1. Hebrew Bible, Deuteronomy, 1.1, 1.5, 5.2, 6.18, 11.29-11.30, 12.28, 17.20, 26.16-26.19, 27.2-27.26, 28.1, 28.69, 31.7-31.9 (9th cent. BCE - 3rd cent. BCE)
| 1.1. יְהוָה אֱלֹהֵיכֶם הִרְבָּה אֶתְכֶם וְהִנְּכֶם הַיּוֹם כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב׃ 1.1. אֵלֶּה הַדְּבָרִים אֲשֶׁר דִּבֶּר מֹשֶׁה אֶל־כָּל־יִשְׂרָאֵל בְּעֵבֶר הַיַּרְדֵּן בַּמִּדְבָּר בָּעֲרָבָה מוֹל סוּף בֵּין־פָּארָן וּבֵין־תֹּפֶל וְלָבָן וַחֲצֵרֹת וְדִי זָהָב׃ 1.5. בְּעֵבֶר הַיַּרְדֵּן בְּאֶרֶץ מוֹאָב הוֹאִיל מֹשֶׁה בֵּאֵר אֶת־הַתּוֹרָה הַזֹּאת לֵאמֹר׃ 5.2. וַיְהִי כְּשָׁמְעֲכֶם אֶת־הַקּוֹל מִתּוֹךְ הַחֹשֶׁךְ וְהָהָר בֹּעֵר בָּאֵשׁ וַתִּקְרְבוּן אֵלַי כָּל־רָאשֵׁי שִׁבְטֵיכֶם וְזִקְנֵיכֶם׃ 5.2. יְהוָה אֱלֹהֵינוּ כָּרַת עִמָּנוּ בְּרִית בְּחֹרֵב׃ 6.18. וְעָשִׂיתָ הַיָּשָׁר וְהַטּוֹב בְּעֵינֵי יְהוָה לְמַעַן יִיטַב לָךְ וּבָאתָ וְיָרַשְׁתָּ אֶת־הָאָרֶץ הַטֹּבָה אֲשֶׁר־נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ׃ 11.29. וְהָיָה כִּי יְבִיאֲךָ יְהוָה אֱלֹהֶיךָ אֶל־הָאָרֶץ אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ וְנָתַתָּה אֶת־הַבְּרָכָה עַל־הַר גְּרִזִים וְאֶת־הַקְּלָלָה עַל־הַר עֵיבָל׃ 12.28. שְׁמֹר וְשָׁמַעְתָּ אֵת כָּל־הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוֶּךָּ לְמַעַן יִיטַב לְךָ וּלְבָנֶיךָ אַחֲרֶיךָ עַד־עוֹלָם כִּי תַעֲשֶׂה הַטּוֹב וְהַיָּשָׁר בְּעֵינֵי יְהוָה אֱלֹהֶיךָ׃ 26.16. הַיּוֹם הַזֶּה יְהוָה אֱלֹהֶיךָ מְצַוְּךָ לַעֲשׂוֹת אֶת־הַחֻקִּים הָאֵלֶּה וְאֶת־הַמִּשְׁפָּטִים וְשָׁמַרְתָּ וְעָשִׂיתָ אוֹתָם בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃ 26.17. אֶת־יְהוָה הֶאֱמַרְתָּ הַיּוֹם לִהְיוֹת לְךָ לֵאלֹהִים וְלָלֶכֶת בִּדְרָכָיו וְלִשְׁמֹר חֻקָּיו וּמִצְוֺתָיו וּמִשְׁפָּטָיו וְלִשְׁמֹעַ בְּקֹלוֹ׃ 26.18. וַיהוָה הֶאֱמִירְךָ הַיּוֹם לִהְיוֹת לוֹ לְעַם סְגֻלָּה כַּאֲשֶׁר דִּבֶּר־לָךְ וְלִשְׁמֹר כָּל־מִצְוֺתָיו׃ 26.19. וּלְתִתְּךָ עֶלְיוֹן עַל כָּל־הַגּוֹיִם אֲשֶׁר עָשָׂה לִתְהִלָּה וּלְשֵׁם וּלְתִפְאָרֶת וְלִהְיֹתְךָ עַם־קָדֹשׁ לַיהוָה אֱלֹהֶיךָ כַּאֲשֶׁר דִּבֵּר׃ 27.2. אָרוּר שֹׁכֵב עִם־אֵשֶׁת אָבִיו כִּי גִלָּה כְּנַף אָבִיו וְאָמַר כָּל־הָעָם אָמֵן׃ 27.2. וְהָיָה בַּיּוֹם אֲשֶׁר תַּעַבְרוּ אֶת־הַיַּרְדֵּן אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ וַהֲקֵמֹתָ לְךָ אֲבָנִים גְּדֹלוֹת וְשַׂדְתָּ אֹתָם בַּשִּׂיד׃ 27.3. וְכָתַבְתָּ עֲלֵיהֶן אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת בְּעָבְרֶךָ לְמַעַן אֲשֶׁר תָּבֹא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ אֶרֶץ זָבַת חָלָב וּדְבַשׁ כַּאֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֵי־אֲבֹתֶיךָ לָךְ׃ 27.4. וְהָיָה בְּעָבְרְכֶם אֶת־הַיַּרְדֵּן תָּקִימוּ אֶת־הָאֲבָנִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם בְּהַר עֵיבָל וְשַׂדְתָּ אוֹתָם בַּשִּׂיד׃ 27.5. וּבָנִיתָ שָּׁם מִזְבֵּחַ לַיהוָה אֱלֹהֶיךָ מִזְבַּח אֲבָנִים לֹא־תָנִיף עֲלֵיהֶם בַּרְזֶל׃ 27.6. אֲבָנִים שְׁלֵמוֹת תִּבְנֶה אֶת־מִזְבַּח יְהוָה אֱלֹהֶיךָ וְהַעֲלִיתָ עָלָיו עוֹלֹת לַיהוָה אֱלֹהֶיךָ׃ 27.7. וְזָבַחְתָּ שְׁלָמִים וְאָכַלְתָּ שָּׁם וְשָׂמַחְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ׃ 27.8. וְכָתַבְתָּ עַל־הָאֲבָנִים אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת בַּאֵר הֵיטֵב׃ 27.9. וַיְדַבֵּר מֹשֶׁה וְהַכֹּהֲנִים הַלְוִיִּם אֶל כָּל־יִשְׂרָאֵל לֵאמֹר הַסְכֵּת וּשְׁמַע יִשְׂרָאֵל הַיּוֹם הַזֶּה נִהְיֵיתָ לְעָם לַיהוָה אֱלֹהֶיךָ׃ 27.11. וַיְצַו מֹשֶׁה אֶת־הָעָם בַּיּוֹם הַהוּא לֵאמֹר׃ 27.12. אֵלֶּה יַעַמְדוּ לְבָרֵךְ אֶת־הָעָם עַל־הַר גְּרִזִים בְּעָבְרְכֶם אֶת־הַיַּרְדֵּן שִׁמְעוֹן וְלֵוִי וִיהוּדָה וְיִשָּׂשכָר וְיוֹסֵף וּבִנְיָמִן׃ 27.13. וְאֵלֶּה יַעַמְדוּ עַל־הַקְּלָלָה בְּהַר עֵיבָל רְאוּבֵן גָּד וְאָשֵׁר וּזְבוּלֻן דָּן וְנַפְתָּלִי׃ 27.14. וְעָנוּ הַלְוִיִּם וְאָמְרוּ אֶל־כָּל־אִישׁ יִשְׂרָאֵל קוֹל רָם׃ 27.15. אָרוּר הָאִישׁ אֲשֶׁר יַעֲשֶׂה פֶסֶל וּמַסֵּכָה תּוֹעֲבַת יְהוָה מַעֲשֵׂה יְדֵי חָרָשׁ וְשָׂם בַּסָּתֶר וְעָנוּ כָל־הָעָם וְאָמְרוּ אָמֵן׃ 27.16. אָרוּר מַקְלֶה אָבִיו וְאִמּוֹ וְאָמַר כָּל־הָעָם אָמֵן׃ 27.17. אָרוּר מַסִּיג גְּבוּל רֵעֵהוּ וְאָמַר כָּל־הָעָם אָמֵן׃ 27.18. אָרוּר מַשְׁגֶּה עִוֵּר בַּדָּרֶךְ וְאָמַר כָּל־הָעָם אָמֵן׃ 27.19. אָרוּר מַטֶּה מִשְׁפַּט גֵּר־יָתוֹם וְאַלְמָנָה וְאָמַר כָּל־הָעָם אָמֵן׃ 27.21. אָרוּר שֹׁכֵב עִם־כָּל־בְּהֵמָה וְאָמַר כָּל־הָעָם אָמֵן׃ 27.22. אָרוּר שֹׁכֵב עִם־אֲחֹתוֹ בַּת־אָבִיו אוֹ בַת־אִמּוֹ וְאָמַר כָּל־הָעָם אָמֵן׃ 27.23. אָרוּר שֹׁכֵב עִם־חֹתַנְתּוֹ וְאָמַר כָּל־הָעָם אָמֵן׃ 27.24. אָרוּר מַכֵּה רֵעֵהוּ בַּסָּתֶר וְאָמַר כָּל־הָעָם אָמֵן׃ 27.25. אָרוּר לֹקֵחַ שֹׁחַד לְהַכּוֹת נֶפֶשׁ דָּם נָקִי וְאָמַר כָּל־הָעָם אָמֵן׃ 27.26. אָרוּר אֲשֶׁר לֹא־יָקִים אֶת־דִּבְרֵי הַתּוֹרָה־הַזֹּאת לַעֲשׂוֹת אוֹתָם וְאָמַר כָּל־הָעָם אָמֵן׃ 28.1. וְהָיָה אִם־שָׁמוֹעַ תִּשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּנְתָנְךָ יְהוָה אֱלֹהֶיךָ עֶלְיוֹן עַל כָּל־גּוֹיֵי הָאָרֶץ׃ 28.1. וְרָאוּ כָּל־עַמֵּי הָאָרֶץ כִּי שֵׁם יְהוָה נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָּ׃ 28.69. אֵלֶּה דִבְרֵי הַבְּרִית אֲשֶׁר־צִוָּה יְהוָה אֶת־מֹשֶׁה לִכְרֹת אֶת־בְּנֵי יִשְׂרָאֵל בְּאֶרֶץ מוֹאָב מִלְּבַד הַבְּרִית אֲשֶׁר־כָּרַת אִתָּם בְּחֹרֵב׃ 31.7. וַיִּקְרָא מֹשֶׁה לִיהוֹשֻׁעַ וַיֹּאמֶר אֵלָיו לְעֵינֵי כָל־יִשְׂרָאֵל חֲזַק וֶאֱמָץ כִּי אַתָּה תָּבוֹא אֶת־הָעָם הַזֶּה אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתָם לָתֵת לָהֶם וְאַתָּה תַּנְחִילֶנָּה אוֹתָם׃ 31.8. וַיהוָה הוּא הַהֹלֵךְ לְפָנֶיךָ הוּא יִהְיֶה עִמָּךְ לֹא יַרְפְּךָ וְלֹא יַעַזְבֶךָּ לֹא תִירָא וְלֹא תֵחָת׃ 31.9. וַיִּכְתֹּב מֹשֶׁה אֶת־הַתּוֹרָה הַזֹּאת וַיִּתְּנָהּ אֶל־הַכֹּהֲנִים בְּנֵי לֵוִי הַנֹּשְׂאִים אֶת־אֲרוֹן בְּרִית יְהוָה וְאֶל־כָּל־זִקְנֵי יִשְׂרָאֵל׃ | 1.1. THESE ARE the words which Moses spoke unto all Israel beyond the Jordan; in the wilderness, in the Arabah, over against Suph, between Paran and Tophel, and Laban, and Hazeroth, and Di-zahab." 1.5. beyond the Jordan, in the land of Moab, took Moses upon him to expound this law, saying:" 5.2. The LORD our God made a covet with us in Horeb." 6.18. And thou shalt do that which is right and good in the sight of the LORD; that it may be well with thee, and that thou mayest go in and possess the good land which the LORD swore unto thy fathers," 11.29. And it shall come to pass, when the LORD thy God shall bring thee into the land whither thou goest to possess it, that thou shalt set the blessing upon mount Gerizim, and the curse upon mount Ebal." 11.30. Are they not beyond the Jordan, behind the way of the going down of the sun, in the land of the Canaanites that dwell in the Arabah, over against Gilgal, beside the terebinths of Moreh?" 12.28. Observe and hear all these words which I command thee, that it may go well with thee, and with thy children after thee for ever, when thou doest that which is good and right in the eyes of the LORD thy God." 17.20. that his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left; to the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel." 26.16. This day the LORD thy God commandeth thee to do these statutes and ordices; thou shalt therefore observe and do them with all thy heart, and with all thy soul." 26.17. Thou hast avouched the LORD this day to be thy God, and that thou wouldest walk in His ways, and keep His statutes, and His commandments, and His ordices, and hearken unto His voice." 26.18. And the LORD hath avouched thee this day to be His own treasure, as He hath promised thee, and that thou shouldest keep all His commandments;" 26.19. and to make thee high above all nations that He hath made, in praise, and in name, and in glory; and that thou mayest be a holy people unto the LORD thy God, as He hath spoken." 27.2. And it shall be on the day when ye shall pass over the Jordan unto the land which the LORD thy God giveth thee, that thou shalt set thee up great stones, and plaster them with plaster." 27.3. And thou shalt write upon them all the words of this law, when thou art passed over; that thou mayest go in unto the land which the LORD thy God giveth thee, a land flowing with milk and honey, as the LORD, the God of thy fathers, hath promised thee." 27.4. And it shall be when ye are passed over the Jordan, that ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaster them with plaster." 