1. Hebrew Bible, Deuteronomy, 1.1, 1.5, 1.18, 1.38, 3.21-3.22, 3.28, 4.8, 4.10, 4.12-4.13, 4.36, 4.44, 5.22-5.24, 5.27-5.28, 5.31, 6.5-6.7, 10.1-10.2, 11.18-11.19, 14.22-14.27, 15.14, 16.3, 16.11, 16.16, 17.9-17.12, 17.14-17.20, 18.9, 18.14-18.22, 22.11, 23.19, 24.8, 27.3, 27.8, 27.26, 28.14, 28.58, 28.61, 28.69, 29.19-29.20, 29.26, 29.28-29.29, 30.10-30.14, 30.19, 31.1-31.11, 31.13, 31.15, 31.19, 31.22, 31.24-31.30, 32.2, 32.7, 32.44, 32.46, 33.4, 33.8-33.11, 34.9, 34.12 (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׃ 1.18. וָאֲצַוֶּה אֶתְכֶם בָּעֵת הַהִוא אֵת כָּל־הַדְּבָרִים אֲשֶׁר תַּעֲשׂוּן׃ 1.38. יְהוֹשֻׁעַ בִּן נוּן הָעֹמֵד לְפָנֶיךָ הוּא יָבֹא שָׁמָּה אֹתוֹ חַזֵּק כִּי־הוּא יַנְחִלֶנָּה אֶת־יִשְׂרָאֵל׃ 3.21. וְאֶת־יְהוֹשׁוּעַ צִוֵּיתִי בָּעֵת הַהִוא לֵאמֹר עֵינֶיךָ הָרֹאֹת אֵת כָּל־אֲשֶׁר עָשָׂה יְהוָה אֱלֹהֵיכֶם לִשְׁנֵי הַמְּלָכִים הָאֵלֶּה כֵּן־יַעֲשֶׂה יְהוָה לְכָל־הַמַּמְלָכוֹת אֲשֶׁר אַתָּה עֹבֵר שָׁמָּה׃ 3.22. לֹא תְִּירָאוּם כִּי יְהוָה אֱלֹהֵיכֶם הוּא הַנִּלְחָם לָכֶם׃ 3.28. וְצַו אֶת־יְהוֹשֻׁעַ וְחַזְּקֵהוּ וְאַמְּצֵהוּ כִּי־הוּא יַעֲבֹר לִפְנֵי הָעָם הַזֶּה וְהוּא יַנְחִיל אוֹתָם אֶת־הָאָרֶץ אֲשֶׁר תִּרְאֶה׃ 4.8. וּמִי גּוֹי גָּדוֹל אֲשֶׁר־לוֹ חֻקִּים וּמִשְׁפָּטִים צַדִּיקִם כְּכֹל הַתּוֹרָה הַזֹּאת אֲשֶׁר אָנֹכִי נֹתֵן לִפְנֵיכֶם הַיּוֹם׃ 4.12. וַיְדַבֵּר יְהוָה אֲלֵיכֶם מִתּוֹךְ הָאֵשׁ קוֹל דְּבָרִים אַתֶּם שֹׁמְעִים וּתְמוּנָה אֵינְכֶם רֹאִים זוּלָתִי קוֹל׃ 4.13. וַיַּגֵּד לָכֶם אֶת־בְּרִיתוֹ אֲשֶׁר צִוָּה אֶתְכֶם לַעֲשׂוֹת עֲשֶׂרֶת הַדְּבָרִים וַיִּכְתְּבֵם עַל־שְׁנֵי לֻחוֹת אֲבָנִים׃ 4.36. מִן־הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת־קֹלוֹ לְיַסְּרֶךָּ וְעַל־הָאָרֶץ הֶרְאֲךָ אֶת־אִשּׁוֹ הַגְּדוֹלָה וּדְבָרָיו שָׁמַעְתָּ מִתּוֹךְ הָאֵשׁ׃ 4.44. וְזֹאת הַתּוֹרָה אֲשֶׁר־שָׂם מֹשֶׁה לִפְנֵי בְּנֵי יִשְׂרָאֵל׃ 5.22. וְעַתָּה לָמָּה נָמוּת כִּי תֹאכְלֵנוּ הָאֵשׁ הַגְּדֹלָה הַזֹּאת אִם־יֹסְפִים אֲנַחְנוּ לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהֵינוּ עוֹד וָמָתְנוּ׃ 5.23. כִּי מִי כָל־בָּשָׂר אֲשֶׁר שָׁמַע קוֹל אֱלֹהִים חַיִּים מְדַבֵּר