרֶךְ וְיָרֵאתָ מֵאֱלֹהֶיךָ׃ | 15.14. And on the eighth day he shall take to him two turtle-doves, or two young pigeons, and come before the LORD unto the door of the tent of meeting, and give them unto the priest." 15.15. And the priest shall offer them, the one for a sin-offering, and the other for a burnt-offering; and the priest shall make atonement for him before the LORD for his issue." 19.13. Thou shalt not oppress thy neighbour, nor rob him; the wages of a hired servant shall not abide with thee all night until the morning." 19.33. And if a stranger sojourn with thee in your land, ye shall not do him wrong." 19.34. The stranger that sojourneth with you shall be unto you as the home-born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God." 22.27. When a bullock, or a sheep, or a goat, is brought forth, then it shall be seven days under the dam; but from the eighth day and thenceforth it may be accepted for an offering made by fire unto the LORD." 22.28. And whether it be cow or ewe, ye shall not kill it and its young both in one day." 25.3. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the produce thereof." 25.4. But in the seventh year shall be a sabbath of solemn rest for the land, a sabbath unto the LORD; thou shalt neither sow thy field, nor prune thy vineyard." 25.36. Take thou no interest of him or increase; but fear thy God; that thy brother may live with thee." 25.37. Thou shalt not give him thy money upon interest, nor give him thy victuals for increase." 25.39. And if thy brother be waxen poor with thee, and sell himself unto thee, thou shalt not make him to serve as a bondservant." 25.40. As a hired servant, and as a settler, he shall be with thee; he shall serve with thee unto the year of jubilee." 25.41. Then shall he go out from thee, he and his children with him, and shall return unto his own family, and unto the possession of his fathers shall he return." 25.42. For they are My servants, whom I brought forth out of the land of Egypt; they shall not be sold as bondmen." 25.43. Thou shalt not rule over him with rigour; but shalt fear thy God." |
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5. Hebrew Bible, Joshua, 8.32 (8th cent. BCE - 5th cent. BCE)
| 8.32. וַיִּכְתָּב־שָׁם עַל־הָאֲבָנִים אֵת מִשְׁנֵה תּוֹרַת מֹשֶׁה אֲשֶׁר כָּתַב לִפְנֵי בְּנֵי יִשְׂרָאֵל׃ | 8.32. And he wrote there upon the stones a copy of the law of Moses, which he wrote before the children of Israel." |
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6. Hebrew Bible, Zechariah, 11.7 (5th cent. BCE - 4th cent. BCE)
| 11.7. וָאֶרְעֶה אֶת־צֹאן הַהֲרֵגָה לָכֵן עֲנִיֵּי הַצֹּאן וָאֶקַּח־לִי שְׁנֵי מַקְלוֹת לְאַחַד קָרָאתִי נֹעַם וּלְאַחַד קָרָאתִי חֹבְלִים וָאֶרְעֶה אֶת־הַצֹּאן׃ | 11.7. So I fed the flock of slaughter, verily the poor of the flock. And I took unto me two staves; the one I called Graciousness, and the other I called Binders; and I fed the flock." |
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7. Septuagint, Ecclesiasticus (Siracides), 42.11-42.14 (2nd cent. BCE - 2nd cent. BCE)
| 42.11. Keep strict watch over a headstrong daughter,lest she make you a laughingstock to your enemies,a byword in the city and notorious among the people,and put you to shame before the great multitude. 42.11. Look upon the rainbow, and praise him who made it,exceedingly beautiful in its brightness. 42.12. Do not look upon any one for beauty,and do not sit in the midst of women; 42.12. It encircles the heaven with its glorious arc;the hands of the Most High have stretched it out. 42.13. for from garments comes the moth,and from a woman comes womans wickedness. 42.13. By his command he sends the driving snow and speeds the lightnings of his judgment. 42.14. Better is the wickedness of a man than a woman who does good;and it is a woman who brings shame and disgrace. 42.14. Therefore the storehouses are opened,and the clouds fly forth like birds. |