27.5. And there shalt thou build an altar unto the LORD thy God, an altar of stones; thou shalt lift up no iron tool upon them." 27.6. Thou shalt build the altar of the LORD thy God of unhewn stones; and thou shalt offer burnt-offerings thereon unto the LORD thy God." 27.7. And thou shalt sacrifice peace-offerings, and shalt eat there; and thou shalt rejoice before the LORD thy God." 27.8. And thou shalt write upon the stones all the words of this law very plainly.’" 27.9. And Moses and the priests the Levites spoke unto all Israel, saying: ‘Keep silence, and hear, O Israel; this day thou art become a people unto the LORD thy God." 27.10. Thou shalt therefore hearken to the voice of the LORD thy God, and do His commandments and His statutes, which I command thee this day.’" 27.11. And Moses charged the people the same day, saying:" 27.12. ’These shall stand upon mount Gerizim to bless the people, when ye are passed over the Jordan: Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin;" 27.13. and these shall stand upon mount Ebal for the curse: Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali." 27.14. And the Levites shall speak, and say unto all the men of Israel with a loud voice:" 27.15. Cursed be the man that maketh a graven or molten image, an abomination unto the LORD, the work of the hands of the craftsman, and setteth it up in secret. And all the people shall answer and say: Amen." 27.16. Cursed be he that dishonoureth his father or his mother. And all the people shall say: Amen." 27.17. Cursed be he that removeth his neighbour’s landmark. And all the people shall say: Amen." 27.18. Cursed be he that maketh the blind to go astray in the way. And all the people shall say: Amen." 27.19. Cursed be he that perverteth the justice due to the stranger, fatherless, and widow. And all the people shall say: Amen." 27.20. Cursed be he that lieth with his father’s wife; because he hath uncovered his father’s skirt. And all the people shall say: Amen. ." 27.21. Cursed be he that lieth with any manner of beast. And all the people shall say: Amen." 27.22. Cursed be he that lieth with his sister, the daughter of his father, or the daughter of his mother. And all the people shall say: Amen." 27.23. Cursed be he that lieth with his mother-in-law. And all the people shall say: Amen." 27.24. Cursed be he that smiteth his neighbour in secret. And all the people shall say: Amen." 27.25. Cursed be he that taketh a bribe to slay an innocent person. And all the people shall say: Amen." 27.26. Cursed be he that confirmeth not the words of this law to do them. And all the people shall say: Amen.’" 28.1. And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe to do all His commandments which I command thee this day, that the LORD thy God will set thee on high above all the nations of the earth." 28.69. These are the words of the covet which the LORD commanded Moses to make with the children of Israel in the land of Moab, beside the covet which He made with them in Horeb." 31.7. And Moses called unto Joshua, and said unto him in the sight of all Israel: ‘Be strong and of good courage; for thou shalt go with this people into the land which the LORD hath sworn unto their fathers to give them; and thou shalt cause them to inherit it." 31.8. And the LORD, He it is that doth go before thee; He will be with thee, He will not fail thee, neither forsake thee; fear not, neither be dismayed.’" 31.9. And Moses wrote this law, and delivered it unto the priests the sons of Levi, that bore the ark of the covet of the LORD, and unto all the elders of Israel." |
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2. Hebrew Bible, Exodus, 12.26, 13.14, 24.1-24.18 (9th cent. BCE - 3rd cent. BCE)
| 12.26. וְהָיָה כִּי־יֹאמְרוּ אֲלֵיכֶם בְּנֵיכֶם מָה הָעֲבֹדָה הַזֹּאת לָכֶם׃ 13.14. וְהָיָה כִּי־יִשְׁאָלְךָ בִנְךָ מָחָר לֵאמֹר מַה־זֹּאת וְאָמַרְתָּ אֵלָיו בְּחֹזֶק יָד הוֹצִיאָנוּ יְהוָה מִמִּצְרַיִם מִבֵּית עֲבָדִים׃ 24.1. וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר׃ 24.1. וְאֶל־מֹשֶׁה אָמַר עֲלֵה אֶל־יְהוָה אַתָּה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל וְהִשְׁתַּחֲוִיתֶם מֵרָחֹק׃ 24.2. וְנִגַּשׁ מֹשֶׁה לְבַדּוֹ אֶל־יְהוָה וְהֵם לֹא יִגָּשׁוּ וְהָעָם לֹא יַעֲלוּ עִמּוֹ׃ 24.3. וַיָּבֹא מֹשֶׁה וַיְסַפֵּר לָעָם אֵת כָּל־דִּבְרֵי יְהוָה וְאֵת כָּל־הַמִּשְׁפָּטִים וַיַּעַן כָּל־הָעָם קוֹל אֶחָד וַיֹּאמְרוּ כָּל־הַדְּבָרִים אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה׃ 24.4. וַיִּכְתֹּב מֹשֶׁה אֵת כָּל־דִּבְרֵי יְהוָה וַיַּשְׁכֵּם בַּבֹּקֶר וַיִּבֶן מִזְבֵּחַ תַּחַת הָהָר וּשְׁתֵּים עֶשְׂרֵה מַצֵּבָה לִשְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵל׃ 24.5. וַיִּשְׁלַח אֶת־נַעֲרֵי בְּנֵי יִשְׂרָאֵל וַיַּעֲלוּ עֹלֹת וַיִּזְבְּחוּ זְבָחִים שְׁלָמִים לַיהוָה פָּרִים׃ 24.6. וַיִּקַּח מֹשֶׁה חֲצִי הַדָּם וַיָּשֶׂם בָּאַגָּנֹת וַחֲצִי הַדָּם זָרַק עַל־הַמִּזְבֵּחַ׃ 24.7. וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃ 24.8. וַיִּקַּח מֹשֶׁה אֶת־הַדָּם וַיִּזְרֹק עַל־הָעָם וַיֹּאמֶר הִנֵּה דַם־הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם עַל כָּל־הַדְּבָרִים הָאֵלֶּה׃ 24.9. וַיַּעַל מֹשֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל׃ 24.11. וְאֶל־אֲצִילֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ וַיֶּחֱזוּ אֶת־הָאֱלֹהִים וַיֹּאכְלוּ וַיִּשְׁתּוּ׃ 24.12. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲלֵה אֵלַי הָהָרָה וֶהְיֵה־שָׁם וְאֶתְּנָה לְךָ אֶת־לֻחֹת הָאֶבֶן וְהַתּוֹרָה וְהַמִּצְוָה אֲשֶׁר כָּתַבְתִּי לְהוֹרֹתָם׃ 24.13. וַיָּקָם מֹשֶׁה וִיהוֹשֻׁעַ מְשָׁרְתוֹ וַיַּעַל מֹשֶׁה אֶל־הַר הָאֱלֹהִים׃ 24.14. וְאֶל־הַזְּקֵנִים אָמַר שְׁבוּ־לָנוּ בָזֶה עַד אֲשֶׁר־נָשׁוּב אֲלֵיכֶם וְהִנֵּה אַהֲרֹן וְחוּר עִמָּכֶם מִי־בַעַל דְּבָרִים יִגַּשׁ אֲלֵהֶם׃ 24.15. וַיַּעַל מֹשֶׁה אֶל־הָהָר וַיְכַס הֶעָנָן אֶת־הָהָר׃ 24.16. וַיִּשְׁכֹּן כְּבוֹד־יְהוָה עַל־הַר סִינַי וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים וַיִּקְרָא אֶל־מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי מִתּוֹךְ הֶעָנָן׃ 24.17. וּמַרְאֵה כְּבוֹד יְהוָה כְּאֵשׁ אֹכֶלֶת בְּרֹאשׁ הָהָר לְעֵינֵי בְּנֵי יִשְׂרָאֵל׃ 24.18. וַיָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן וַיַּעַל אֶל־הָהָר וַיְהִי מֹשֶׁה בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה׃ | 12.26. And it shall come to pass, when your children shall say unto you: What mean ye by this service?" 13.14. And it shall be when thy son asketh thee in time to come, saying: What is this? that thou shalt say unto him: By strength of hand the LORD brought us out from Egypt, from the house of bondage;" 24.1. And unto Moses He said: ‘Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off;" 24.2. and Moses alone shall come near unto the LORD; but they shall not come near; neither shall the people go up with him.’" 24.3. And Moses came and told the people all the words of the LORD, and all the ordices; and all the people answered with one voice, and said: ‘All the words which the Lord hath spoken will we do.’" 24.4. And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the mount, and twelve pillars, according to the twelve tribes of Israel." 24.5. And he sent the young men of the children of Israel, who offered burnt-offerings, and sacrificed peace-offerings of oxen unto the LORD." 24.6. And Moses took half of the blood, and put it in basins; and half of the blood he dashed against the altar." 24.7. And he took the book of the covet, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’" 24.8. And Moses took the blood, and sprinkled it on the people, and said: ‘Behold the blood of the covet, which the LORD hath made with you in agreement with all these words.’" 24.9. Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel;" 24.10. and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness." 24.11. And upon the nobles of the children of Israel He laid not His hand; and they beheld God, and did eat and drink." 24.12. And the LORD said unto Moses: ‘Come up to Me into the mount and be there; and I will give thee the tables of stone, and the law and the commandment, which I have written, that thou mayest teach them.’" 24.13. And Moses rose up, and Joshua his minister; and Moses went up into the mount of God." 24.14. And unto the elders he said: ‘Tarry ye here for us, until we come back unto you; and, behold, Aaron and Hur are with you; whosoever hath a cause, let him come near unto them.’" 24.15. And Moses went up into the mount, and the cloud covered the mount." 24.16. And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud." 24.17. And the appearance of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel." 24.18. And Moses entered into the midst of the cloud, and went up into the mount; and Moses was in the mount forty days and forty nights." |