מִתּוֹךְ־הָאֵשׁ כָּמֹנוּ וַיֶּחִי׃ 5.24. קְרַב אַתָּה וּשֲׁמָע אֵת כָּל־אֲשֶׁר יֹאמַר יְהוָה אֱלֹהֵינוּ וְאַתְּ תְּדַבֵּר אֵלֵינוּ אֵת כָּל־אֲשֶׁר יְדַבֵּר יְהוָה אֱלֹהֵינוּ אֵלֶיךָ וְשָׁמַעְנוּ וְעָשִׂינוּ׃ 5.27. לֵךְ אֱמֹר לָהֶם שׁוּבוּ לָכֶם לְאָהֳלֵיכֶם׃ 5.28. וְאַתָּה פֹּה עֲמֹד עִמָּדִי וַאֲדַבְּרָה אֵלֶיךָ אֵת כָּל־הַמִּצְוָה וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר תְּלַמְּדֵם וְעָשׂוּ בָאָרֶץ אֲשֶׁר אָנֹכִי נֹתֵן לָהֶם לְרִשְׁתָּהּ׃ 6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 6.6. וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ׃ 6.7. וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ 10.1. וְאָנֹכִי עָמַדְתִּי בָהָר כַּיָּמִים הָרִאשֹׁנִים אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה וַיִּשְׁמַע יְהוָה אֵלַי גַּם בַּפַּעַם הַהִוא לֹא־אָבָה יְהוָה הַשְׁחִיתֶךָ׃ 10.1. בָּעֵת הַהִוא אָמַר יְהוָה אֵלַי פְּסָל־לְךָ שְׁנֵי־לֻוחֹת אֲבָנִים כָּרִאשֹׁנִים וַעֲלֵה אֵלַי הָהָרָה וְעָשִׂיתָ לְּךָ אֲרוֹן עֵץ׃ 10.2. וְאֶכְתֹּב עַל־הַלֻּחֹת אֶת־הַדְּבָרִים אֲשֶׁר הָיוּ עַל־הַלֻּחֹת הָרִאשֹׁנִים אֲשֶׁר שִׁבַּרְתָּ וְשַׂמְתָּם בָּאָרוֹן׃ 10.2. אֶת־יְהוָה אֱלֹהֶיךָ תִּירָא אֹתוֹ תַעֲבֹד וּבוֹ תִדְבָּק וּבִשְׁמוֹ תִּשָּׁבֵעַ׃ 11.18. וְשַׂמְתֶּם אֶת־דְּבָרַי אֵלֶּה עַל־לְבַבְכֶם וְעַל־נַפְשְׁכֶם וּקְשַׁרְתֶּם אֹתָם לְאוֹת עַל־יֶדְכֶם וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֵיכֶם׃ 11.19. וְלִמַּדְתֶּם אֹתָם אֶת־בְּנֵיכֶם לְדַבֵּר בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ 14.22. עַשֵּׂר תְּעַשֵּׂר אֵת כָּל־תְּבוּאַת זַרְעֶךָ הַיֹּצֵא הַשָּׂדֶה שָׁנָה שָׁנָה׃ 14.23. וְאָכַלְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר־יִבְחַר לְשַׁכֵּן שְׁמוֹ שָׁם מַעְשַׂר דְּגָנְךָ תִּירֹשְׁךָ וְיִצְהָרֶךָ וּבְכֹרֹת בְּקָרְךָ וְצֹאנֶךָ לְמַעַן תִּלְמַד לְיִרְאָה אֶת־יְהוָה אֱלֹהֶיךָ כָּל־הַיָּמִים׃ 14.24. וְכִי־יִרְבֶּה מִמְּךָ הַדֶּרֶךְ כִּי לֹא תוּכַל שְׂאֵתוֹ כִּי־יִרְחַק מִמְּךָ הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ לָשׂוּם שְׁמוֹ שָׁם כִּי יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ׃ 14.25. וְנָתַתָּה