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8. Clement of Alexandria, Miscellanies, 1.22-1.28, 2.18-2.19, 2.18.82-2.18.94, 2.18.96, 5.6.32-5.6.40, 6.16.147 (2nd cent. CE - 3rd cent. CE)
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9. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 100b. הוי אומר מדה טובה מרובה ממדת פורענות במדה טובה כתיב (תהלים עח, כג) ויצו שחקים ממעל ודלתי שמים פתח וימטר עליהם מן לאכול ובמידת פורענות הוא אומר (בראשית ז, יא) וארובות השמים נפתחו,במידת פורענות כתיב (ישעיהו סו, כד) ויצאו וראו בפגרי האנשים הפושעים בי כי תולעתם לא תמות ואשם לא תכבה והיו דראון לכל בשר והלא אדם מושיט אצבעו באור בעולם הזה מיד נכוה אלא כשם שנותן הקב"ה כח ברשעים לקבל פורענותם כך נותן הקב"ה כח בצדיקים לקבל טובתן:,רבי עקיבא אומר אף הקורא בספרים החיצונים וכו': תנא בספרי מינים רב יוסף אמר בספר בן סירא נמי אסור למיקרי א"ל אביי מאי טעמא אילימא משום דכתב [ביה] לא תינטוש גילדנא מאודניה דלא ליזיל משכיה לחבלא אלא צלי יתיה בנורא ואיכול ביה תרתין גריצים,אי מפשטיה באורייתא נמי כתב (דברים כ, יט) לא תשחית את עצה אי מדרשא אורח ארעא קמ"ל דלא ליבעול שלא כדרכה,ואלא משום דכתיב בת לאביה מטמונת שוא מפחדה לא יישן בלילה בקטנותה שמא תתפתה בנערותה שמא תזנה בגרה שמא לא תינשא נישאת שמא לא יהיו לה בנים הזקינה שמא תעשה כשפים הא רבנן נמי אמרוה אי אפשר לעולם בלא זכרים ובלא נקבות אשרי מי שבניו זכרים אוי לו למי שבניו נקבות,אלא משום דכתיב לא תעיל דויא בלבך דגברי גיברין קטל דויא הא שלמה אמרה (משלי יב, כה) דאגה בלב איש ישחנה ר' אמי ור' אסי חד אמר ישיחנה מדעתו וחד אמר ישיחנה לאחרים,ואלא משום דכתיב מנע רבים מתוך ביתך ולא הכל תביא אל ביתך והא רבי נמי אמרה דתניא רבי אומר לעולם לא ירבה אדם רעים בתוך ביתו שנאמר (משלי יח, כד) איש רעים להתרועע,אלא משום דכתיב זלדקן קורטמן עבדקן סכסן דנפח בכסיה לא צחי אמר במאי איכול לחמא לחמא סב מיניה מאן דאית ליה מעברתא בדיקני' כולי עלמא לא יכלי ליה,אמר רב יוסף מילי מעלייתא דאית ביה דרשינן להו אשה טובה מתנה טובה בחיק ירא אלהים תנתן אשה רעה צרעת לבעלה מאי תקנתיה יגרשנה מביתו ויתרפא מצרעתו אשה יפה אשרי בעלה מספר ימיו כפלים,העלם עיניך מאשת חן פן תלכד במצודתה אל תט אצל בעלה למסוך עמו יין ושכר כי בתואר אשה יפיה רבים הושחתו ועצומים כל הרוגיה רבים היו פצעי רוכל המרגילים לדבר ערוה כניצוץ מבעיר גחלת (ירמיהו ה, כז) ככלוב מלא עוף כן בתיהם מלאים מרמה מנע רבים מתוך ביתך ולא הכל תביא ביתך רבים יהיו דורשי שלומך גלה סודך לאחד מאלף משוכבת חיקך שמור פתחי פיך אל תצר צרת מחר (משלי כז, א) כי לא תדע מה ילד יום שמא למחר איננו ונמצא מצטער על עולם שאינו שלו,(משלי טו, טו) כל ימי עני רעים בן סירא אומר אף לילות בשפל גגים גגו ובמרום הרים כרמו ממטר גגים לגגו ומעפר כרמו לכרמים,[סימן זיר"א רב"א משרשי"א חנינ"א טובי"ה ינא"י יפ"ה יוחנ"ן מרח"ם יהוש"ע מקצ"ר],אמר ר' זירא אמר רב מאי דכתיב (משלי טו, טו) כל ימי עני רעים אלו בעלי תלמוד וטוב לב משתה תמיד אלו בעלי משנה,רבא אמר איפכא והיינו דאמר רב משרשיא משמיה דרבא מאי דכתיב (קהלת י, ט) מסיע אבנים יעצב בהם אלו בעלי משנה (קהלת י, ט) ובוקע עצים יסכן בם אלו בעלי תלמוד,רבי חנינא אומר כל ימי עני רעים זה מי שיש לו אשה רעה וטוב לב משתה תמיד זה שיש לו אשה טובה רבי ינאי אומר כל ימי עני רעים זה אסטניס וטוב לב משתה תמיד זה שדעתו יפה רבי יוחנן אמר כל ימי עני רעים זה רחמני וטוב לב משתה תמיד זה אכזרי רבי יהושע בן לוי אמר כל ימי עני רעים זה | 100b. bYou must say that the attribute of reward is greater than the attribute of punishment,as bwith regard to the attribute of reward it is written: “He commanded the clouds from above, and opened the doors of heaven, and rained upon them manna to eat”(Psalms 78:23–24). bAnd with regard to the attribute of punishmentat the time of the flood the verse bsays: “And