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3. Hebrew Bible, Leviticus, 26.3, 26.7-26.9, 26.11-26.14, 26.19, 26.25-26.26, 26.30-26.31, 26.33-26.36, 26.39, 26.41-26.42, 26.44-26.46 (9th cent. BCE - 3rd cent. BCE)
| 26.3. אִם־בְּחֻקֹּתַי תֵּלֵכוּ וְאֶת־מִצְוֺתַי תִּשְׁמְרוּ וַעֲשִׂיתֶם אֹתָם׃ 26.3. וְהִשְׁמַדְתִּי אֶת־בָּמֹתֵיכֶם וְהִכְרַתִּי אֶת־חַמָּנֵיכֶם וְנָתַתִּי אֶת־פִּגְרֵיכֶם עַל־פִּגְרֵי גִּלּוּלֵיכֶם וְגָעֲלָה נַפְשִׁי אֶתְכֶם׃ 26.7. וּרְדַפְתֶּם אֶת־אֹיְבֵיכֶם וְנָפְלוּ לִפְנֵיכֶם לֶחָרֶב 26.8. וְרָדְפוּ מִכֶּם חֲמִשָּׁה מֵאָה וּמֵאָה מִכֶּם רְבָבָה יִרְדֹּפוּ וְנָפְלוּ אֹיְבֵיכֶם לִפְנֵיכֶם לֶחָרֶב׃ 26.9. וּפָנִיתִי אֲלֵיכֶם וְהִפְרֵיתִי אֶתְכֶם וְהִרְבֵּיתִי אֶתְכֶם וַהֲקִימֹתִי אֶת־בְּרִיתִי אִתְּכֶם׃ 26.11. וְנָתַתִּי מִשְׁכָּנִי בְּתוֹכְכֶם וְלֹא־תִגְעַל נַפְשִׁי אֶתְכֶם׃ 26.12. וְהִתְהַלַּכְתִּי בְּתוֹכְכֶם וְהָיִיתִי לָכֶם לֵאלֹהִים וְאַתֶּם תִּהְיוּ־לִי לְעָם׃ 26.13. אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם מִהְיֹת לָהֶם עֲבָדִים וָאֶשְׁבֹּר מֹטֹת עֻלְּכֶם וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת׃ 26.14. וְאִם־לֹא תִשְׁמְעוּ לִי וְלֹא תַעֲשׂוּ אֵת כָּל־הַמִּצְוֺת הָאֵלֶּה׃ 26.19. וְשָׁבַרְתִּי אֶת־גְּאוֹן עֻזְּכֶם וְנָתַתִּי אֶת־שְׁמֵיכֶם כַּבַּרְזֶל וְאֶת־אַרְצְכֶם כַּנְּחֻשָׁה׃ 26.25. וְהֵבֵאתִי עֲלֵיכֶם חֶרֶב נֹקֶמֶת נְקַם־בְּרִית וְנֶאֱסַפְתֶּם אֶל־עָרֵיכֶם וְשִׁלַּחְתִּי דֶבֶר בְּתוֹכְכֶם וְנִתַּתֶּם בְּיַד־אוֹיֵב׃ 26.26. בְּשִׁבְרִי לָכֶם מַטֵּה־לֶחֶם וְאָפוּ עֶשֶׂר נָשִׁים לַחְמְכֶם בְּתַנּוּר אֶחָד וְהֵשִׁיבוּ לַחְמְכֶם בַּמִּשְׁקָל וַאֲכַלְתֶּם וְלֹא תִשְׂבָּעוּ׃ 26.31. וְנָתַתִּי אֶת־עָרֵיכֶם חָרְבָּה וַהֲשִׁמּוֹתִי אֶת־מִקְדְּשֵׁיכֶם וְלֹא אָרִיחַ בְּרֵיחַ נִיחֹחֲכֶם׃ 26.33. וְאֶתְכֶם אֱזָרֶה בַגּוֹיִם וַהֲרִיקֹתִי אַחֲרֵיכֶם חָרֶב וְהָיְתָה אַרְצְכֶם שְׁמָמָה וְעָרֵיכֶם יִהְיוּ חָרְבָּה׃ 26.34. אָז תִּרְצֶה הָאָרֶץ אֶת־שַׁבְּתֹתֶיהָ כֹּל יְמֵי הֳשַׁמָּה וְאַתֶּם בְּאֶרֶץ אֹיְבֵיכֶם אָז תִּשְׁבַּת הָאָרֶץ וְהִרְצָת אֶת־שַׁבְּתֹתֶיהָ׃ 26.35. כָּל־יְמֵי הָשַּׁמָּה תִּשְׁבֹּת אֵת אֲשֶׁר לֹא־שָׁבְתָה בְּשַׁבְּתֹתֵיכֶם בְּשִׁבְתְּכֶם עָלֶיהָ׃ 26.36. וְהַנִּשְׁאָרִים בָּכֶם וְהֵבֵאתִי מֹרֶךְ בִּלְבָבָם בְּאַרְצֹת אֹיְבֵיהֶם וְרָדַף אֹתָם קוֹל עָלֶה נִדָּף וְנָסוּ מְנֻסַת־חֶרֶב וְנָפְלוּ וְאֵין רֹדֵף׃ 26.39. וְהַנִּשְׁאָרִים בָּכֶם יִמַּקּוּ בַּעֲוֺנָם בְּאַרְצֹת אֹיְבֵיכֶם וְאַף בַּעֲוֺנֹת אֲבֹתָם אִתָּם יִמָּקּוּ׃ 26.41. אַף־אֲנִי אֵלֵךְ עִמָּם בְּקֶרִי וְהֵבֵאתִי אֹתָם בְּאֶרֶץ אֹיְבֵיהֶם אוֹ־אָז יִכָּנַע לְבָבָם הֶעָרֵל וְאָז יִרְצוּ אֶת־עֲוֺנָם׃ 26.42. וְזָכַרְתִּי אֶת־בְּרִיתִי יַעֲקוֹב וְאַף אֶת־בְּרִיתִי יִצְחָק וְאַף אֶת־בְּרִיתִי אַבְרָהָם אֶזְכֹּר וְהָאָרֶץ אֶזְכֹּר׃ 26.44. וְאַף־גַּם־זֹאת בִּהְיוֹתָם בְּאֶרֶץ אֹיְבֵיהֶם לֹא־מְאַסְתִּים וְלֹא־גְעַלְתִּים לְכַלֹּתָם לְהָפֵר בְּרִיתִי אִתָּם כִּי אֲנִי יְהוָה אֱלֹהֵיהֶם׃ 26.45. וְזָכַרְתִּי לָהֶם בְּרִית רִאשֹׁנִים אֲשֶׁר הוֹצֵאתִי־אֹתָם מֵאֶרֶץ מִצְרַיִם לְעֵינֵי הַגּוֹיִם לִהְיֹת לָהֶם לֵאלֹהִים אֲנִי יְהוָה׃ 26.46. אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת אֲשֶׁר נָתַן יְהוָה בֵּינוֹ וּבֵין בְּנֵי יִשְׂרָאֵל בְּהַר סִינַי בְּיַד־מֹשֶׁה׃ | 26.3. If ye walk in My statutes, and keep My commandments, and do them;" 26.7. And ye shall chase your enemies, and they shall fall before you by the sword." 26.8. And five of you shall chase a hundred, and a hundred of you shall chase ten thousand; and your enemies shall fall before you by the sword." 26.9. And I will have respect unto you, and make you fruitful, and multiply you; and will establish My covet with you." 26.11. And I will set My tabernacle among you, and My soul shall not abhor you." 26.12. And I will walk among you, and will be your God, and ye shall be My people." 26.13. I am the LORD your God, who brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bars of your yoke, and made you go upright." 26.14. But if ye will not hearken unto Me, and will not do all these commandments;" 26.19. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass." 26.25. And I will bring a sword upon you, that shall execute the vengeance of the covet; and ye shall be gathered together within your cities; and I will send the pestilence among you; and ye shall be delivered into the hand of the enemy." 26.26. When I break your staff of bread, ten women shall bake your bread in one oven, and they shall deliver your bread again by weight; and ye shall eat, and not be satisfied." 26.30. And I will destroy your high places, and cut down your sun-pillars, and cast your carcasses upon the carcasses of your idols; and My soul shall abhor you." 26.31. And I will make your cities a waste, and will bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours." 26.33. And you will I scatter among the nations, and I will draw out the sword after you; and your land shall be a desolation, and your cities shall be a waste." 26.34. Then shall the land be paid her sabbaths, as long as it lieth desolate, and ye are in your enemies’land; even then shall the land rest, and repay her sabbaths." 26.35. As long as it lieth desolate it shall have rest; even the rest which it had not in your sabbaths, when ye dwelt upon it." 26.36. And as for them that are left of you, I will send a faintness into their heart in the lands of their enemies; and the sound of a driven leaf shall chase them; and they shall flee, as one fleeth from the sword; and they shall fall when none pursueth." 26.39. And they that are left of you shall pine away in their iniquity in your enemies’lands; and also in the iniquities of their fathers shall they pine away with them." 26.41. I also will walk contrary unto them, and bring them into the land of their enemies; if then perchance their uncircumcised heart be humbled, and they then be paid the punishment of their iniquity;" 26.42. then will I remember My covet with Jacob, and also My covet with Isaac, and also My covet with Abraham will I remember; and I will remember the land." 26.44. And yet for all that, when they are in the land of their enemies, I will not reject them, neither will I abhor them, to destroy them utterly, and to break My covet with them; for I am the LORD their God." 26.45. But I will for their sakes remember the covet of their ancestors, whom I brought forth out of the land of Egypt in the sight of the nations, that I might be their God: I am the LORD." 26.46. These are the statutes and ordices and laws, which the LORD made between Him and the children of Israel in mount Sinai by the hand of Moses." |
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4. Hebrew Bible, 1 Kings, 6.12 (8th cent. BCE - 5th cent. BCE)
| 6.12. הַבַּיִת הַזֶּה אֲשֶׁר־אַתָּה בֹנֶה אִם־תֵּלֵךְ בְּחֻקֹּתַי וְאֶת־מִשְׁפָּטַי תַּעֲשֶׂה וְשָׁמַרְתָּ אֶת־כָּל־מִצְוֺתַי לָלֶכֶת בָּהֶם וַהֲקִמֹתִי אֶת־דְּבָרִי אִתָּךְ אֲשֶׁר דִּבַּרְתִּי אֶל־דָּוִד אָבִיךָ׃ | 6.12. ’As for this house which thou art building, if thou wilt walk in My statutes, and execute Mine ordices, and keep all My commandments to walk in them; then will I establish My word with thee, which I spoke unto David thy father;" |