בַּכָּסֶף וְצַרְתָּ הַכֶּסֶף בְּיָדְךָ וְהָלַכְתָּ אֶל־הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ׃ 14.26. וְנָתַתָּה הַכֶּסֶף בְּכֹל אֲשֶׁר־תְּאַוֶּה נַפְשְׁךָ בַּבָּקָר וּבַצֹּאן וּבַיַּיִן וּבַשֵּׁכָר וּבְכֹל אֲשֶׁר תִּשְׁאָלְךָ נַפְשֶׁךָ וְאָכַלְתָּ שָּׁם לִפְנֵי יְהוָה אֱלֹהֶיךָ וְשָׂמַחְתָּ אַתָּה וּבֵיתֶךָ׃ 14.27. וְהַלֵּוִי אֲשֶׁר־בִּשְׁעָרֶיךָ לֹא תַעַזְבֶנּוּ כִּי אֵין לוֹ חֵלֶק וְנַחֲלָה עִמָּךְ׃ 15.14. הַעֲנֵיק תַּעֲנִיק לוֹ מִצֹּאנְךָ וּמִגָּרְנְךָ וּמִיִּקְבֶךָ אֲשֶׁר בֵּרַכְךָ יְהוָה אֱלֹהֶיךָ תִּתֶּן־לוֹ׃ 16.3. לֹא־תֹאכַל עָלָיו חָמֵץ שִׁבְעַת יָמִים תֹּאכַל־עָלָיו מַצּוֹת לֶחֶם עֹנִי כִּי בְחִפָּזוֹן יָצָאתָ מֵאֶרֶץ מִצְרַיִם לְמַעַן תִּזְכֹּר אֶת־יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כֹּל יְמֵי חַיֶּיךָ׃ 16.11. וְשָׂמַחְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתֶךָ וְהַלֵּוִי אֲשֶׁר בִּשְׁעָרֶיךָ וְהַגֵּר וְהַיָּתוֹם וְהָאַלְמָנָה אֲשֶׁר בְּקִרְבֶּךָ בַּמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ לְשַׁכֵּן שְׁמוֹ שָׁם׃ 16.16. שָׁלוֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָל־זְכוּרְךָ אֶת־פְּנֵי יְהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחָר בְּחַג הַמַּצּוֹת וּבְחַג הַשָּׁבֻעוֹת וּבְחַג הַסֻּכּוֹת וְלֹא יֵרָאֶה אֶת־פְּנֵי יְהוָה רֵיקָם׃ 17.9. וּבָאתָ אֶל־הַכֹּהֲנִים הַלְוִיִּם וְאֶל־הַשֹּׁפֵט אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְדָרַשְׁתָּ וְהִגִּידוּ לְךָ אֵת דְּבַר הַמִּשְׁפָּט׃ 17.11. עַל־פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ וְעַל־הַמִּשְׁפָּט אֲשֶׁר־יֹאמְרוּ לְךָ תַּעֲשֶׂה לֹא תָסוּר מִן־הַדָּבָר אֲשֶׁר־יַגִּידוּ לְךָ יָמִין וּשְׂמֹאל׃ 17.12. וְהָאִישׁ אֲשֶׁר־יַעֲשֶׂה בְזָדוֹן לְבִלְתִּי שְׁמֹעַ אֶל־הַכֹּהֵן הָעֹמֵד לְשָׁרֶת שָׁם אֶת־יְהוָה אֱלֹהֶיךָ אוֹ אֶל־הַשֹּׁפֵט וּמֵת הָאִישׁ הַהוּא וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל׃ 17.14. כִּי־תָבֹא אֶל־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ וִירִשְׁתָּהּ וְיָשַׁבְתָּה בָּהּ וְאָמַרְתָּ אָשִׂימָה עָלַי מֶלֶךְ כְּכָל־הַגּוֹיִם אֲשֶׁר סְבִיבֹתָי׃ 