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Tiresias: The Ancient Mediterranean Religions Source Database



6278
Hebrew Bible, Deuteronomy, 23.5


עַל־דְּבַר אֲשֶׁר לֹא־קִדְּמוּ אֶתְכֶם בַּלֶּחֶם וּבַמַּיִם בַּדֶּרֶךְ בְּצֵאתְכֶם מִמִּצְרָיִם וַאֲשֶׁר שָׂכַר עָלֶיךָ אֶת־בִּלְעָם בֶּן־בְּעוֹר מִפְּתוֹר אֲרַם נַהֲרַיִם לְקַלְלֶךָּ׃because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor from Pethor of Aram-naharaim, to curse thee.


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

47 results
1. Hebrew Bible, Song of Songs, 4.12 (9th cent. BCE - 3rd cent. BCE)

4.12. גַּן נָעוּל אֲחֹתִי כַלָּה גַּל נָעוּל מַעְיָן חָתוּם׃ 4.12. A garden shut up is my sister, my bride; A spring shut up, a fountain sealed.
2. Hebrew Bible, Deuteronomy, 7.1-7.4, 18.9, 18.12, 23.1-23.4, 23.6-23.9, 23.18, 24.4, 26.5-26.9 (9th cent. BCE - 3rd cent. BCE)

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׃ 18.9. כִּי אַתָּה בָּא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תִלְמַד לַעֲשׂוֹת כְּתוֹעֲבֹת הַגּוֹיִם הָהֵם׃ 18.12. כִּי־תוֹעֲבַת יְהוָה כָּל־עֹשֵׂה אֵלֶּה וּבִגְלַל הַתּוֹעֵבֹת הָאֵלֶּה יְהוָה אֱלֹהֶיךָ מוֹרִישׁ אוֹתָם מִפָּנֶיךָ׃ 23.1. לֹא־יִקַּח אִישׁ אֶת־אֵשֶׁת אָבִיו וְלֹא יְגַלֶּה כְּנַף אָבִיו׃ 23.1. כִּי־תֵצֵא מַחֲנֶה עַל־אֹיְבֶיךָ וְנִשְׁמַרְתָּ מִכֹּל דָּבָר רָע׃ 23.2. לֹא־תַשִּׁיךְ לְאָחִיךָ נֶשֶׁךְ כֶּסֶף נֶשֶׁךְ אֹכֶל נֶשֶׁךְ כָּל־דָּבָר אֲשֶׁר יִשָּׁךְ׃ 23.2. לֹא־יָבֹא פְצוּעַ־דַּכָּא וּכְרוּת שָׁפְכָה בִּקְהַל יְהוָה׃ 23.3. לֹא־יָבֹא מַמְזֵר בִּקְהַל יְהוָה גַּם דּוֹר עֲשִׂירִי לֹא־יָבֹא לוֹ בִּקְהַל יְהוָה׃ 23.4. לֹא־יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל יְהוָה גַּם דּוֹר עֲשִׂירִי לֹא־יָבֹא לָהֶם בִּקְהַל יְהוָה עַד־עוֹלָם׃ 23.6. וְלֹא־אָבָה יְהוָה אֱלֹהֶיךָ לִשְׁמֹעַ אֶל־בִּלְעָם וַיַּהֲפֹךְ יְהוָה אֱלֹהֶיךָ לְּךָ אֶת־הַקְּלָלָה לִבְרָכָה כִּי אֲהֵבְךָ יְהוָה אֱלֹהֶיךָ׃ 23.7. לֹא־תִדְרֹשׁ שְׁלֹמָם וְטֹבָתָם כָּל־יָמֶיךָ לְעוֹלָם׃ 23.8. לֹא־תְתַעֵב אֲדֹמִי כִּי אָחִיךָ הוּא לֹא־תְתַעֵב מִצְרִי כִּי־גֵר הָיִיתָ בְאַרְצוֹ׃ 23.9. בָּנִים אֲשֶׁר־יִוָּלְדוּ לָהֶם דּוֹר שְׁלִישִׁי יָבֹא לָהֶם בִּקְהַל יְהוָה׃ 23.18. לֹא־תִהְיֶה קְדֵשָׁה מִבְּנוֹת יִשְׂרָאֵל וְלֹא־יִהְיֶה קָדֵשׁ מִבְּנֵי יִשְׂרָאֵל׃ 24.4. לֹא־יוּכַל בַּעְלָהּ הָרִאשׁוֹן אֲשֶׁר־שִׁלְּחָהּ לָשׁוּב לְקַחְתָּהּ לִהְיוֹת לוֹ לְאִשָּׁה אַחֲרֵי אֲשֶׁר הֻטַּמָּאָה כִּי־תוֹעֵבָה הִוא לִפְנֵי יְהוָה וְלֹא תַחֲטִיא אֶת־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה׃ 26.5. וְעָנִיתָ וְאָמַרְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ אֲרַמִּי אֹבֵד אָבִי וַיֵּרֶד מִצְרַיְמָה וַיָּגָר שָׁם בִּמְתֵי מְעָט וַיְהִי־שָׁם לְגוֹי גָּדוֹל עָצוּם וָרָב׃ 26.6. וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים וַיְעַנּוּנוּ וַיִּתְּנוּ עָלֵינוּ עֲבֹדָה קָשָׁה׃ 26.7. וַנִּצְעַק אֶל־יְהוָה אֱלֹהֵי אֲבֹתֵינוּ וַיִּשְׁמַע יְהוָה אֶת־קֹלֵנוּ וַיַּרְא אֶת־עָנְיֵנוּ וְאֶת־עֲמָלֵנוּ וְאֶת־לַחֲצֵנוּ׃ 26.8. וַיּוֹצִאֵנוּ יְהוָה מִמִּצְרַיִם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה וּבְמֹרָא גָּדֹל וּבְאֹתוֹת וּבְמֹפְתִים׃ 26.9. וַיְבִאֵנוּ אֶל־הַמָּקוֹם הַזֶּה וַיִּתֶּן־לָנוּ אֶת־הָאָרֶץ הַזֹּאת אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃ 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." 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." 18.12. 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." 23.1. A man shall not take his father’s wife, and shall not uncover his father’s skirt." 23.2. He that is crushed or maimed in his privy parts shall not enter into the assembly of the LORD." 23.3. A bastard shall not enter into the assembly of the LORD; even to the tenth generation shall none of his enter into the assembly of the LORD." 23.4. An Ammonite or a Moabite shall not enter into the assembly of the LORD; even to the tenth generation shall none of them enter into the assembly of the LORD for ever;" 23.6. Nevertheless the LORD thy God would not hearken unto Balaam; but the LORD thy God turned the curse into a blessing unto thee, because the LORD thy God loved thee." 23.7. Thou shalt not seek their peace nor their prosperity all thy days for ever." 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." 23.9. The children of the third generation that are born unto them may enter into the assembly of the LORD." 23.18. There shall be no harlot of the daughters of Israel, neither shall there be a sodomite of the sons of Israel." 24.4. her former husband, who sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the LORD; and thou shalt not cause the land to sin, which the LORD thy God giveth thee for an inheritance." 26.5. And thou shalt speak and say before the LORD thy God: ‘A wandering Aramean was my father, and he went down into Egypt, and sojourned there, few in number; and he became there a nation, great, mighty, and populous." 26.6. And the Egyptians dealt ill with us, and afflicted us, and laid upon us hard bondage." 26.7. And we cried unto the LORD, the God of our fathers, and the LORD heard our voice, and saw our affliction, and our toil, and our oppression." 26.8. And the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders." 26.9. And He hath brought us into this place, and hath given us this land, a land flowing with milk and honey."
3. Hebrew Bible, Exodus, 34.14-34.16 (9th cent. BCE - 3rd cent. BCE)

34.14. כִּי לֹא תִשְׁתַּחֲוֶה לְאֵל אַחֵר כִּי יְהוָה קַנָּא שְׁמוֹ אֵל קַנָּא הוּא׃ 34.15. פֶּן־תִּכְרֹת בְּרִית לְיוֹשֵׁב הָאָרֶץ וְזָנוּ אַחֲרֵי אֱלֹהֵיהֶם וְזָבְחוּ לֵאלֹהֵיהֶם וְקָרָא לְךָ וְאָכַלְתָּ מִזִּבְחוֹ׃ 34.16. וְלָקַחְתָּ מִבְּנֹתָיו לְבָנֶיךָ וְזָנוּ בְנֹתָיו אַחֲרֵי אֱלֹהֵיהֶן וְהִזְנוּ אֶת־בָּנֶיךָ אַחֲרֵי אֱלֹהֵיהֶן׃ 34.14. For thou shalt bow down to no other god; for the LORD, whose name is Jealous, is a jealous God;" 34.15. lest thou make a covet with the inhabitants of the land, and they go astray after their gods, and do sacrifice unto their gods, and they call thee, and thou eat of their sacrifice;" 34.16. and thou take of their daughters unto thy sons, and their daughters go astray after their gods, and make thy sons go astray after their gods."
4. Hebrew Bible, Genesis, 9.25-9.26, 10.15, 19.30-19.38 (9th cent. BCE - 3rd cent. BCE)

9.25. וַיֹּאמֶר אָרוּר כְּנָעַן עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו׃ 9.26. וַיֹּאמֶר בָּרוּךְ יְהֹוָה אֱלֹהֵי שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃ 10.15. וּכְנַעַן יָלַד אֶת־צִידֹן בְּכֹרוֹ וְאֶת־חֵת׃ 19.31. וַתֹּאמֶר הַבְּכִירָה אֶל־הַצְּעִירָה אָבִינוּ זָקֵן וְאִישׁ אֵין בָּאָרֶץ לָבוֹא עָלֵינוּ כְּדֶרֶךְ כָּל־הָאָרֶץ׃ 19.32. לְכָה נַשְׁקֶה אֶת־אָבִינוּ יַיִן וְנִשְׁכְּבָה עִמּוֹ וּנְחַיֶּה מֵאָבִינוּ זָרַע׃ 19.33. וַתַּשְׁקֶיןָ אֶת־אֲבִיהֶן יַיִן בַּלַּיְלָה הוּא וַתָּבֹא הַבְּכִירָה וַתִּשְׁכַּב אֶת־אָבִיהָ וְלֹא־יָדַע בְּשִׁכְבָהּ וּבְקוּמָהּ׃ 19.34. וַיְהִי מִמָּחֳרָת וַתֹּאמֶר הַבְּכִירָה אֶל־הַצְּעִירָה הֵן־שָׁכַבְתִּי אֶמֶשׁ אֶת־אָבִי נַשְׁקֶנּוּ יַיִן גַּם־הַלַּיְלָה וּבֹאִי שִׁכְבִי עִמּוֹ וּנְחַיֶּה מֵאָבִינוּ זָרַע׃ 19.35. וַתַּשְׁקֶיןָ גַּם בַּלַּיְלָה הַהוּא אֶת־אֲבִיהֶן יָיִן וַתָּקָם הַצְּעִירָה וַתִּשְׁכַּב עִמּוֹ וְלֹא־יָדַע בְּשִׁכְבָהּ וּבְקֻמָהּ׃ 19.36. וַתַּהֲרֶיןָ שְׁתֵּי בְנוֹת־לוֹט מֵאֲבִיהֶן׃ 19.37. וַתֵּלֶד הַבְּכִירָה בֵּן וַתִּקְרָא שְׁמוֹ מוֹאָב הוּא אֲבִי־מוֹאָב עַד־הַיּוֹם׃ 19.38. וְהַצְּעִירָה גַם־הִוא יָלְדָה בֵּן וַתִּקְרָא שְׁמוֹ בֶּן־עַמִּי הוּא אֲבִי בְנֵי־עַמּוֹן עַד־הַיּוֹם׃ 9.25. And he said: Cursed be Canaan; a servant of servants shall he be unto his brethren." 9.26. And he said: Blessed be the LORD, the God of Shem; And let Canaan be their servant." 10.15. And Canaan begot Zidon his firstborn, and Heth;" 19.30. And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar; and he dwelt in a cave, he and his two daughters." 19.31. And the first-born said unto the younger: ‘Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth." 19.32. Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.’" 19.33. And they made their father drink wine that night. And the first-born went in, and lay with her father; and he knew not when she lay down, nor when she arose." 19.34. And it came to pass on the morrow, that the first-born said unto the younger: ‘Behold, I lay yesternight with my father. Let us make him drink wine this night also; and go thou in, and lie with him, that we may preserve seed of our father.’" 19.35. And they made their father drink wine that night also. And the younger arose, and lay with him; and he knew not when she lay down, nor when she arose." 19.36. Thus were both the daughters of Lot with child by their father." 19.37. And the first-born bore a son, and called his name Moab—the same is the father of the Moabites unto this day." 19.38. And the younger, she also bore a son, and called his name Ben-ammi—the same is the father of the children of Ammon unto this day."
5. Hebrew Bible, Leviticus, 10.10, 18.22, 18.26-18.27, 18.29-18.30, 20.24, 24.10 (9th cent. BCE - 3rd cent. BCE)

18.22. וְאֶת־זָכָר לֹא תִשְׁכַּב מִשְׁכְּבֵי אִשָּׁה תּוֹעֵבָה הִוא׃ 18.26. וּשְׁמַרְתֶּם אַתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי וְלֹא תַעֲשׂוּ מִכֹּל הַתּוֹעֵבֹת הָאֵלֶּה הָאֶזְרָח וְהַגֵּר הַגָּר בְּתוֹכְכֶם׃ 18.27. כִּי אֶת־כָּל־הַתּוֹעֵבֹת הָאֵל עָשׂוּ אַנְשֵׁי־הָאָרֶץ אֲשֶׁר לִפְנֵיכֶם וַתִּטְמָא הָאָרֶץ׃ 18.29. כִּי כָּל־אֲשֶׁר יַעֲשֶׂה מִכֹּל הַתּוֹעֵבוֹת הָאֵלֶּה וְנִכְרְתוּ הַנְּפָשׁוֹת הָעֹשֹׂת מִקֶּרֶב עַמָּם׃ 20.24. וָאֹמַר לָכֶם אַתֶּם תִּירְשׁוּ אֶת־אַדְמָתָם וַאֲנִי אֶתְּנֶנָּה לָכֶם לָרֶשֶׁת אֹתָהּ אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר־הִבְדַּלְתִּי אֶתְכֶם מִן־הָעַמִּים׃ 10.10. And that ye may put difference between the holy and the common, and between the unclean and the clean;" 18.22. Thou shalt not lie with mankind, as with womankind; it is abomination." 18.26. Ye therefore shall keep My statutes and Mine ordices, and shall not do any of these abominations; neither the home-born, nor the stranger that sojourneth among you—" 18.27. for all these abominations have the men of the land done, that were before you, and the land is defiled—" 18.29. For whosoever shall do any of these abominations, even the souls that do them shall be cut off from among their people." 18.30. Therefore shall ye keep My charge, that ye do not any of these abominable customs, which were done before you, and that ye defile not yourselves therein: I am the LORD your God." 20.24. But I have said unto you: ‘Ye shall inherit their land, and I will give it unto you to possess it, a land flowing with milk and honey.’ I am the LORD your God, who have set you apart from the peoples." 24.10. And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel; and the son of the Israelitish woman and a man of Israel strove together in the camp."
6. Hebrew Bible, Numbers, 12.1, 31.16 (9th cent. BCE - 3rd cent. BCE)

12.1. וְהֶעָנָן סָר מֵעַל הָאֹהֶל וְהִנֵּה מִרְיָם מְצֹרַעַת כַּשָּׁלֶג וַיִּפֶן אַהֲרֹן אֶל־מִרְיָם וְהִנֵּה מְצֹרָעַת׃ 12.1. וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמֹשֶׁה עַל־אֹדוֹת הָאִשָּׁה הַכֻּשִׁית אֲשֶׁר לָקָח כִּי־אִשָּׁה כֻשִׁית לָקָח׃ 31.16. הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם לִמְסָר־מַעַל בַּיהוָה עַל־דְּבַר־פְּעוֹר וַתְּהִי הַמַּגֵּפָה בַּעֲדַת יְהוָה׃ 12.1. And Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married; for he had married a Cushite woman." 31.16. Behold, these caused the children of Israel, through the counsel of Balaam, to revolt so as to break faith with the LORD in the matter of Peor, and so the plague was among the congregation of the LORD."
7. Hebrew Bible, Psalms, 106, 78, 105 (9th cent. BCE - 3rd cent. BCE)

8. Hebrew Bible, Zephaniah, 2.12, 3.10 (9th cent. BCE - 3rd cent. BCE)

2.12. גַּם־אַתֶּם כּוּשִׁים חַלְלֵי חַרְבִּי הֵמָּה׃ 2.12. Ye Ethiopians also, Ye shall be slain by My sword." 3.10. From beyond the rivers of Ethiopia Shall they bring My suppliants, Even the daughter of My dispersed, As Mine offering."
9. Hebrew Bible, 1 Kings, 11.1-11.2, 11.5, 11.7-11.8, 16.31 (8th cent. BCE - 5th cent. BCE)

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׃ 11.5. וַיֵּלֶךְ שְׁלֹמֹה אַחֲרֵי עַשְׁתֹּרֶת אֱלֹהֵי צִדֹנִים וְאַחֲרֵי מִלְכֹּם שִׁקֻּץ עַמֹּנִים׃ 11.7. אָז יִבְנֶה שְׁלֹמֹה בָּמָה לִכְמוֹשׁ שִׁקֻּץ מוֹאָב בָּהָר אֲשֶׁר עַל־פְּנֵי יְרוּשָׁלִָם וּלְמֹלֶךְ שִׁקֻּץ בְּנֵי עַמּוֹן׃ 11.8. וְכֵן עָשָׂה לְכָל־נָשָׁיו הַנָּכְרִיּוֹת מַקְטִירוֹת וּמְזַבְּחוֹת לֵאלֹהֵיהֶן׃ 16.31. וַיְהִי הֲנָקֵל לֶכְתּוֹ בְּחַטֹּאות יָרָבְעָם בֶּן־נְבָט וַיִּקַּח אִשָּׁה אֶת־אִיזֶבֶל בַּת־אֶתְבַּעַל מֶלֶךְ צִידֹנִים וַיֵּלֶךְ וַיַּעֲבֹד אֶת־הַבַּעַל וַיִּשְׁתַּחוּ לוֹ׃ 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." 11.5. For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the detestation of the Ammonites." 11.7. Then did Solomon build a high place for Chemosh the detestation of Moab, in the mount that is before Jerusalem, and for Molech the detestation of the children of Ammon." 11.8. And so did he for all his foreign wives, who offered and sacrificed unto their gods." 16.31. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him."
10. Hebrew Bible, 1 Samuel, 12.6-12.15, 12.17 (8th cent. BCE - 5th cent. BCE)

12.6. וַיֹּאמֶר שְׁמוּאֵל אֶל־הָעָם יְהוָה אֲשֶׁר עָשָׂה אֶת־מֹשֶׁה וְאֶת־אַהֲרֹן וַאֲשֶׁר הֶעֱלָה אֶת־אֲבֹתֵיכֶם מֵאֶרֶץ מִצְרָיִם׃ 12.7. וְעַתָּה הִתְיַצְּבוּ וְאִשָּׁפְטָה אִתְּכֶם לִפְנֵי יְהוָה אֵת כָּל־צִדְקוֹת יְהוָה אֲשֶׁר־עָשָׂה אִתְּכֶם וְאֶת־אֲבוֹתֵיכֶם׃ 12.8. כַּאֲשֶׁר־בָּא יַעֲקֹב מִצְרָיִם וַיִּזְעֲקוּ אֲבוֹתֵיכֶם אֶל־יְהוָה וַיִּשְׁלַח יְהוָה אֶת־מֹשֶׁה וְאֶת־אַהֲרֹן וַיּוֹצִיאוּ אֶת־אֲבֹתֵיכֶם מִמִּצְרַיִם וַיֹּשִׁבוּם בַּמָּקוֹם הַזֶּה׃ 12.9. וַיִּשְׁכְּחוּ אֶת־יְהוָה אֱלֹהֵיהֶם וַיִּמְכֹּר אֹתָם בְּיַד סִיסְרָא שַׂר־צְבָא חָצוֹר וּבְיַד־פְּלִשְׁתִּים וּבְיַד מֶלֶךְ מוֹאָב וַיִּלָּחֲמוּ בָּם׃ 12.11. וַיִּשְׁלַח יְהוָה אֶת־יְרֻבַּעַל וְאֶת־בְּדָן וְאֶת־יִפְתָּח וְאֶת־שְׁמוּאֵל וַיַּצֵּל אֶתְכֶם מִיַּד אֹיְבֵיכֶם מִסָּבִיב וַתֵּשְׁבוּ בֶּטַח׃ 12.12. וַתִּרְאוּ כִּי־נָחָשׁ מֶלֶךְ בְּנֵי־עַמּוֹן בָּא עֲלֵיכֶם וַתֹּאמְרוּ לִי לֹא כִּי־מֶלֶךְ יִמְלֹךְ עָלֵינוּ וַיהוָה אֱלֹהֵיכֶם מַלְכְּכֶם׃ 12.13. וְעַתָּה הִנֵּה הַמֶּלֶךְ אֲשֶׁר בְּחַרְתֶּם אֲשֶׁר שְׁאֶלְתֶּם וְהִנֵּה נָתַן יְהוָה עֲלֵיכֶם מֶלֶךְ׃ 12.14. אִם־תִּירְאוּ אֶת־יְהוָה וַעֲבַדְתֶּם אֹתוֹ וּשְׁמַעְתֶּם בְּקֹלוֹ וְלֹא תַמְרוּ אֶת־פִּי יְהוָה וִהְיִתֶם גַּם־אַתֶּם וְגַם־הַמֶּלֶךְ אֲשֶׁר מָלַךְ עֲלֵיכֶם אַחַר יְהוָה אֱלֹהֵיכֶם׃ 12.15. וְאִם־לֹא תִשְׁמְעוּ בְּקוֹל יְהוָה וּמְרִיתֶם אֶת־פִּי יְהוָה וְהָיְתָה יַד־יְהוָה בָּכֶם וּבַאֲבֹתֵיכֶם׃ 12.17. הֲלוֹא קְצִיר־חִטִּים הַיּוֹם אֶקְרָא אֶל־יְהוָה וְיִתֵּן קֹלוֹת וּמָטָר וּדְעוּ וּרְאוּ כִּי־רָעַתְכֶם רַבָּה אֲשֶׁר עֲשִׂיתֶם בְּעֵינֵי יְהוָה לִשְׁאוֹל לָכֶם מֶלֶךְ׃ 12.6. And Shemu᾽el said to the people, It is the Lord that made Moshe and Aharon, and that brought your fathers up out of the land of Miżrayim." 12.7. Now therefore stand still, that I may plead with you before the Lord concerning all the righteous acts of the Lord, which he did to you and to your fathers." 12.8. When Ya῾aqov was come into Miżrayim, and your fathers cried to the Lord, then the Lord sent Moshe and Aharon, who brought your fathers out of Miżrayim, and made them dwell in this place." 12.9. And when they forgot the Lord their God, he sold them into the hand of Sisera, captain of the host of Ĥażor, and into the hand of the Pelishtim, and into the hand of the king of Mo᾽av, and they fought against them." 12.10. And they cried to the Lord, and said, We have sinned, because we have forsaken the Lord, and have served the Ba῾alim and the ῾Ashtarot: but now deliver us out of the hand of our enemies, and we will serve Thee." 12.11. And the Lord sent Yerubba῾al, and Bedan, and Yiftaĥ, and Shemu᾽el, and delivered you out of the hand of your enemies round about, and you dwelled secure." 12.12. And when you saw that Naĥash the king of the children of ῾Ammon came against you, you said to me, No; but a king shall reign over us: when the Lord your God was your king." 12.13. Now therefore behold the king whom you have chosen, and whom you have desired! for behold, the Lord has set a king over you." 12.14. If you will fear the Lord, and serve him, and obey his voice, and not rebel against the commandment of the Lord, and if both you and also the king that reigns over you will follow the Lord your God –" 12.15. but if you will not obey the voice of the Lord, but rebel against the commandment of the Lord, then shall the hand of the Lord be against you, as it was against your fathers." 12.17. Is it not wheat harvest today? I will call to the Lord, and he shall send thunder and rain; that you may know and see that your wickedness is great, which you have done in the sight of the Lord, in asking for a king for yourselves."
11. Hebrew Bible, 2 Kings, 17.7-17.23 (8th cent. BCE - 5th cent. BCE)