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5. Hebrew Bible, Isaiah, 1.1 (8th cent. BCE - 5th cent. BCE)
| 1.1. שִׁמְעוּ דְבַר־יְהוָה קְצִינֵי סְדֹם הַאֲזִינוּ תּוֹרַת אֱלֹהֵינוּ עַם עֲמֹרָה׃ 1.1. חֲזוֹן יְשַׁעְיָהוּ בֶן־אָמוֹץ אֲשֶׁר חָזָה עַל־יְהוּדָה וִירוּשָׁלִָם בִּימֵי עֻזִּיָּהוּ יוֹתָם אָחָז יְחִזְקִיָּהוּ מַלְכֵי יְהוּדָה׃ | 1.1. The Vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah." |
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6. Hebrew Bible, Joshua, 1.6-1.8, 4.2-4.8, 8.30-8.35 (8th cent. BCE - 5th cent. BCE)
| 1.6. חֲזַק וֶאֱמָץ כִּי אַתָּה תַּנְחִיל אֶת־הָעָם הַזֶּה אֶת־הָאָרֶץ אֲשֶׁר־נִשְׁבַּעְתִּי לַאֲבוֹתָם לָתֵת לָהֶם׃ 1.7. רַק חֲזַק וֶאֱמַץ מְאֹד לִשְׁמֹר לַעֲשׂוֹת כְּכָל־הַתּוֹרָה אֲשֶׁר צִוְּךָ מֹשֶׁה עַבְדִּי אַל־תָּסוּר מִמֶּנּוּ יָמִין וּשְׂמֹאול לְמַעַן תַּשְׂכִּיל בְּכֹל אֲשֶׁר תֵּלֵךְ׃ 1.8. לֹא־יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה לְמַעַן תִּשְׁמֹר לַעֲשׂוֹת כְּכָל־הַכָּתוּב בּוֹ כִּי־אָז תַּצְלִיחַ אֶת־דְּרָכֶךָ וְאָז תַּשְׂכִּיל׃ 4.2. וְאֵת שְׁתֵּים עֶשְׂרֵה הָאֲבָנִים הָאֵלֶּה אֲשֶׁר לָקְחוּ מִן־הַיַּרְדֵּן הֵקִים יְהוֹשֻׁעַ בַּגִּלְגָּל׃ 4.2. קְחוּ לָכֶם מִן־הָעָם שְׁנֵים עָשָׂר אֲנָשִׁים אִישׁ־אֶחָד אִישׁ־אֶחָד מִשָּׁבֶט׃ 4.3. וְצַוּוּ אוֹתָם לֵאמֹר שְׂאוּ־לָכֶם מִזֶּה מִתּוֹךְ הַיַּרְדֵּן מִמַּצַּב רַגְלֵי הַכֹּהֲנִים הָכִין שְׁתֵּים־עֶשְׂרֵה אֲבָנִים וְהַעֲבַרְתֶּם אוֹתָם עִמָּכֶם וְהִנַּחְתֶּם אוֹתָם בַּמָּלוֹן אֲשֶׁר־תָּלִינוּ בוֹ הַלָּיְלָה׃ 4.4. וַיִּקְרָא יְהוֹשֻׁעַ אֶל־שְׁנֵים הֶעָשָׂר אִישׁ אֲשֶׁר הֵכִין מִבְּנֵי יִשְׂרָאֵל אִישׁ־אֶחָד אִישׁ־אֶחָד מִשָּׁבֶט׃ 4.5. וַיֹּאמֶר לָהֶם יְהוֹשֻׁעַ עִבְרוּ לִפְנֵי אֲרוֹן יְהוָה אֱלֹהֵיכֶם אֶל־תּוֹךְ הַיַּרְדֵּן וְהָרִימוּ לָכֶם אִישׁ אֶבֶן אַחַת עַל־שִׁכְמוֹ לְמִסְפַּר שִׁבְטֵי בְנֵי־יִשְׂרָאֵל׃ 4.6. לְמַעַן תִּהְיֶה זֹאת אוֹת בְּקִרְבְּכֶם כִּי־יִשְׁאָלוּן בְּנֵיכֶם מָחָר לֵאמֹר מָה הָאֲבָנִים הָאֵלֶּה לָכֶם׃ 4.7. וַאֲמַרְתֶּם לָהֶם אֲשֶׁר נִכְרְתוּ מֵימֵי הַיַּרְדֵּן מִפְּנֵי אֲרוֹן בְּרִית־יְהוָה בְּעָבְרוֹ בַּיַּרְדֵּן נִכְרְתוּ מֵי הַיַּרְדֵּן וְהָיוּ הָאֲבָנִים הָאֵלֶּה לְזִכָּרוֹן לִבְנֵי יִשְׂרָאֵל עַד־עוֹלָם׃ 4.8. וַיַּעֲשׂוּ־כֵן בְּנֵי־יִשְׂרָאֵל כַּאֲשֶׁר צִוָּה יְהוֹשֻׁעַ וַיִּשְׂאוּ שְׁתֵּי־עֶשְׂרֵה אֲבָנִים מִתּוֹךְ הַיַּרְדֵּן כַּאֲשֶׁר דִּבֶּר יְהוָה אֶל־יְהוֹשֻׁעַ לְמִסְפַּר שִׁבְטֵי בְנֵי־יִשְׂרָאֵל וַיַּעֲבִרוּם עִמָּם אֶל־הַמָּלוֹן וַיַּנִּחוּם שָׁם׃ 8.31. כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל כַּכָּתוּב בְּסֵפֶר תּוֹרַת מֹשֶׁה מִזְבַּח אֲבָנִים שְׁלֵמוֹת אֲשֶׁר לֹא־הֵנִיף עֲלֵיהֶן בַּרְזֶל וַיַּעֲלוּ עָלָיו עֹלוֹת לַיהוָה וַיִּזְבְּחוּ שְׁלָמִים׃ 8.32. וַיִּכְתָּב־שָׁם עַל־הָאֲבָנִים אֵת מִשְׁנֵה תּוֹרַת מֹשֶׁה אֲשֶׁר כָּתַב לִפְנֵי בְּנֵי יִשְׂרָאֵל׃ 8.33. וְכָל־יִשְׂרָאֵל וּזְקֵנָיו וְשֹׁטְרִים וְשֹׁפְטָיו עֹמְדִים מִזֶּה וּמִזֶּה לָאָרוֹן נֶגֶד הַכֹּהֲנִים הַלְוִיִּם נֹשְׂאֵי אֲרוֹן בְּרִית־יְהוָה כַּגֵּר כָּאֶזְרָח חֶצְיוֹ אֶל־מוּל הַר־גְּרִזִים וְהַחֶצְיוֹ אֶל־מוּל הַר־עֵיבָל כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה לְבָרֵךְ אֶת־הָעָם יִשְׂרָאֵל בָּרִאשֹׁנָה׃ 8.34. וְאַחֲרֵי־כֵן קָרָא אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַבְּרָכָה וְהַקְּלָלָה כְּכָל־הַכָּתוּב בְּסֵפֶר הַתּוֹרָה׃ 8.35. לֹא־הָיָה דָבָר מִכֹּל אֲשֶׁר־צִוָּה מֹשֶׁה אֲשֶׁר לֹא־קָרָא יְהוֹשֻׁעַ נֶגֶד כָּל־קְהַל יִשְׂרָאֵל וְהַנָּשִׁים וְהַטַּף וְהַגֵּר הַהֹלֵךְ בְּקִרְבָּם׃ | 1.6. Be strong and of good courage; for thou shalt cause this people to inherit the land which I swore unto their fathers to give them." 1.7. Only be strong and very courageous, to observe to do according to all the law, which Moses My servant commanded thee; turn not from it to the right hand or to the left, that thou mayest have good success whithersoever thou goest." 1.8. This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein; for then thou shalt make thy ways prosperous, and then thou shalt have good success." 4.2. ’Take you twelve men out of the people, out of every tribe a man," 4.3. and command ye them, saying: Take you hence out of the midst of the Jordan, out of the place where the priests’feet stood, twelve stones made ready, and carry them over with you, and lay them down in the lodging-place, where ye shall lodge this night.’" 4.4. Then Joshua called the twelve men, whom he had prepared of the children of Israel, out of every tribe a man;" 4.5. and Joshua said unto them: ‘Pass on before the ark of the LORD your God into the midst of the Jordan, and take you up every man of you a stone upon his shoulder, according unto the number of the tribes of the children of Israel;" 4.6. that this may be a sign among you, that when your children ask in time to come, saying: What mean ye by these stones?" 4.7. then ye shall say unto them: Because the waters of the Jordan were cut off before the ark of the covet of the LORD; when it passed over the Jordan, the waters of the Jordan were cut off; and these stones shall be for a memorial unto the children of Israel for ever.’" 4.8. And the children of Israel did so as Joshua commanded, and took up twelve stones out of the midst of the Jordan, as the LORD spoke unto Joshua, according to the number of the tribes of the children of Israel; and they carried them over with them unto the place where they lodged, and laid them down there." 8.30. Then Joshua built an altar unto the LORD, the God of Israel, in mount Ebal," 8.31. as Moses the servant of the LORD commanded the children of Israel, as it is written in the book of the law of Moses, an altar of unhewn stones, upon which no man had lifted up any iron; and they offered thereon burnt-offerings unto the LORD, and sacrificed peace-offerings." 8.32. And he wrote there upon the stones a copy of the law of Moses, which he wrote before the children of Israel." 8.33. And all Israel, and their elders and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, that bore the ark of the covet of the LORD, as well the stranger as the home-born; half of them in front of mount Gerizim and half of them in front of mount Ebal; as Moses the servant of the LORD had commanded at the first, that they should bless the people of Israel." 8.34. And afterward he read all the words of the law, the blessing and the curse, according to all that is written in the book of the law." 8.35. There was not a word of all that Moses commanded, which Joshua read not before all the assembly of Israel, and the women, and the little ones, and the strangers that walked among them." |
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7. Dead Sea Scrolls, Community Rule, 1.16, 1.18, 1.20, 2.10, 2.19-2.21 (2nd cent. BCE - 1st cent. CE)
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8. Josephus Flavius, Jewish Antiquities, 4.307-4.308, 5.20 (1st cent. CE - 1st cent. CE)
| 4.307. After this, curses were denounced upon those that should transgress those laws, they, answering one another alternately, by way of confirmation of what had been said. Moses also wrote their blessings and their curses, that they might learn them so thoroughly, that they might never be forgotten by length of time. 4.308. And when he was ready to die, he wrote these blessings and curses upon the altar, on each side of it; where he says also the people stood, and then sacrificed and offered burnt-offerings, though after that day they never offered upon it any other sacrifice, for it was not lawful so to do. These are the constitutions of Moses; and the Hebrew nation still live according to them. |
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9. Mishnah, Sotah, 7.5 (1st cent. CE - 3rd cent. CE)