the windows of the heavens were opened”(Genesis 7:11). To mete out punishment, God opened only windows, which are considerably smaller openings than doors, indicating that the attribute of reward is greater., bWith regard to the attribute of punishment it is written: “And they shall go forth, and look upon the carcasses of the men who have rebelled against Me; for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorrence to all flesh”(Isaiah 66:24). The Gemara asks: bIs it not sothat when ba person extends his finger into the fire in this world, he is immediately burned?How, then, can one withstand the fire of Gehenna, which is never extinguished? bRather, just as the Holy One, Blessed be He, provides strength to the wicked to receive their punishment, so too, the Holy One, Blessed be He, provides strength to the righteous to receive their reward,His handful.,§ The mishna teaches that bRabbi Akiva says: Also one who reads external literaturehas no share in the World-to-Come. The Sages btaughtin a ibaraita /i: This is a reference to reading bbooks of heretics. Rav Yosef says: It is also prohibited to read the book of ben Sira,due to its problematic content. bAbaye said toRav Yosef: bWhat is the reasonthat it is prohibited to read the book of ben Sira? bIf we saythat it is prohibited bdue tothe fact bthatben Sira bwrote in it: Do not flay the skin of the fish from its ear, so that its skin does not go to ruin, but roast it on the fire and eat with it two loaves of bread,and you believe it to be nonsense, that is not a sufficient reason., bIfyour difficulty is bfrom its literalmeaning, that does not pose a difficulty, as bin the Torah,God balso wrote: “You shall not destroy its trees”(Deuteronomy 20:19). It is prohibited to destroy both trees and fish skin arbitrarily. bIfyour difficulty is bfromits bhomiletic interpretationas a euphemism, ben Sira bis teaching us proper conduct:A man bshould not engage in sexual intercourse in an atypical manner,i.e., anal intercourse, with his wife, as it causes her discomfort., bRather,perhaps the book poses a difficulty bbecause it is writtenthere: bA daughter is for her father false treasure; due to fear for her he will not sleep at night: During her minority, lest she be seduced; during her young womanhood lest she engage in licentiousness; once she has reached her majority, lest she not marry; once she marries, lest she have no children; once she grows old, lest she engage in witchcraft(Ben Sira 42:11–14). Perhaps you believe that one should not say this to the father of daughters. bDidn’t the Sages also say itwith regard to women? They said: It is bimpossible for the worldto exist bwithout males and without females;nevertheless, bhappy is one whose children are males and woe unto him whose children are females. /b, bRather,perhaps the book poses a difficulty bbecause it is writtenthere: bDo not introduce anxiety into your heart, as anxiety has killed mighty men(Ben Sira 14:1; 30:29). bDidn’t Solomonalready bsay itin the verse: b“Anxiety in a man’s heart dejects him [ iyashḥena /i]”(Proverbs 12:25)? bRabbi Ami and Rabbi Asiinterpret the term homiletically and read it as iyesiḥenna /i. bOne saysthat it means: bHe shall remove it [ iyesiḥenna /i] from his mind,and that will ease his anxiety. bAnd one says: He shall tell it [ iyesiḥenna /i] to others,and that will ease his anxiety. Both agree with the statement of ben Sira., bRather,perhaps the book poses a difficulty bbecause it is writtenthere: bPrevent the multitudes from inside your house, and do not bring everyone into your house(Ben Sira 11:37). bBut didn’t RabbiYehuda HaNasi balso say it, as it is taughtin a ibaraitathat bRabbiYehuda