17.7. וַיְהִי כִּי־חָטְאוּ בְנֵי־יִשְׂרָאֵל לַיהוָה אֱלֹהֵיהֶם הַמַּעֲלֶה אֹתָם מֵאֶרֶץ מִצְרַיִם מִתַּחַת יַד פַּרְעֹה מֶלֶךְ־מִצְרָיִם וַיִּירְאוּ אֱלֹהִים אֲחֵרִים׃ 17.8. וַיֵּלְכוּ בְּחֻקּוֹת הַגּוֹיִם אֲשֶׁר הוֹרִישׁ יְהוָה מִפְּנֵי בְּנֵי יִשְׂרָאֵל וּמַלְכֵי יִשְׂרָאֵל אֲשֶׁר עָשׂוּ׃ 17.9. וַיְחַפְּאוּ בְנֵי־יִשְׂרָאֵל דְּבָרִים אֲשֶׁר לֹא־כֵן עַל־יְהוָה אֱלֹהֵיהֶם וַיִּבְנוּ לָהֶם בָּמוֹת בְּכָל־עָרֵיהֶם מִמִּגְדַּל נוֹצְרִים עַד־עִיר מִבְצָר׃ 17.11. וַיְקַטְּרוּ־שָׁם בְּכָל־בָּמוֹת כַּגּוֹיִם אֲשֶׁר־הֶגְלָה יְהוָה מִפְּנֵיהֶם וַיַּעֲשׂוּ דְּבָרִים רָעִים לְהַכְעִיס אֶת־יְהוָה׃ 17.12. וַיַּעַבְדוּ הַגִּלֻּלִים אֲשֶׁר אָמַר יְהוָה לָהֶם לֹא תַעֲשׂוּ אֶת־הַדָּבָר הַזֶּה׃ 17.13. וַיָּעַד יְהוָה בְּיִשְׂרָאֵל וּבִיהוּדָה בְּיַד כָּל־נביאו [נְבִיאֵי] כָל־חֹזֶה לֵאמֹר שֻׁבוּ מִדַּרְכֵיכֶם הָרָעִים וְשִׁמְרוּ מִצְוֺתַי חֻקּוֹתַי כְּכָל־הַתּוֹרָה אֲשֶׁר צִוִּיתִי אֶת־אֲבֹתֵיכֶם וַאֲשֶׁר שָׁלַחְתִּי אֲלֵיכֶם בְּיַד עֲבָדַי הַנְּבִיאִים׃ 17.14. וְלֹא שָׁמֵעוּ וַיַּקְשׁוּ אֶת־עָרְפָּם כְּעֹרֶף אֲבוֹתָם אֲשֶׁר לֹא הֶאֱמִינוּ בַּיהוָה אֱלֹהֵיהֶם׃ 17.15. וַיִּמְאֲסוּ אֶת־חֻקָּיו וְאֶת־בְּרִיתוֹ אֲשֶׁר כָּרַת אֶת־אֲבוֹתָם וְאֵת עֵדְוֺתָיו אֲשֶׁר הֵעִיד בָּם וַיֵּלְכוּ אַחֲרֵי הַהֶבֶל וַיֶּהְבָּלוּ וְאַחֲרֵי הַגּוֹיִם אֲשֶׁר סְבִיבֹתָם אֲשֶׁר צִוָּה יְהוָה אֹתָם לְבִלְתִּי עֲשׂוֹת כָּהֶם׃ 17.16. וַיַּעַזְבוּ אֶת־כָּל־מִצְוֺת יְהוָה אֱלֹהֵיהֶם וַיַּעֲשׂוּ לָהֶם מַסֵּכָה שנים [שְׁנֵי] עֲגָלִים וַיַּעֲשׂוּ אֲשֵׁירָה וַיִּשְׁתַּחֲווּ לְכָל־צְבָא הַשָּׁמַיִם וַיַּעַבְדוּ אֶת־הַבָּעַל׃ 17.17. וַיַּעֲבִירוּ אֶת־בְּנֵיהֶם וְאֶת־בְּנוֹתֵיהֶם בָּאֵשׁ וַיִּקְסְמוּ קְסָמִים וַיְנַחֵשׁוּ וַיִּתְמַכְּרוּ לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה לְהַכְעִיסוֹ׃ 17.18. וַיִּתְאַנַּף יְהוָה מְאֹד בְּיִשְׂרָאֵל וַיְסִרֵם מֵעַל פָּנָיו לֹא נִשְׁאַר רַק שֵׁבֶט יְהוּדָה לְבַדּוֹ׃ 17.19. גַּם־יְהוּדָה לֹא שָׁמַר אֶת־מִצְוֺת יְהוָה אֱלֹהֵיהֶם וַיֵּלְכוּ בְּחֻקּוֹת יִשְׂרָאֵל אֲשֶׁר עָשׂוּ׃ 17.21. כִּי־קָרַע יִשְׂרָאֵל מֵעַל בֵּית דָּוִד וַיַּמְלִיכוּ אֶת־יָרָבְעָם בֶּן־נְבָט וידא [וַיַּדַּח] יָרָבְעָם אֶת־יִשְׂרָאֵל מֵאַחֲרֵי יְהוָה וְהֶחֱטֵיאָם חֲטָאָה גְדוֹלָה׃ 17.22. וַיֵּלְכוּ בְּנֵי יִשְׂרָאֵל בְּכָל־חַטֹּאות יָרָבְעָם אֲשֶׁר עָשָׂה לֹא־סָרוּ מִמֶּנָּה׃ 17.23. עַד אֲשֶׁר־הֵסִיר יְהוָה אֶת־יִשְׂרָאֵל מֵעַל פָּנָיו כַּאֲשֶׁר דִּבֶּר בְּיַד כָּל־עֲבָדָיו הַנְּבִיאִים וַיִּגֶל יִשְׂרָאֵל מֵעַל אַדְמָתוֹ אַשּׁוּרָה עַד הַיּוֹם הַזֶּה׃ 17.7. And it was so, because the children of Israel had sinned against the LORD their God, who brought them up out of the land of Egypt from under the hand of Pharaoh king of Egypt, and had feared other gods," 17.8. and walked in the statutes of the nations, whom the LORD cast out from before the children of Israel, and of the kings of Israel, which they practised;" 17.9. and the children of Israel did impute things that were not right unto the LORD their God, and they built them high places in all their cities, from the tower of the watchmen to the fortified city;" 17.10. and they set them up pillars and Asherim upon every high hill, and under every leafy tree;" 17.11. and there they offered in all the high places, as did the nations whom the LORD carried away before them; and wrought wicked things to provoke the LORD;" 17.12. and they served idols, whereof the LORD had said unto them: ‘Ye shall not do this thing’;" 17.13. yet the LORD forewarned Israel, and Judah, by the hand of every prophet, and of every seer, saying: ‘Turn ye from your evil ways, and keep My commandments and My statutes, according to all the law which I commanded your fathers, and which I sent to you by the hand of My servants the prophets’;" 17.14. notwithstanding they would not hear, but hardened their neck, like to the neck of their fathers, who believed not in the LORD their God;" 17.15. and they rejected His statutes, and His covet that He made with their fathers, and His testimonies wherewith He testified against them; and they went after things of nought, and became nought, and after the nations that were round about them, concerning whom the LORD had charged them that they should not do like them;" 17.16. and they forsook all the commandments of the LORD their God, and made them molten images, even two calves, and made an Asherah, and worshipped all the host of heaven, and served Baal;" 17.17. and they caused their sons and their daughters to pass through the fire, and used divination and enchantments, and gave themselves over to do that which was evil in the sight of the LORD, to provoke Him;" 17.18. that the LORD was very angry with Israel, and removed them out of His sight; there was none left but the tribe of Judah only." 17.19. Also Judah kept not the commandments of the LORD their God, but walked in the statutes of Israel which they practised." 17.20. And the LORD rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until He had cast them out of His sight." 17.21. For He rent Israel from the house of David; and they made Jeroboam the son of Nebat king; and Jeroboam drew Israel away from following the LORD, and made them sin a great sin." 17.22. And the children of Israel walked in all the sins of Jeroboam which he did; they departed not from them;" 17.23. until the LORD removed Israel out of His sight, as He spoke by the hand of all His servants the prophets. So Israel was carried away out of their own land to Assyria, unto this day."
12. Hebrew Bible, Amos, 9.7 (8th cent. BCE - 6th cent. BCE)

9.7. הֲלוֹא כִבְנֵי כֻשִׁיִּים אַתֶּם לִי בְּנֵי יִשְׂרָאֵל נְאֻם־יְהוָה הֲלוֹא אֶת־יִשְׂרָאֵל הֶעֱלֵיתִי מֵאֶרֶץ מִצְרַיִם וּפְלִשְׁתִּיִּים מִכַּפְתּוֹר וַאֲרָם מִקִּיר׃ 9.7. Are ye not as the children of the Ethiopians unto Me, O children of Israel? saith the LORD. Have not I brought up Israel out of the land of Egypt, And the Philistines from Caphtor, And Aram from Kir?"
13. Hebrew Bible, Isaiah, 56.1-56.8 (8th cent. BCE - 5th cent. BCE)

56.1. צפו [צֹפָיו] עִוְרִים כֻּלָּם לֹא יָדָעוּ כֻּלָּם כְּלָבִים אִלְּמִים לֹא יוּכְלוּ לִנְבֹּחַ הֹזִים שֹׁכְבִים אֹהֲבֵי לָנוּם׃ 56.1. כֹּה אָמַר יְהוָה שִׁמְרוּ מִשְׁפָּט וַעֲשׂוּ צְדָקָה כִּי־קְרוֹבָה יְשׁוּעָתִי לָבוֹא וְצִדְקָתִי לְהִגָּלוֹת׃ 56.2. אַשְׁרֵי אֱנוֹשׁ יַעֲשֶׂה־זֹּאת וּבֶן־אָדָם יַחֲזִיק בָּהּ שֹׁמֵר שַׁבָּת מֵחַלְּלוֹ וְשֹׁמֵר יָדוֹ מֵעֲשׂוֹת כָּל־רָע׃ 56.3. וְאַל־יֹאמַר בֶּן־הַנֵּכָר הַנִּלְוָה אֶל־יְהוָה לֵאמֹר הַבְדֵּל יַבְדִּילַנִי יְהוָה מֵעַל עַמּוֹ וְאַל־יֹאמַר הַסָּרִיס הֵן אֲנִי עֵץ יָבֵשׁ׃ 56.4. כִּי־כֹה אָמַר יְהוָה לַסָּרִיסִים אֲשֶׁר יִשְׁמְרוּ אֶת־שַׁבְּתוֹתַי וּבָחֲרוּ בַּאֲשֶׁר חָפָצְתִּי וּמַחֲזִיקִים בִּבְרִיתִי׃ 56.5. וְנָתַתִּי לָהֶם בְּבֵיתִי וּבְחוֹמֹתַי יָד וָשֵׁם טוֹב מִבָּנִים וּמִבָּנוֹת שֵׁם עוֹלָם אֶתֶּן־לוֹ אֲשֶׁר לֹא יִכָּרֵת׃ 56.6. וּבְנֵי הַנֵּכָר הַנִּלְוִים עַל־יְהוָה לְשָׁרְתוֹ וּלְאַהֲבָה אֶת־שֵׁם יְהוָה לִהְיוֹת לוֹ לַעֲבָדִים כָּל־שֹׁמֵר שַׁבָּת מֵחַלְּלוֹ וּמַחֲזִיקִים בִּבְרִיתִי׃ 56.7. וַהֲבִיאוֹתִים אֶל־הַר קָדְשִׁי וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי עוֹלֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן עַל־מִזְבְּחִי כִּי בֵיתִי בֵּית־תְּפִלָּה יִקָּרֵא לְכָל־הָעַמִּים׃ 56.8. נְאֻם אֲדֹנָי יְהוִה מְקַבֵּץ נִדְחֵי יִשְׂרָאֵל עוֹד אֲקַבֵּץ עָלָיו לְנִקְבָּצָיו׃ 56.1. Thus saith the LORD: Keep ye justice, and do righteousness; For My salvation is near to come, And My favour to be revealed." 56.2. Happy is the man that doeth this, And the son of man that holdeth fast by it: That keepeth the sabbath from profaning it, And keepeth his hand from doing any evil." 56.3. Neither let the alien, That hath joined himself to the LORD, speak, saying: ‘The LORD will surely separate me from His people’; Neither let the eunuch say: ‘Behold, I am a dry tree.’" 56.4. For thus saith the LORD Concerning the eunuchs that keep My sabbaths, And choose the things that please Me, And hold fast by My covet:" 56.5. Even unto them will I give in My house And within My walls a monument and a memorial Better than sons and daughters; I will give them an everlasting memorial, That shall not be cut off." 56.6. Also the aliens, that join themselves to the LORD, to minister unto Him, And to love the name of the LORD, To be His servants, Every one that keepeth the sabbath from profaning it, And holdeth fast by My covet:" 56.7. Even them will I bring to My holy mountain, And make them joyful in My house of prayer; Their burnt-offerings and their sacrifices Shall be acceptable upon Mine altar; For My house shall be called A house of prayer for all peoples." 56.8. Saith the Lord GOD who gathereth the dispersed of Israel: Yet I will gather others to him, beside those of him that are gathered."
14. Hebrew Bible, Jeremiah, 39.15-39.18 (8th cent. BCE - 5th cent. BCE)

39.15. וְאֶל־יִרְמְיָהוּ הָיָה דְבַר־יְהוָה בִּהְיֹתוֹ עָצוּר בַּחֲצַר הַמַּטָּרָה לֵאמֹר׃ 39.16. הָלוֹךְ וְאָמַרְתָּ לְעֶבֶד־מֶלֶךְ הַכּוּשִׁי לֵאמֹר כֹּה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל הִנְנִי מבי [מֵבִיא] אֶת־דְּבָרַי אֶל־הָעִיר הַזֹּאת לְרָעָה וְלֹא לְטוֹבָה וְהָיוּ לְפָנֶיךָ בַּיּוֹם הַהוּא׃ 39.17. וְהִצַּלְתִּיךָ בַיּוֹם־הַהוּא נְאֻם־יְהוָה וְלֹא תִנָּתֵן בְּיַד הָאֲנָשִׁים אֲשֶׁר־אַתָּה יָגוֹר מִפְּנֵיהֶם׃ 39.18. כִּי מַלֵּט אֲמַלֶּטְךָ וּבַחֶרֶב לֹא תִפֹּל וְהָיְתָה לְךָ נַפְשְׁךָ לְשָׁלָל כִּי־בָטַחְתָּ בִּי נְאֻם־יְהוָה׃ 39.15. Now the word of the LORD came unto Jeremiah, while he was shut up in the court of the guard, saying:" 39.16. ’Go, and speak to Ebed-melech the Ethiopian, saying: Thus saith the LORD of hosts, the God of Israel: Behold, I will bring My words upon this city for evil, and not for good; and they shall be accomplished before thee in that day." 39.17. But I will deliver thee in that day, saith the LORD; and thou shalt not be given into the hand of the men of whom thou art afraid." 39.18. For I will surely deliver thee, and thou shalt not fall by the sword, but thy life shall be for a prey unto thee; because thou hast put thy trust in Me, saith the LORD.’"
15. Hebrew Bible, Joshua, 24.1-24.13, 24.15 (8th cent. BCE - 5th cent. BCE)

24.1. וְלֹא אָבִיתִי לִשְׁמֹעַ לְבִלְעָם וַיְבָרֶךְ בָּרוֹךְ אֶתְכֶם וָאַצִּל אֶתְכֶם מִיָּדוֹ׃ 24.1. וַיֶּאֶסֹף יְהוֹשֻׁעַ אֶת־כָּל־שִׁבְטֵי יִשְׂרָאֵל שְׁכֶמָה וַיִּקְרָא לְזִקְנֵי יִשְׂרָאֵל וּלְרָאשָׁיו וּלְשֹׁפְטָיו וּלְשֹׁטְרָיו וַיִּתְיַצְּבוּ לִפְנֵי הָאֱלֹהִים׃ 24.2. וַיֹּאמֶר יְהוֹשֻׁעַ אֶל־כָּל־הָעָם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל בְּעֵבֶר הַנָּהָר יָשְׁבוּ אֲבוֹתֵיכֶם מֵעוֹלָם תֶּרַח אֲבִי אַבְרָהָם וַאֲבִי נָחוֹר וַיַּעַבְדוּ אֱלֹהִים אֲחֵרִים׃ 24.2. כִּי תַעַזְבוּ אֶת־יְהוָה וַעֲבַדְתֶּם אֱלֹהֵי נֵכָר וְשָׁב וְהֵרַע לָכֶם וְכִלָּה אֶתְכֶם אַחֲרֵי אֲשֶׁר־הֵיטִיב לָכֶם׃ 24.3. וָאֶקַּח אֶת־אֲבִיכֶם אֶת־אַבְרָהָם מֵעֵבֶר הַנָּהָר וָאוֹלֵךְ אוֹתוֹ בְּכָל־אֶרֶץ כְּנָעַן וארב [וָאַרְבֶּה] אֶת־זַרְעוֹ וָאֶתֶּן־לוֹ אֶת־יִצְחָק׃ 24.3. וַיִּקְבְּרוּ אֹתוֹ בִּגְבוּל נַחֲלָתוֹ בְּתִמְנַת־סֶרַח אֲשֶׁר בְּהַר־אֶפְרָיִם מִצְּפוֹן לְהַר־גָּעַשׁ׃ 24.4. וָאֶתֵּן לְיִצְחָק אֶת־יַעֲקֹב וְאֶת־עֵשָׂו וָאֶתֵּן לְעֵשָׂו אֶת־הַר שֵׂעִיר לָרֶשֶׁת אוֹתוֹ וְיַעֲקֹב וּבָנָיו יָרְדוּ מִצְרָיִם׃ 24.5. וָאֶשְׁלַח אֶת־מֹשֶׁה וְאֶת־אַהֲרֹן וָאֶגֹּף אֶת־מִצְרַיִם כַּאֲשֶׁר עָשִׂיתִי בְּקִרְבּוֹ וְאַחַר הוֹצֵאתִי אֶתְכֶם׃ 24.6. וָאוֹצִיא אֶת־אֲבוֹתֵיכֶם מִמִּצְרַיִם וַתָּבֹאוּ הַיָּמָּה וַיִּרְדְּפוּ מִצְרַיִם אַחֲרֵי אֲבוֹתֵיכֶם בְּרֶכֶב וּבְפָרָשִׁים יַם־סוּף׃ 24.7. וַיִּצְעֲקוּ אֶל־יְהוָה וַיָּשֶׂם מַאֲפֵל בֵּינֵיכֶם וּבֵין הַמִּצְרִים וַיָּבֵא עָלָיו אֶת־הַיָּם וַיְכַסֵּהוּ וַתִּרְאֶינָה עֵינֵיכֶם אֵת אֲשֶׁר־עָשִׂיתִי בְּמִצְרָיִם וַתֵּשְׁבוּ בַמִּדְבָּר יָמִים רַבִּים׃ 24.8. ואבאה [וָאָבִיא] אֶתְכֶם אֶל־אֶרֶץ הָאֱמֹרִי הַיּוֹשֵׁב בְּעֵבֶר הַיַּרְדֵּן וַיִּלָּחֲמוּ אִתְּכֶם וָאֶתֵּן אוֹתָם בְּיֶדְכֶם וַתִּירְשׁוּ אֶת־אַרְצָם וָאַשְׁמִידֵם מִפְּנֵיכֶם׃ 24.9. וַיָּקָם בָּלָק בֶּן־צִפּוֹר מֶלֶךְ מוֹאָב וַיִּלָּחֶם בְּיִשְׂרָאֵל וַיִּשְׁלַח וַיִּקְרָא לְבִלְעָם בֶּן־בְּעוֹר לְקַלֵּל אֶתְכֶם׃ 24.11. וַתַּעַבְרוּ אֶת־הַיַּרְדֵּן וַתָּבֹאוּ אֶל־יְרִיחוֹ וַיִּלָּחֲמוּ בָכֶם בַּעֲלֵי־יְרִיחוֹ הָאֱמֹרִי וְהַפְּרִזִּי וְהַכְּנַעֲנִי וְהַחִתִּי וְהַגִּרְגָּשִׁי הַחִוִּי וְהַיְבוּסִי וָאֶתֵּן אוֹתָם בְּיֶדְכֶם׃ 24.12. וָאֶשְׁלַח לִפְנֵיכֶם אֶת־הַצִּרְעָה וַתְּגָרֶשׁ אוֹתָם מִפְּנֵיכֶם שְׁנֵי מַלְכֵי הָאֱמֹרִי לֹא בְחַרְבְּךָ וְלֹא בְקַשְׁתֶּךָ׃ 24.13. וָאֶתֵּן לָכֶם אֶרֶץ אֲשֶׁר לֹא־יָגַעְתָּ בָּהּ וְעָרִים אֲשֶׁר לֹא־בְנִיתֶם וַתֵּשְׁבוּ בָּהֶם כְּרָמִים וְזֵיתִים אֲשֶׁר לֹא־נְטַעְתֶּם אַתֶּם אֹכְלִים׃ 24.15. וְאִם רַע בְּעֵינֵיכֶם לַעֲבֹד אֶת־יְהוָה בַּחֲרוּ לָכֶם הַיּוֹם אֶת־מִי תַעֲבֹדוּן אִם אֶת־אֱלֹהִים אֲשֶׁר־עָבְדוּ אֲבוֹתֵיכֶם אֲשֶׁר בעבר [מֵעֵבֶר] הַנָּהָר וְאִם אֶת־אֱלֹהֵי הָאֱמֹרִי אֲשֶׁר אַתֶּם יֹשְׁבִים בְּאַרְצָם וְאָנֹכִי וּבֵיתִי נַעֲבֹד אֶת־יְהוָה׃ 24.1. And Joshua gathered all the tribes of Israel to Shechem, and called for the elders of Israel, and for their heads, and for their judges, and for their officers; and they presented themselves before God." 24.2. And Joshua said unto all the people: ‘Thus saith the LORD, the God of Israel: Your fathers dwelt of old time beyond the River, even Terah, the father of Abraham, and the father of Nahor; and they served other gods." 24.3. And I took your father Abraham from beyond the River, and led him throughout all the land of Canaan, and multiplied his seed, and gave him Isaac." 24.4. And I gave unto Isaac Jacob and Esau; and I gave unto Esau mount Seir, to possess it; and Jacob and his children went down into Egypt." 24.5. And I sent Moses and Aaron, and I plagued Egypt, according to that which I did in the midst thereof; and afterward I brought you out." 24.6. And I brought your fathers out of Egypt; and ye came unto the sea; and the Egyptians pursued after your fathers with chariots and with horsemen unto the Red Sea." 24.7. And when they cried out unto the LORD, He put darkness between you and the Egyptians, and brought the sea upon them, and covered them; and your eyes saw what I did in Egypt; and ye dwelt in the wilderness many days." 24.8. And I brought you into the land of the Amorites, that dwelt beyond the Jordan; and they fought with you; and I gave them into your hand, and ye possessed their land; and I destroyed them from before you." 24.9. Then Balak the son of Zippor, king of Moab, arose and fought against Israel; and he sent and called Balaam the son of Beor to curse you." 24.10. But I would not hearken unto Balaam; therefore he even blessed you; so I delivered you out of his hand." 24.11. And ye went over the Jordan, and came unto Jericho; and the men of Jericho fought against you, the Amorite, and the Perizzite, and the Canaanite, and the Hittite, and the Girgashite, the Hivite, and the Jebusite; and I delivered them into your hand." 24.12. And I sent the hornet before you, which drove them out from before you, even the two kings of the Amorites; not with thy sword, nor with thy bow." 24.13. And I gave you a land whereon thou hadst not laboured, and cities which ye built not, and ye dwell therein; of vineyards and olive-yards which ye planted not do ye eat." 24.15. And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were beyond the River, or the gods of the Amorites, in whose land ye dwell; but as for me and my house, we will serve the LORD.’"
16. Hebrew Bible, Judges, 3.5-3.6 (8th cent. BCE - 5th cent. BCE)

3.5. וּבְנֵי יִשְׂרָאֵל יָשְׁבוּ בְּקֶרֶב הַכְּנַעֲנִי הַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃ 3.6. וַיִּקְחוּ אֶת־בְּנוֹתֵיהֶם לָהֶם לְנָשִׁים וְאֶת־בְּנוֹתֵיהֶם נָתְנוּ לִבְנֵיהֶם וַיַּעַבְדוּ אֶת־אֱלֹהֵיהֶם׃ 3.5. And the children of Yisra᾽el dwelt among the Kena῾ani, the Ĥitti, and the Emori, and the Perizzi, and the Ĥivvi, and the Yevusi:" 3.6. and they took their daughters to be their wives, and gave their daughters to their sons, and served their gods."
17. Hebrew Bible, Ezekiel, 44.4-44.16 (6th cent. BCE - 5th cent. BCE)

44.4. וַיְבִיאֵנִי דֶּרֶךְ־שַׁעַר הַצָּפוֹן אֶל־פְּנֵי הַבַּיִת וָאֵרֶא וְהִנֵּה מָלֵא כְבוֹד־יְהוָה אֶת־בֵּית יְהוָה וָאֶפֹּל אֶל־פָּנָי׃ 44.5. וַיֹּאמֶר אֵלַי יְהֹוָה בֶּן־אָדָם שִׂים לִבְּךָ וּרְאֵה בְעֵינֶיךָ וּבְאָזְנֶיךָ שְּׁמָע אֵת כָּל־אֲשֶׁר אֲנִי מְדַבֵּר אֹתָךְ לְכָל־חֻקּוֹת בֵּית־יְהוָה וּלְכָל־תורתו [תּוֹרֹתָיו] וְשַׂמְתָּ לִבְּךָ לִמְבוֹא הַבַּיִת בְּכֹל מוֹצָאֵי הַמִּקְדָּשׁ׃ 44.6. וְאָמַרְתָּ אֶל־מֶרִי אֶל־בֵּית יִשְׂרָאֵל כֹּה אָמַר אֲדֹנָי יְהוִה רַב־לָכֶם מִכָּל־תּוֹעֲבוֹתֵיכֶם בֵּית יִשְׂרָאֵל׃ 44.7. בַּהֲבִיאֲכֶם בְּנֵי־נֵכָר עַרְלֵי־לֵב וְעַרְלֵי בָשָׂר לִהְיוֹת בְּמִקְדָּשִׁי לְחַלְּלוֹ אֶת־בֵּיתִי בְּהַקְרִיבְכֶם אֶת־לַחְמִי חֵלֶב וָדָם וַיָּפֵרוּ אֶת־בְּרִיתִי אֶל כָּל־תּוֹעֲבוֹתֵיכֶם׃ 44.8. וְלֹא שְׁמַרְתֶּם מִשְׁמֶרֶת קָדָשָׁי וַתְּשִׂימוּן לְשֹׁמְרֵי מִשְׁמַרְתִּי בְּמִקְדָּשִׁי לָכֶם׃ 44.9. כֹּה־אָמַר אֲדֹנָי יְהוִה כָּל־בֶּן־נֵכָר עֶרֶל לֵב וְעֶרֶל בָּשָׂר לֹא יָבוֹא אֶל־מִקְדָּשִׁי לְכָל־בֶּן־נֵכָר אֲשֶׁר בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃ 44.11. וְהָיוּ בְמִקְדָּשִׁי מְשָׁרְתִים פְּקֻדּוֹת אֶל־שַׁעֲרֵי הַבַּיִת וּמְשָׁרְתִים אֶת־הַבָּיִת הֵמָּה יִשְׁחֲטוּ אֶת־הָעֹלָה וְאֶת־הַזֶּבַח לָעָם וְהֵמָּה יַעַמְדוּ לִפְנֵיהֶם לְשָׁרְתָם׃ 44.12. יַעַן אֲשֶׁר יְשָׁרְתוּ אוֹתָם לִפְנֵי גִלּוּלֵיהֶם וְהָיוּ לְבֵית־יִשְׂרָאֵל לְמִכְשׁוֹל עָוֺן עַל־כֵּן נָשָׂאתִי יָדִי עֲלֵיהֶם נְאֻם אֲדֹנָי יְהוִה וְנָשְׂאוּ עֲוֺנָם׃ 44.13. וְלֹא־יִגְּשׁוּ אֵלַי לְכַהֵן לִי וְלָגֶשֶׁת עַל־כָּל־קָדָשַׁי אֶל־קָדְשֵׁי הַקְּדָשִׁים וְנָשְׂאוּ כְּלִמָּתָם וְתוֹעֲבוֹתָם אֲשֶׁר עָשׂוּ׃ 44.14. וְנָתַתִּי אוֹתָם שֹׁמְרֵי מִשְׁמֶרֶת הַבָּיִת לְכֹל עֲבֹדָתוֹ וּלְכֹל אֲשֶׁר יֵעָשֶׂה בּוֹ׃ 44.15. וְהַכֹּהֲנִים הַלְוִיִּם בְּנֵי צָדוֹק אֲשֶׁר שָׁמְרוּ אֶת־מִשְׁמֶרֶת מִקְדָּשִׁי בִּתְעוֹת בְּנֵי־יִשְׂרָאֵל מֵעָלַי הֵמָּה יִקְרְבוּ אֵלַי לְשָׁרְתֵנִי וְעָמְדוּ לְפָנַי לְהַקְרִיב לִי חֵלֶב וָדָם נְאֻם אֲדֹנָי יְהוִה׃ 44.16. הֵמָּה יָבֹאוּ אֶל־מִקְדָּשִׁי וְהֵמָּה יִקְרְבוּ אֶל־שֻׁלְחָנִי לְשָׁרְתֵנִי וְשָׁמְרוּ אֶת־מִשְׁמַרְתִּי׃ 44.4. Then he brought me the way of the north gate before the house; and I looked, and, behold, the glory of the LORD filled the house of the LORD; and I fell upon my face." 44.5. And the LORD said unto me: ‘Son of man, mark well, and behold with thine eyes, and hear with thine ears all that I say unto thee concerning all the ordices of the house of the LORD, and all the laws thereof; and mark well the entering in of the house, with every going forth of the sanctuary." 44.6. And thou shalt say to the rebellious, even to the house of Israel: Thus saith the Lord GOD: O ye house of Israel, let it suffice you of all your abominations," 44.7. in that ye have brought in aliens, uncircumcised in heart and uncircumcised in flesh, to be in My sanctuary, to profane it, even My house, when ye offer My bread, the fat and the blood, and they have broken My covet, to add unto all your abominations." 44.8. And ye have not kept the charge of My holy things; but ye have set keepers of My charge in My sanctuary to please yourselves." 44.9. Thus saith the Lord GOD: No alien, uncircumcised in heart and uncircumcised in flesh, shall enter into My sanctuary, even any alien that is among the children of Israel." 44.10. But the Levites, that went far from Me, when Israel went astray, that went astray from Me after their idols, they shall bear their iniquity;" 44.11. and they shall be ministers in My sanctuary, having charge at the gates of the house, and ministering in the house: they shall slay the burnt-offering and the sacrifice for the people, and they shall stand before them to minister unto them." 44.12. Because they ministered unto them before their idols, and became a stumblingblock of iniquity unto the house of Israel; therefore have I lifted up My hand against them, saith the Lord GOD, and they shall bear their iniquity." 44.13. And they shall not come near unto Me, to minister unto Me in the priest’s office, nor to come near to any of My holy things, unto the things that are most holy; but they shall bear their shame, and their abominations which they have committed." 44.14. And I will make them keepers of the charge of the house, for all the service thereof, and for all that shall be done therein." 44.15. But the priests the Levites, the sons of Zadok, that kept the charge of My sanctuary when the children of Israel went astray from Me, they shall come near to Me to minister unto Me; and they shall stand before Me to offer unto Me the fat and the blood, saith the Lord GOD;" 44.16. they shall enter into My sanctuary, and they shall come near to My table, to minister unto Me, and they shall keep My charge."
18. Hebrew Bible, 1 Chronicles, 5.29-5.41, 6.35-6.38 (5th cent. BCE - 3rd cent. BCE)