| 7.5. How were the blessings and curses [pronounced]?When Israel crossed the Jordan and came to Mt. Gerizim and Mt. Ebal which are by Samaria, in the vicinity of Shechem which is near the terebinths of Moreh, as it is said, “Are they not the other side of the Jordan, [beyond the west road that is in the land of the Canaanites who dwell in the Arabah near Gilgal, by the terebinths of Moreh] (Deut. 11:30), and elsewhere it says, “And Abram passed through the land unto the place of Shechem unto the terebinth of Moreh” (Genesis 12:6) just as the terebinth of Moreh mentioned in this latter verse is Shechem, so the terebinth of Moreh mentioned in the former verse is Shechem. Six tribes went up Mt. Gerizim and six tribes went up Mt. Ebal, and the priests and Levites with the ark stood below in the middle, the priests surrounding the ark, the Levites [surrounding] the priests, and all Israel on this side and that side, as it is said, “And all Israel, with their elders, officials, and judges stood on both sides of the ark, facing the levitical priests” (Joshua 8:33). They turned their faces towards Mt. Gerizim and opened with the blessing: Blessed be anyone who does not make a graven or molten image”. And these and these respond amen. They then turned their faces towards Mt. Ebal and opened with the curse: “Cursed be anyone who makes a graven or molten image” (Deut. 27:15). And these and these respond amen. [So they continue] until they complete the blessings and curses. After that they brought the stones, built the altar and plastered it with plaster, and inscribed upon it all the words of the Torah in seventy languages, as it is said, “most distinctly (be’er hetev). Then they took the stones and went and spent the night in their place." |
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10. Anon., Sifre Deuteronomy, 55 (2nd cent. CE - 4th cent. CE)
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11. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
| 18a. (הושע ג, ה) אחר ישובו בני ישראל ובקשו את ה' אלהיהם ואת דוד מלכם וכיון שבא דוד באתה תפלה שנאמר (ישעיהו נו, ז) והביאותים אל הר קדשי ושמחתים בבית תפלתי,וכיון שבאת תפלה באת עבודה שנאמר עולותיהם וזבחיהם לרצון על מזבחי וכיון שבאת עבודה באתה תודה שנאמר (תהלים נ, כג) זובח תודה יכבדנני,ומה ראו לומר ברכת כהנים אחר הודאה דכתיב (ויקרא ט, כב) וישא אהרן את ידיו אל העם ויברכם וירד מעשות החטאת והעולה והשלמים,אימא קודם עבודה לא ס"ד דכתיב וירד מעשות החטאת וגו' מי כתיב לעשות מעשות כתיב,ולימרה אחר העבודה לא ס"ד דכתיב זובח תודה,מאי חזית דסמכת אהאי סמוך אהאי מסתברא עבודה והודאה חדא מילתא היא,ומה ראו לומר שים שלום אחר ברכת כהנים דכתיב (במדבר ו, כז) ושמו את שמי על בני ישראל ואני אברכם ברכה דהקב"ה שלום שנאמר (תהלים כט, יא) ה' יברך את עמו בשלום,וכי מאחר דמאה ועשרים זקנים ומהם כמה נביאים תקנו תפלה על הסדר שמעון הפקולי מאי הסדיר שכחום וחזר וסדרום,מכאן ואילך אסור לספר בשבחו של הקב"ה דא"ר אלעזר מאי דכתיב (תהלים קו, ב) מי ימלל גבורות ה' ישמיע כל תהלתו למי נאה למלל גבורות ה' למי שיכול להשמיע כל תהלתו,אמר רבה בר בר חנה א"ר יוחנן המספר בשבחו של הקב"ה יותר מדאי נעקר מן העולם שנאמר (איוב לז, כ) היסופר לו כי אדבר אם אמר איש כי יבלע,דרש ר' יהודה איש כפר גבוריא ואמרי לה איש כפר גבור חיל מאי דכתיב (תהלים סה, ב) לך דומיה תהלה סמא דכולה משתוקא כי אתא רב דימי אמר אמרי במערבא מלה בסלע משתוקא בתרין:,קראה על פה לא יצא וכו': מנלן אמר רבא אתיא זכירה זכירה כתיב הכא והימים האלה נזכרים וכתיב התם (שמות יז, יד) כתב זאת זכרון בספר מה להלן בספר אף כאן בספר,וממאי דהאי זכירה קריאה היא דלמא עיון בעלמא לא סלקא דעתך (דכתיב) (דברים כה, יז) זכור יכול בלב כשהוא אומר לא תשכח הרי שכחת הלב אמור הא מה אני מקיים זכור בפה:,קראה תרגום לא יצא וכו': היכי דמי אילימא דכתיבה מקרא וקרי לה תרגום היינו על פה לא צריכא דכתיבה תרגום וקרי לה תרגום:,אבל קורין אותה ללועזות בלעז וכו': והא אמרת קראה בכל לשון לא יצא רב ושמואל דאמרי תרוייהו בלעז יווני,היכי דמי אילימא דכתיבה אשורית וקרי לה יוונית היינו על פה א"ר אחא א"ר אלעזר שכתובה בלעז יוונית,וא"ר אחא א"ר אלעזר מנין שקראו הקב"ה ליעקב אל שנאמר (בראשית לג, כ) ויקרא לו אל אלהי ישראל דאי סלקא דעתך למזבח קרא ליה יעקב אל ויקרא לו יעקב מיבעי ליה אלא ויקרא לו ליעקב אל ומי קראו אל אלהי ישראל,מיתיבי קראה גיפטית עברית עילמית מדית יוונית לא יצא,הא לא דמיא אלא להא גיפטית לגיפטים עברית לעברים עילמית לעילמים יוונית ליוונים יצא,אי הכי רב ושמואל אמאי מוקמי לה למתני' בלעז יוונית לוקמה בכל לעז [אלא מתניתין כברייתא] וכי איתמר דרב ושמואל בעלמא איתמר רב ושמואל דאמרי תרוייהו לעז יווני לכל כשר,והא קתני יוונית ליוונים אין לכולי עלמא לא אינהו דאמור כרשב"ג דתנן רשב"ג אומר אף ספרים לא התירו שיכתבו אלא יוונית,ולימרו הלכה כרשב"ג אי אמרי הלכה כרשב"ג הוה אמינא הני מילי שאר ספרים אבל מגילה דכתיב בה ככתבם אימא לא קמ"ל:,והלועז ששמע אשורית יצא וכו': והא לא ידע מאי קאמרי מידי דהוה אנשים ועמי הארץ,מתקיף לה רבינא אטו אנן האחשתרנים בני הרמכים מי ידעינן אלא מצות קריאה ופרסומי ניסא הכא נמי מצות קריאה ופרסומי ניסא:,קראה סירוגין יצא וכו': לא הוו ידעי רבנן מאי סירוגין שמעוה לאמתא דבי רבי דקאמרה להו לרבנן דהוי עיילי פסקי פסקי לבי רבי עד מתי אתם נכנסין סירוגין סירוגין,לא הוו ידעי רבנן מאי חלוגלוגות שמעוה לאמתא דבי רבי דאמרה ליה לההוא גברא דהוה קא מבדר פרפחיני עד מתי אתה מפזר חלוגלוגך,לא הוו ידעי רבנן מאי (משלי ד, ח) סלסלה ותרוממך שמעוה לאמתא דבי רבי דהוות אמרה לההוא גברא דהוה מהפך במזייה אמרה ליה עד מתי אתה מסלסל בשערך,לא הוו ידעי רבנן מאי (תהלים נה, כג) השלך על ה' יהבך אמר רבה בר בר חנה זימנא חדא הוה אזילנא בהדי ההוא טייעא וקא דרינא טונא ואמר לי שקול יהביך ושדי אגמלאי,לא הוו ידעי רבנן מאי (ישעיהו יד, כג) וטאטאתיה במטאטא השמד שמעוה לאמתא דבי רבי דהוות אמרה לחברתה שקולי טאטיתא וטאטי ביתא,ת"ר קראה סירוגין יצא | 18a. b“Afterward the children of Israel shall return, and seek the Lord their God and David their king”(Hosea 3:5), and consequently, the blessing of the kingdom of David follows the blessing of the building of Jerusalem. bAnd oncethe scion of bDavid comes,the time for bprayer will come, as it is stated: “I will bring them to My sacred mountain and make them joyful in My house of prayer”(Isaiah 56:7). Therefore, the blessing of hearing prayer is recited after the blessing of the kingdom of David., bAnd after prayer comes, theTemple bservice will arrive, as it is statedin the continuation of that verse: b“Their burnt-offerings and their sacrifices shall be accepted on My altar”(Isaiah 56:7). The blessing of restoration of the Temple service follows the blessing of hearing prayer. bAnd when theTemple bservice comes,with it will also bcome thanksgiving, as it is stated: “Whoever sacrifices a thanks-offering honors Me”(Psalms 50:23), which teaches that thanksgiving follows sacrifice. Therefore, the blessing of thanksgiving follows the blessing of restoration of the Temple service., bAnd why did they seefit to institute that one bsays the Priestly Benediction afterthe blessing of bthanksgiving? As it is written: “And Aaron lifted up his hand toward the people and blessed them, and he came down from sacrificing the sin-offering, and the burnt-offering, and the peace-offerings”(Leviticus 9:22), teaching that the Priestly Benediction follows the sacrificial service, which includes the thanks-offering.,The Gemara asks: But the cited verse indicates that Aaron blessed the people and then sacrificed the offerings. Should we not then bsaythe Priestly Benediction bbefore theblessing of the Temple bservice?The Gemara answers: bIt should not enter your mindto say this, bas it is written: “And he came down from sacrificing the sin-offering.” Is it writtenthat he came down bto sacrificethe offerings, implying that after blessing the people Aaron came down and sacrificed the offerings? No, bit is written, “from sacrificing,”indicating that the offerings had already been sacrificed.,The Gemara asks: If, as derived from this verse, the Priestly Benediction follows the sacrificial service, the Priestly Benediction should be bsaidimmediately bafterthe blessing of restoration of btheTemple bservice,without the interruption of the blessing of thanksgiving. The Gemara rejects this argument: bIt should not enter your mindto say this, bas it is written: “Whoever sacrifices a thanks-offeringhonors Me,” from which we learn that thanksgiving follows sacrifice, as already explained.,The Gemara asks: bWhat did you see to rely on thisverse and juxtapose thanksgiving with sacrifice? bRelyrather