HaNasi bsays: A person should never have many friends inside his house, as it is stated: “There are friends that one has to his own detriment”(Proverbs 18:24), as through his association with them he will become weak and be ruined., bRather,perhaps the book poses a difficulty bbecause it is writtenthere: bA sparse-bearded man is clever; a thick-bearded man is a fool. One who blows on his cup is not thirsty. One who said: With what will I eat bread, take the bread from him. One who has a passage in his beard, the entire world is unable to overcome him.Abaye suggests: Due to all this nonsense, it is not appropriate to read this book., bRav Yosef says:Even though there are passages in the book that are inappropriate, bwe teach the superior matters that are in iteven in public. bA good wife is a good gift; she will be given into the bosom of a God-fearing man(Ben Sira 26:3). bA bad wife is leprosy for her husband. What is his remedy? He shall chase her from his house and will be healed from his leprosy(Ben Sira 25:30). bA beautiful wife, happy is her husband; the number of his days is doubled(Ben Sira 26:1). Due to his happiness, it is as though his life is twice as long.,We also teach what it states there: bAvert your eyes from a woman of grace, lest you be trapped in her snare. Turn not to her husband to mix wine and strong drink with him, as many have been corrupted by the beauty of the beautiful woman, and mighty are all her fatalities(Ben Sira 9:9–11). bMany are the wounds of a peddler(Ben Sira 11:36), which in this context is referring to those bwho accustomothers bto matters of forbidden sexual relations. Like a spark ignites a coal(Ben Sira 11:43), blike a cage full of birds, so too, their houses are filled with deceit(Ben Sira 11:36–37). bPrevent the multitudes from inside your house, and do not bring everyone into your house(Ben Sira 11:37). bLet many be those who greet you; reveal your secrets to one in a thousand. From she who lies in your bosom guard the openings of your mouth,i.e., do not tell her everything. bGrieve not about tomorrow’s trouble, because you know not what a day may bring; perhaps tomorrow you will no longer be, and one will have worried about a world that is not his. /b,The verse states: b“All the days of the poor are terrible”(Proverbs 15:15). The book of bben Sira says: Also the nightsare terrible, as then the poor person worries. The poor person’s broof is among the lowest roofsin the city, band in the elevation of the hills is his vineyard,at the highest point, as those are of the lowest quality and consequently the least expensive places for each. bFrom the rain on the roofsof the entire city, water will flow down bto his roofand dampen it, band the soil of his vineyardis eroded by the rain and swept down btoother bvineyards. /b,§ The Gemara provides ba mnemonicfor the statements that follow, based primarily on those who authored those statements. bZeira; Rava; Mesharshiyya; Ḥanina itoviyya /i,referring to Rabbi Ḥanina, who spoke of a good [ itova /i] wife; bYannai iyafe /i,referring to Rabbi Yannai, who spoke of one who is broad-minded [ ida’ato yafe /i]; bYoḥa imeraḥem /i,referring to Rabbi Yoḥa, who spoke of one who is compassionate [ imeraḥem /i]; bYehoshua imekatzer /i,referring to Rabbi Yehoshua ben Levi, who spoke of one who is intolerant [ ida’ato ketzara /i]., bRabbi Zeira saysthat bRav says: Whatis the meaning of that bwhich is written:“All the days of the poor are terrible, and for the good-hearted it is always a feast” (Proverbs 15:15)? b“All the days of the poor are terrible”; these are masters of the Talmud,who invest constant effort in their study and encounter endless