5.29. וּבְנֵי עַמְרָם אַהֲרֹן וּמֹשֶׁה וּמִרְיָם וּבְנֵי אַהֲרֹן נָדָב וַאֲבִיהוּא אֶלְעָזָר וְאִיתָמָר׃ 5.31. וַאֲבִישׁוּעַ הוֹלִיד אֶת־בֻּקִּי וּבֻקִּי הוֹלִיד אֶת־עֻזִּי׃ 5.32. וְעֻזִּי הוֹלִיד אֶת־זְרַחְיָה וּזְרַחְיָה הוֹלִיד אֶת־מְרָיוֹת׃ 5.33. מְרָיוֹת הוֹלִיד אֶת־אֲמַרְיָה וַאֲמַרְיָה הוֹלִיד אֶת־אֲחִיטוּב׃ 5.34. וַאֲחִיטוּב הוֹלִיד אֶת־צָדוֹק וְצָדוֹק הוֹלִיד אֶת־אֲחִימָעַץ׃ 5.35. וַאֲחִימַעַץ הוֹלִיד אֶת־עֲזַרְיָה וַעֲזַרְיָה הוֹלִיד אֶת־יוֹחָנָן׃ 5.36. וְיוֹחָנָן הוֹלִיד אֶת־עֲזַרְיָה הוּא אֲשֶׁר כִּהֵן בַּבַּיִת אֲשֶׁר־בָּנָה שְׁלֹמֹה בִּירוּשָׁלִָם׃ 5.37. וַיּוֹלֶד עֲזַרְיָה אֶת־אֲמַרְיָה וַאֲמַרְיָה הוֹלִיד אֶת־אֲחִיטוּב׃ 5.38. וַאֲחִיטוּב הוֹלִיד אֶת־צָדוֹק וְצָדוֹק הוֹלִיד אֶת־שַׁלּוּם׃ 5.39. וְשַׁלּוּם הוֹלִיד אֶת־חִלְקִיָּה וְחִלְקִיָּה הוֹלִיד אֶת־עֲזַרְיָה׃ 5.41. וִיהוֹצָדָק הָלַךְ בְּהַגְלוֹת יְהוָה אֶת־יְהוּדָה וִירוּשָׁלִָם בְּיַד נְבֻכַדְנֶאצַּר׃ 6.35. וְאֵלֶּה בְּנֵי אַהֲרֹן אֶלְעָזָר בְּנוֹ פִּינְחָס בְּנוֹ אֲבִישׁוּעַ בְּנוֹ׃ 6.36. בֻּקִּי בְנוֹ עֻזִּי בְנוֹ זְרַחְיָה בְנוֹ׃ 6.37. מְרָיוֹת בְּנוֹ אֲמַרְיָה בְנוֹ אֲחִיטוּב בְּנוֹ׃ 6.38. צָדוֹק בְּנוֹ אֲחִימַעַץ בְּנוֹ׃ 5.29. And the children of Amram: Aaron, and Moses, and Miriam. And the sons of Aaron: Nadab and Abihu, Eleazar and Ithamar." 5.30. Eleazar begot Phinehas, Phinehas begot Abishua;" 5.31. and Abishua begot Bukki, and Bukki begot Uzzi;" 5.32. and Uzzi begot Zerahiah, and Zerahiah begot Meraioth;" 5.33. Meraioth begot Amariah, and Amariah begot Ahitub;" 5.34. and Ahitub begot Zadok, and Zadok begot Ahimaaz;" 5.35. and Ahimaaz begot Azariah, and Azariah begot Joha;" 5.36. and Joha begot Azariah—he it is that executed the priest’s office in the house that Solomon built in Jerusalem—:" 5.37. and Azariah begot Amariah, and Amariah begot Ahitub;" 5.38. and Ahitub begot Zadok, and Zadok begot Shallum;" 5.39. and Shallum begot Hilkiah, and Hilkiah begot Azariah;" 5.40. and Azariah begot Seraiah, and Seraiah begot Jehozadak;" 5.41. and Jehozadak went into captivity, when the LORD carried away Judah and Jerusalem by the hand of Nebuchadnezzar." 6.35. And these are the sons of Aaron: Eleazar his son, Phinehas his son, Abishua his son;" 6.36. Bukki his son, Uzzi his son, Zerahiah his son;" 6.37. Meraioth his son, Amariah his son, Ahitub his son;" 6.38. Zadok his son, Ahimaaz his son."
19. Hebrew Bible, Ezra, 9.1-9.2, 9.11, 9.14, 10.2, 10.10 (5th cent. BCE - 4th cent. BCE)

9.1. וּכְכַלּוֹת אֵלֶּה נִגְּשׁוּ אֵלַי הַשָּׂרִים לֵאמֹר לֹא־נִבְדְּלוּ הָעָם יִשְׂרָאֵל וְהַכֹּהֲנִים וְהַלְוִיִּם מֵעַמֵּי הָאֲרָצוֹת כְּתוֹעֲבֹתֵיהֶם לַכְּנַעֲנִי הַחִתִּי הַפְּרִזִּי הַיְבוּסִי הָעַמֹּנִי הַמֹּאָבִי הַמִּצְרִי וְהָאֱמֹרִי׃ 9.1. וְעַתָּה מַה־נֹּאמַר אֱלֹהֵינוּ אַחֲרֵי־זֹאת כִּי עָזַבְנוּ מִצְוֺתֶיךָ׃ 9.2. כִּי־נָשְׂאוּ מִבְּנֹתֵיהֶם לָהֶם וְלִבְנֵיהֶם וְהִתְעָרְבוּ זֶרַע הַקֹּדֶשׁ בְּעַמֵּי הָאֲרָצוֹת וְיַד הַשָּׂרִים וְהַסְּגָנִים הָיְתָה בַּמַּעַל הַזֶּה רִאשׁוֹנָה׃ 9.11. אֲשֶׁר צִוִּיתָ בְּיַד עֲבָדֶיךָ הַנְּבִיאִים לֵאמֹר הָאָרֶץ אֲשֶׁר אַתֶּם בָּאִים לְרִשְׁתָּהּ אֶרֶץ נִדָּה הִיא בְּנִדַּת עַמֵּי הָאֲרָצוֹת בְּתוֹעֲבֹתֵיהֶם אֲשֶׁר מִלְאוּהָ מִפֶּה אֶל־פֶּה בְּטֻמְאָתָם׃ 9.14. הֲנָשׁוּב לְהָפֵר מִצְוֺתֶיךָ וּלְהִתְחַתֵּן בְּעַמֵּי הַתֹּעֵבוֹת הָאֵלֶּה הֲלוֹא תֶאֱנַף־בָּנוּ עַד־כַּלֵּה לְאֵין שְׁאֵרִית וּפְלֵיטָה׃ 10.2. וַיַּעַן שְׁכַנְיָה בֶן־יְחִיאֵל מִבְּנֵי עולם [עֵילָם] וַיֹּאמֶר לְעֶזְרָא אֲנַחְנוּ מָעַלְנוּ בֵאלֹהֵינוּ וַנֹּשֶׁב נָשִׁים נָכְרִיּוֹת מֵעַמֵּי הָאָרֶץ וְעַתָּה יֵשׁ־מִקְוֶה לְיִשְׂרָאֵל עַל־זֹאת׃ 10.2. וּמִבְּנֵי אִמֵּר חֲנָנִי וּזְבַדְיָה׃ 9.1. Now when these things were done, the princes drew near unto me, saying: ‘The people of Israel, and the priests and the Levites, have not separated themselves from the peoples of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites." 9.2. For they have taken of their daughters for themselves and for their sons; so that the holy seed have mingled themselves with the peoples of the lands; yea, the hand of the princes and rulers hath been first in this faithlessness.’" 9.11. which Thou hast commanded by Thy servants the prophets, saying: The land, unto which ye go to possess it, is an unclean land through the uncleanness of the peoples of the lands, through their abominations, wherewith they have filled it from one end to another with their filthiness." 9.14. shall we again break Thy commandments, and make marriages with the peoples that do these abominations? wouldest not Thou be angry with us till Thou hadst consumed us, so that there should be no remt, nor any to escape?" 10.2. And Shecaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra: ‘We have broken faith with our God, and have married foreign women of the peoples of the land; yet now there is hope for Israel concerning this thing." 10.10. And Ezra the priest stood up, and said unto them: ‘Ye have broken faith, and have married foreign women, to increase the guilt of Israel."
20. Hebrew Bible, Nehemiah, 9.6-9.37, 11.1, 11.18, 12.27-12.43, 12.45, 13.27, 13.30-13.31 (5th cent. BCE - 4th cent. BCE)

9.6. אַתָּה־הוּא יְהוָה לְבַדֶּךָ את [אַתָּה] עָשִׂיתָ אֶת־הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכָל־צְבָאָם הָאָרֶץ וְכָל־אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכָל־אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת־כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים׃ 9.7. אַתָּה־הוּא יְהוָה הָאֱלֹהִים אֲשֶׁר בָּחַרְתָּ בְּאַבְרָם וְהוֹצֵאתוֹ מֵאוּר כַּשְׂדִּים וְשַׂמְתָּ שְּׁמוֹ אַבְרָהָם׃ 9.8. וּמָצָאתָ אֶת־לְבָבוֹ נֶאֱמָן לְפָנֶיךָ וְכָרוֹת עִמּוֹ הַבְּרִית לָתֵת אֶת־אֶרֶץ הַכְּנַעֲנִי הַחִתִּי הָאֱמֹרִי וְהַפְּרִזִּי וְהַיְבוּסִי וְהַגִּרְגָּשִׁי לָתֵת לְזַרְעוֹ וַתָּקֶם אֶת־דְּבָרֶיךָ כִּי צַדִּיק אָתָּה׃ 9.9. וַתֵּרֶא אֶת־עֳנִי אֲבֹתֵינוּ בְּמִצְרָיִם וְאֶת־זַעֲקָתָם שָׁמַעְתָּ עַל־יַם־סוּף׃ 9.11. וְהַיָּם בָּקַעְתָּ לִפְנֵיהֶם וַיַּעַבְרוּ בְתוֹךְ־הַיָּם בַּיַּבָּשָׁה וְאֶת־רֹדְפֵיהֶם הִשְׁלַכְתָּ בִמְצוֹלֹת כְּמוֹ־אֶבֶן בְּמַיִם עַזִּים׃ 9.12. וּבְעַמּוּד עָנָן הִנְחִיתָם יוֹמָם וּבְעַמּוּד אֵשׁ לַיְלָה לְהָאִיר לָהֶם אֶת־הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ־בָהּ׃ 9.13. וְעַל הַר־סִינַי יָרַדְתָּ וְדַבֵּר עִמָּהֶם מִשָּׁמָיִם וַתִּתֵּן לָהֶם מִשְׁפָּטִים יְשָׁרִים וְתוֹרוֹת אֱמֶת חֻקִּים וּמִצְוֺת טוֹבִים׃ 9.14. וְאֶת־שַׁבַּת קָדְשְׁךָ הוֹדַעַתָ לָהֶם וּמִצְווֹת וְחֻקִּים וְתוֹרָה צִוִּיתָ לָהֶם בְּיַד מֹשֶׁה עַבְדֶּךָ׃ 9.15. וְלֶחֶם מִשָּׁמַיִם נָתַתָּה לָהֶם לִרְעָבָם וּמַיִם מִסֶּלַע הוֹצֵאתָ לָהֶם לִצְמָאָם וַתֹּאמֶר לָהֶם לָבוֹא לָרֶשֶׁת אֶת־הָאָרֶץ אֲשֶׁר־נָשָׂאתָ אֶת־יָדְךָ לָתֵת לָהֶם׃ 9.16. וְהֵם וַאֲבֹתֵינוּ הֵזִידוּ וַיַּקְשׁוּ אֶת־עָרְפָּם וְלֹא שָׁמְעוּ אֶל־מִצְוֺתֶיךָ׃ 9.17. וַיְמָאֲנוּ לִשְׁמֹעַ וְלֹא־זָכְרוּ נִפְלְאֹתֶיךָ אֲשֶׁר עָשִׂיתָ עִמָּהֶם וַיַּקְשׁוּ אֶת־עָרְפָּם וַיִּתְּנוּ־רֹאשׁ לָשׁוּב לְעַבְדֻתָם בְּמִרְיָם וְאַתָּה אֱלוֹהַּ סְלִיחוֹת חַנּוּן וְרַחוּם אֶרֶךְ־אַפַּיִם וְרַב־וחסד [חֶסֶד] וְלֹא עֲזַבְתָּם׃ 9.18. אַף כִּי־עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה וַיֹּאמְרוּ זֶה אֱלֹהֶיךָ אֲשֶׁר הֶעֶלְךָ מִמִּצְרָיִם וַיַּעֲשׂוּ נֶאָצוֹת גְּדֹלוֹת׃ 9.19. וְאַתָּה בְּרַחֲמֶיךָ הָרַבִּים לֹא עֲזַבְתָּם בַּמִּדְבָּר אֶת־עַמּוּד הֶעָנָן לֹא־סָר מֵעֲלֵיהֶם בְּיוֹמָם לְהַנְחֹתָם בְּהַדֶּרֶךְ וְאֶת־עַמּוּד הָאֵשׁ בְּלַיְלָה לְהָאִיר לָהֶם וְאֶת־הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ־בָהּ׃ 9.21. וְאַרְבָּעִים שָׁנָה כִּלְכַּלְתָּם בַּמִּדְבָּר לֹא חָסֵרוּ שַׂלְמֹתֵיהֶם לֹא בָלוּ וְרַגְלֵיהֶם לֹא בָצֵקוּ׃ 9.22. וַתִּתֵּן לָהֶם מַמְלָכוֹת וַעֲמָמִים וַתַּחְלְקֵם לְפֵאָה וַיִּירְשׁוּ אֶת־אֶרֶץ סִיחוֹן וְאֶת־אֶרֶץ מֶלֶךְ חֶשְׁבּוֹן וְאֶת־אֶרֶץ עוֹג מֶלֶךְ־הַבָּשָׁן׃ 9.23. וּבְנֵיהֶם הִרְבִּיתָ כְּכֹכְבֵי הַשָּׁמָיִם וַתְּבִיאֵם אֶל־הָאָרֶץ אֲשֶׁר־אָמַרְתָּ לַאֲבֹתֵיהֶם לָבוֹא לָרָשֶׁת׃ 9.24. וַיָּבֹאוּ הַבָּנִים וַיִּירְשׁוּ אֶת־הָאָרֶץ וַתַּכְנַע לִפְנֵיהֶם אֶת־יֹשְׁבֵי הָאָרֶץ הַכְּנַעֲנִים וַתִּתְּנֵם בְּיָדָם וְאֶת־מַלְכֵיהֶם וְאֶת־עַמְמֵי הָאָרֶץ לַעֲשׂוֹת בָּהֶם כִּרְצוֹנָם׃ 9.25. וַיִּלְכְּדוּ עָרִים בְּצֻרוֹת וַאֲדָמָה שְׁמֵנָה וַיִּירְשׁוּ בָּתִּים מְלֵאִים־כָּל־טוּב בֹּרוֹת חֲצוּבִים כְּרָמִים וְזֵיתִים וְעֵץ מַאֲכָל לָרֹב וַיֹּאכְלוּ וַיִּשְׂבְּעוּ וַיַּשְׁמִינוּ וַיִּתְעַדְּנוּ בְּטוּבְךָ הַגָּדוֹל׃ 9.26. וַיַּמְרוּ וַיִּמְרְדוּ בָּךְ וַיַּשְׁלִכוּ אֶת־תּוֹרָתְךָ אַחֲרֵי גַוָּם וְאֶת־נְבִיאֶיךָ הָרָגוּ אֲשֶׁר־הֵעִידוּ בָם לַהֲשִׁיבָם אֵלֶיךָ וַיַּעֲשׂוּ נֶאָצוֹת גְּדוֹלֹת׃ 9.27. וַתִּתְּנֵם בְּיַד צָרֵיהֶם וַיָּצֵרוּ לָהֶם וּבְעֵת צָרָתָם יִצְעֲקוּ אֵלֶיךָ וְאַתָּה מִשָּׁמַיִם תִּשְׁמָע וּכְרַחֲמֶיךָ הָרַבִּים תִּתֵּן לָהֶם מוֹשִׁיעִים וְיוֹשִׁיעוּם מִיַּד צָרֵיהֶם׃ 9.28. וּכְנוֹחַ לָהֶם יָשׁוּבוּ לַעֲשׂוֹת רַע לְפָנֶיךָ וַתַּעַזְבֵם בְּיַד אֹיְבֵיהֶם וַיִּרְדּוּ בָהֶם וַיָּשׁוּבוּ וַיִּזְעָקוּךָ וְאַתָּה מִשָּׁמַיִם תִּשְׁמַע וְתַצִּילֵם כְּרַחֲמֶיךָ רַבּוֹת עִתִּים׃ 9.29. וַתָּעַד בָּהֶם לַהֲשִׁיבָם אֶל־תּוֹרָתֶךָ וְהֵמָּה הֵזִידוּ וְלֹא־שָׁמְעוּ לְמִצְוֺתֶיךָ וּבְמִשְׁפָּטֶיךָ חָטְאוּ־בָם אֲשֶׁר־יַעֲשֶׂה אָדָם וְחָיָה בָהֶם וַיִּתְּנוּ כָתֵף סוֹרֶרֶת וְעָרְפָּם הִקְשׁוּ וְלֹא שָׁמֵעוּ׃ 9.31. וּבְרַחֲמֶיךָ הָרַבִּים לֹא־עֲשִׂיתָם כָּלָה וְלֹא עֲזַבְתָּם כִּי אֵל־חַנּוּן וְרַחוּם אָתָּה׃ 9.32. וְעַתָּה אֱלֹהֵינוּ הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא שׁוֹמֵר הַבְּרִית וְהַחֶסֶד אַל־יִמְעַט לְפָנֶיךָ אֵת כָּל־הַתְּלָאָה אֲשֶׁר־מְצָאַתְנוּ לִמְלָכֵינוּ לְשָׂרֵינוּ וּלְכֹהֲנֵינוּ וְלִנְבִיאֵנוּ וְלַאֲבֹתֵינוּ וּלְכָל־עַמֶּךָ מִימֵי מַלְכֵי אַשּׁוּר עַד הַיּוֹם הַזֶּה׃ 9.33. וְאַתָּה צַדִּיק עַל כָּל־הַבָּא עָלֵינוּ כִּי־אֱמֶת עָשִׂיתָ וַאֲנַחְנוּ הִרְשָׁעְנוּ׃ 9.34. וְאֶת־מְלָכֵינוּ שָׂרֵינוּ כֹּהֲנֵינוּ וַאֲבֹתֵינוּ לֹא עָשׂוּ תּוֹרָתֶךָ וְלֹא הִקְשִׁיבוּ אֶל־מִצְוֺתֶיךָ וּלְעֵדְוֺתֶיךָ אֲשֶׁר הַעִידֹתָ בָּהֶם׃ 9.35. וְהֵם בְּמַלְכוּתָם וּבְטוּבְךָ הָרָב אֲשֶׁר־נָתַתָּ לָהֶם וּבְאֶרֶץ הָרְחָבָה וְהַשְּׁמֵנָה אֲשֶׁר־נָתַתָּ לִפְנֵיהֶם לֹא עֲבָדוּךָ וְלֹא־שָׁבוּ מִמַּעַלְלֵיהֶם הָרָעִים׃ 9.36. הִנֵּה אֲנַחְנוּ הַיּוֹם עֲבָדִים וְהָאָרֶץ אֲשֶׁר־נָתַתָּה לַאֲבֹתֵינוּ לֶאֱכֹל אֶת־פִּרְיָהּ וְאֶת־טוּבָהּ הִנֵּה אֲנַחְנוּ עֲבָדִים עָלֶיהָ׃ 9.37. וּתְבוּאָתָהּ מַרְבָּה לַמְּלָכִים אֲשֶׁר־נָתַתָּה עָלֵינוּ בְּחַטֹּאותֵינוּ וְעַל גְּוִיֹּתֵינוּ מֹשְׁלִים וּבִבְהֶמְתֵּנוּ כִּרְצוֹנָם וּבְצָרָה גְדוֹלָה אֲנָחְנוּ׃ 11.1. מִן־הַכֹּהֲנִים יְדַעְיָה בֶן־יוֹיָרִיב יָכִין׃ 11.1. וַיֵּשְׁבוּ שָׂרֵי־הָעָם בִּירוּשָׁלִָם וּשְׁאָר הָעָם הִפִּילוּ גוֹרָלוֹת לְהָבִיא אֶחָד מִן־הָעֲשָׂרָה לָשֶׁבֶת בִּירוּשָׁלִַם עִיר הַקֹּדֶשׁ וְתֵשַׁע הַיָּדוֹת בֶּעָרִים׃ 11.18. כָּל־הַלְוִיִּם בְּעִיר הַקֹּדֶשׁ מָאתַיִם שְׁמֹנִים וְאַרְבָּעָה׃ 12.27. וּבַחֲנֻכַּת חוֹמַת יְרוּשָׁלִַם בִּקְשׁוּ אֶת־הַלְוִיִּם מִכָּל־מְקוֹמֹתָם לַהֲבִיאָם לִירוּשָׁלִָם לַעֲשֹׂת חֲנֻכָּה וְשִׂמְחָה וּבְתוֹדוֹת וּבְשִׁיר מְצִלְתַּיִם נְבָלִים וּבְכִנֹּרוֹת׃ 12.28. וַיֵּאָסְפוּ בְּנֵי הַמְשֹׁרְרִים וּמִן־הַכִּכָּר סְבִיבוֹת יְרוּשָׁלִַם וּמִן־חַצְרֵי נְטֹפָתִי׃ 12.29. וּמִבֵּית הַגִּלְגָּל וּמִשְּׂדוֹת גֶּבַע וְעַזְמָוֶת כִּי חֲצֵרִים בָּנוּ לָהֶם הַמְשֹׁרֲרִים סְבִיבוֹת יְרוּשָׁלִָם׃ 12.33. וַעֲזַרְיָה עֶזְרָא וּמְשֻׁלָּם׃ 12.34. יְהוּדָה וּבִנְיָמִן וּשְׁמַעְיָה וְיִרְמְיָה׃ 12.35. וּמִבְּנֵי הַכֹּהֲנִים בַּחֲצֹצְרוֹת זְכַרְיָה בֶן־יוֹנָתָן בֶּן־שְׁמַעְיָה בֶּן־מַתַּנְיָה בֶּן־מִיכָיָה בֶּן־זַכּוּר בֶּן־אָסָף׃ 12.36. וְאֶחָיו שְׁמַעְיָה וַעֲזַרְאֵל מִלֲלַי גִּלֲלַי מָעַי נְתַנְאֵל וִיהוּדָה חֲנָנִי בִּכְלֵי־שִׁיר דָּוִיד אִישׁ הָאֱלֹהִים וְעֶזְרָא הַסּוֹפֵר לִפְנֵיהֶם׃ 12.39. וּמֵעַל לְשַׁעַר־אֶפְרַיִם וְעַל־שַׁעַר הַיְשָׁנָה וְעַל־שַׁעַר הַדָּגִים וּמִגְדַּל חֲנַנְאֵל וּמִגְדַּל הַמֵּאָה וְעַד שַׁעַר הַצֹּאן וְעָמְדוּ בְּשַׁעַר הַמַּטָּרָה׃ 12.41. וְהַכֹּהֲנִים אֶלְיָקִים מַעֲשֵׂיָה מִנְיָמִין מִיכָיָה אֶלְיוֹעֵינַי זְכַרְיָה חֲנַנְיָה בַּחֲצֹצְרוֹת׃ 12.42. וּמַעֲשֵׂיָה וּשְׁמַעְיָה וְאֶלְעָזָר וְעֻזִּי וִיהוֹחָנָן וּמַלְכִּיָּה וְעֵילָם וָעָזֶר וַיַּשְׁמִיעוּ הַמְשֹׁרְרִים וְיִזְרַחְיָה הַפָּקִיד׃ 12.43. וַיִּזְבְּחוּ בַיּוֹם־הַהוּא זְבָחִים גְּדוֹלִים וַיִּשְׂמָחוּ כִּי הָאֱלֹהִים שִׂמְּחָם שִׂמְחָה גְדוֹלָה וְגַם הַנָּשִׁים וְהַיְלָדִים שָׂמֵחוּ וַתִּשָּׁמַע שִׂמְחַת יְרוּשָׁלִַם מֵרָחוֹק׃ 12.45. וַיִּשְׁמְרוּ מִשְׁמֶרֶת אֱלֹהֵיהֶם וּמִשְׁמֶרֶת הַטָּהֳרָה וְהַמְשֹׁרְרִים וְהַשֹּׁעֲרִים כְּמִצְוַת דָּוִיד שְׁלֹמֹה בְנוֹ׃ 13.27. וְלָכֶם הֲנִשְׁמַע לַעֲשֹׂת אֵת כָּל־הָרָעָה הַגְּדוֹלָה הַזֹּאת לִמְעֹל בֵּאלֹהֵינוּ לְהֹשִׁיב נָשִׁים נָכְרִיּוֹת׃ 13.31. וּלְקֻרְבַּן הָעֵצִים בְּעִתִּים מְזֻמָּנוֹת וְלַבִּכּוּרִים זָכְרָה־לִּי אֱלֹהַי לְטוֹבָה׃ 9.6. Thou art the LORD, even Thou alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas and all that is in them, and Thou preservest them all; and the host of heaven worshippeth Thee." 9.7. Thou art the LORD the God, who didst choose Abram, and broughtest him forth out of Ur of the Chaldees, and gavest him the name of Abraham;" 9.8. and foundest his heart faithful before Thee, and madest a covet with him to give the land of the Canaanite, the Hittite, the Amorite, and the Perizzite, and the Jebusite, and the Girgashite, even to give it unto his seed, and hast performed Thy words; for Thou art righteous;" 9.9. And Thou sawest the affliction of our fathers in Egypt, and heardest their cry by the Red Sea;" 9.10. and didst show signs and wonders upon Pharaoh, and on all his servants, and on all the people of his land; for Thou knewest that they dealt proudly against them; and didst get Thee a name, as it is this day." 9.11. And Thou didst divide the sea before them, so that they went through the midst of the sea on the dry land; and their pursuers Thou didst cast into the depths, as a stone into the mighty waters." 9.12. Moreover in a pillar of cloud Thou didst lead them by day; and in a pillar of fire by night, to give them light in the way wherein they should go." 9.13. Thou camest down also upon mount Sinai, and spokest with them from heaven, and gavest them right ordices and laws of truth, good statutes and commandments;" 9.14. and madest known unto them Thy holy sabbath, and didst command them commandments, and statutes, and a law, by the hand of Moses Thy servant;" 9.15. and gavest them bread from heaven for their hunger, and broughtest forth water for them out of the rock for their thirst, and didst command them that they should go in to possess the land which Thou hadst lifted up Thy hand to give them." 9.16. But they and our fathers dealt proudly, and hardened their neck, and hearkened not to Thy commandments," 9.17. and refused to hearken, neither were mindful of Thy wonders that Thou didst among them; but hardened their neck, and in their rebellion appointed a captain to return to their bondage; but Thou art a God ready to pardon, gracious and full of compassion, slow to anger, and plenteous in mercy, and forsookest them not." 9.18. Yea, when they had made them a molten calf, and said: ‘This is thy God that brought thee up out of Egypt, and had wrought great provocations;" 9.19. yet Thou in Thy manifold mercies forsookest them not in the wilderness; the pillar of cloud departed not from over them by day, to lead them in the way; neither the pillar of fire by night, to show them light, and the way wherein they should go." 9.20. Thou gavest also Thy good spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst." 9.21. Yea, forty years didst Thou sustain them in the wilderness, and they lacked nothing; their clothes waxed not old, and their feet swelled not." 9.22. Moreover Thou gavest them kingdoms and peoples, which Thou didst allot quarter by quarter; so they possessed the land of Sihon, even the land of the king of Heshbon, and the land of Og king of Bashan." 9.23. Their children also didst Thou multiply as the stars of heaven, and didst bring them into the land, concerning which Thou didst say to their fathers, that they should go in to possess it." 9.24. So the children went in and possessed the land, and Thou didst subdue before them the inhabitants of the land, the Canaanites, and gavest them into their hands, with their kings, and the peoples of the land, that they might do with them as they would." 9.25. And they took fortified cities, and a fat land, and possessed houses full of all good things, cisterns hewn out, vineyards, and oliveyards, and fruit-trees in abundance; so they did eat, and were filled, and became fat, and luxuriated in Thy great goodness." 9.26. Nevertheless they were disobedient, and rebelled against Thee, and cast Thy law behind their back, and slew Thy prophets that did forewarn them to turn them back unto Thee, and they wrought great provocations." 9.27. Therefore Thou didst deliver them into the hand of their adversaries, who distressed them; and in the time of their trouble, when they cried unto Thee, Thou heardest from heaven; and according to Thy manifold mercies Thou gavest them saviours who might save them out of the hand of their adversaries." 9.28. But after they had rest, they did evil again before Thee; therefore didst Thou leave them in the hand of their enemies, so that they had the dominion over them; yet when they returned, and cried unto Thee, many times didst Thou hear from heaven, and deliver them according to Thy mercies;" 9.29. and didst forewarn them, that Thou mightest bring them back unto Thy law; yet they dealt proudly, and hearkened not unto Thy commandments, but sinned against Thine ordices, which if a man do, he shall live by them, and presented a stubborn shoulder, and hardened their neck, and would not hear." 9.30. Yet many years didst Thou extend mercy unto them, and didst forewarn them by Thy spirit through Thy prophets; yet would they not give ear; therefore gavest Thou them into the hand of the peoples of the lands." 9.31. Nevertheless in Thy manifold mercies Thou didst not utterly consume them, nor forsake them; for Thou art a gracious and merciful God." 9.32. Now therefore, our God, the great, the mighty, and the awful God, who keepest covet and mercy, let not all the travail seem little before Thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all Thy people, since the time of the kings of Assyria unto this day." 9.33. Howbeit Thou art just in all that is come upon us; for Thou hast dealt truly, but we have done wickedly;" 9.34. neither have our kings, our princes, our priests, nor our fathers, kept Thy law, nor hearkened unto Thy commandments and Thy testimonies, wherewith Thou didst testify against them." 9.35. For they have not served Thee in their kingdom, and in Thy great goodness that Thou gavest them, and in the large and fat land which Thou gavest before them, neither turned they from their wicked works." 9.36. Behold, we are servants this day, and as for the land that Thou gavest unto our fathers to eat the fruit thereof and the good thereof, behold, we are servants in it." 9.37. And it yieldeth much increase unto the kings whom Thou hast set over us because of our sins; also they have power over our bodies, and over our cattle, at their pleasure, and we are in great distress.’" 11.1. And the princes of the people dwelt in Jerusalem; the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem the holy city, and nine parts in the other cities." 11.18. All the Levites in the holy city were two hundred fourscore and four." 12.27. And at the dedication of the wall of Jerusalem they sought the Levites out of all their places, to bring them to Jerusalem, to keep the dedication with gladness, both with thanksgivings, and with singing, with cymbals, psalteries, and with harps." 12.28. And the sons of the singers gathered themselves together, both out of the Plain round about Jerusalem, and from the villages of the Netophathites;" 12.29. also from Beth-gilgal, and out of the fields of Geba and Azmaveth; for the singers had builded them villages round about Jerusalem." 12.33. and Azariah, Ezra, and Meshullam," 12.34. Judah, and Benjamin, and Shemaiah, and Jeremiah;" 12.35. and certain of the priests’sons with trumpets: Zechariah the son of Jonathan, the son of Shemaiah, the son of Mattaniah, the son of Micaiah, the son of Zaccur, the son of Asaph;" 12.36. and his brethren, Shemaiah, and Azarel, Milalai, Gilalai, Maai, Nethanel, and Judah, Hai, with the musical instruments of David the man of God; and Ezra the scribe was before them;" 12.39. and above the gate of Ephraim, and by the gate of the old city and by the fish gate, and the tower of Hael, and the tower of Hammeah, even unto the sheep gate; and they stood still in the gate of the guard." 12.41. and the priests, Eliakim, Maaseiah, Miniamin, Micaiah, Elioenai, Zechariah, and Haiah, with trumpets;" 12.42. and Maaseiah, and Shemaiah, and Eleazar, and Uzzi, and Jehoha, and Malchijah, and Elam, and Ezer. And the singers sang loud, with Jezrahiah their overseer." 12.43. And they offered great sacrifices that day, and rejoiced; for God had made them rejoice with great joy; and the women also and the children rejoiced; so that the joy of Jerusalem was heard even afar off." 12.45. And they kept the ward of their God, and the ward of the purification, and so did the singers and the porters, according to the commandment of David, and of Solomon his son." 13.27. Shall we then hearken unto you to do all this great evil, to break faith with our God in marrying foreign women?’" 13.30. Thus cleansed I them from everything foreign, and appointed wards for the priests and for the Levites, every one in his work;" 13.31. and for the wood-offering, at times appointed, and for the first-fruits. Remember me, O my God, for good."
21. Dead Sea Scrolls, Damascus Covenant, 15.12-15.13, 15.15-15.17 (2nd cent. BCE - 1st cent. CE)

22. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 15.12-15.13, 15.15-15.17 (2nd cent. BCE - 1st cent. CE)

23. Septuagint, 1 Maccabees, 5.6 (2nd cent. BCE - 2nd cent. BCE)

5.6. Then he crossed over to attack the Ammonites, where he found a strong band and many people with Timothy as their leader.
24. Septuagint, Judith, 14.10 (2nd cent. BCE - 0th cent. CE)

14.10. And when Achior saw all that the God of Israel had done, he believed firmly in God, and was circumcised, and joined the house of Israel, remaining so to this day.
25. Philo of Alexandria, On The Cherubim, 33-34, 32 (1st cent. BCE - 1st cent. CE)

32. Moses also represents Balaam, who is the symbol of a vain people, stripped of his arms, as a runaway and deserter, well knowing the war which it becomes the soul to carry on for the sake of knowledge; for he says to his ass, who is here a symbol of the irrational designs of life which every foolish man entertains, that "If I had had a sword, I should ere now have slain Thee." And great thanks are due to the Maker of all things, because he, knowing the struggles and resistance of folly, did not give to it the power of language, which would have been like giving a sword to a madman, in order that it might have no power to work great and iniquitous destruction among all whom it should meet with. 32. This, then, may be enough to say on these subjects; but it is necessary now to connect with these things what I am about to say, namely, that it was the Father of the universe who delivered these ten maxims, or oracles, or laws and enactments, as they truly are, to the whole assembled nation of men and women altogether. Did he then do so, uttering himself some kind of voice? Away! let not such an idea ever enter your mind; for God is not like a man, in need of a mouth, and of a tongue, and of a windpipe
26. Philo of Alexandria, On The Migration of Abraham, 114-115, 69, 113 (1st cent. BCE - 1st cent. CE)

113. Therefore, the vain Balaam, although he sang hymns of exceeding sublimity to God, among which, also, is that one beginning, "God is not as a Man," the most beautiful of all songs, and who uttered panegyrics on the seeing multitude, Israel, going through a countless body of particulars, is rightly judged by the wise lawgiver to have been an impious man and accursed, and to have been cursing rather than blessing;
27. Philo of Alexandria, On The Special Laws, 1.78, 1.325, 2.61-2.64, 3.171 (1st cent. BCE - 1st cent. CE)

1.78. And since the nation is the most numerous of all peoples, it follows naturally that the first fruits contributed by them must also be most abundant. Accordingly there is in almost every city a storehouse for the sacred things to which it is customary for the people to come and there to deposit their first fruits, and at certain seasons there are sacred ambassadors selected on account of their virtue, who convey the offerings to the temple. And the most eminent men of each tribe are elected to this office, that they may conduct the hopes of each individual safe to their destination; for in the lawful offering of the first fruits are the hopes of the pious.XV. 1.325. Therefore, as it was aware that no inconsiderable number of wicked men are often mingled in these assemblies, and escape notice by reason of the crowds collected there, in order to prevent that from being the case in this instance, he previously excludes all who are unworthy from the sacred assembly, beginning in the first instance with those who are afflicted with the disease of effeminacy, men-women, who, having adulterated the coinage of nature, are willingly driven into the appearance and treatment of licentious women. He also banishes all those who have suffered any injury or mutilation in their most important members, and those who, seeking to preserve the flower of their beauty so that it may not speedily wither away, have altered the impression of their natural manly appearance into the resemblance of a woman. 2.61. And the works meant are those enjoined by precepts and doctrines in accordance with virtue. And in the day he exhorts us to apply ourselves to philosophy, improving our souls and the domit part of us, our mind. 2.62. Accordingly, on the seventh day there are spread before the people in every city innumerable lessons of prudence, and temperance, and courage, and justice, and all other virtues; during the giving of which the common people sit down, keeping silence and pricking up their ears, with all possible attention, from their thirst for wholesome instruction; but some of those who are very learned explain to them what is of great importance and use, lessons by which the whole of their lives may be improved. 2.63. And there are, as we may say, two most especially important heads of all the innumerable particular lessons and doctrines; the regulating of one's conduct towards God by the rules of piety and holiness, and of one's conduct towards men by the rules of humanity and justice; each of which is subdivided into a great number of subordinate ideas, all praiseworthy. 2.64. From which considerations it is plain that Moses does not leave those persons at any time idle who submit to be guided by his sacred admonitions; but since we are composed of both soul and body, he has allotted to the body such work as is suited to it, and to the soul also such tasks as are good for that. And he has taken care that the one shall succeed the other, so that while the body is labouring the soul may be at rest, and when the body is enjoying relaxation the soul may be labouring; and so the best lives with the contemplative and the active life, succeed to one another in regular alternations. The active life having received the number six, according to the service appointed for the body; and the contemplative life the number seven, as tending to knowledge and to the perfecting of the intellect.XVI. 3.171. Therefore let no woman busy herself about those things which are beyond the province of oeconomy, but let her cultivate solitude, and not be seen to be going about like a woman who walks the streets in the sight of other men, except when it is necessary for her to go to the temple, if she has any proper regard for herself; and even then let her not go at noon when the market is full, but after the greater part of the people have returned home; like a well-born woman, a real and true citizen, performing her vows and her sacrifices in tranquillity, so as to avert evils and to receive blessings.
28. Philo of Alexandria, On The Virtues, 108 (1st cent. BCE - 1st cent. CE)

108. And if any of them should be willing to forsake their old ways and to come over to the customs and constitutions of the Jews, they are not to be rejected and treated with hostility as the children of enemies, but to be received in such a manner that in the third generation they may be admitted into the assembly, and may have a share of the divine words read to them, being instructed in the will of God equally with the natives of the land, the descendants of God's chosen people. XXII.
29. Philo of Alexandria, On The Life of Moses, 1.263-1.304, 2.215-2.216 (1st cent. BCE - 1st cent. CE)

1.263. This war struck all the Asiatic nations with terrible consternation, and especially all those who were near the borders of the Amorites, inasmuch as they looked upon the dangers as being nearer to themselves. Accordingly, one of the neighbouring kings, by name Balak, who ruled over a large and thickly inhabited country of the east, before he met them in battle, feeling great distrust of his own power, did not think fit to meet them in close combat, being desirous to avoid carrying on a war of extermination by open arms; but he had recourse to inquiries and divination, thinking that by some kind of ruse or other he might be able to overthrow the irresistible power of the Hebrews. 1.264. Now there was a man at that time very celebrated for his skill in divination, dwelling in Mesopotamia, who was initiated in every branch of the soothsayers' art. And he was celebrated and renowned above all men for his experience as a diviner and prophet, as he had in many instances foretold to many people incredible and most important events; 1.265. for, on one occasion, he had predicted heavy rain to one nation at the height of summer; to another he had foretold a drought and burning heat in the middle of winter. Others he had forewarned of a dearth which should follow a season of abundance; and, on the other hand, plenty after famine. In some instances he had predicted the inundations of rivers; or, on the contrary, their falling greatly and becoming dried up; and the departure of pestilential diseases, and ten thousand other things. From all which he had obtained a name of wide celebrity, as he was believed to have foreseen them all, and so he had attained to great renown and his glory had spread everywhere and was continually increasing. 1.266. So this man, Balak, now sent some of his companions, entreating him to come to him, and he gave him some presents at once, and he promised to give him others also, explaining to him the necessity which he was in, on account of which he had sent for him. But he did not treat the messengers with any noble or consistent disposition, but with great courtesy and civility evaded their request, as if he were one of the most celebrated prophets, and as such was accustomed to do nothing whatever without first consulting the oracle, and so he declined, saying that the Deity would not permit him to go with them. 1.267. So the messengers returned back to the king, without having succeeded in their errand. And immediately other messengers of the highest rank in the whole land were sent on the same business, bringing with them more abundant presents of money, and promising still more ample rewards than the former ambassadors had promised. 1.268. And Balaam, being allured by the gifts which were already proffered to him, and also by the hopes for the future which they held out to him, and being influenced also by the rank of those who invited him, began to yield, again alleging the commands of the Deity as his excuse, but no longer with sincerity. Accordingly, on the next day he prepared for his departure, relating some dreams by which he said he had been influenced, affirming that he had been compelled by their manifest visions not to remain, but to follow the ambassadors. 1.269. But when he was on his road a very manifest sign met him in the way, showing him plainly that the purpose for which he was travelling was displeasing to God, and ill-omened; for the beast on which he was riding, while proceeding onwards in the straight road, at first stopped suddenly 1.270. then, as if some one was forcibly resisting it, or standing in front and driving it back by force, it retreated, moving first to the right and then to the left, and could not stand still, but kept moving, first to one side and then to the other, as if it had been under the influence of wine and intoxication; and though it was repeatedly beaten, it disregarded the blows, so that it very nearly threw its rider, and though he stuck on did still hurt him considerably; 1.271. for close on each side of the path there were walls and strong fences; therefore, when the beast in its violent motions struck heavily against the walls, the owner had his knee, and leg, and foot pressed and crushed, and was a good deal lacerated. 1.272. The truth is, that there was, as it seems, a divine vision, which, as the beast, on which the diviner was seeking, saw at a great distance as it was coming towards him, and it was frightened at it; but the man did not see it, which was a proof of his insensibility, for he was thus shown to be inferior to a brute beast in the power of sight, at a time when he was boasting that he could see, not only the whole world, but also the Creator of the world. 1.273. Accordingly, having after some time seen the angel opposing him, not because he was desiring to see so astonishing a spectacle, but that he might become acquainted with his own insignificance and nothingness, he betook himself to supplications and prayers, entreating to be pardoned, on the ground that he had acted as he had done out of ignorance, and had not sinned of deliberate purpose. 1.274. Then, as he said that he ought to return back again, he asked of the vision which appeared to him, whether he should go back again to his own house; but the angel beholding his insincerity, and being indigt at it (for what need was there for him to ask questions in a matter which was so evident, which had its answer plain in itself, and which did not require any more positive information by means of words, unless a person's ears are more to be trusted than his eyes, and words than thing 1.275. But when the king heard that he was now near at hand, he went forth with his guards to meet him; and when they met at first there were, as was natural, greetings and salutations, and then a brief reproof of his tardiness and of his not having come more readily. After this there were feastings and costly entertainments, and all those other things which are usually prepared on the occasion of the reception of strangers, everything with royal magnificence being prepared, so as to give an exaggerated idea of the power and glory of the king. 1.276. The next day at the rising of the sun, Balak took the prophet and led him up to a high hill, where it also happened that a pillar had been erected to some deity which the natives of the country had been accustomed to worship; and from thence there was seen a portion of the camp of the Hebrews, which was shown to the magician from this point, as if from a watch tower. 1.277. And he when he beheld it said: "Do thou, O king, build here seven altars, and offer upon every one of them a bullock and a ram. And I will turn aside and inquire of God what I am to say." So, having gone forth, immediately he became inspired, the prophetic spirit having entered into him, which drove all his artificial system of divination and cunning out of his soul; for it was not possible that holy inspiration should dwell in the same abode with magic. Then, returning back to the king, and beholding the sacrifices and the altars flaming, he became like the interpreter of some other being who was prompting his words 1.278. and spoke in prophetic strain as follows: "Balak has sent for me from Mesopotamia, having caused me to take a long journey from the east, that he might chastise the Hebrews by means of curses. But in what manner shall I be able to curse those who have not been cursed by God? For I shall behold them with my eyes from the loftiest mountains, and I shall see them with my mind; and I shall never be able to injure the people which shall dwell alone, not being numbered among the other nations, not in accordance with the inheritance of any particular places, or any apportionment of lands, but by reason of the peculiar nature of their remarkable customs, as they will never mingle with any other nation so as to depart from their national and ancestral ways. 1.279. Who has ever discovered with accuracy the first origin of the birth of these people? Their bodies, indeed, may have been fashioned according to human means of propagation; but their souls have been brought forth by divine agency, wherefore they are nearly related to God. May my soul die as to the death of the body, that it may be remembered among the souls of the righteous, such as the souls of these men are. 1.280. When Balak heard these words he was grieved within himself; and after he had stopped speaking, not being able to contain his sorrow, he said: "You were invited hither to curse my enemies, and are you not ashamed to offer up prayers for their good? I must, without knowing it, have been deceiving myself, thinking you a friend; who were, on the contrary, without my being aware of it, enrolled among the ranks of the enemy, as is now plain. Perhaps, too, you made all the delay in coming to me by reason of the regard for them, which you were secretly cherishing in your soul, and your secret dislike to me and to my people; for, as the old proverb says, what is apparent affords the best means of judging of what is not visible. 1.281. But Balaam, his moment of inspiration being now past, replied: "I am exposed in this to a most unjust charge, and am undeservedly accused; for I am saying nothing of my own, but whatever the Deity prompts me to say. And this is not the first time that I have said and that you have heard this, but I declared it on the former occasion when you sent the ambassadors, to whom I made the same answer. 1.282. But as the king thought either that the prophet was deceiving him, or that the Deity might change his mind, and the consequence of a change of place might alter the firmness of his decision, he led him off to another spot, where, from an exceedingly long, and high, and distant hill, he might be able to show him a part of the army of his enemies. Then, again, he built seven altars and sacrificed the same number of victims that he had sacrificed at first, and sent the prophet to look for favourable omens and predictions. 1.283. And he, as soon as he was by himself, was again suddenly filled by divine inspiration, and, without at all understanding the words which he uttered, spoke everything that was put into his mouth, prophesying in the following manner:--"Rise up and listen, O king! prick up thy ears and hear. God is not able to speak falsely as if he were a man, nor does he change his purpose like the son of man. When he has once spoken, does he not abide by his word? For he will say nothing at all which shall not be completely brought to pass, since his word is also his deed. I, indeed, have been brought hither to bless this nation, and not to curse it. 1.284. There shall be no labour or distress among the Hebrews. God visibly holds his shield over them, who also dissipated the violence of the Egyptian attacks, leading forth all these myriads of people as one man. Therefore they disregarded auguries and every other part of the prophetic art, trusting to the one sole Governor of the world alone. And I see the people rising up like a young lion, and exulting as a lion. He shall feast on the prey, and for drink he shall drink the blood of the wounded; and, when he is satisfied, he shall not turn to sleep, but he shall be awake and sing the song of victory. 1.285. But Balak, being very indigt at finding that all the assistance which he expected to derive from divination was turning out contrary to his hopes, said: "O man, neither curse them at all, nor bless them at all; for silence, which is free from danger, is better than unpleasant speeches." And when he had said this, as if he had forgotten what he had said, owing to the inconstancy of his mind, he led the prophet to another place, from which he could show him a part of the Hebrew army; and again he invited him to curse them. 1.286. But the prophet, as being even more wicked than the king, although he had always replied to the accusations which were brought against him with one true excuse, namely, that he was saying nothing out of his own head, but was only interpreting the words of another, being himself carried away and inspired, when he ought no longer to have accompanied him but to have gone away home, ran forward even more eagerly than his conductor, although in his secret thoughts he was oppressed by a heavy feeling of evil, yet still desired in his mind to curse this people, though he was forbidden to do so with his mouth. 1.287. So, coming to a mountain greater than any of those on which he had stood before, and which reached a very long way, he bade the king perform the same sacrifices as before, again building seven altars, and again offering up fourteen victims, on each altar two, a bullock and a ram. And he himself did no longer, according to his usual custom, go to seek for divination and auguries, since he much loathed his art, looking upon it as a picture which had become defaced through age, and had been obscured, and lost its felicity of conjecture. But he now, though with difficulty, understood the fact that the designs of the king, who had hired him, did not correspond with the will of God. 1.288. Therefore, turning to the wilderness, he saw the Hebrews encamped in their tribes, and he saw their numbers and their array, and admired it as being like the order of a city rather than of a camp, and, becoming inspired, he again spoke. 1.289. What, then, said the man who saw truly, who in his sleep saw a clear vision of God with the ever open and sleepless eyes of his soul? "How goodly are thy abodes, O army of Hebrews; they tents are shady as groves, as a paradise on the bank of a river, as a cedar by the waters. 1.290. A man shall hereafter come forth out of thee who shall rule over many nations, and his kingdom shall increase every day and be raised up to heaven. This people hath God for its guide all the way from Egypt, who leads on their multitude in one line. 1.291. Therefore they shall devour many nations of their enemies, and they shall take all their fat as far as their very marrow, and shall destroy their enemies with their far-shooting arrows. He shall lie down to rest like a lion, and like a lion's whelp, fearing no one, but showing great contempt for every one, and causing fear to all other nations. Miserable is he who shall stir up and rouse him to anger. Blessed are they that bless thee, and cursed are they that curse thee. 1.292. And the king, being very indigt at these words, said: "Having been invited hither to curse my enemies, you have now prayed for and blessed them these three times. Fly, therefore, quickly, passion is a hasty affection, lest I be compelled to do something more violent than usual. 1.293. of what a vast amount of money, O most foolish of men, of how many presents, and of how much renown, and celebrity, and glory, hast thou deprived thyself in thy madness! Now you will return to thy home from a foreign land, bearing with thee no good thing, but only reproaches and (as it seems likely 1.294. And Balaam replied: "All that I have hitherto uttered have been oracles and words of God; but what I am going to say are merely the suggestions of my own mind: and taking him by the right hand, he, while they two were alone, gave him advice, by the adoption of which he might, as far as possible, guard against the power of his enemies, accusing himself of the most enormous crimes. For why, some one may perhaps say, do you thus retire into solitude and give counsel suggesting things contrary to the oracles of God, unless indeed that your counsels are more powerful than his decrees? 1.295. Come, then, let us examine into his fine recommendations, and see how cunningly they were contrived with reference to the most certain defeat of those who had hitherto always been able to conquer. As he knew that the only way by which the Hebrews could be subdued was by leading them to violate the law, he endeavoured to seduce them by means of debauchery and intemperance, that mighty evil, to the still greater crime of impiety, putting pleasure before them as a bait; 1.296. for, said he, "O king! the women of the country surpass all other women in beauty, and there are no means by which a man is more easily subdued than by the beauty of a woman; therefore, if you enjoin the most beautiful of them to grant their favours to them and to prostitute themselves to them, they will allure and overcome the youth of your enemies. 1.297. But you must warn them not to surrender their beauty to those who desire them with too great facility and too speedily, for resistance and coyness will stimulate the passions and excite them more, and will kindle a more impetuous desire; and so, being wholly subdued by their appetites, they will endure to do and to suffer anything. 1.298. And let any damsel who is thus prepared for the sport resist, and say, wantonly, to a lover who is thus influenced, "It is not fitting for you to enjoy my society till you have first abandoned your native habits, and have changed, and learnt to honour the same practices that I do. And I must have a conspicuous proof of your real change, which I can only have by your consenting to join me in the same sacrifices and libations which I use, and which we may then offer together at the same images and statues, and other erections in honour of my gods. 1.299. And the lover being, as it were, taken in the net of her manifold and multiform snares, not being able to resist her beauty and seductive conversation, will become wholly subdued in his reason, and, like a miserable man, will obey all the commands which she lays upon him, and will en enrolled as the salve of passion. 1.300. This, then, was the advice which Balaam gave to Balak. And he, thinking that what he said to him did not want sense, repealed the law against adulteries, and having abrogated all the enactments which had been established against seduction and harlotry, as if they had never been enacted at all, exhorted the women to admit to their favours, without any restraint, every man whom they chose. 1.301. Accordingly, when licence was thus given, they brought over a multitude of young men, having already long before this seduced their minds, and having by their tricks and allurements perverted them to impiety; until Phinehas, the son of the chief priest, being exceedingly indigt at all that was taking place (for it appeared to him to be a most scandalous thing for his countrymen to give up at one time both their bodies and souls--their bodies to pleasure, and their souls to transgression of the law, and to works of wickedne 1.302. For when he saw a man of his nation sacrificing with and then entering into the tent of a harlot, and that too without casting his eyes down on the ground and seeking to avoid the notice of the multitude, but making a display of his licentiousness with shameless boldness, and giving himself airs as if he were about to engage in a creditable action, and one deserving of smiles--Phinehas, I say, being very indigt and being filled with a just anger, ran in, and while they were still lying on the bed, slew both the lover and the harlot, cutting them in two pieces in the middle, because they thus indulged in illicit connections. 1.303. When some persons of those who admired temperance, and chastity, and piety, saw this example, they, at the command of Moses, imitated it, and slew all their own relations and friends, even to a man, who had sacrificed to idols made with hands, and thus they effaced the stain which was defiling the nation by this implacable revenge which they thus wreaked on those who had set the example of wrong doing, and so saved the rest, who made a clear defence of themselves, demonstrating their own piety, showing no compassion on any one of those who were justly condemned to death, and not passing over their offences out of pity, but looking upon those who slew them as pure from all sin. Therefore they did not allow any escape whatever to those who sinned in this way, and such conduct is the truest praise; 1.304. and they say that twenty-four thousand men were slain in one day, the common pollution, which was defiling the whole army, being thus at once got rid of. And when the works of purification were thus accomplished, Moses began to seek how he might give an honour worthy of him who had displayed such permanent excellence to the son of the chief priest, who was the first who hastened to inflict chastisement on the offenders. But God was beforehand with him, giving to Phinehas, by means of his holy word, the greatest of all good things, namely, peace, which no man is able to bestow; and also, in addition to this peace, he gave him the perpetual possession of the priesthood, an inheritance to his family, which could not be taken from it. 2.215. for it was invariably the custom, as it was desirable on other days also, but especially on the seventh day, as I have already explained, to discuss matters of philosophy; the ruler of the people beginning the explanation, and teaching the multitude what they ought to do and to say, and the populace listening so as to improve in virtue, and being made better both in their moral character and in their conduct through life; 2.216. in accordance with which custom, even to this day, the Jews hold philosophical discussions on the seventh day, disputing about their national philosophy, and devoting that day to the knowledge and consideration of the subjects of natural philosophy; for as for their houses of prayer in the different cities, what are they, but schools of wisdom, and courage, and temperance, and justice, and piety, and holiness, and every virtue, by which human and divine things are appreciated, and placed upon a proper footing?
30. Philo of Alexandria, Hypothetica, 7.12-7.13, 11.2, 11.5 (1st cent. BCE - 1st cent. CE)