bon the otherverse, which indicates that it is the Priestly Benediction that should be juxtaposed with the sacrificial service. The Gemara answers: bIt stands to reasonto have the blessing of thanksgiving immediately following the blessing of the sacrificial service, since the sacrificial bservice and thanksgiving,which are closely related conceptually, bare one matter. /b, bAnd why did they seefit to institute that one bsaysthe blessing beginning with the words: bGrant peace, after the Priestly Benediction? As it is writtenimmediately following the Priestly Benediction: b“And they shall put My name upon the children of Israel, and I will bless them”(Numbers 6:27). The Priestly Benediction is followed by God’s blessing, and bthe blessing of the Holy One, Blessed be He, is peace, as it is stated: “The Lord blesses His people with peace”(Psalms 29:11).,The Gemara returns to the ibaraitacited at the beginning of the discussion: bNow, sincethe ibaraitateaches that ba hundred and twenty Elders, including many prophets, established the iAmida bprayer in itsfixed border, whatis it that bShimon HaPakuli arrangedin a much later period of time, as related by Rabbi Yoḥa? The Gemara answers: Indeed, the blessings of the iAmidaprayer were originally arranged by the hundred and twenty members of the Great Assembly, but over the course of time the people bforgot them, andShimon HaPakuli then barranged them again. /b,The Gemara comments: These nineteen blessings are a fixed number, and bbeyond this it is prohibitedfor one bto declare the praises of the Holy One, Blessed be He,by adding additional blessings to the iAmida /i. As bRabbi Elazar said: What isthe meaning of that bwhich is written: “Who can utter the mighty acts of the Lord? Who can declare all His praise?”(Psalms 106:2)? It means: bFor whom is it fitting to utter the mighty acts of the Lord?Only bfor one who can declare all His praise.And since no one is capable of declaring all of God’s praises, we must suffice with the set formula established by the Sages., bRabba bar bar Ḥana saidthat bRabbi Yoḥa said:With regard to bone who excessively declares the praises of the Holy One, Blessed be He,his fate bisto be buprooted from the world,as it appears as if he had exhausted all of God’s praises. bAs it is stated: “Shall it be told to Him when I speak? If a man saysit, bhe would be swallowed up”(Job 37:20). The Gemara interprets the verse as saying: Can all of God’s praises be expressed when I speak? If a man would say such a thing, he would be “swallowed up” as punishment.,The Gemara relates: bRabbi Yehuda, a man of Kefar Gibboraya, and some sayhe was ba man of Kefar Gibbor Ĥayil, taught: What isthe meaning of that bwhich is written: “For You silence is praise”(Psalms 65:2)? bThebest bremedy of all is silence,i.e., the optimum form of praising God is silence. The Gemara relates: bWhen Rav Dimi camefrom Eretz Israel to Babylonia, bhe said: In the West,Eretz Yisrael, bthey sayan adage: If ba word isworth one isela /i, silence isworth btwo. /b,§ It is taught in the mishna: bIf one readthe Megilla bby heart he has not fulfilledhis obligation. The Gemara asks: bFrom where do wederive this? bRava said:This is bderivedby means of a verbal analogy between one instance of the term bremembranceand another instance of the term bremembrance. It is written here,with regard to the Megilla: b“That these days should be remembered”(Esther 9:28), band it is written elsewhere: “And the Lord said to Moses: Write this for a memorial in the book,and rehearse it in the ears of Joshua: That I will utterly blot out the remembrance of Amalek from under the heavens” (Exodus 17:14). bJust as there,with regard to Amalek, remembrance is referring specifically to something written bin a book,as it is stated, “in the book,” bso too here,the Megilla remembrance is through being written bin a book. /b,The Gemara raises a question: bBut from wheredo we know bthat this remembrancethat is stated with regard to Amalek and to the Megilla involves breadingit out loud from a book? bPerhapsit requires bmerely looking intothe book, reading it silently. The Gemara answers: bIt should not enter your mindto say this, as it was taught in a ibaraita /i: The verse states: b“Rememberwhat Amalek did to you” (Deuteronomy 25:17). One bmighthave thought that it suffices for one to remember this silently, bin his heart.But this cannot be, since bwhen it sayssubsequently: b“You shall not forget”(Deuteronomy 25:19), bit isalready breferring to forgetting from the heart. How,then, bdo I upholdthe meaning of b“remember”?What does this command to remember add to the command to not forget? Therefore, it means that the remembrance must be expressed out loud, bwith the mouth. /b,§ It was taught further in the mishna: bIf one readthe Megilla binAramaic btranslation he has not fulfilledhis obligation. The Gemara asks: bWhat are the circumstancesof this case? bIf we say thatthe Megilla bwas written inthe original bbiblical text,i.e., in Hebrew, band he read it inAramaic btranslation,then bthis isthe same as reading it bby heart,as he is not reading the words written in the text, and the mishna has already stated that one does not fulfill his obligation by reading the Megilla by heart. The Gemara answers: bNo,it is bnecessaryto teach this case as well, as it is referring to a case in which the Megilla bwas writtennot in the original Hebrew but binAramaic btranslation, and he read itas written, binAramaic btranslation. /b,§ The mishna continues: bHowever, for those who speak a foreign language, one may readthe Megilla binthat bforeign language.The Gemara raises a difficulty: bBut didn’t you sayin the mishna: bIf he read it in anyother blanguage he has not fulfilledhis obligation? The Gemara cites the answer of bRav and Shmuel, who both say:When the mishna says: A foreign language, it is referring specifically to bthe Greek foreign language,which has a unique status with regard to biblical translation.,The Gemara asks: bWhat are the circumstancesof the case? bIf we say thatthe Megilla bwas written in iAshurit /i,i.e., in Hebrew, band he read it in Greek, this isthe same as reading it bby heart,and the mishna teaches that one does not fulfill his obligation by reading by heart. The Gemara answers: bRabbi Aḥa saidthat bRabbi Elazar said:The mishna is dealing with a case in which the Megilla bwas written in the Greek foreign languageand was also read in that language.,Apropos statements in this line of tradition, the Gemara adds: bAnd Rabbi Aḥafurther bsaidthat bRabbi Elazar said: From whereis it derived bthat the Holy One, Blessed be He, called Jacob El,meaning God? bAs it is stated:“And he erected there an altar, band he called it El, God of Israel”(Genesis 33:20). It is also possible to translate this as: And He, i.e., the God of Israel, called him, Jacob, El. Indeed, it must be understood this way, bas if it enters your mindto say that the verse should be understood as saying that bJacob called the altar El, it should havespecified the subject of the verb and written: bAnd Jacob called itEl. bButsince the verse is not written this way, the verse must be understood as follows: bHe called Jacob El; and who called him El? The God of Israel. /b,The Gemara returns to discussing languages for reading the Megilla and braises an objectionagainst Rav and Shmuel, who said that one may read the Megilla in Greek but not in other foreign languages. It is taught in a ibaraita /i: bIf one readthe Megilla bin Coptic [ iGiptit /i], iIvrit /i, Elamite, Median, or Greek, he has not fulfilledhis obligation, indicating that one cannot fulfill his obligation by reading the Megilla in Greek.,The Gemara answers: The clause in the mishna that teaches that the Megilla may be read in a foreign language to one who speaks that foreign language bis comparable only to