difficulties and questions. b“And for the good-hearted it is always a feast”; these are masters of the Mishna,who study only halakhic conclusions and encounter no difficulties., bRava saysthat bthe oppositeis true; band this isthat bwhich Rav Mesharshiyya said in the name of Rava: Whatis the meaning of that bwhich is written: “One who quarries stones shall be saddened by themand he who chops wood shall be warmed by it” (Ecclesiastes 10:9)? “One who quarries stones shall be saddened by them”; bthese are masters of the Mishna,as they invest effort, but are unable to benefit from that effort, as they do not reach halakhic conclusions. b“And he who chops wood shall be warmed by it”; these are masters of the Talmud,who invest considerable effort and benefit from it, as they reach halakhic conclusions., bRabbi Ḥanina says: “All the days of the poor are terrible”; thisis referring to bone who has a bad wife. “And for the good-hearted it is always a feast”; thisis referring to bone who has a good wife. Rabbi Yannai says: “All the days of the poor are terrible”; thisis referring to one who is bdelicate [ iistenis /i],i.e., one who is sensitive to repulsive items. b“And for the good-hearted it is always a feast”; thisis referring to one who is bbroad-minded [ ida’ato yafe /i],i.e., he is not particular and will eat anything. bRabbi Yoḥa says: “All the days of the poor are terrible”; thisis referring to one who is bcompassionate [ imeraḥem /i],as he always senses the suffering in the world and is constantly anxious. b“And for the good-hearted it is always a feast”; thisis referring to one who is bcrueland indifferent to suffering in the world. bRabbi Yehoshua ben Levi says: “All the days of the poor are terrible”; thisis referring to |
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10. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE)
| 7a. נימרינהו לתרוייהו אל ההודאות ורוב ההודאות,אמר ר' אבהו גדול יום הגשמים מתחיית המתים דאילו תחיית המתים לצדיקים ואילו גשמים בין לצדיקים בין לרשעים ופליגא דרב יוסף דאמר רב יוסף מתוך שהיא שקולה כתחיית המתים קבעוה בתחיית המתים,אמר רב יהודה גדול יום הגשמים כיום שניתנה בו תורה שנא' (דברים לב, ב) יערף כמטר לקחי ואין לקח אלא תורה שנא' (משלי ד, ב) כי לקח טוב נתתי לכם תורתי אל תעזובו רבא אמר יותר מיום שניתנה בו תורה שנאמר יערף כמטר לקחי מי נתלה במי הוי אומר קטן נתלה בגדול,רבא רמי כתיב יערף כמטר לקחי וכתיב תזל כטל אמרתי אם תלמיד חכם הגון הוא כטל ואם לאו עורפהו כמטר,תניא היה ר' בנאה אומר כל העוסק בתורה לשמה תורתו נעשית לו סם חיים שנאמר (משלי ג, יח) עץ חיים היא למחזיקים בה ואומר (משלי ג, ח) רפאות תהי לשרך ואומר (משלי ח, לה) כי מוצאי מצא חיים וכל העוסק בתורה שלא לשמה נעשית לו סם המות שנאמר יערף כמטר לקחי ואין עריפה אלא הריגה שנאמר (דברים כא, ד) וערפו שם את העגלה בנחל,א"ל ר' ירמיה לר' זירא ליתי מר ליתני א"ל חלש לבאי ולא יכילנא לימא מר מילתא דאגדתא א"ל הכי אמר ר' יוחנן מאי דכתיב (דברים כ, יט) כי האדם עץ השדה וכי אדם עץ שדה הוא,אלא משום דכתיב (דברים כ, יט) כי ממנו תאכל ואותו לא תכרת וכתיב אותו תשחית וכרת הא כיצד אם ת"ח הגון הוא ממנו תאכל ואותו לא תכרת ואם לאו אותו תשחית וכרת,אמר רבי חמא (אמר רבי) חנינא מאי דכתיב (משלי כז, יז) ברזל בברזל יחד לומר לך מה ברזל זה אחד מחדד את חבירו אף שני תלמידי חכמים מחדדין זה את זה בהלכה,אמר רבה בר בר חנה למה נמשלו דברי תורה כאש שנאמר (ירמיהו כג, כט) הלא כה דברי כאש נאם ה' לומר לך מה אש אינו דולק יחידי אף דברי תורה אין מתקיימין ביחידי,והיינו דאמר רבי יוסי בר חנינא מאי דכתיב (ירמיהו נ, לו) חרב אל הבדים ונואלו חרב על שונאיהן של תלמידי חכמים שעוסקין בד בבד בתורה ולא עוד אלא שמטפשין שנאמר ונואלו,ולא עוד אלא שחוטאין כתיב הכא ונואלו וכתיב התם (במדבר יב, יא) אשר נואלנו ואשר חטאנו ואיבעית אימא מהכא (ישעיהו יט, יג) נואלו שרי צוען [וגו'] והתעו את מצרים,אמר רב נחמן בר יצחק למה נמשלו דברי