7.12. What then did he do on this sabbath day? he commanded all the people to assemble together in the same place, and sitting down with one another, to listen to the laws with order and reverence, in order that no one should be ignorant of anything that is contained in them; 7.13. and, in fact, they do constantly assemble together, and they do sit down one with another, the multitude in general in silence, except when it is customary to say any words of good omen, by way of assent to what is being read. And then some priest who is present, or some one of the elders, reads the sacred laws to them, and interprets each of them separately till eventide; and then when separate they depart, having gained some skill in the sacred laws, and having made great advancers towards piety.
31. Philo of Alexandria, Against Flaccus, 123, 136-137, 4, 41, 45, 47-49, 51, 53, 122 (1st cent. BCE - 1st cent. CE)

122. And when they had spent the whole night in hymns and songs, they poured out through the gates at the earliest dawn, and hastened to the nearest point of the shore, for they had been deprived of their usual places for prayer, and standing in a clear and open space, they cried out
32. Philo of Alexandria, That Every Good Person Is Free, 81-83, 85, 80 (1st cent. BCE - 1st cent. CE)

80. and leaving the logical part of philosophy, as in no respect necessary for the acquisition of virtue, to the word-catchers, and the natural part, as being too sublime for human nature to master, to those who love to converse about high objects (except indeed so far as such a study takes in the contemplation of the existence of God and of the creation of the universe), they devote all their attention to the moral part of philosophy, using as instructors the laws of their country which it would have been impossible for the human mind to devise without divine inspiration.
33. Josephus Flavius, Jewish Antiquities, 14.215-14.216 (1st cent. CE - 1st cent. CE)

14.215. for even Caius Caesar, our imperator and consul, in that decree wherein he forbade the Bacchanal rioters to meet in the city, did yet permit these Jews, and these only, both to bring in their contributions, and to make their common suppers. 14.216. Accordingly, when I forbid other Bacchanal rioters, I permit these Jews to gather themselves together, according to the customs and laws of their forefathers, and to persist therein. It will be therefore good for you, that if you have made any decree against these our friends and confederates, to abrogate the same, by reason of their virtue and kind disposition towards us.”
34. Mishnah, Avodah Zarah, 2.1 (1st cent. CE - 3rd cent. CE)

2.1. One should not place animals in inns of non-Jews, because they are suspected of bestiality. A woman should not be alone with them, because they are suspected of licentiousness; Nor should a man be alone with them, because they are suspected of shedding blood. A Jewish woman should not act as midwife to a non-Jewish woman, because she would be delivering a child for idolatry. But a non-Jewish woman may act as midwife to a Jewish woman. A Jewish woman should not suckle the child of a non-Jewish woman, But a non-Jewish woman may suckle the child of a Jewish woman in her premises."
35. Mishnah, Avot, 5.22 (1st cent. CE - 3rd cent. CE)

5.22. Ben Bag Bag said:Turn it over, and [again] turn it over, for all is therein. And look into it; And become gray and old therein; And do not move away from it, for you have no better portion than it."
36. Mishnah, Bava Qamma, 4.3 (1st cent. CE - 3rd cent. CE)

4.3. An ox of an Israelite that gored an ox belonging to the Temple, or an ox belonging to the Temple that gored an ox of an Israelite, the owner is exempt, as it says, “The ox belonging to his neighbor” (Exodus 21:35), and not an ox belonging to the Temple. An ox of an Israelite that gores an ox of a gentile, the owner is exempt. And an ox of a gentile that gores the ox of an Israelite, whether the ox is harmless or an attested danger, its owner pays full damages."
37. Mishnah, Gittin, 9.8 (1st cent. CE - 3rd cent. CE)

9.8. A get which was written in Hebrew and whose signatures are in Greek, or was written in Greek and whose signatures are in Hebrew, or which has one Hebrew signature and one Greek signature, or which was written by a scribe and signed by one witness, is valid. [If a man signs], “So-and-so, witness,” it is valid. [If he signs,] “Son of so-and-so, witness, it is valid. [If he signs,] “So-and-so son of so-and-so” and he didn’t write “witness”, it is valid. If he wrote his own family name and hers, the get is valid. And this is how the scrupulous in Jerusalem would do. A get given imposed by court: in the case of a Jewish court is valid, and in the case of a Gentile court is invalid. And with regard to Gentiles, if they beat him and say to him, “Do what the Israelites say to you,” (and it is valid)."
38. Mishnah, Yevamot, 8.3 (1st cent. CE - 3rd cent. CE)

8.3. An Ammonite and a Moabite are forbidden [to enter into the congregation of the Lord] and their prohibition is for ever. However, their women are permitted at once. An Egyptian and an Edomite are forbidden only until the third generation, whether they are males or females. Rabbi Shimon permits their women immediately. Said Rabbi Shimon: This is a kal vehomer: if where the males are forbidden for all time the females are permitted immediately, where the males are forbidden only until the third generation how much more should the females be permitted immediately. They said to him: If this is a halakhah, we shall accept it; but if it is only a logical reference, there is a refutation. He replied: This is not so, I am in fact saying a halakhah. Mamzerim and nethinim are forbidden, and their prohibition is forever, whether they be males or females."
39. Mishnah, Yadayim, 4.4 (1st cent. CE - 3rd cent. CE)

4.4. On that day Judah, an Ammonite convert, came and stood before them in the house of study. He said to them: Do I have the right to enter into the assembly? Rabban Gamaliel said to him: you are forbidden. Rabbi Joshua said to him: you are permitted. Rabban Gamaliel said to him: the verse says, \"An Ammonite or a Moabite shall not enter into the assembly of the Lord: even to the tenth generation\" (Deuteronomy 23:4). R. Joshua said to him: But are the Ammonites and Moabites still in their own territory? Sanheriv, the king of Assyria, has long since come up and mingled all the nations, as it is said: \"In that I have removed the bounds of the peoples, and have robbed their treasures, and have brought down as one mighty the inhabitants\" (Isaiah 10:1. Rabban Gamaliel said to him: the verse says, \"But afterward I will bring back the captivity of the children of Ammon,\" (Jeremiah 49:6) they have already returned. Rabbi Joshua said to him: [another] verse says, \"I will return the captivity of my people Israel and Judah\" (Amos 9:14). Yet they have not yet returned. So they permitted him to enter the assembly."
40. New Testament, 2 Peter, 2.13-2.15 (1st cent. CE - 1st cent. CE)

2.13. receiving the wages of unrighteousness; people who count it pleasure to revel in the day-time, spots and blemishes, reveling in their deceit while they feast with you; 2.15. forsaking the right way, they went astray, having followed the way of Balaam the son of Beor, who loved the wages of wrong-doing;
41. New Testament, Acts, 1.15-1.26, 8.26-8.40 (1st cent. CE - 2nd cent. CE)

1.15. In these days, Peter stood up in the midst of the disciples (and the number of names was about one hundred twenty), and said 1.16. Brothers, it was necessary that this Scripture should be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who was guide to those who took Jesus. 1.17. For he was numbered with us, and received his portion in this ministry. 1.18. Now this man obtained a field with the reward for his wickedness, and falling headlong, his body burst open, and all his intestines gushed out. 1.19. It became known to everyone who lived in Jerusalem that in their language that field was called 'Akeldama,' that is, 'The field of blood.' 1.20. For it is written in the book of Psalms, 'Let his habitation be made desolate, Let no one dwell therein,' and, 'Let another take his office.' 1.21. of the men therefore who have accompanied us all the time that the Lord Jesus went in and went out among us 1.22. beginning from the baptism of John, to the day that he was received up from us, of these one must become a witness with us of his resurrection. 1.23. They put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias. 1.24. They prayed, and said, "You, Lord, who know the hearts of all men, show which one of these two you have chosen 1.25. to take part in this ministry and apostleship from which Judas fell away, that he might go to his own place. 1.26. They drew lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles. 8.26. But an angel of the Lord spoke to Philip, saying, "Arise, and go toward the south to the way that goes down from Jerusalem to Gaza. This is a desert. 8.27. He arose and went. Behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship. 8.28. He was returning and sitting in his chariot, and was reading the prophet Isaiah. 8.29. The Spirit said to Philip, "Go near, and join yourself to this chariot. 8.30. Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading? 8.31. He said, "How can I, unless someone explains it to me?" He begged Philip to come up and sit with him. 8.32. Now the passage of the Scripture which he was reading was this, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn't open his mouth. 8.33. In his humiliation, his judgment was taken away. Who will declare His generations? For his life is taken from the earth. 8.34. The eunuch answered Philip, "Please tell who the prophet is talking about: about himself, or about some other? 8.35. Philip opened his mouth, and beginning from this Scripture, preached to him Jesus. 8.36. As they went on the way, they came to some water, and the eunuch said, "Behold, here is water. What is keeping me from being baptized? 8.38. He commanded the chariot to stand still, and they both went down into the water, both Philip and the eunuch, and he baptized him. 8.39. When they came up out of the water, the Spirit of the Lord caught Philip away, and the eunuch didn't see him any more, for he went on his way rejoicing. 8.40. But Philip was found at Azotus. Passing through, he preached the gospel to all the cities, until he came to Caesarea.
42. Tosefta, Avodah Zarah, 3.3 (1st cent. CE - 2nd cent. CE)

43. Tosefta, Bava Qamma, 4.3 (1st cent. CE - 2nd cent. CE)

44. Tosefta, Peah, 4.1 (1st cent. CE - 2nd cent. CE)

45. Tosefta, Yevamot, 8.1 (1st cent. CE - 2nd cent. CE)

46. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)

71b. (איוב יד, ט) מריח מים יפריח ועשה קציר כמו נטע,ויום טוב היה עושה לאוהביו ת"ר מעשה בכהן גדול אחד שיצא מבית המקדש והוו אזלי כולי עלמא בתריה כיון דחזיונהו לשמעיה ואבטליון שבקוהו לדידיה ואזלי בתר שמעיה ואבטליון,לסוף אתו שמעיה ואבטליון לאיפטורי מיניה דכהן גדול אמר להן ייתון בני עממין לשלם אמרו ליה ייתון בני עממין לשלם דעבדין עובדא דאהרן ולא ייתי בר אהרן לשלם דלא עביד עובדא דאהרן, big strongמתני׳ /strong /big כהן גדול משמש בשמונה כלים וההדיוט בארבעה בכתונת ומכנסים ומצנפת ואבנט מוסיף עליו כ"ג חשן ואפוד ומעיל וציץ באלו נשאלין באורים ותומים ואין נשאלין אלא למלך ולאב ב"ד ולמי שהציבור צריך בו, big strongגמ׳ /strong /big ת"ר דברים שנאמר בהן שש חוטן כפול ששה משזר שמונה מעיל שנים עשר פרוכת עשרים וארבעה חושן ואפוד עשרים ושמונה,חוטן כפול ששה מנא לן דאמר קרא (שמות לט, א) ויעשו את הכתנת שש ואת המצנפת שש ואת פארי המגבעות שש ואת מכנסי הבד שש משזר חמשה קראי כתיבי חד לגופיה דכיתנא ניהוו וחד שיהא חוטן כפול ששה וחד שיהיו שזורין וחד לשאר בגדים שלא נאמר בהן שש וחד לעכב,מאי משמע דהאי שש כיתנא הוא אמר רבי יוסי ברבי חנינא דאמר קרא בד דבר העולה מן הקרקע בד בד ואימא עמרא עמרא איפצולי מיפצלא כיתנא נמי איפצולי מפציל כיתנא אגב לקותיה מפציל,רבינא אמר מהכא (יחזקאל מד, יח) פארי פשתים יהיו על ראשם ומכנסי פשתים יהיו על מתניהם,אמר ליה רב אשי הא מקמי דאתי יחזקאל מאן אמרה ולטעמיך הא דאמר רב חסדא דבר זה מתורת משה רבינו לא למדנו מדברי יחזקאל בן בוזי למדנו (יחזקאל מד, ט) כל בן נכר ערל לב וערל בשר לא יבא אל מקדשי (לשרתני) הא מקמי דאתי יחזקאל מאן אמרה אלא גמרא גמירי לה ואתא יחזקאל ואסמכה אקרא הכא נמי גמרא גמירי לה ואתא יחזקאל ואסמכה אקרא,משזר שמונה מנא לן דכתיב (שמות לט, כד) ויעשו על שולי המעיל רמוני תכלת וארגמן ותולעת שני משזר ויליף משזר משזר מפרוכת מה להלן עשרים וארבעה אף כאן עשרים וארבעה דהוה כל חד וחד תמני,ונילף מחשן ואפוד מה להלן עשרים ושמונה אף כאן עשרים ושמונה דנין דבר שלא נאמר בו זהב מדבר שלא נאמר בו זהב לאפוקי חשן ואפוד שנאמר בהן זהב אדרבה דנין בגד מבגד לאפוקי פרוכת דאהל הוא,אלא דנין מאבנט ודנין בגד ודבר שלא נאמר בו זהב מבגד ודבר שלא נאמר בו זהב ואין דנין דבר שאין בו זהב מדבר שיש בו זהב,רב מרי אמר תעשנו כתיב תעשנו לזה ולא לאחר,רב אשי אמר ועשית כתיב שיהיו כל עשיות שוות והיכי נעביד נעביד תלתא דעשרה עשרה הוו להו תלתין נעביד תרי דתשעה תשעה וחד דעשרה אמר קרא ועשית שיהיו כל עשיותיו שוות,מעיל שנים עשר מנא לן דכתיב (שמות כח, לא) ועשית את מעיל האפוד 71b. bfrom the scent of water it will blossom and put forth branches like a plant”(Job 14:8–9). If the figurative trunk of one’s family is drying up through lack of Torah, he should plant himself in a place of water, i.e., a family of scholars, water being a metaphor for Torah. This will ensure that his children will blossom into Torah scholars.,§ It was taught in the mishna: The people escort the High Priest to his house. bAnd he would make a feast for his loved ones. The Sages taughtin a ibaraita /i: bThere was an incident involving one High Priest who exited the Holy Temple and everyone followed him. When they saw Shemaya and Avtalyon,the heads of the Sanhedrin, walking along, in deference to them bthey leftthe High Priest bby himself and walked after Shemaya and Avtalyon. /b, bEventually, Shemaya and Avtalyon came to take leave of the High Priestbefore returning to their homes. Envious of the attention they received, bheangrily bsaid to them: Let the descendants ofthe gentile bnations come in peace.Shemaya and Avtalyon descended from converts, and he scornfully drew attention to that fact. bThey said to him: Let the descendants of thegentile bnations come in peace, who perform the acts of Aaron,who loved and pursued peace; band let not a descendant of Aaron come in peace, who does not perform the acts of Aaronand who speaks condescendingly to descendants of converts., strongMISHNA: /strong Throughout the year bthe High Priest serves in eight garments, and the common priestserves bin four: In a tunic and trousers and a mitre and a belt. The High Priest addsanother four garments bbeyondthose worn by the common priest: bA breastplate, and an ephod, and a robe, and a frontplate.When dressed bin theseeight garments, the High Priest may bbe consulted forthe decision of the iUrim VeTummim /i. And he may be consultedfor the decision of the iUrim VeTummim bonly on behalf of the king, or on behalf of the president of the court, or on behalf of one whom the community needs.Individual inquiries are not posed to the iUrim VeTummim /i., strongGEMARA: /strong bThe Sages taughtin a ibaraita /i: With regard to those bitemsof the priestly vestments about which bit is statedthey must be made with blinen [ ishesh /i], their threadsare spun bsix-fold,as suggested by the use of the term ishesh /i, which also means six. When the Torah states that certain items are btwined,it means their threads are spun beight /b- bfold. /bThreads used to weave the brobewere spun from btwelvestrands. The threads of the bcurtainwere spun from btwenty-fourstrands. The threads used to weave the bbreastplate and ephodwere spun from btwenty-eightstrands.,The Gemara asks: That bthe threadsmade from isheshare spun bsix-fold, from where do wederive this? bThe verse states: “And they made the tunics of linen[ishesh/b] of woven work for Aaron and for his sons. bAnd the mitre of linen, and the adorning mitres of linen, and the linen [ ibad /i] trousers of twined linen”(Exodus 39:27–28). bFive mentionsof the word linen are bwritten;four times as “ ishesh /i” and an additional instance of “ ibad /i,” both meaning linen. bOnemention is stated bfor that ihalakha bitself,to teach bthat they should bemade of blinen. And onemention is written to teach bthat the threads should bespun bsix-fold, isheshbeing interpreted as six. bAnd onemention teaches that the six strands bshould be spun togetherinto one. bAnd onemention teaches that this also applies bto the other garments,even though the term isheshis not statedwith regard to them. bAnd onemention teaches that this requirement is bindispensableand that garments not made this way are invalid.,The Gemara asks: bFrom wheremay it bbe inferred that thisterm ishesh /imeans blinen? Rabbi Yosei, son of Rabbi Ḥanina, said: As the versealso bstates: “ iBad /i,”and uses it interchangeably with ishesh /i. And ibadrefers to bsomething which sprouts from the ground stalk by stalk [ ibad bad /i],each one by itself. This is a fitting description of flax, the plant used to produce linen, as opposed to other plants, such as cotton, whose fibers grow meshed together. The Gemara asks: bAnd saythat it refers to bwool,since when it grows from the animal, each hair grows separately. The Gemara answers: bWool splits,with each hair dividing into several hairs, so it does not fully fit the description of sprouting stalk by stalk. The Gemara asks: But bflax also splitsinto individual hairs. The Gemara answers: bFlax,unlike wool, bsplitsonly bwhen beaten. /b, bRavina said:We have a proof for the matter bfrom here:The verse states: b“They shall have linen[ipishtim/b] bmitres upon their heads, and linen trousers upon their loins”(Ezekiel 44:18). The term ipishtimused in Ezekiel certainly refers to linen; therefore, it is clear that the terms isheshand ibad /i, used in the Torah for the same garments, also refer to linen., bRav Ashi said to him: But before Ezekiel came, who saidthis ihalakha /i? How was it known? Ravina retorted: bAnd according to your reasoning,the same question could be asked with regard to bthat which Rav Ḥisda saidconcerning the disqualification of an uncircumcised priest from serving in the Temple: bThis matter we did not learn from the Torah of Moses our teacher,as it is not written explicitly in the Torah; rather, bwe learned it from the words of Ezekiel ben Buzi,as the verse states: b“No foreigner, uncircumcised of heart or uncircumcised of flesh, shall enter into My sanctuary”(Ezekiel 44:9). One could ask here as well: bBefore Ezekiel came, who saidthis ihalakha /i? bRather,perforce, bthey learned it as a tradition andthen bEzekiel came and supported it with a verse. Here, too, they learned it as a tradition andthen bEzekiel came and supported it with a verse. /b,The Gemara continues to explain the ibaraita /i. That the use of the term btwinedimplies that the thread should be spun from beightstrands, bfrom where do wederive this? bAs it is written: “And they made upon the skirts of the robe pomegranates of sky-blue, and purple, and scarlet, twined”(Exodus 39:24); band derivea verbal analogy from the term b“twined”used in this verse and the term b“twined” fromthe verse about bthe curtain: Just as there,with regard to the curtain, there are btwenty-fourstrands, as will be explained, bso too here,there are btwenty-fourstrands in total. And since each pomegranate is made of three colors, sky-blue, purple, and scarlet, it must be bthat each one of them wasspun from beightstrands.,The Gemara challenges this derivation: bLet us derivethe number of strands instead bfromthe bbreastplate and ephodand say: bJust as there,with regard to the breastplate and ephod, there are btwenty-eightstrands, bso too, herethere are btwenty-eightstrands. The Gemara answers: It is preferable to bderivethe ihalakhotof ban item,i.e., the pomegranates, bwith regard to whichthe use of bgoldthreads bis not stated, fromthe ihalakhotof ban item,i.e., the curtain, bwith regard to whichthe use of bgoldthreads bisalso bnot stated.This would come bto excludethe possibility of deriving them from the bbreastplate and ephod, with regard to whichthe use of bgoldthreads bis stated.The Gemara asks: bOn the contrary,it should be preferable to bderivethe ihalakhotof one bgarment fromanother bgarment,i.e., the ihalakhotof the robe from the ihalakhotof the breastplate and ephod. This would come bto excludethe possibility of deriving them from the bcurtain, which is a tent,i.e., part of the Temple building, and not a garment. The Gemara accepts that the derivation is flawed., bRather,the need for thread of eight strands bis derived from the belt,which had twenty-four threads in total, band a garment and an item with regard to whichthe use of bgoldthread bis not stated,i.e., the pomegranates, bare derivedfrom ba garment and an item with regard to whichthe use of bgoldthread bis not stated. And an item with no gold,such as the pomegranates and robe, bis not derived from an item that has gold in it,such as the breastplate and ephod., bRav Mari saidanother reason not to derive the number of strands in a pomegranate from the breastplate and ephod: “Like the work of the ephod byou shall make it”(Exodus 28:15) bis writtenwith regard to the breastplate to indicate that byou shall make it,i.e., the breastplate, like the ephod, which indicates that bfor this,i.e., the breastplate, you shall use thread of twenty-eight strands, band not for anything else. /b, bRav Ashi saidanother reason that there could not be twenty-eight strands in a pomegranate: b“And you shall makepomegranates of sky-blue, and of purple, and of scarlet” (Exodus 28:33) bis writtento indicate bthat all the makings of it must be equal,i.e., that each color thread should be made from the same number of strands. However, if there are twenty-eight strands in total, the three threads, each of a different color, cannot be made with an equal number of strands, as bhow should we doit? bLet us make threecolored threads bof tenstrands beach;then bthey are thirtystrands in total, which is too many. bLet us make twocolored threads bof ninestrands band one of ten;but bthe verse states: “And you shall make,”to indicate bthat all the makings of it must be equal.Perforce, the threads used for the pomegranates and the robe must be derived from an item woven from threads of a number of strands divisible by three, such as the curtain.,The Gemara continues to explain the ibaraita /i: That the brobemust be woven from threads spun from btwelvestrands, bfrom where do wederive this? bAs it is written: “And you shall make the robe of the ephod /b
47. Anon., Numbers Rabba, 20.2, 20.9, 20.11-20.12, 20.14-20.15, 20.19, 20.23 (4th cent. CE - 9th cent. CE)