thatwhich was taught in a different ibaraita /i: If one reads the Megilla bin Coptic to Copts,in iIvritto iIvrim /i, in Elamite to Elamites, or in Greek to Greeks, he has fulfilledhis obligation. The Megilla may be read in any language, provided the listener understands that language.,The Gemara asks: But bif so,that one who reads the Megilla in a foreign language that he speaks fulfills his obligation, bwhy did Rav and Shmuel establish theruling of the bmishna asreferring specifically bto Greek? Let them interpret itas referring bto any foreign languagethat one speaks. The Gemara explains: bRather, the mishnais to be understood blike the ibaraita /i,that one who reads the Megilla in a language that he speaks fulfills his obligation; band that which was statedin the name of bRav and Shmuel was saidas a bgeneralstatement, not relating to the mishna but as an independent ruling, as follows: bRav and Shmuel both say: The Greek language is acceptable for everyone,i.e., anyone who reads the Megilla in Greek has fulfilled his obligation, even if he does not understand Greek.,The Gemara raises a difficulty: bBut doesn’tthe ibaraitacited above bteachthat if one reads the Megilla in bGreek to Greekshe has fulfilled his obligation? This implies that reading in Greek, byes,this is acceptable for Greeks, but bfor everyoneelse, bno,it is not. The Gemara answers: Rav and Shmuel disagree with this statement of the ibaraita /i, because they bagree withthe opinion of bRabban Shimon ben Gamliel. As we learnedin a mishna ( iMegilla8b): bRabban Shimon ben Gamliel says: Evenfor bbooksof the Bible, the Sages bdid not permit them to be writtenin any foreign language bother than Greek,indicating that Greek has a special status, and is treated like the original Hebrew.,The Gemara asks: But if this was the intention of Rav and Shmuel, blet them stateexplicitly: bThe ihalakhais in accordance withthe opinion of bRabban Shimon ben Gamliel.Why did Rav and Shmuel formulate their statement as if they were issuing a new ruling? The Gemara answers: bHad they saidsimply bthat the ihalakhais in accordance with Rabban Shimon ben Gamliel, I would have saidthat bthis appliesonly bto the other booksof the Bible, bbutwith regard to bthe Megilla, of which it is written: “According to their writing,” I would saythat one does bnotfulfill his obligation if he reads it in Greek. Therefore they stated their own opinion to bteach usthat even in the case of the Megilla one fulfills his obligation if he reads it in Greek.,§ It was taught in the mishna: bAnd one who speaks a foreign language who heardthe Megilla being read bin iAshurit /i,i.e., in Hebrew, bhas fulfilledhis obligation. The Gemara asks: bBut isn’tit so that bhe does not understand what they are saying?Since he does not understand Hebrew, how does he fulfill his obligation? The Gemara answers: bIt is just as it iswith bwomen and uneducated people;they too understand little Hebrew, but nevertheless they fulfill their obligation when they hear the Megilla read in that language., bRavina strongly objects tothe premise of the question raised above, i.e., that someone who does not understand the original, untranslated language of the Megilla cannot fulfill his obligation. bIs that to saythat even bwe,the Sages, who are very well acquainted with Hebrew, bknowfor certain the meaning of the obscure words iha’aḥashteranim benei haramakhim /i(Esther 8:10), often translated as: “Used in the royal service, bred from the stud”? bButnevertheless, we fulfill the bmitzva of readingthe Megilla band publicizing the miracleof Purim by reading these words as they appear in the original text. bHere too,one who speaks a foreign language who hears the Megilla being read in Hebrew fulfills the bmitzva of readingthe Megilla band publicizing thePurim bmiracle,even if he does not understand the words themselves.,§ The mishna continues: bIf one readsthe Megilla bat intervals[iseirugin/b] bhe has fulfilledhis obligation. The Gemara relates that bthe Sages did not know what ismeant by the word iseirugin /i.One day bthey heard the maidservant in RabbiYehuda HaNasi’s bhouse saying to the Sages who were entering the house intermittentlyrather than in a single group: bHow long are you going to enter iseirugin seirugin /i?As she lived in Rabbi Yehuda HaNasi’s house and certainly heard the most proper Hebrew being spoken, they understood from this that the word iseiruginmeans at intervals.,It is similarly related that bthe Sages did not know what ismeant by the word iḥalogelogot /i,which appears in various imishnayotand ibaraitot /i. One day bthey heard the maidservant in RabbiYehuda HaNasi’s bhouse saying to a certain man who was scattering purslane: How long will you go on scattering your iḥalogelogot /i?And from this they understood that iḥalogelogotis purslane.,Likewise, bthe Sages did not know what ismeant by isalselehain the verse: “Get iwisdom…salselehaand it will exalt you”(Proverbs 4:7–8). One day bthey heard the maidservant in RabbiYehuda HaNasi’s bhouse talking to a certain man who was twirling his hair, saying to him: How long will you go on twirling[imesalsel/b] byour hair?And from this they understood that the verse is saying: Turn wisdom around and around, and it will exalt you.,The Gemara relates additional examples: bThe Sages did not know what ismeant by the word iyehavin the verse: b“Cast upon the Lord your iyehav /i”(Psalms 55:23). bRabba bar bar Ḥana said: One time I was traveling with a certain Arab[iTayya’a/b] band I was carrying a load, and he said to me: Take your iyehavand throw it on my camel,and I understood that iyehavmeans a load or burden.,And similarly, bthe Sages did not know what ismeant by the word imatateiin the verse: b“And I will itateiit with the imatateiof destruction”(Isaiah 14:23). One day bthey heard the maidservant in RabbiYehuda HaNasi’s bhouse saying to her friend: Take a itateitaand itatithe house,from which they understood that a imatateiis a broom, and the verb itatimeans to sweep.,On the matter of reading the Megilla with interruptions, bthe Sages taughtthe following ibaraita /i: bIf one reads the Megilla at intervals,pausing and resuming at intervals, bhe has fulfilledhis obligation. |
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12. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)
| 33a. כל התורה בכל לשון נאמרה דאי סלקא דעתך בלשון הקודש נאמרה והיו דכתב רחמנא למה לי,איצטריך משום דכתיב שמע,לימא קסברי רבנן כל התורה כולה בלשון קודש נאמרה דאי סלקא דעתך בכל לשון שמע דכתב רחמנא למה לי,איצטריך משום דכתיב והיו,תפלה רחמי היא כל היכי דבעי מצלי,ותפלה בכל לשון והאמר רב יהודה לעולם אל ישאל אדם צרכיו בלשון ארמית דאמר רבי יוחנן כל השואל צרכיו בלשון ארמי אין מלאכי השרת נזקקין לו לפי שאין מלאכי השרת מכירין בלשון ארמי,לא קשיא הא ביחיד הא בצבור,ואין מלאכי השרת מכירין בלשון ארמי והתניא יוחנן כהן גדול שמע ב"ק מבית קדש הקדשים שהוא אומר נצחו טליא דאזלו לאגחא קרבא לאנטוכיא ושוב מעשה בשמעון הצדיק ששמע בת קול מבית קדש הקדשים שהוא אומר בטילת עבידתא דאמר שנאה לאייתאה על היכלא ונהרג גסקלגס ובטלו גזירותיו וכתבו אותה שעה וכיוונו ובלשון ארמי היה אומר,אי בעית אימא בת קול שאני דלאשמועי עבידא ואי בעית אימא גבריאל הוה דאמר מר בא גבריאל ולימדו שבעים לשון,ברכת המזון דכתיב (דברים ח, י) ואכלת ושבעת וברכת את ה' אלהיך בכל לשון שאתה מברך,שבועת העדות דכתיב (ויקרא ה, א) ונפש כי תחטא ושמעה קול אלה בכל לשון שהיא שומעת,שבועת הפקדון אתיא תחטא תחטא משבועת העדות,ואלו נאמרין בלשון הקודש מקרא ביכורים וחליצה כו' עד מקרא ביכורים כיצד (דברים כו, ה) וענית ואמרת לפני ה' אלהיך ולהלן הוא אומר (דברים כז, יד) וענו הלוים ואמרו אל כל איש ישראל מה ענייה האמורה להלן בלשון הקודש אף כאן בלה"ק,ולוים גופייהו מנלן אתיא קול קול ממשה כתיב הכא קול רם וכתיב התם (שמות יט, יט) משה ידבר והאלהים יעננו בקול מה להלן בלשון הקודש אף כאן בלשון הקודש,חליצה כיצד וכו' ורבנן האי ככה מאי עבדי ליה מיבעי להו לדבר שהוא מעשה מעכב,ור' יהודה מכה ככה ורבנן כה ככה לא משמע להו | 33a. that