תורה כעץ שנאמר (משלי ג, יח) עץ חיים היא למחזיקים בה לומר לך מה עץ קטן מדליק את הגדול אף תלמידי חכמים קטנים מחדדים את הגדולים והיינו דאמר ר' חנינא הרבה למדתי מרבותי ומחבירי יותר מרבותי ומתלמידי יותר מכולן,רבי חנינא בר פפא רמי כתיב (ישעיהו כא, יד) לקראת צמא התיו מים וכתיב (ישעיהו נה, א) הוי כל צמא לכו למים אם תלמיד הגון הוא לקראת צמא התיו מים ואי לא הוי כל צמא לכו למים,רבי חנינא בר חמא רמי כתיב (משלי ה, טז) יפוצו מעינותיך חוצה וכתיב (משלי ה, יז) יהיו לך לבדך אם תלמיד הגון הוא יפוצו מעינותיך חוצה ואם לאו יהיו לך לבדך,(ואמר) רבי חנינא בר אידי למה נמשלו דברי תורה למים דכתיב הוי כל צמא לכו למים לומר לך מה מים מניחין מקום גבוה והולכין למקום נמוך אף דברי תורה אין מתקיימין אלא במי שדעתו שפלה,ואמר רבי אושעיא למה נמשלו דברי תורה לשלשה משקין הללו במים וביין ובחלב דכתיב הוי כל צמא לכו למים וכתיב (ישעיהו נה, א) לכו שברו ואכלו ולכו שברו בלא כסף ובלא מחיר יין וחלב לומר לך מה שלשה משקין הללו אין מתקיימין אלא בפחות שבכלים אף דברי תורה אין מתקיימין אלא במי שדעתו שפלה,כדאמרה ליה ברתיה דקיסר לר' יהושע בן חנניה אי חכמה מפוארה בכלי מכוער אמר לה אביך רמי חמרא במני דפחרא אמרה ליה אלא במאי נירמי אמר לה אתון דחשביתו רמו במאני דהבא וכספא,אזלה ואמרה ליה לאבוה רמייא לחמרא במני דהבא וכספא ותקיף אתו ואמרו ליה אמר לה לברתיה מאן אמר לך הכי אמרה ליה רבי יהושע בן חנניה קריוהו אמר ליה אמאי אמרת לה הכי אמר ליה כי היכי דאמרה לי אמרי לה והא איכא שפירי דגמירי | 7a. bwe will recite them both: God of thanksgivings, and: Abundant thanksgivings. /b,§ The Gemara cites statements in praise of rainfall. bRabbi Abbahu said: The day of rain is greater than the resurrection of the dead.The reason is that bwhile the resurrection of the deadbenefits only bthe righteous, rainbenefits bboth the righteous and the wicked.The Gemara comments: bAndthis statement bdisagrees withthe opinion of bRav Yosef, as Rav Yosef said: Sincerainfall bis equivalent to the resurrection of the dead,the Sages bestablishedits recitation binthe second blessing of the iAmida /i, the blessing of bthe resurrection of the dead.According to Rav Yosef, rainfall is the equivalent to, but not superior to, the resurrection of the dead.,Similarly, bRav Yehuda said: The day of the rains is as great as the dayon which bthe Torah was given, as it is stated: “My doctrine [ ilikḥi /i] shall drop as the rain”(Deuteronomy 32:2), band ilekaḥmeans nothing otherthan bTorah, as it is stated: “For I give you good doctrine [ ilekaḥ /i]; do not forsake My Torah”(Proverbs 4:2). bRava said:Rainfall is even bgreater than the day on which the Torah was given, as it is stated: “My doctrine shall drop as the rain,”and when one makes a comparison, bwhichobject bismade bdependent upon which? You must saythat bthe lesserobject bis dependent upon the greaterone. If Torah is compared to rain, it follows that rain is greater than Torah.,The Gemara cites another interpretation of the verse from Deuteronomy. bRava raised a contradiction:At the beginning of the verse bit is written: “My doctrine shall drop [ iya’arof /i] as the rain,”in a harsh manner, bandyet later in the verse, bit is written: “My speech shall distill as the dew,”in a gentle tone. He resolves this apparent contradiction as follows: bIf he is a worthy Torah scholar,the Torah flows through him blike the dew, but ifhe is bnotworthy, bit snaps his neck [ iorfehu /i] like thepowerful brain. /b, bIt is taughtin a ibaraitathat bRabbi Bena’a would say: Anyone who engages in Torah for its own sake, his Torahstudy bwill be an elixir of life for him, as it is stated: “It is a tree of life to them who lay hold upon it”(Proverbs 3:18), band it says: “It shall be health to your navel”(Proverbs 3:8), band it says: “For whoever finds Me finds life”(Proverbs 8:35). bAnd anyone who engages