20.9. וַיָּבֹא אֱלֹהִים וַיֹּאמֶר מִי הָאֲנָשִׁים הָאֵלֶּה (במדבר כב, ט), זֶה שֶׁאָמַר הַכָּתוּב (משלי כח, י): מַשְׁגֶּה יְשָׁרִים בְּדֶרֶךְ רָע בִּשְׁחוּתוֹ הוּא יִפּוֹל, זֶה בִּלְעָם, שֶׁבַּתְּחִלָּה הַבְּרִיּוֹת נוֹהֲגוֹת בְּכַשְׁרוּת, וּבִדְבָרָיו אֵלּוּ הָיוּ נוֹהֲגִין בַּעֲרָיוֹת, שֶׁהָרִאשׁוֹנִים (בראשית כט, ט): וְרָחֵל בָּאָה עִם הַצֹּאן, (שמות ב, טז): וּלְכֹהֵן מִדְיָן שֶׁבַע בָּנוֹת, עָמַד בִּלְעָם וְהִטְעָה אֶת הַבְּרִיוֹת בַּעֲרָיוֹת, וּכְמוֹ שֶׁהִטְעָה הֻטְעָה, בָּעֵצָה שֶׁנָּתַן בָּהּ נָפַל, וְהִטְעָהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁכָּךְ כְּתִיב (איוב יב, כג): מַשְֹּׂגִּיא לַגּוֹיִם וַיְאַבְּדֵם. כֵּיוָן שֶׁאָמַר לוֹ מִי הָאֲנָשִׁים הָאֵלֶּה עִמָּךְ, אָמַר אוֹתוֹ רָשָׁע אֵינוֹ יוֹדֵעַ בָּהֶן, יֵשׁ שָׁעָה שֶׁאֵינוֹ יוֹדֵעַ, וַאֲנִי אֶעֱשֶׂה בְּבָנָיו כָּל מַה שֶּׁאֲנִי רוֹצֶה, לְכָךְ אָמַר לְהַטְעוֹתוֹ. דָּבָר אַחֵר, מִי הָאֲנָשִׁים הָאֵלֶּה עִמָּךְ וַיֹּאמֶר בִּלְעָם בָּלָק בֶּן צִפֹר, הִתְחִיל מִתְגָּאֶה וְאָמַר אַף עַל פִּי שֶׁאֵין אַתָּה מְכַבְּדֵנִי וְאֵין אַתָּה מוֹצִיא לִי שֵׁם בָּעוֹלָם הַמְּלָכִים מְבַקְּשִׁים אוֹתִי. (במדבר כב, יא): הִנֵּה הָעָם הַיֹּצֵא מִמִּצְרַיִם, עַתָּה לְכָה קָבָה לִּי אֹתוֹ, לְהוֹדִיעַ שֶׁשֹּׂוֹנֵא יוֹתֵר מִבָּלָק, שֶׁבָּלָק לֹא אָמַר קָבָה, אֶלָּא אָרָה, וְזֶה קָבָה בְּפֵרוּשׁ, הוּא אָמַר (במדבר כב, ו): וַאֲגָרְשֶׁנּוּ מִן הָאָרֶץ, וְהוּא אוֹמֵר (במדבר כב, יא): וְגֵרַשְׁתִּיו, מִן הָעוֹלָם הַזֶּה וּמִן הָעוֹלָם הַבָּא. 20.11. וַיָּבֹא אֱלֹהִים אֶל בִּלְעָם לַיְלָה (במדבר כב, כ), זֶה שֶׁאָמַר הַכָּתוּב (איוב לג, טו יז): בַּחֲלוֹם חֶזְיוֹן לַיְלָה בִּנְפֹל תַּרְדֵּמָה עַל אֲנָשִׁים, אָז יִגְלֶה אֹזֶן אֲנָשִׁים, לְהָסִיר אָדָם מַעֲשֶׂה וְגֵוָה מִגֶּבֶר יְכַסֶּה. הֶעֱלִים הַקָּדוֹשׁ בָּרוּךְ הוּא מִמֶּנּוּ שֶׁהֲלִיכָתוֹ מְאַבַּדְתּוֹ מִן הָעוֹלָם וּמוֹלִיכַתּוּ לִבְאֵר שַׁחַת, (איוב לג, ל): [לחשך] לְהָשִׁיב נַפְשׁוֹ מִנִּי שָׁחַת לֵאוֹר בְּאוֹר הַחַיִּים, שֶׁאִבֵּד נַפְשׁוֹ בַּהֲלִיכָתוֹ, שֶׁבְּשָׁעָה שֶׁהוֹלֵךְ אָדָם לַחְטוֹא הַשָֹּׂטָן מְרַקֵּד לוֹ עַד שֶׁגּוֹמֵר הָעֲבֵרָה, כֵּיוָן שֶׁאִבְּדוֹ חוֹזֵר וּמוֹדִיעוֹ. וְכֵן הוּא אוֹמֵר (משלי ז, כב כג): הוֹלֵךְ אַחֲרֶיהָ פִּתְאֹם כְּשׁוֹר אֶל טֶבַח יָבֹא, עַד יְפַלַּח חֵץ כְּבֵדוֹ כְּמַהֵר צִפּוֹר אֶל פָּח. הֶעֱלִים הַקָּדוֹשׁ בָּרוּךְ הוּא מִן בִּלְעָם הָרָשָׁע עַד שֶׁהָלַךְ וְאִבֵּד אֶת נַפְשׁוֹ, מִשֶּׁיָּצָא מִן כְּבוֹדוֹ וְיָדַע בַּמֶּה שֶׁהוּא בּוֹ, הִתְחִיל לְבַקֵּשׁ עַל נַפְשׁוֹ (במדבר כג, י): תָּמֹת נַפְשִׁי מוֹת יְשָׁרִים. 20.12. וַיָּבֹא אֱלֹהִים אֶל בִּלְעָם לַיְלָה. זֶה שֶׁאָמַר הַכָּתוּב (שמות יב, מב): לֵיל שִׁמֻרִים הוּא לַה' הוּא הַלַּיְלָה הַזֶּה. כָּל הַנִּסִּים שֶׁנַּעֲשׂוּ לְיִשְׂרָאֵל וּפָרַע לָהֶם מִן הָרְשָׁעִים בַּלַּיְלָה הָיָה (בראשית לא, כד): וַיָּבֹא אֱלֹהִים אֶל לָבָן הָאֲרַמִּי בַּחֲלֹם הַלָּיְלָה, (בראשית כ, ג): וַיָּבֹא אֱלֹהִים אֶל אֲבִימֶלֶךְ בַּחֲלוֹם הַלָּיְלָה, (שמות יב, כט): וַיְהִי בַּחֲצִי הַלַּיְלָה, וּכְתִיב (שמות יד, כ): וַיְהִי הֶעָנָן וְהַחשֶׁךְ וַיָּאֶר אֶת הַלָּיְלָה, (בראשית יד, טו): וַיֵּחָלֵק עֲלֵיהֶם לַיְלָה, וְכֵן כֻּלָּם. דָּבָר אַחֵר, לָמָּה נִגְלָה עַל בִּלְעָם לַיְלָה, לֹא הָיָה רָאוּי לְרוּחַ הַקֹּדֶשׁ, לְפִי שֶׁכָּל נְבִיאֵי הַגּוֹיִם בַּלַּיְלָה מְדַבֵּר עִמָּהֶם. וְכֵן אֱלִיפַז אוֹמֵר (איוב ד, יג): בִּשְׂעִפִּים מֵחֶזְיוֹנוֹת לָיְלָה. וְכֵן אֱלִיהוּא אוֹמֵר עַל זֶה שֶׁדִּבֵּר אִתּוֹ לַיְלָה. (במדבר כב, כ): אִם לִקְרֹא לְךָ בָּאוּ הָאֲנָשִׁים קוּם לֵךְ אִתָּם. מִכָּן אַתּ לָמֵד שֶׁבַּדֶּרֶךְ שֶׁאָדָם רוֹצֶה לֵילֵךְ בָּהּ מוֹלִיכִין אוֹתוֹ, שֶׁמִּתְּחִלָּה נֶאֱמַר לוֹ (במדבר כב, יב): לֹא תֵלֵךְ, כֵּיוָן שֶׁהֵעֵז פָּנָיו לַהֲלֹךְ הָלַךְ, שֶׁכֵּן כְּתִיב (במדבר כב, כב): וַיִּחַר אַף אֱלֹהִים כִּי הוֹלֵךְ הוּא. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא רָשָׁע אֵינִי חָפֵץ בְּאִבּוּדָן שֶׁל רְשָׁעִים, הוֹאִיל וְאַתְּ רוֹצֶה לֵילֵךְ לֵאָבֵד מִן הָעוֹלָם קוּם לֵךְ. (במדבר כב, כ): וְאַךְ אֶת הַדָּבָר, לְלַמֶּדְךָ שֶׁבְּהַתְרָאָה הָלַךְ, מִיָּד וַיַּשְׁכֵּם, קָדַם וְעָמַד בִּזְרִיזוּת הוּא בְּעַצְמוֹ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, רָשָׁע, כְּבָר קְדָמְךָ אַבְרָהָם אֲבִיהֶם לַעֲקֹד אֶת יִצְחָק בְּנוֹ, (בראשית כב, ג): וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבשׁ אֶת חֲמֹרוֹ וגו'. (במדבר כב, כא): וַיֵּלֶךְ עִם שָׂרֵי מוֹאָב, לְלַמֶּדְךָ שֶׁהָיָה שָׂמֵחַ בְּפֻרְעָנוּת יִשְׂרָאֵל כְּמוֹתָן. 20.14. וַתֵּט הָאָתוֹן מִן הַדֶּרֶךְ וַתֵּלֶךְ (במדבר כב, כג), הָרָשָׁע הַזֶּה הוֹלֵךְ לְקַלֵּל אֻמָּה שְׁלֵמָה שֶׁלֹא חָטְאָה לוֹ וּמַכֶּה אֲתוֹנוֹ שֶׁלֹא תֵּלֵךְ בַּשָֹּׂדֶה, וּכְתִיב (במדבר כב, כד): וַיַּעֲמֹד מַלְאַךְ ה' בְּמִשְׁעוֹל הַכְּרָמִים, וְכִי לֹא הָיָה יָכוֹל לוֹ לֵילֵךְ אַחֲרָיו, אֶלָּא כָּךְ מִדַת הַקָּדוֹשׁ בָּרוּךְ הוּא מֶלֶךְ בָּשָׂר וָדָם מְשַׁלֵּחַ סְפֶקְלָטוֹר לַהֲרֹג אֶת הָאָדָם, מְהַלֵּךְ אַחֲרָיו יָמִים הַרְבֵּה, וְזֶה שֶׁנִּתְחַיֵּב מִיתָה אוֹכֵל וְשׁוֹתֶה וְהַסְּפֶקְלָטוֹר מְהַלֵּךְ וּמִטָּרֵף אַחֲרָיו מִמָּקוֹם לְמָקוֹם, וְלִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן הַסְּפֶקְלָטוֹר בִּמְקוֹמוֹ עוֹמֵד וּמִי שֶׁנִּתְחַיֵּב מִיתָה בָּא אֶצְלוֹ בְּרַגְלָיו, כְּדֵי שֶׁלֹא יִצְטָעֵר הַמַּלְאָךְ לֵילֵךְ אַחַר בִּלְעָם קְדָמוֹ לַדָּרֶךְ. וַיַּעֲמֹד מַלְאַךְ ה' בְּמִשְׁעוֹל, אָמַר לוֹ הַכְּרָמִים נִמְכָּרִים כַּשּׁוּעָלִים (במדבר כב, כד): גָּדֵר מִזֶּה וְגָדֵר מִזֶּה, אֵין אַתָּה יָכוֹל לִשְׁלֹט בָּהֶן, שֶׁבִּידֵיהֶם (שמות לב, טו): לֻחוֹת כְּתוּבִים מִשְּׁנֵי עֶבְרֵיהֶם מִזֶּה וּמִזֶּה הֵם כְּתֻבִים. (במדבר כב, כה כו): וַתֵּרֶא הָאָתוֹן אֶת מַלְאַךְ ה' וַתִּלָּחֵץ אֶל הַקִּיר, וַיּוֹסֶף מַלְאַךְ ה' עֲבוֹר, מָה רָאָה לְקַדְּמוֹ שָׁלשׁ פְּעָמִים עַד שֶׁלֹא נִרְאָה לוֹ, סִימָנִין שֶׁל אָבוֹת הֶרְאָה לוֹ, עָמַד לוֹ בָרִאשׁוֹנָה הָיָה רֶוַח מִכָּאן וּמִכָּאן וַתֵּט הָאָתוֹן מִן הַדֶּרֶךְ וַתֵּלֶךְ, בַּשְּׁנִיָּה לֹא יָכְלָה לָזוּז אֶלָּא לְצַד אֶחָד, בַּשְׁלִישִׁית (במדבר כב, כו): אֵין דֶּרֶךְ לִנְטוֹת יָמִין וּשְׂמֹאול. וּמָה הָיוּ הַסִּימָנִין הָאֵלֶּה, שֶׁאִלּוּ בִּקֵּשׁ לְקַלֵּל בָּנָיו שֶׁל אַבְרָהָם, הָיָה מוֹצֵא מִיכָּן וּמִיכָּן בְּנֵי יִשְׁמָעֵאל בְּנֵי קְטוּרָה. בִּקֵּשׁ לְקַלֵּל בְּנֵי יִצְחָק, הָיָה מוֹצֵא בָּהֶן צַד אֶחָד בְּנֵי עֵשָׂו, וַתִּלָחֵץ אֶל הַקִּיר, בָּנָיו שֶׁל יַעֲקֹב לֹא מָצָא בָּהֶן פְּסוֹלֶת לִגַּע בָּהֶן, לְכָךְ נֶאֱמַר בַּשְּׁלִישִׁית (במדבר כב, כו): בְּמָקוֹם צָר, זֶה יַעֲקֹב, דִּכְתִיב (בראשית לב, ח): וַיִּירָא יַעֲקֹב מְאֹד וַיֵּצֶר לוֹ. אֲשֶׁר אֵין דֶּרֶךְ לִנְטוֹת יָמִין וּשְׂמֹאול, שֶׁלֹא מָצָא פְּסֹלֶת בְּאֶחָד מִבָּנָיו. (במדבר כב, כז): וַתֵּרֶא הָאָתוֹן אֶת מַלְאַךְ ה' וַתִּרְבַּץ תַּחַת בִּלְעָם וַיִּחַר אַף בִּלְעָם וַיַּךְ אֶת הָאָתוֹן בַּמַּקֵּל, עַל בִּזְיוֹנוֹ שֶׁבִּזְּתָה אוֹתוֹ. (במדבר כב, כח): וַיִּפְתַּח ה' אֶת פִּי הָאָתוֹן, לְהוֹדִיעוֹ שֶׁהַפֶּה וְהַלָּשׁוֹן בִּרְשׁוּתוֹ, שֶׁאִם בִּקֵּשׁ לְקַלֵּל פִּיו בִּרְשׁוּתוֹ. (במדבר כב, כח): וַתֹּאמֶר לְבִלְעָם מֶה עָשִׂיתִי לְךָ כִּי הִכִּיתָנִי זֶה שָׁלשׁ רְגָלִים, רָמְזָה לוֹ אַתָּה מְבַקֵּשׁ לַעֲקֹר אֻמָּה הַחוֹגֶגֶת שָׁלשׁ רְגָלִים. (במדבר כב, כט): וַיֹּאמֶר בִּלְעָם לָאָתוֹן כִּי הִתְעַלַּלְתְּ בִּי, אַף עַל פִּי שֶׁמְדַבֵּר בְּלָשׁוֹן הַקֹּדֶשׁ, עוֹבֵד כּוֹכָבִים לְשׁוֹנוֹ סָרוּחַ. (במדבר כב, כט): לוּ יֶשׁ חֶרֶב בְּיָדִי, מָשָׁל לְרוֹפֵא שֶׁבָּא לְרַפְּאוֹת בִּלְשׁוֹנוֹ נְשׁוּךְ נָחָשׁ, בַּדֶּרֶךְ רָאָה אֲנָקָה אַחַת הִתְחִיל מְבַקֵּשׁ מַקֵּל לְהָרְגָהּ, אָמְרוּ זוֹ אִי אַתָּה יָכוֹל לִטֹּל, הֵיאַךְ בָּאתָ לְרַפְּאוֹת בִּלְשׁוֹנְךָ נְשׁוּךְ נָחָשׁ. כָּךְ אָמְרָה הָאָתוֹן לְבִלְעָם אֲנִי אֵין אַתָּה יָכוֹל לְהָרְגֵנִי אֶלָּא אִם כֵּן חֶרֶב בְּיָדְךָ, וְהֵיאַךְ אַתָּה רוֹצֶה לַעֲקֹר אֻמָּה שְׁלֵמָה, שָׁתַק וְלֹא מָצָא תְּשׁוּבָה, הִתְחִילוּ תְּמֵהִים שָׂרֵי מוֹאָב שֶׁרָאוּ נֵס שֶׁלֹא הָיָה כָּמוֹהוּ מֵעוֹלָם. וְיֵשׁ אוֹמְרִים אָמַר לָהֶם אֵינָהּ שֶׁלִּי, הֵשִׁיבַתּוּ (במדבר כב, ל): הֲלוֹא אָנֹכִי אֲתֹנְךָ אֲשֶׁר רָכַבְתָּ עָלַי מֵעוֹדְךָ עַד הַיּוֹם הַזֶּה, הָא לָמַדְתָּ שֶׁלֹא הָיָה זָקֵן, שֶׁהָאָתוֹן גְּדוֹלָה הֵימֶנּוּ. (במדבר כב, כט): הַהַסְכֵּן הִסְכַּנְתִּי לַעֲשׂוֹת לְךָ כֹּה, כֵּיוָן שֶׁדִּבְּרָה מֵתָה, שֶׁלֹא יִהְיוּ אוֹמְרִים זוֹ שֶׁדִּבְּרָה וְעוֹשִׂין אוֹתָהּ יִרְאָה. דָּבָר אַחֵר, הַהַסְכֵּן הִסְכַּנְתִּי לַעֲשׂוֹת לְךָ כֹּה, חָס הַקָּדוֹשׁ בָּרוּךְ הוּא עַל כְּבוֹדוֹ שֶׁל אוֹתוֹ רָשָׁע, שֶׁלֹא יֹאמְרוּ זוֹ הָיְתָה שֶׁסִּלְּקָה אֶת בִּלְעָם. וְאִם חָס הַקָּדוֹשׁ בָּרוּךְ הוּא עַל כְּבוֹד הָרָשָׁע, אֵין צָרִיךְ לוֹמַר עַל כְּבוֹד הַצַּדִּיק. וְכֵן הוּא אוֹמֵר (ויקרא כ, טז): וְאִשָּׁה אֲשֶׁר תִּקְרַב אֶל כָּל בְּהֵמָה לְרִבְעָה אֹתָהּ וְהָרַגְתָּ אֶת הָאִשָּׁה וְאֶת הַבְּהֵמָה, שֶׁלֹא יֹאמְרוּ זוֹ הַבְּהֵמָה שֶׁנֶּהֶרְגָה אִשָּׁה פְּלוֹנִית עַל יָדֶיהָ, לְהוֹדִיעֲךָ שֶׁחָס הַקָּדוֹשׁ בָּרוּךְ הוּא עַל כְּבוֹדָן שֶׁל בְּרִיּוֹת וְיוֹדֵעַ צָרְכָּן וְסָתַם פִּי הַבְּהֵמָה, שֶׁאִלּוּ הָיְתָה מְדַבֶּרֶת לֹא הָיוּ יְכוֹלִין לְשַׁעְבְּדָהּ וְלַעֲמֹד בָּהּ, שֶׁזּוֹ הַטִּפֶּשֶׁת שֶׁבַּבְּהֵמָה, וְזֶה חָכָם שֶׁבַּחֲכָמִים, כֵּיוָן שֶׁדִּבְּרָה לֹא הָיָה יָכוֹל לַעֲמֹד בָּהּ. 20.15. וַיְגַל ה' אֶת עֵינֵי בִלְעָם (במדבר כב, לא), וְכִי סוּמָא הָיָה, לְהוֹדִיעַ שֶׁאַף הָעַיִן בִּרְשׁוּתוֹ. (במדבר כב, לא): וַיִּקֹּד וַיִּשְׁתַּחוּ לְאַפָּיו, שֶׁדִּבֵּר עִמּוֹ. (במדבר כב, לב): וַיֹּאמֶר אֵלָיו מַלְאַךְ ה' עַל מָה הִכִּיתָ, וְכִי דִּקָּיוֹן שֶׁל אָתוֹן בָּא מַלְאָךְ לְבַקֵּשׁ מִיָּדוֹ, אֶלָּא אָמַר לוֹ מָה הָאָתוֹן שֶׁאֵין לָהּ זְכוּת וְלֹא בְּרִית אָבוֹת נִצְטַוֵּיתִי לִתְבֹּעַ עֶלְבּוֹנָהּ מִיָּדְךָ, אֻמָּה שְׁלֵמָה שֶׁאַתָּה מְבַקֵּשׁ לְעָקְרָהּ, שֶׁיֵּשׁ לָהּ זְכוּת וּבְרִית אָבוֹת, עַל אַחַת כַּמָּה וְכַמָּה. (במדבר כב, לב): הִנֵּה אָנֹכִי יָצָאתִי לְשָׂטָן כִּי יָרַט הַדֶּרֶךְ. יָרְאָ"ה רָאֲתָ"ה נָטְתָ"ה. דָּבָר אַחֵר, יָרַט בְּא"ת ב"ש מָגֵן. (במדבר כב, לג): וַתִּרְאַנִי הָאָתוֹן, גַּם אֹתְכָה הָרַגְתִּי וְאוֹתָהּ הֶחֱיֵיתִי, מִיכָּן אַתְּ לָמֵד שֶׁהָרַג אֶת הָאָתוֹן. (במדבר כב, לד): וַיֹּאמֶר בִּלְעָם אֶל מַלְאַךְ ה' חָטָאתִי, שֶׁהָיָה רָשָׁע עָרוּם וְיוֹדֵעַ שֶׁאֵין עוֹמֵד מִפְּנֵי הַפֻּרְעָנוּת אֶלָּא תְּשׁוּבָה, שֶׁכָּל מִי שֶׁחוֹטֵא וְאוֹמֵר חָטָאתִי, אֵין רְשׁוּת לַמַּלְאָךְ לִגַּע בּוֹ. (במדבר כב, לד): כִּי לֹא יָדָעְתִּי. וְעַתָּה אִם רַע בְּעֵינֶיךָ אָשׁוּבָה לִי, אָמַר לוֹ אֲנִי לֹא הָלַכְתִּי עַד שֶׁאָמַר לִי הַקָּדוֹשׁ בָּרוּךְ הוּא (במדבר כב, כ): קוּם לֵךְ אִתָּם, וְאַתָּה אוֹמֵר שֶׁאֶחֱזֹר, כָּךְ אֻמְנָתוֹ, לֹא כָךְ אָמַר לְאַבְרָהָם לְהַקְרִיב אֶת בְּנוֹ וְאַחַר כָּךְ (בראשית כב, יא יב): וַיִּקְרָא מַלְאַךְ ה', וַיֹּאמֶר אַל תִּשְׁלַח יָדְךָ, לָמוּד הוּא לוֹמַר דָּבָר וּמַלְאָךְ מַחֲזִירוֹ, וְעַכְשָׁו הוּא אוֹמֵר לִי לֵךְ אִתָּם, וְעַכְשָׁו אִם רַע בְּעֵינֶיךָ אָשׁוּבָה לִי. (במדבר כב, לה): וַיֹּאמֶר מַלְאַךְ ה' אֶל בִּלְעָם לֵךְ עִם הָאֲנָשִׁים, שֶׁחֶלְקְךָ עִמָּהֶם וְסוֹפְךָ לֵאָבֵד מִן הָעוֹלָם. (במדבר כב, לה): וַיֵּלֶךְ בִּלְעָם עִם שָׂרֵי בָלָק, מְלַמֵּד שֶׁכְּשֵׁם שֶׁהֵם שְׂמֵחִים לְקַלֵּל כָּךְ הוּא שָׂמֵחַ. 20.19. וַיִּשָֹּׂא מְשָׁלוֹ וַיֹּאמַר מִן אֲרָם יַנְחֵנִי, פָּתַח וְאָמַר מִן הָרָמִים הָיִיתִי וְהוֹרִידַנִי בָּלָק לִבְאֵר שַׁחַת. יַנְחֵנִי, כְּמָה דְאַתְּ אָמַר (יחזקאל לב, יח): נְהֵה עַל הֲמוֹן מִצְרַיִם וְהוֹרִדֵהוּ. דָּבָר אַחֵר, מִן אֲרָם, עִם רָם, שֶׁלְּמַעְלָן הָיִיתִי וְהוֹרִידַנִי בָּלָק מִכְּבוֹדִי, מָשָׁל לְמִי שֶׁמְהַלֵּךְ עִם הַמֶּלֶךְ, רָאָה לִיסְטִין הִנִּיחַ אֶת הַמֶּלֶךְ וְטִיֵּל עִם הַלִּיסְטִין, כְּשֶׁחָזַר אֵצֶל הַמֶּלֶךְ אָמַר לוֹ הַמֶּלֶךְ לֵךְ עִם אוֹתוֹ שֶׁטִּיַּלְתָּ עִמּוֹ, שֶׁאִי אֶפְשָׁר לְךָ שֶׁתֵּלֵךְ עִמִּי. כָּךְ בִּלְעָם נִזְקַק לְרוּחַ הַקֹּדֶשׁ וְחָזַר לִהְיוֹת קוֹסֵם כְּבַתְּחִלָּה, שֶׁנֶּאֱמַר (יהושע יג, כב): וְאֶת בִּלְעָם בֶּן בְּעוֹר הַקּוֹסֵם, לְפִיכָךְ צָוַח רָם הָיִיתִי וְהוֹרִידַנִי בָּלָק. דָּבָר אַחֵר, מִן אֲרָם יַנְחֵנִי, אָמַר לוֹ הֻשְׁוֵינוּ שְׁנֵינוּ לִהְיוֹת כְּפוּיֵי טוֹבָה, אִלּוּלֵי אַבְרָהָם אֲבִיהֶם לֹא הָיָה בָלָק, שֶׁנֶּאֱמַר (בראשית יט, כט): וַיְהִי בְּשַׁחֵת אֱלֹהִים אֶת עָרֵי הַכִּכָּר וַיִּזְכֹּר אֱלֹהִים אֶת אַבְרָהָם וַיְשַׁלַּח אֶת לוֹט, וְלוּלֵי אַבְרָהָם לֹא פָּלַט לוֹט מִסְּדוֹם, וְאַתָּה מִבְּנֵי בָּנָיו שֶׁל לוֹט. וְאִלּוּלֵי יַעֲקֹב אֲבִיהֶם לֹא הָיִיתִי אֲנִי בָעוֹלָם, שֶׁלֹא רָאָה לָבָן בָּנִים אֶלָּא בִּזְכוּת יַעֲקֹב, שֶׁבַּתְּחִלָּה כְּתִיב (בראשית כט, ט): וְרָחֵל בָּאָה עִם הַצֹּאן, וְאִלּוּ הָיָה לוֹ בָנִים הֵיאַךְ בִּתּוֹ רוֹעָה, וּמִשֶּׁהָלַךְ יַעֲקֹב לְשָׁם נִתְּנוּ לוֹ בָנִים, שֶׁנֶּאֱמַר (בראשית לא, א): וַיִּשְׁמַע אֶת דִּבְרֵי בְנֵי לָבָן, וְכֵן אָמַר לוֹ (בראשית ל, כז): נִחַשְׁתִּי וַיְבָרְכֵנִי ה' בִּגְלָלֶךָ. (במדבר כג, ז): לְכָה אָרָה לִי, מִי שֶׁהוּא מְאָרֵר לְעַצְמוֹ מְאָרֵר, שֶׁכָּךְ כְּתִיב (בראשית יב, ג): וּמְקַלֶּלְךָ אָאֹר, וְאוֹמֵר (בראשית כז, כט): אֹרְרֶיךָ אָרוּר. לְכָה אָרָה לִי יַעֲקֹב וּלְכָה זֹעֲמָה יִשְׂרָאֵל, אִלּוּ לְאֻמָּה אַחֶרֶת בִּקֵּשׁ שֶׁאֲקַלֵּל, כְּגוֹן בְּנֵי אַבְרָהָם וְיִצְחָק, הָיִיתִי יָכוֹל, אֶלָּא יַעֲקֹב, מֶלֶךְ שֶׁבּוֹרֵר לְעַצְמוֹ מָנָה וְעָמַד אֶחָד וְאָמַר גְּנַאי עָלֶיהָ כְּלוּם יֵשׁ לוֹ חַיִּים, וְאֵלּוּ חֶבְלָתוֹ וְנַחֲלָתוֹ וּסְגֻלָּתוֹ, שֶׁנֶּאֱמַר (דברים לב, ט): כִּי חֵלֶק ה' עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ, (שמות יט, ה): וִהְיִיתֶם לִי סְגֻלָּה. וּלְכָה זֹעֲמָה יִשְׂרָאֵל, מֶלֶךְ שֶׁנָּטַל עֲטָרָה וּנְתָנָהּ בְּרֹאשׁוֹ וְאָמַר אָדָם שֶׁאֵינָהּ כְּלוּם, יֵשׁ לוֹ חַיִּים, וְאֵלּוּ כְּתִיב בָּהֶן (ישעיה מט, ג): יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר. מָה אֶקֹּב לֹא קַבֹּה אֵל (במדבר כג, ח), בְּשָׁעָה שֶׁהָיוּ רְאוּיִין לְהִתְקַלֵּל לֹא נִתְקַלְּלוּ, כְּשֶׁנִּכְנַס יַעֲקֹב לִטֹּל אֶת הַבְּרָכוֹת נִכְנַס בְּמִרְמָה, דִּכְתִיב (בראשית כז, טז): וְאֵת עֹרֹת גְּדָיֵי הָעִזִּים, אָמַר אָבִיו (בראשית כז, יח): מִי אַתָּה, אָמַר לוֹ (בראשית כז, יט): אָנֹכִי עֵשָׂו בְּכֹרֶךָ, מִי שֶׁמּוֹצִיא שֶׁקֶר מִפִיו אֵינוֹ רָאוּי לְהִתְקַלֵּל, וְלֹא עוֹד אֶלָּא שֶׁנִּתְבָּרֵךְ, דִּכְתִיב (בראשית כז, לג): גַּם בָּרוּךְ יִהְיֶה, וְהֵיאַךְ אֲנִי מְקַלְּלָן לֹא קַבֹּה אֵל. דָּבָר אַחֵר, מָה אֶקֹּב לֹא קַבֹּה אֵל, בְּנֹהַג שֶׁבָּעוֹלָם לִגְיוֹן שֶׁמָּרַד בַּמֶּלֶךְ חַיָּב מִיתָה, וְאֵלּוּ כָּפְרוּ בּוֹ וּמָרְדוּ וְאָמְרוּ (שמות לב, ד): אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל, לֹא הָיָה צָרִיךְ לְכַלּוֹתָן, אֶלָּא אֲפִלּוּ בְּאוֹתָהּ שָׁעָה לֹא זָז מֵחִבָּתָן, לִוָּה לָהֶן עַנְנֵי כָּבוֹד וְלֹא פָסְקוּ מֵהֶם הַמָּן וְהַבְּאֵר, וְכֵן הוּא אוֹמֵר (שמות לב, ח): כִּי עָשׂוּ עֵגֶל מַסֵּכָה. (נחמיה ט, יט כ): וְאַתָּה בְּרַחֲמֶיךָ הָרַבִּים לֹא עֲזַבְתָּם בַּמִּדְבָּר אֶת עַמּוּד הֶעָנָן לֹא סָר מֵעֲלֵיהֶם בְּיוֹמָם, וּמַנְךָ לֹא מָנַעְתָּ מִפִּיהֶם וּמַיִם נָתַתָּה לָהֶם לִצְמָאָם, וְהֵיאַךְ אֲנִי יָכוֹל לְקַלְּלָם, מָה אֶקֹב לֹא קַבֹּה אֵל, בְּשָׁעָה שֶׁהָיָה מְצַוֶּה אוֹתָם עַל הַבְּרָכוֹת וְעַל הַקְּלָלוֹת, בַּבְּרָכוֹת הָיָה מַזְכִּירָן, שֶׁנֶּאֱמַר (דברים כז, יב): אֵלֶּה יַעַמְדוּ לְבָרֵךְ אֶת הָעָם, בַּקְּלָלוֹת לֹא הָיָה טוֹבְעָן, שֶׁכֵּן הוּא אוֹמֵר (דברים כז, יג): וְאֵלֶּה יַעַמְדוּ עַל הַקְּלָלָה בְּהַר עֵיבָל. וּכְשֶׁהֵן חוֹטְאִין וְאוֹמֵר לְהָבִיא עֲלֵיהֶן קְלָלָה, אֵינוֹ כּוֹתֵב שֶׁהוּא מְבִיאָהּ, אֶלָּא בַּבְּרָכוֹת הוּא בְּעַצְמוֹ מְבָרְכָן, שֶׁנֶּאֱמַר (דברים כח, א): וּנְתָנְךָ ה' אֱלֹהֶיךָ עֶלְיוֹן וגו', (דברים כח, ח): יְצַו ה' אִתְּךָ אֶת הַבְּרָכָה, וּבַקְּלָלוֹת לֹא הָיָה טוֹבְעָן, שֶׁכֵּן הוּא אוֹמֵר (דברים כח, טו): וְהָיָה אִם לֹא תִשְׁמַע, וּבָאוּ עָלֶיךָ, מֵעַצְמָן, הֱוֵי מָה אֶקֹּב לֹא קַבֹּה אֵל. כְּתִיב (במדבר כג, ט): כִּי מֵרֹאשׁ צֻרִים אֶרְאֶנּוּ, לְהוֹדִיעַ שִׂנְאָתוֹ שֶׁל אוֹתוֹ רָשָׁע שֶׁמִּתּוֹךְ בִּרְכוֹתָיו אַתָּה יוֹדֵעַ מַחֲשַׁבְתּוֹ, לְמָה הַדָּבָר דּוֹמֶה, לְאָדָם שֶׁבָּא לָקֹץ אֶת אִילָן, מִי שֶׁאֵינוֹ בָּקִי קוֹצֵץ אֶת הַנּוֹפִים, כָּל עָנָף וְעָנָף וּמִתְיַגֵּעַ, וְהַפִּקֵּחַ מְגַלֶּה אֶת הַשָּׁרָשִׁין וְקוֹצֵץ, כָּךְ אָמַר אוֹתוֹ רָשָׁע, מָה אֲנִי מְקַלֵּל כָּל שֵׁבֶט וְשֵׁבֶט, הֲרֵינִי הוֹלֵךְ לְשָׁרְשָׁן, בָּא לִגַּע מְצָאָן קָשִׁים, לָכֵן אָמַר: כִּי מֵרֹאשׁ צֻרִים אֶרְאֶנּוּ. דָּבָר אַחֵר, כִּי מֵרֹאשׁ, אֵלּוּ אָבוֹת, (במדבר כג, ע): וּמִגְּבָעוֹת, אֵלּוּ אִמָּהוֹת. (במדבר כג, ט): הֶן עָם לְבָדָד יִשְׁכֹּן. וּכְשֶׁהוּא מְשַׂמְּחָן מְשַׂמְּחָן לְבַדָּן, שֶׁנֶּאֱמַר (דברים לב, יב): ה' בָּדָד יַנְחֶנּוּ. וּכְשֶׁהָאֻמּוֹת בָּעוֹלָם הַזֶּה שְׂמֵחִים הֵן אוֹכְלִים עִם כָּל מַלְכוּת וּמַלְכוּת וְאֵין עוֹלֶה לָהֶם מִן הַחֶשְׁבּוֹן, שֶׁנֶּאֱמַר (במדבר כג, ט): וּבַגּוֹיִם לֹא יִתְחַשָּׁב. (במדבר כג, י): מִי מָנָה עֲפַר יַעֲקֹב, מִי יוּכַל לִמְנוֹת מִצְווֹת שֶׁהֵן עוֹשִׂין בֶּעָפָר, (דברים כב, י): לֹא תַחֲרשׁ בְּשׁוֹר וּבַחֲמֹר, (דברים כב, ט): לֹא תִזְרַע כַּרְמְךָ כִּלְאָיִם. (במדבר יט, ט): וְאָסַף אִישׁ טָהוֹר אֵת אֵפֶר הַפָּרָה, (במדבר ה, יז): וּמִן הֶעָפָר אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן. (ויקרא יט, כג): שָׁלשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים, וְכֵן כֻּלָּם. (במדבר כג, י): וּמִסְפָּר אֶת רֹבַע יִשְׂרָאֵל, הָרְבִיעִית שֶׁלָּהֶן, מִי יוּכַל לִמְנוֹת אֻכְלוּסִין שֶׁיָּצְאוּ מֵאוֹתָן שֶׁהָיוּ חוֹטְפוֹת וּמְחַבְּבוֹת אֶת הַמִּצְווֹת, (בראשית ל, טו): וַתֹּאמֶר לָהּ הַמְעַט קַחְתֵּךְ אֶת אִישִׁי. (בראשית ל, ג): הִנֵּה אֲמָתִי בִלְהָה בֹּא אֵלֶיהָ, (בראשית ל, ט): וַתֵּרֶא לֵאָה כִּי עָמְדָה מִלֶּדֶת. (בראשית טז, ג): וַתִּקַּח שָׂרַי אֵשֶׁת אַבְרָם אֶת הָגָר, (במדבר כג, י): תָּמֹת נַפְשִׁי מוֹת יְשָׁרִים, מָשָׁל לְטַבָּח שֶׁבָּא לִשְׁחֹט פָּרָתוֹ שֶׁל מֶלֶךְ, הִתְחִיל הַמֶּלֶךְ רוֹאֶה, כֵּיוָן שֶׁהִרְגִּישׁ שֶׁהַמֶּלֶךְ רוֹאֶה הִתְחִיל מַשְׁלִיךְ אֶת הַסַּכִּין וּמְשַׁפְשֵׁף בָּהּ וּמְמַלֵּא אֶת הָאֵבוּס לְפָנֶיהָ, הִתְחִיל לוֹמַר תֵּצֵא נַפְשִׁי שֶׁבָּאתִי לְשָׁחֲטָהּ וַהֲרֵי זְנַחְתִּיהָ. כָּךְ בִּלְעָם אָמַר תֵּצֵא נַפְשִׁי שֶׁבָּאתִי לְקַלֵּל וַאֲנִי אֲבָרֵךְ. (במדבר כג, יד): וַיִּקָּחֵהוּ שְׂדֵה צֹפִים רֹאשׁ הַפִּסְגָּה, רֹאשׁ שֶׁיֵּשׁ פְּרָצִים שָׁם, שֶׁשָּׁם מֵת משֶׁה, שֶׁנֶּאֱמַר (דברים ג, כז): עֲלֵה רֹאשׁ הַפִּסְגָּה, יֵשׁ פִּרְצָה גְדוֹלָה מִזּוֹ שֶׁרָאָה בַּנְּחָשִׁים וְהָיָה סָבוּר שֶׁשָּׁם יִכְלוּ. 20.23. וַיָּחֶל הָעָם לִזְנוֹת אֶל בְּנוֹת מוֹאָב (במדבר כה, א), בּוֹא וּרְאֵה מַה כְּתִיב בִּיצִיאָתָן מִמִּצְרַיִם (שמות יד, ב): דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיָשֻׁבוּ וְיַחֲנוּ לִפְנֵי פִּי הַחִירֹת, מַהוּ פִּי הַחִירֹת, מָקוֹם קָבוּעַ לִזְנוּת הָיָה, וּלְפִי שֶׁהִצְנִיעוּ עַצְמָן בִּיצִיאָתָן מִמִּצְרַיִם נִקְרָא פִּי הַחִירֹת, וְאֵלּוּ שֶׁהִפְקִירוּ עַצְמָן לַאֲנָשִׁים, כְּתִיב: וַיָּחֶל הָעָם לִזְנוֹת, וַיָּחֶל הָעָם, כָּל מָקוֹם שֶׁנֶּאֱמַר הָעָם, לְשׁוֹן גְּנַאי הוּא, וְכָל מָקוֹם שֶׁנֶּאֱמַר יִשְׂרָאֵל, לְשׁוֹן שֶׁבַח הוּא, (במדבר יא, א): וַיְהִי הָעָם כְּמִתְאֹנְנִים. (במדבר כא, ה): וַיְדַבֵּר הָעָם בֵּאלֹהִים וּבְמשֶׁה. (במדבר יד, א): וַיִּבְכּוּ הָעָם בַּלַּיְלָה הַהוּא. (במדבר יד, יא): עַד אָנָה יְנַאֲצֻנִי הָעָם. (שמות לב, כה): וַיַּרְא משֶׁה אֶת הָעָם כִּי פָרֻעַ הוּא. (שמות לב, א): וַיִּקָּהֵל הָעָם עַל אַהֲרֹן, וְכֵן כֻּלָּם. וַיָּחֶל הָעָם לִזְנוֹת, זְרֹק מַטֶּה לָאֲוִיר לְעִקָּרוֹ נוֹפֵל, מִי שֶׁפָּתַח בִּזְנוּת תְּחִלָּה, הִשְּׁלִים לְבַסּוֹף, אִמּוֹתֵיהֶם הִתְחִילוּ בְּזִמָּה (בראשית יט, לא לד): וַתֹּאמֶר הַבְּכִירָה אֶל הַצְּעִירָה, לְכָה נַשְׁקֶה אֶת אָבִינוּ יַיִן וְנִשְׁכְּבָה, וַיְהִי מִמָּחֳרָת וַתֹּאמֶר הַבְּכִירָה אֶל הַצְּעִירָה הֵן שָׁכַבְתִּי אֱמֶשׁ, לִמְּדַתָּה אֲחוֹתָהּ, וּלְפִיכָךְ חָסַךְ הַכָּתוּב עַל הַצְּעִירָה וְלֹא פֵּרְשָׁהּ, אֶלָּא (בראשית יט, לה): וַתִּשְׁכַּב עִמּוֹ, וּבַגְּדוֹלָה כְּתִיב (בראשית יט, לג): וַתִּשְׁכַּב אֶת אָבִיהָ. אוֹתָהּ שֶׁפָּתְחָה בִּזְּנוּת תְּחִלָּה הִשְׁלִימוּ בְּנוֹתֶיהָ אַחֲרֶיהָ לִזְנוֹת אֶל בְּנוֹת מוֹאָב. (במדבר כה, ב): וַתִּקְרֶאןָ לָעָם לְזִבְחֵי אֱלֹהֵיהֶן, שֶׁהָלְכוּ בַּעֲצָתוֹ, שֶׁנֶּאֱמַר (במדבר לא, טז): הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם לִמְסָר מַעַל בַּה'. עָשׂוּ לָהֶם קְלָעִים וְהוֹשִׁיבוּ בָּהֶם זוֹנוֹת וּבִידֵיהֶן כָּל כְּלֵי חֶמְדָה, וְהָיְתָה זְקֵנָה יוֹשֶׁבֶת מִבַּחוּץ וּמְשַׁמֶּרֶת לַיַּלְדָה שֶׁהָיְתָה לִפְנִים מִן הַחֲנוּת, כְּשֶׁיִּשְׂרָאֵל עוֹבְרִין לִטֹּל חֵפֶץ בַּשּׁוּק זְקֵנָה אוֹמֶרֶת לוֹ בָּחוּר אִי אַתָּה רוֹצֶה כְּלִי פִּשְׁתָּן שֶׁבָּא מִבֵּית שְׁאָן, וְהָיְתָה מַרְאָה לוֹ וְאוֹמֶרֶת לוֹ הִכָּנֵס לִפְנִים וְתִרְאֶה חֲפָצִים נָאִים, הַזְּקֵנָה אוֹמֶרֶת לוֹ בְּיוֹתֵר, וְיַלְדָה בְּפָחוֹת, מִכָּאן וָאֵילָךְ אוֹמֶרֶת לוֹ יַלְדָה הֲרֵי אַתָּה כְּבֶן בַּיִת שֵׁב בְּרֹר לְעַצְמְךָ, וְצַרְצוּר יַיִן מֻנָּח אֶצְלָהּ וַעֲדַיִן לֹא נֶאֱסַר יַיִן שֶׁל גּוֹיִם, נַעֲרָה יוֹצְאָה מְקֻשֶּׁטֶת וּמְבֻסֶּמֶת וּמְפַתָּה אוֹתוֹ וְאוֹמֶרֶת לוֹ לָמָּה אָנוּ אוֹהֲבִין אֶתְכֶם וְאַתֶּם שׂוֹנְאִין אוֹתָנוּ, טֹל לְךָ כְּלִי זֶה חִנָּם, הֲלוֹא (בראשית מב, יא): כֻּלָּנוּ בְּנֵי אִישׁ אֶחָד, בְּנֵי תֶּרַח אֲבִי אַבְרָהָם, אֵין אַתֶּם רוֹצִים לֶאֱכֹל מִזִּבְחוֹתֵינוּ וּמִבִּשׁוּלֵינוּ, הֲרֵי לָנוּ עֲגָלִים וְתַרְנְגוֹלִים שַׁחֲטוּ כְּמִצְוַתְכֶם וְאִכְלוּ, מִיָּד מַשְׁקַתּוּ הַיַּיִן וּבוֹעֵר בּוֹ הַשָֹּׂטָן, הָיָה נִשְׂטֶה אַחֲרֶיהָ, שֶׁנֶּאֱמַר (הושע ד, יא): זְנוּת וְיַיִן וְתִירוֹשׁ יִקַּח לֵב, וְיֵשׁ אוֹמְרִים בִּלְעָם צִוָּה אוֹתָם שֶׁלֹא לְהַשְׁקוֹתָם, שֶׁלֹא יִדּוֹנוּ כִּשְׁתוּיֵי יַיִן אֶלָּא כִּמְזִידִין. כֵּיוָן שֶׁהָיָה תּוֹבְעָהּ אוֹמֶרֶת לוֹ אֵינִי נִשְׁמַעַת לָךְ עַד שֶׁתִּשְׁחַט זֶה לִפְעוֹר וְתִשְׁתַּחֲוֶה לוֹ, וְהוּא אוֹמֵר לַעֲבוֹדַת כּוֹכָבִים אֵינִי מִשְׁתַּחֲוֶה, וְאוֹמֶרֶת לוֹ אֵין אַתָּה אֶלָּא כִּמְגַלֶּה עַצְמְךָ, וְהוּא נִשְׂטֶה אַחֲרֶיהָ וְעוֹשֶׂה כֵן. זוֹ שֶׁאָמְרוּ חֲכָמִים הַפּוֹעֵר עַצְמוֹ לְבַעַל פְּעוֹר זוֹ הִיא עֲבוֹדָתוֹ, שֶׁנֶּאֱמַר (במדבר כה, ב): וַיִּשְׁתַּחֲווּ לֵאלֹהֵיהֶן, וַיִּצָּמֶד יִשְׂרָאֵל לְבַעַל פְּעוֹר (במדבר כה, ג), בַּתְּחִלָּה הָיוּ נִכְנָסִין בְּצִנְעָה, וּלְבַסּוֹף נִכְנָסִין צְמִידִים צְמִידִים, זוּגוֹת, כְּעִנְיָן שֶׁל צֶמֶד בָּקָר. דָּבָר אַחֵר, כְּאָדָם צָמִיד בִּמְלַאכְתּוֹ, וַיִּצָּמֶד, כִּצְמִידִים עַל יָדֶיהָ, רַבִּי לֵוִי אָמַר זוֹ גְזֵרָה קָשָׁה מִן הָעֵגֶל, דְּאִלּוּ בָּעֵגֶל כְּתִיב (שמות לב, ב): פָּרְקוּ נִזְמֵי הַזָּהָב, וּבְכָאן, וַיִּצָּמֶד, כִּצְמִידִים. בָּעֵגֶל נָפְלוּ שְׁלשֶׁת אֲלָפִים, וְכָאן עֶשְׂרִים וְאַרְבָּעָה אֶלֶף. (במדבר כה, ד): וַיֹּאמֶר ה' אֶל משֶׁה קַח אֶת כָּל רָאשֵׁי הָעָם וְהוֹקַע אֹתָם, רַבִּי יוּדָן אָמַר רָאשֵׁי הָעָם תָּלָה עַל שֶׁלֹא מִיחוּ בִּבְנֵי אָדָם. רַבִּי נְחֶמְיָה אָמַר לֹא תָּלָה רָאשֵׁי הָעָם, אֶלָּא אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה הוֹשֵׁב לָהֶן רָאשֵׁי סַנְהֶדְרִיּוֹת וְיִהְיוּ דָּנִים כָּל מִי שֶׁהָלַךְ לִפְעוֹר. אָמַר, מִי מוֹדִיעָן, אָמַר לוֹ אֲנִי מְפַרְסְמָן, כָּל מִי שֶׁטָּעָה הֶעָנָן סָר מֵעָלָיו וְהַשֶּׁמֶשׁ זוֹרַחַת עָלָיו בְּתוֹךְ הַקָּהָל, וְיִהְיוּ הַכֹּל יוֹדְעִין מִי שֶׁטָּעָה וְיִתְלוּ אוֹתוֹ, תֵּדַע לְךָ שֶׁהוּא כֵּן (במדבר כה, ה): וַיֹּאמֶר משֶׁה אֶל שֹׁפְטֵי יִשְׂרָאֵל הִרְגוּ אִישׁ אֲנָשָׁיו וגו'. 20.9. 9 (Numb. 22:9) “Then God came unto Balaam and said, ‘Who are these people with you’”: This text is related (to Prov. 28:10), “One who leads the upright astray on an evil course will fall into his own pit.” This refers to Balaam. For at first mortals [behaved] with propriety, but because of his (Balaam's) words, they became [unbridled] in sexual matters. sup14 /supclass=\"footnote\" iSanh /i. 106a.Thus, of former [generations] it is stated (in Gen. 29:9), “Rachel came with the sheep.” And so (in Exod. 2:16), “Now the priest of Midian had seven daughters.” sup15 /supclass=\"footnote\"I.e., although these seven daughters and Rachel were shepherdesses, they had no fear of being alone among males.[But] Balaam the wicked arose and led mortals astray into unchastity. But as he led [others] astray, he [himself] was led astray. By the [very] counsel he gave, he [himself] fell. So the Holy One, blessed be He, led him astray, as stated (in Job 12:23), “He exalts the nations and destroys them.” When [the Holy One, blessed be He,] asked him (in Numb. 22:9), “Who are these people with you,” that wicked one said [to himself,] “He knows nothing about them; It appears to me [that] there are times when [God] does not know. And so I can do all that I want to His children.” That is why [God] said it. In order to lead him astray. (Numb. 22:10), “And Balaam said to God, ‘Balak ben Zippor, [the king of Moab] sent [this message] unto me”: He began to boast and say, “Even though You do not honor me, and You do not put out a good name for me in the world, kings seek me. (Numb. 22:11) “Behold the people has come out of Egypt […]; come now, curse ( iqavah /i) them for me”: [This is] to make known that he (Balaam) hated Israel more than Balak, because (in Numb. 22:6) Balak did not say iqavah(as Balaam claimed he had said in Numb. 22:11) but iarah /i. sup16 /supclass=\"footnote\"Both words mean “curse,” but the former is worse than the latter, because iqavahinvolves the use of the Divine Name.This one (Balaam), however, said (in vs. 11), “curse explicitly ( iqavah /i).” Moreover, while the former (Balak) said (in Numb. 22:6) “And drive them away from the land,” the latter (Balaam) said [simply] (in vs. 11), “and drive them out” [i.e.,] from this world and from the world to come." 20.11. 