bthe entire Torah may be recited in any language, as, if it should enter your mindto say bthatthe entire Torah bmay be recitedonly bin the sacred tongueand not in any other language, bwhy do Ineed bthat which the Merciful One writes: “Andthese words, which I command you this day, bwill be”?If in fact it is prohibited for one to recite any portion of the Torah in a language other than Hebrew, then prohibiting the recitation of iShemain a language other than Hebrew is superfluous. Since the Torah specifically requires iShemato be recited in Hebrew, it must be because the rest of the Torah may be recited in any language.,The Gemara rejects this suggestion: This is not unquestionably so, as the phrase “and these words, which I command you this day, will be” bis necessaryin this case bbecause “hear” isalso bwritten.Had it not said “and these words, which I command you this day, will be,” it would have been derived from the word “hear” that iShemamay be recited in any language, in accordance with the opinion of the Rabbis. Therefore, the phrase “and these words, which I command you this day, will be” is necessary.,The Gemara asks: bShall we saythat bthe Rabbis holdthat bthe entire Torah may be recitedonly bin the sacred tongueand not in any other language? bAs, if it should enter your mindto say bthatthe Torah bmay be recited in any language, why do Ineed bthat which the Merciful One writes: “Hear”?It is permitted for one to recite the entire Torah in any language, rendering a specific requirement with regard to iShemasuperfluous.,The Gemara rejects this: The word “hear” bis necessaryin any case, bbecause “andthese words, which I command you this day, bwill be” isalso bwritten.Had it not been for the word “hear,” the Rabbis would have understood that it is prohibited to recite iShemain any other language, in accordance with the opinion of Rabbi Yehuda HaNasi. Therefore, the word “hear” is necessary.,§ It is stated in the mishna that the iAmida bprayermay be recited in any language. The reason for this is that since prayer bisa request for divine bmercy, one may pray in any way that one desires. /b,The Gemara asks: bButmay bprayerreally be recited bin any language? But didn’t Rav Yehuda say: A person should never request in the Aramaic languagethat bhis needsbe met, bas Rabbi Yoḥa saidthat with regard to banyone who requests in the Aramaic languagethat bhis needsbe met, bthe ministering angels do not attend to him, as the ministering angels are not familiar [ imakkirin /i] with the Aramaic language? /b,The Gemara answers: This is bnot difficult,as bthatstatement of Rabbi Yoḥa is referring btothe prayer of ban individual,who needs the support of the angels, whereas bthisstatement of the mishna is referring bto communalprayer.,The Gemara asks: bAnd are the ministering angels not familiar with the Aramaic language? But isn’t it taughtin a ibaraita( iTosefta13:5): bYoḥa the High Priest heard a Divine Voiceemerging bfrom the House of the Holy of Holies that was saying: The youth who went to wage war in Antokhya have been victorious. Andthere was banother incident involving Shimon HaTzaddik, who heard a Divine Voiceemerging bfrom the House of the Holy of Holies that was saying: The decree that the enemy intended to bring against the Temple is annulled, and Gaskalgas,Caligula, bhas been killed and his decrees have been voided. Andpeople bwrotedown bthat timethat the Divine Voice was heard, bandlater found that it bmatchedexactly the moment that Caligula was killed. The Gemara concludes: bAndthis Divine Voice bwas speaking in the Aramaic language. /b,The Gemara answers: bIf you wish, saythat the bDivine Voice is different, as its purpose is to communicatea message, and therefore it also communicates in Aramaic. bAnd if you wish, sayinstead that bit wasthe angel bGabriel, as the Master saidwith regard to Joseph: bGabriel came and taught him seventy languages,as he knows all of the languages, as opposed to the other angels, who do not.,§ It is stated in the mishna that bGrace after Mealsmay be recited in any language. bAs it is written: “And you shall eat, and be satisfied, and bless the Lord your God”(Deuteronomy 8:10). The word “bless” is homiletically interpreted to mean: bIn any language that you bless. /b,It is stated in the mishna that ban oath of testimonymay be said in any language, bas it is written: “And if anyone sins, in that he heard the voice of adjuration”(Leviticus 5:1). The emphasis on hearing in the verse is interpreted to mean that it can be recited bin any language that a person hears,i.e., understands.,It is stated in the mishna that ban oath on a depositmay be taken in any language. This bis derivedby means of a verbal analogy bfromthe word b“sins”(Leviticus 5:21) that appears in the portion of an oath on a deposit, and the word b“sins”(Leviticus 5:1) that is mentioned in the portion of ban oath of testimony. /b,§ It is stated in the mishna: bAnd these are recitedonly bin the sacred tongue: The recitation ofthe verses that one recounts when bringing the bfirst fruitsto the Temple; band iḥalitza /i…howis it derived that the brecitationwhen bringing the bfirst fruitsis recited specifically in Hebrew? When the Torah discusses this mitzva it states: b“And you shall speak and say before the Lord your God”(Deuteronomy 26:5), band below,in the discussion of the blessings and curses, bit states: “And the Levites shall speak and say to all the men of Israel”(Deuteronomy 27:14). bJust as there,in the portion of the Levites, they speak bin the sacred tongue, so too here,in the portion of the first fruits, the recitation is bin the sacred tongue. /b,The Gemara asks: bAnd from where do wederive that bthe Levites themselvesanswered in Hebrew? The Gemara answers: It is bderived froma verbal analogy between the word b“voice”that appears here, in the portion of the blessings and curses, and the word b“voice”in the verse that relates to bMoses. It is written here: “With a loud voice”(Deuteronomy 27:14), band it is written there: “Moses spoke, and God answered him by a voice”(Exodus 19:19). bJust as there,the Ten Commandments were stated bin the sacred tongue, so too here,the Levites spoke bin the sacred tongue. /b,It is stated in the mishna: bHowis it derived that the recitation at ba iḥalitza /iceremony must be in Hebrew? The verse states: “And she shall speak and say: So shall it be done to the man that doth not build up his brother’s house” (Deuteronomy 25:9). Rabbi Yehuda derives this ihalakhafrom the phrase: “And she shall speak and say: So” (Deuteronomy 25:9). The Gemara asks: bAnd what do the Rabbis do with,i.e., how do they interpret, bthisword b“so”? They requireit btoteach that any bmatterdetailed in the portion bthat is an action is indispensableto the iḥalitzaceremony, as the verse states: “So shall it be done.” However, the other aspects of the ritual, e.g., the recitations, are not indispensable, and in their absence the ritual is valid after the fact., bAnd Rabbi Yehudaderives this ihalakha bfromthe fact that the verse could have used the shorter form of the word bso [ iko /i],and instead uses the longer form of the word bso [ ikakha /i].He therefore derives both ihalakhotfrom this word. bAnd the Rabbis do not learn anything fromthe difference between iko /iand ikakha /i. /b |
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13. Anon., Letter of Aristeas, 46
| 46. holy law might prove advantageous to you and be carried out successfully. In the presence of all the people I selected six elders from each tribe, good men and true, and I have sent them to you with a copy of our law. It will be a kindness, O righteous king, if you will give instruction that as soon as the translation of the law is completed, the men shall be restored again to us in safety. Farewell.' |
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