in Torah not for its own sake,e.g., for self-aggrandizement, his Torah bwill be an elixir of death for him, as it is stated: “My doctrine shall drop [ iya’arof] as the rain,” and iarifa /imeans bnothing otherthan bkilling, as it is stated: “And they shall break the heifer’s neck [ iarefu /i] there in the valley”(Deuteronomy 21:4)., bRabbi Yirmeyaonce bsaid to Rabbi Zeira: Let the Master come and teacha halakhic discourse. Rabbi Zeira bsaid to him: My heart is weak and I cannotstrain myself over a halakhic discourse. Rabbi Yirmeya replied to him: In that case, blet the Master tell us a matter of iaggada /i,which does not require as much effort. Rabbi Zeira bsaid to himthat bRabbi Yoḥa said as follows: What isthe meaning of that bwhich is written: “For man is a tree of the field”(Deuteronomy 20:19)? bAnd is manactually ba tree of the field? /b, bRather,it is bbecause it is writtenearlier in the same verse: b“You may eat of them but you may not cut them down,” and it is writtenin the next verse: b“Them you may destroy and cut down”(Deuteronomy 20:20). This indicates that there are certain trees which may be cut down, while others may not be destroyed. bHow so? If a Torah scholar is worthy: “You may eat of them but you may not cut them down,” but ifhe is bnotworthy: b“He you may destroy and cut down.” /b,The Gemara cites other expositions that deal with Torah study. bRabbi Ḥama, son of Rabbi Ḥanina, said: What isthe meaning of that bwhich is written: “Iron sharpens iron,so a man sharpens the countece of his friend” (Proverbs 27:17)? This verse comes bto tell youthat bjust aswith bthese iron implements, one sharpens the otherwhen they are rubbed against each other, bso too,when bTorah scholarsstudy together, they bsharpen one another in ihalakha /i. /b, bRabba bar bar Ḥana said: Why are matters of Torah compared to fire, as it is stated: “Is not My word like fire, says the Lord”(Jeremiah 23:29)? bTo tell you: Just as fire does not ignitein ba lonestick of wood but in a pile of kindling, bso too, matters of Torah are not retainedand understood properly by ba lonescholar who studies by himself, but by a group of Sages., bAnd this is what Rabbi Yosei bar Ḥanina said: What isthe meaning of that bwhich is written: “A sword is upon the boasters [ ihabaddim /i], and they shall become fools [ inoalu /i]”(Jeremiah 50:36)? This verse can be interpreted homiletically: There is a bsword upon the enemies of Torah scholars,a euphemism for Torah scholars themselves, bwho sit alone [ ibad bevad /i] and study Torah. And not only that, butthose who study by themselves bgrow foolishfrom their solitary Torah study, bas it is stated: “And they shall become fools.” /b, bAnd not only that, but they sin, as it is written here: “And they shall become fools,” and it is written there: “For that we have done foolishly [ inoalnu /i] and for that we have sinned”(Numbers 12:11). bAnd if you wish, sayinstead that it is derived bfrom here: “The princes of Zoan have become fools [ inoalu /i]…they have caused Egypt to go astray”(Isaiah 19:13)., bRav Naḥman bar Yitzḥak said: Why are Torah matters likened to a tree, as it is stated: “It is a tree of life to them who lay hold upon it”(Proverbs 3:18)? This verse comes bto tell youthat bjust as a smallpiece of bwood can ignite a large piece, so too, minor Torah scholars can sharpen greatTorah scholars and enable them to advance in their studies. bAnd this is what Rabbi Ḥanina said: I have learned much from my teachers and even more from my friends, but from my studentsI have learned bmore thanfrom ball of them. /b, bRabbi Ḥanina bar Pappa raised a contradiction.In one verse bit is written: “To him who is thirsty bring