11 (Numb. 22:20) “Then God came unto Balaam at night”: This text is related (to Job 33:15-17), “In a dream, a vision of the night […]; Then he uncovers a human ear […]; To turn a person from an action and conceal pride from a man.” What is the meaning of “conceal from a man”? The Holy One, blessed be He, hid from him (i.e, from Balaam) that his going (with Balak's messengers) would obliterate him from the world and bring him to the grave.” [To darken (from)] (as in Job 33:30) “Bringing him back from the grave, that he may bask in the light of life,” to destroy his soul in his going. For when someone is going to sin, Satan dances before him until he completes the transgression. As soon as he has transgressed, he returns to inform Him. Thus it is stated (in Prov. 7: 22–23), “Going after her right away, he comes like an ox to the slaughter …. Until an arrow pierces his liver […].” [So] did the Holy One, blessed be He, hide [obliteration] from Balaam, until he had gone and destroyed his soul. After he had taken leave of his honor, had gone and destroyed his soul and realized how he stood, he began to beg for his soul (saying in Numb. 23:10), “let my soul die the death of the righteous.”" 20.12. 12 (Numb. 22:20) “Then God came unto Balaam at night”: This text is related (to Exod. 12:42), “That was for the Lord a night of vigil […].” All miracles which were done for Israel and which involved exacting retribution for them from the wicked took place at night: (Gen. 31:24) “And God came unto Laban the Aramean in a dream at night”: And it is written (in Gen. 20:3), “But God came unto Abimelech in a dream at night.” And it is written (in Exod. 12:29), “And it came to pass in the middle of the night.” And it is written (in Exod. 14:20), “there was the cloud with the darkness, and it cast a spell upon the night.” And it is written (in Gen. 14:15), “And he deployed at night.” And so [it was with] all of them. Another interpretation: Why did he reveal himself to Balaam by night? He was not worthy of [receiving] the holy spirit [except at night]. As He speaks at night with all the prophets of the nations, as stated (in Job 4:13), “In opinions from night visions.” And so Eliphaz says (in Job 4:13), “In a dream, a vision of the night,” about [Balaam’s] speaking with him at night. And similarly Elihou speaks about that which He had spoken with him at night. (Numb. 22:20, cont.) “If these men have come to invite you, arise and go with them”: From here you learn that in the way that a man wants to go, in it is he driven. As at first it was said to him (in Numb. 22:12), “Do not go with them.” As soon as he had become defiant, he went. As so is it written about him (in Numb. 22:22), “But God's anger was kindled because he was going.” The Holy One, blessed be He, said to him, “I do not desire the death of the wicked. [But] in as much as you want to be obliterated from the world, ‘arise and go with them.’” (Numb. 22:20, cont.), “But only the thing [that I tell you are you to do].” [These words are] to teach you that he went with a warning. Immediately he got up early in the morning [preparing his donkey] quickly all by himself. The Holy One, blessed be He, said to him, “You wicked man! Their ancestor Abraham has already anticipated you at the binding of his son Isaac,” as stated (in Gen. 22:3), “So Abraham arose early in the morning, saddled his he-ass.” (Numb. 22:21, cont.) “And went with the princes of Moab”: [These words are] to teach you that he was as glad at the tribulation of Israel as they were. " 20.14. ... [T]he Holy One has pity on the honor of the creatures/b’riyot (here meaning “people”) and knows their needs. And He shut the mouth of the beast/b’heimah, for if she would speak, they could not make her serve or stand up to her /bah, for [there was] this silent one from the animals (the ass) and this wise one from the sages (Bil`am) – [and] when she spoke he could not stand up to her." 20.15. 15 (Numb. 22:31) “Then the Lord uncovered the eyes of Balaam and he saw [the angel of the Lord….]”: Was he blind? [These words were] simply to inform him that even the eye is in [God’s] control. (Ibid., cont.) “Then he bowed down and prostrated himself on his face,” because [the angel] had spoken with him. (Numb. 22:32) “And the angel of the Lord said unto him, ‘Why did you strike your she-ass these three times’”: Did the angel come to seek [satisfaction] at his hand for the she-ass? It is simply that he said to him, “Now if for the she-ass, which has neither merit nor a covet from the ancestors, I have been commanded to seek satisfaction from your hand, how much the more so for an entire people that has merit and the covet of the ancestors that you have come to uproot!“ (Numb. 22:32, cont.) “Here I have come out as an adversary ( isatan /i), because your way is contrary ( iyrt /i).” [ iYrtis interpreted as] an acronym [concerning the ass for] iyare'ah(she feared), ira'atah(she saw), inatetah(she turned away). Another interpretation: [The numerical value of] iyrt /i, in the iatbash[scheme] is [equivalent to that of] shield ( imagen /i). (Numb. 22:33) “For the she-ass saw me and turned away from me these three times. If she had not turned away [from me, surely just now I would have killed you] and let her live”: From here you have learned that he killed the ass. (Numb. 22:34) “Then Balaam said unto the angel of the Lord, ‘I have sinned’”: As he was a crafty evildoer. He knew that nothing can withstand divine punishment except for repentance; for whenever anyone sins and says, “I have sinned,” the angel has no authority to touch him. (Ibid.) “Because I did not know; and now, if it is evil in your eyes, I will return.” sup22 /supclass=\"footnote\"This verb can also be rendered as “repent.”He said to him, “I did not go until the Holy One, blessed be He, said to me (in Numb. 22:20), “Arise and go with them”; yet you are saying that I should return! [Indeed] such is His practice! Similarly, did he not tell Abraham to sacrifice his son? Then after that [it is stated (in Gen. 22:11-12)], ‘But the angel of the Lord called [unto him…]. And he said, “Do not raise your hand [against the lad].”’ He is used to saying something, then to have an angel come and reverse it. And now He had said to me, ‘Go with them,’ [but (in vs. 34)] ‘if it is evil in your eyes, I will return.’” (Numb. 22:35) “The angel of the Lord said unto Balaam, ‘Go with the men’”; for your lot is [to be] with them, and your end is to be obliterated from the world. (Ibid., cont.) “So Balaam went with the princes of Balak”: [These words] teach that just as they were happy to curse [Israel], so was he happy. " 20.19. 19 (Numb. 23:7) “So he took up his theme and said, ‘From Aram, Balak the king of Moab has brought me, from the hills of the east.’” I was one of the exalted ones, sup31 /supclass=\"footnote\" iRamim.The midrash links this word with ARAM in Numb. 23:7.but Balak has brought me down to the pit of corruption. (Ibid.) “Brought me ( iyanheni,rt.: inhh /i),” [is to be understood] just as you say (in Ezek. 32:18), “bring (rt.: inhh /i) the masses of Egypt [and cast them down [… unto the lowest part of the netherworld along with those who go down to the pit].” sup32 /supclass=\"footnote\"Thus Numb. 23:7 comes to mean that Balak BROUGHT (rt.: iNHH /i) Balaam down to the grave. The unusual Biblical translation is necessary to fit the sense of the midrash.Another interpretation (of Numb. 23:7), “From Aram”: I was with the highest ( iram /i) of the high, and Balak has brought me down from my glory. [The matter] is comparable to one who was walking with the king. When he saw [some] robbers, sup33 /supclass=\"footnote\"Gk.: ilestai./i he left the king and toured along with the robbers. When he returned to be with the king, the king said to him, “Go with whomever you have toured with, because it not possible for you to walk with me again.” Similarly Balaam had been bound to the holy spirit. When he paired himself with Balak, the holy spirit departed from him. So he returned to being a diviner as in the beginning. Thus it is stated (at his execution in Josh. 13:22), “Balaam ben Beor the diviner….” Therefore did he yell out, “I was high up ( iram /i), and Balak brought me down.” Another interpretation (of Numb. 23:7), “From Aram, he has brought me”: [Balaam] said to [Balak], “We are alike, even both of us, for being ungrateful, because were it not for their father Abraham, there would have been no Balak. Thus it is stated (in Gen. 19:29), ‘And it came to pass that when God destroyed the cities of the plain, God remembered Abraham and sent Lot away.’ Except for Abraham, he would not have delivered Lot from Sodom; and you are one of the children of the children of Lot. sup34 /supclass=\"footnote\"As a Moabite, Balak was descended from Moab, the son of Lot. See Gen. 19:37.Moreover, if it were not for their father Jacob, I should not have been present in the world, because Laban had sons only through the merit of Jacob, since it is written at the beginning (in Gen. 29:9), ‘Rachel came with the sheep.’ Now if he had sons, how was his daughter a shepherdess? As soon as Jacob came there, sons were given to him, as stated (in Gen. 31:1), ‘Now he heard the things that Laban's sons [were saying].’ sup35 /supclass=\"footnote\"Jewish tradition gives three views on Balaam’s relation to Laban: That he was Laban himself, that he was Laban’s nephew, and that he was Laban’s grandson. See Ginzberg, vol. III, p. 354; vol.. V, p. 303, n. 229; vol. VI, pp. 123f., nn. 722f.; p. 130, n. 764.And it also says [that Laban said] (in Gen. 30:27), ‘I have learned by divination that the Lord has blessed me for your sake.’” (Numb. 23:7, cont.) “Come, curse Jacob for me”: Whoever curses [the Children of Jacob] is cursing himself, since it is stated (in Gen. 12:3), “and the one who curses you, I will curse.” It also says (in Gen. 27:29), “cursed be those who curse you.” (Numb. 23:7) “Come, curse [Jacob] for me […].” If you had told me to curse another people, for example, the Children of Abraham and Isaac, I would have been able [to do so]. But Jacob? When a king selects a portion for himself, and someone else gets up and speaks disparagingly about it, will he keep his life? Now these people are the Holy One, blessed be He’s, heritage, His portion, and His treasure. Thus it is stated (in Deut. 32:9), “For the Lord's share is His people; Jacob the portion of His heritage.” And it is written (in Exod. 19:5), “and you shall be My treasure.” (Numb. 23:7, cont.) “And come, denounce Israel:” When a king takes a crown and puts it on his head, and someone says of it that it is nothing, will he keep his life? Now in regard to these people it is written about them (in Is. 49:3), “Israel, in whom I will be glorified.” (Numb. 23:8) “How shall I curse [the one] whom God has not cursed”: When they deserved to be cursed, they were not cursed: When Jacob went in to receive the blessings, he went it with deception. As it is written (in Gen. 27:16), “[Then she clothed his arms and the hairless part of his neck] with the skins of goat kids.” His father said to him (in Gen. 27:18), “Who are you?” He said to him (in vs. 19), “I am Esau, your first-born.” Does not the one who puts forth a lie with his mouth deserve to be cursed? Yet not only [was he not cursed], but he was blessed; as stated (in Gen. 27:33), “he shall also be blessed.” So how do I curse them? (In the words of Numb. 23:8) “God has not cursed.” Another interpretation (of Numb. 23:8), “How shall I curse whom God has not cursed?” According to universal custom, when a legion sup36 /supclass=\"footnote\"Lat.: ilegio./i rebels against the king, it incurs the penalty of death. Now since these denied and revolted against Him, when they said [about the calf] (in Exod. 32:4), “This is your god, O Israel,” was it not necessary to have Him destroy them at that time? [Still] He did not cease to cherish them. Instead He had clouds of glory accompany them. Nor did He withhold the manna and the well from them. And so it says (in Exod. 32:4), “When they made a molten calf,” (in Neh. 9:18-20), “You in Your great mercies did not abandon them in the desert […]; and You did not withhold Your manna from their mouth […].” How can I curse them? (Numb. 23:8) “How shall I curse whom God has not cursed” When He commanded them concerning the blessings and the curses, He mentioned them (as the people) in connection with the blessings where it is stated (in Deut. 27:12), “These shall stand [on Mount Gerizim] for blessing the people;” but He did not mention them in connection with the curses. Thus it is stated (in vs. 13), “And these shall stand on Mount Ebal for the curse.” Moreover, when they sin and He plans to bring a curse upon them, it is not written that He Himself is bringing them (i.e., the curses); but with respect to the blessings, He Himself is blessing them; for so it says (in Deut. 28:1, 8), “And it shall come to pass that, if you diligently obey […], the Lord your God will set you high [over all the nations of the earth]. The Lord will command the blessing to be with you.” But with respect to the curses, it is written (according to Deut. 28:15), “And it shall come to pass that, if you do not obey […], then [all these curses] shall come upon you,” [i.e.,] of their own accord. Ergo (in Numb. 23:8), “How shall I curse whom God has not cursed?” (Numb. 23:9) “For from the top of the rocks I see him,” in order to make the hatred of that evil man (i.e., Balaam) known to you. As from his blessing you may know his thoughts. To what is he comparable? To someone who came to chop down a tree. One who is not an expert chops off the branches one at a time and becomes tired, but the clever one exposes the roots and [then] chops it down. Similarly that wicked man said, “Why shall I curse each and every tribe? Rather I will go to their roots.” When he came to touch them, he found them hard [to cut]. It is therefore stated (in Numb. 23:9), “For from the top of the rocks I see him.” Another interpretation (of Numb. 23:9): “For from the top of the rocks,” these are the patriarchs; (ibid., cont.) “and from the hills I behold him,” these are the matriarchs. (Numb. 23:9, cont.) “Here is a people dwelling alone”: When He makes them rejoice, no nation rejoices along with them. But when the nations are rejoicing in this world, they (i.e., the Children of Israel) eat with each and every kingdom, and no one is charging [such pleasures] against their account (rt: ihshb /i). sup37 /supclass=\"footnote\"In other words the pleasures that Israel enjoys in this world are not to be deducted from their pleasures in the world to come.It is so stated (in Numb. 23:9, cont.), “and they shall not be reckoned (rt.: ihshb /i) among the nations.” (Numb. 23:10) “Who has counted the dust of Jacob”: Who is able to count the commandments which they carry out upon the dust: (In Deut. 22:10,) “You shall not plow with an ox and an ass”; (in Deut. 22:9,) “You shall not sow your vineyard with two kinds of seed”; (in Numb. 19:9,) “Then someone clean shall gather the ashes of the heifer”; (in Numb. 5:17,) “[Then the high priest shall take holy water in an earthen vessel] and some of the dust which is on the floor of the tabernacle”; (in Lev. 19:23,) “[Moreover, when you come into the land and plant any tree for food, you shall count its fruit as forbidden,] three years it shall be forbidden to you, [it shall not be eaten]”; and so on with all of them. (Numb. 23:10, cont.) “Or numbered the sand ( irb /i') of Israel,” [i.e.,] their copulations (rt.: irb /i') sup38 /supclass=\"footnote\"For this interpretation, cf. iNid.31a.Who can number the masses sup39 /supclass=\"footnote\"Gk.: iochloi./i that have emerged from them, from those women who seize on and cherish the commandments (of procreation), as stated (in Gen. 30:15), “But she said to her, ‘Is it a small matter that you have taken away my husband?’” [And so too (in Gen. 30:3, 9),] “Here is my maid Bilhah; go into her.” “When Leah saw that she had ceased bearing children, [she took her maidservant Zilpah and gave her to Jacob as a wife].” [And so too (in Gen. 16:3),] “So Abraham's wife Sarai took her maidservant Hagar the Egyptian… [and gave her to her husband Abraham as a wife].” (Numb. 23:10, cont.) “Let me die the death of the upright”: The matter is comparable to a butcher who came to slaughter a cow that belonged to a king. The king began to take notice. When [the butcher] realized [what was happening], he began by discarding the knife, then giving [the cow] a rubdown [and] filling the feeding trough for it. He began to say, “Let my life be forfeit for coming to slaughter it; but observe that I have [now given it sustece].” Similarly Balaam said, “Let my life be forfeit for coming to curse, but I will bless [them].” Ergo (in Numb. 23:10), “let me die the death of the upright!” (Numb. 23:14) “So he took him to the Field of Zophim at the top of Pisgah”: He saw that [Israel would be] breached there, for it was there that Moses died, as stated (in Deut. 3:27), “Go up to the top of Pisgah …, [for you shall not cross over this Jordan].” Is there a breach greater than this? What he saw was through divinations, and he was of the opinion that because of him they would fall there." 20.23. 23 (Numb. 25:1) “The people began to go whoring unto the daughters of Moab.” Come and see what is written in their leaving from Egypt: (In Exodus 14:2,) “Tell the Israelites to turn back and encamp before Pi-Hahiroth (which sounds like liberty, iheiruth /i).” What is the meaning of Pi-Hahiroth? It was a place that was fixed for unchastity. And because they sheltered themselves [from it] in their leaving, it was called Pi-Hahiroth. But these [Moabite women] because they made themselves available to the people, it is written, (in Numb. 25:1), “the people began to go whoring [unto the daughters of Moab].” (Numb. 25:1) “The people began”: Every place that “the people” is mentioned, it is an expression of shame; but every place that “Israel” is mentioned, it is an expression of commendation: (In Numb. 11:1,) “Now the people were as murmurers [speaking evil in the ears of the Lord]”; (in Numb. 21:5,) “So the people spoke against God and against Moses”; (in Numb. 14:1,) “and the people wept on that night”; (in Numb. 14:11), “Until when will the people anger Me”; (in Exod. 32:25,) “And Moses saw that the people were wild”; (in Exod. 32:1,) “and the people gathered together against Aaron”; and similarly in all of them. (Numb. 25:1) “The people began to go whoring.” Throw a stick into the air, sup68 /supclass=\"footnote\"Gk.: iaer./i [and] it falls to its place of origin (i.e., its root). sup69 /supclass=\"footnote\"For this proverb in other contexts, see Gen. R. 53:15; 86:6.The one who had begun with the whoredom at first, finished with it in the end. Their matriarchs (i.e., the matriarchs of Ammon and Moab) began with whoredom (according to Gen. 19:31-34), “And the first-born said to the younger, ‘Let us give our father to drink […].’ So it came to pass on the next day that the first-born said unto the younger […].” She (the first-born) had instructed her in whoredom, and for that reason the Holy One, blessed be He, had pity on the younger and did not expose her. Rather (according to vs. 35), “and she slept with him”; but with reference to the elder, it is written (in vs. 33), “and slept with her father.” sup70 /supclass=\"footnote\"Thus in the case of the elder, her incest was specifically mentioned.In the case of the one who began in whoredom at first, her daughters (i.e., the daughters of Moab) went after her to finish [it, as stated (in Numb. 25:1), “the people began] to go whoring unto the daughters of Moab.” (Numb. 25:2) “And they invited the people to the sacrifices for their gods”: Thus they (i.e., daughters of Moab) were going by the counsel of Balaam, as stated (in Numb. 31:16), “Here these women at the bidding of Balaam made the Children of Israel.” sup71 /supclass=\"footnote\" iySanh.10:2 (28cd); iSanh.106a; iPRE47.They made themselves curtained stalls and installed harlots in them with every object of delight in their hands. Now a girl would have an old woman as an agent, for an old woman would be in front of the shop. During the time that Israel was passing by on the way to the marketplace, the woman would say to him, “Young man, surely you want objects of linen which have come from Beth-Shean!” Then she would show them to him and say to him, “Come inside and you will see fine things”; and when the old woman would tell him a high price, the girl would [give him] a lower one. From then on the girl would tell him, “You are like one of the family. Sit down and choose for yourself.” Now a jug of wine was placed by her, since the wine of gentiles had not yet been forbidden. Then out comes the girl, perfumed and adorned, and seduces him and says to him, “Why do you hate us, when we love you? Take for yourself this article gratis. We all are children of a single man, children of Terah, the father of Abraham. So do you not want to eat from our sacrifices and from our cooking? Here are calves and cocks for you; slaughter them according to your own precepts, and eat.” Immediately she has him drink the wine, and then the Satan burned within him, so that he became a fool for her, as stated (in Hosea 4:11), “Harlotry, wine and young wine sway the heart.” There are also those who say [that] Balaam commanded them not to have them drink the wine, so that they would not be judged as those who are drunk, but as willful sinners. When he sought her out, she said to him, “I am not listening to you until you slaughter it [as a sacrifice] to Peor and bow down to it.” But he would say, “I am not bowing down to idolatry.” And she would say to him, “You only need to reveal yourself to it.” And [since] he had become a fool for her, he would do so. This is what the masters said, “One who reveals himself (to defecate) to Baal Peor – this is its worship” (Sanhedrin 64a). It is so stated (Numb. 25:2), “and they bowed down to their gods.” (Numb. 25:3) “Thus Israel was joined (rt.: itsmd /i) to Baal Peor”: At the beginning, they went in chastely, but at the end they went as many teams of pairs, like a pair ( itsemed /i) of oxen. Another explanation: Like a man tied to his work; joined (rt.: itsmd /i) [to Baal Peor] like bracelets (rt.: itsmd /i). R. Levi said, “This was more serious than the [sin of the golden] calf, for while in reference to the calf, it is written (in Exod. 32:2), ‘Take off the gold rings,’ here [it is written] (in Numb. 25:3), ‘was joined (rt.: itsmd /i) [to Baal Peor,]’ like bracelets (rt.: itsmd /i)]. Because of the calf about three thousand fell, but here (according to Numb. 25:9) [the number fallen is] twenty-four thousand.” (Numb. 25:4) “[…] Take all the heads of the people, and impale them [before the Lord in the sun].” R. Judan said, “He hanged the heads of the people, because they had not protested about the people.” R. Nehemiah said, “He did not hang them. Rather the Holy One, blessed be He, said to Moses, ‘Appoint Sanhedrin sup72 /supclass=\"footnote\" iSanhedraot.Gk. plural: isynhedria./i heads for them, and let them judge whoever went to Peor.’ He said to him, ‘But who will make such a one known?’ The Holy One, blessed be He, said to him, ‘I will expose them. In the case of whoever has gone astray, the cloud shall be peeled back from upon him, and the sun shall shine upon him in the midst of the congregation. Then they will know anyone who has gone astray and hang him.’” You know for yourself that it is so, as stated (in Numb. 25:5), “So Moses said unto the judges of Israel, ‘Each of you kill [those of] his own people [who have been joined to Baal Peor].’”"