water”(Isaiah 21:14), which indicates that the one who has water must bring it to the thirsty person, band it is writtenelsewhere: b“Ho, everyone who thirsts, come for water”(Isaiah 55:1), from which it may be inferred that the thirsty person must seek out water himself. Rabbi Ḥanina bar Pappa resolves this apparent contradiction by explaining that bif he is a worthy studentthe teacher must seek him out, as in b“to him who is thirsty bring water,” but ifthe student is bnotworthy, then b“Ho, everyone who thirsts, come for water,”i.e., this student must seek out a teacher himself., bRabbi Ḥanina bar Ḥama raisedanother bcontradiction.In one verse bit is written: “Let your springs be dispersed abroad”(Proverbs 5:16), whereas in the next verse bit is written: “Let them be your own”(Proverbs 5:17). Rabbi Ḥanina bar Ḥama explains: bIf the studentsitting before you bis worthy,then b“Let your springs be dispersed abroad,”as you should teach him, but bifhe is bnotworthy, then b“Let them be your own.” /b, bAnd Rabbi Ḥanina bar Idi said: Why are matters of Torah likened to water, as it is written: “Ho, everyone who thirsts, come for water”(Isaiah 55:1)? This verse comes bto tell you: Just as water leaves a high place and flows to a low place, so too, Torah matters are retained only by one whose spirit is lowly,i.e., a humble person., bAnd Rabbi Oshaya said: Why are matters of Torah likened to these three liquids: To water, wine and milk? As it is writtenwith regard to water: b“Ho, everyone who thirsts, come for water,” and it is writtenin the same verse: b“Come, buy and eat; yea, come, buy wine and milk without money and without price.”This verse comes bto tell you: Just as these three liquids can be retained only in the least of vessels,e.g., clay pots, but not vessels of silver and gold, as they will spoil, bso too, matters of Torah are retained only by one whose spirit is lowly. /b,The Gemara cites a related incident: This bis as the daughter of theRoman bemperor said to Rabbi Yehoshua ben Ḥaya,who was an ugly man: bWoe to glorious wisdomsuch as yours, which is contained bin an ugly vessel.Rabbi Yehoshua ben Ḥaya bsaid to her,in a seemingly unrelated response: Does byour father keep his wine insimple bclay vessels?The emperor’s daughter bsaid to him: Rather, in what,then, bshould he keep it?Rabbi Yehoshua ben Ḥaya bsaid to her: You, who are so important,should bput it in vessels of gold and silver. /b,The emperor’s daughter bwent and saidthis bto her father. He put the wine in vessels of gold and silver and it turned sour.When his advisors bcame and told the emperorthat the wine had turned sour, bhe said tohis daughter: bWho told youto do bthis?His daughter bresponded: Rabbi Yehoshua ben Ḥaya.The emperor bsummoned himand bsaid to him: Why did you say this to her?Rabbi Yehoshua ben Ḥaya bsaid to him: Just as she said to me, so I said say to her,to demonstrate to her that fine material is best preserved in the least of vessels. The emperor said to him: bBut there are handsome people who are learned. /b |
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11. Anon., Letter of Aristeas, 227
| 227. The king expressed his approval and asked the next, To whom ought a man to show liberality? And he replied, 'All men acknowledge that we ought to show liberality to those who are well disposed towards us, but I think that we ought to show the same keen spirit of generosity to those who are opposed to us that by this means we may win them over to the right and to what is advantageous to ourselves. But we must pray to God that this may be accomplished, for he rules the minds of all men.' |
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