Subjects of this text:

subject book bibliographic info
aaron Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 440
achior, an ammonite Gera, Judith (2014) 202
achior, and judith Gera, Judith (2014) 202
achior, name Gera, Judith (2014) 202
achior, talks to holophernes Gera, Judith (2014) 202
achior Gera, Judith (2014) 202
admission process Eckhardt, Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities (2019) 68
age, childhood, child Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 135
alexandria Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 260
allegory Rosenblum, The Jewish Dietary Laws in the Ancient World (2016) 70
ammon and ammonites Gera, Judith (2014) 202
ammonites Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 222, 286
animals Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 222
arbel Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 261
area of holiness Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 440
asherot Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 286
augustus Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 260, 261
balaam Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 331
baptism Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 135
bar kokhba (revolt) Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 286
book of judith, message Gera, Judith (2014) 202
bosor Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 331
buying and/or selling Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 286
caesarea maritima Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 261
canaan and canaanites Gera, Judith (2014) 202
canaanite slaves Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 286
commensality Rosenblum, The Jewish Dietary Laws in the Ancient World (2016) 70
councils and conferences Gera, Judith (2014) 202
court Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 286
covenant Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 135
covenant with god Gera, Judith (2014) 202
damages (injury) Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 222, 286
dangerous gentile Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 286
delos Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 261
deuternomistic theology Gera, Judith (2014) 202
disciple, philip the evangelist Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 135
edomites Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 222, 286
egypt Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 135
egyptians Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 222, 286
eleazar Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 440
elephantine Gera, Judith (2014) 202
eliezer ha-kappar, rabbi Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 117
essenes Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 260
ethiopia, cush Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 135
eunuch Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 135
evil eye Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 331
exclusion Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 467
exclusion (of members) Eckhardt, Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities (2019) 68
exegesis, inner-biblical interpretation Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 143
exile Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 135
faith (belief, fidelity, trust), human Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 135
gentiles Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 261
greek Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 135
hebrew bible/old testament, inner-biblical interpretation in Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 143
high priest Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 440, 467
historical surveys, biblical Gera, Judith (2014) 202
iconography of Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 260, 261
inner-biblical interpretation Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 143
intermarriage' Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 117
intermarriage, evolution of tradition about foreign wives, a) marriage to pharaohs daughter as glorious achievement Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 375
intermarriage, evolution of tradition about foreign wives Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 375
intermarriage, the deuteronomist on Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 375
intermarriage, to egyptian, moabite, ammonite, or edomite women Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 375
jerusalem Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 467; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 135
josephus Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 261
judas, death of Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 331
judas maccabeusnan, influence on judith Gera, Judith (2014) 202
kinship, marriage Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 127
language and style, book of judith, transliteration Gera, Judith (2014) 202
levites Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 467
literary history of hebrew bible, inner-biblical interpretation Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 143
literary history of hebrew bible, p Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 143
literary history of hebrew bible Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 143
lord, as master of servants Gera, Judith (2014) 202
lot, daughers of Gera, Judith (2014) 202
marriage Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 135
medieval hebrew tales of judith Gera, Judith (2014) 202
moses Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 135
name Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 135
nathan, rabbi Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 117
nature, natural phenomena, earth, land Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 135
nature, natural phenomena, river Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 135
oracle Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 135
p Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 143
penitence and sins Gera, Judith (2014) 202
pentateuch Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 440
philo, of alexandria Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 260, 261
philo of alexandria Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 331
prayers Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 260
priest Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 467
priestly material (p), ancestry of priesthood, different views of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 143
priestly material (p) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 143
prophecy, israelite Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 135
purification Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 467
purity law Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 467
purpose-built communal structures Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 260, 261
qhl Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 440
qumran Eckhardt, Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities (2019) 68
rabbi elazar ben pedat Schremer, Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity (2010) 133
reading of Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 260
reward of unrighteousness Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 331
rhetoric, narrative Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 135
rhetoric Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 135
roman authorities Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 261
romans, brothers of the jews Schremer, Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity (2010) 133
salvation Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 135
samarians/samaritans Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 261
self-proclaimed Gera, Judith (2014) 202
septuagint, lukes use Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 331
solomon, evolution of condemnation about marriage to daughter of pharaoh Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 375
synagogues Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 260, 261
tent of meeting Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 440
theology Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 135
timotheus Gera, Judith (2014) 202
universalism Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 135
xenophobia Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 440
zadok Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 440
zadokite Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 440
ṭhwr Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 467