17.15. שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ מִקֶּרֶב אַחֶיךָ תָּשִׂים עָלֶיךָ מֶלֶךְ לֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי אֲשֶׁר לֹא־אָחִיךָ הוּא׃ 17.16. רַק לֹא־יַרְבֶּה־לּוֹ סוּסִים וְלֹא־יָשִׁיב אֶת־הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַיהוָה אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד׃ 17.17. וְלֹא יַרְבֶּה־לּוֹ נָשִׁים וְלֹא יָסוּר לְבָבוֹ וְכֶסֶף וְזָהָב לֹא יַרְבֶּה־לּוֹ מְאֹד׃ 17.18. וְהָיָה כְשִׁבְתּוֹ עַל כִּסֵּא מַמְלַכְתּוֹ וְכָתַב לוֹ אֶת־מִשְׁנֵה הַתּוֹרָה הַזֹּאת עַל־סֵפֶר מִלִּפְנֵי הַכֹּהֲנִים הַלְוִיִּם׃ 17.19. וְהָיְתָה עִמּוֹ וְקָרָא בוֹ כָּל־יְמֵי חַיָּיו לְמַעַן יִלְמַד לְיִרְאָה אֶת־יְהוָה אֱלֹהָיו לִשְׁמֹר אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת וְאֶת־הַחֻקִּים הָאֵלֶּה לַעֲשֹׂתָם׃ 18.9. כִּי אַתָּה בָּא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תִלְמַד לַעֲשׂוֹת כְּתוֹעֲבֹת הַגּוֹיִם הָהֵם׃ 18.14. כִּי הַגּוֹיִם הָאֵלֶּה אֲשֶׁר אַתָּה יוֹרֵשׁ אוֹתָם אֶל־מְעֹנְנִים וְאֶל־קֹסְמִים יִשְׁמָעוּ וְאַתָּה לֹא כֵן נָתַן לְךָ יְהוָה אֱלֹהֶיךָ׃ 18.15. נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃ 18.16. כְּכֹל אֲשֶׁר־שָׁאַלְתָּ מֵעִם יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בְּיוֹם הַקָּהָל לֵאמֹר לֹא אֹסֵף לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהָי וְאֶת־הָאֵשׁ הַגְּדֹלָה הַזֹּאת לֹא־אֶרְאֶה עוֹד וְלֹא אָמוּת׃ 18.17. וַיֹּאמֶר יְהוָה אֵלָי הֵיטִיבוּ אֲשֶׁר דִּבֵּרוּ׃ 18.18. נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃ 18.19. וְהָיָה הָאִישׁ אֲשֶׁר לֹא־יִשְׁמַע אֶל־דְּבָרַי אֲשֶׁר יְדַבֵּר בִּשְׁמִי אָנֹכִי אֶדְרֹשׁ מֵעִמּוֹ׃ 18.21. וְכִי תֹאמַר בִּלְבָבֶךָ אֵיכָה נֵדַע אֶת־הַדָּבָר אֲשֶׁר לֹא־דִבְּרוֹ יְהוָה׃ 18.22. אֲשֶׁר יְדַבֵּר הַנָּבִיא בְּשֵׁם יְהוָה וְלֹא־יִהְיֶה הַדָּבָר וְלֹא יָבוֹא הוּא הַדָּבָר אֲשֶׁר לֹא־דִבְּרוֹ יְהוָה בְּזָדוֹן דִּבְּרוֹ הַנָּבִיא לֹא תָגוּר מִמֶּנּוּ׃ 22.11. לֹא תִלְבַּשׁ שַׁעַטְנֵז צֶמֶר וּפִשְׁתִּים יַחְדָּו׃ 23.19. לֹא־תָבִיא אֶתְנַן זוֹנָה וּמְחִיר כֶּלֶב בֵּית יְהוָה אֱלֹהֶיךָ לְכָל־נֶדֶר כִּי תוֹעֲבַת יְהוָה אֱלֹהֶיךָ גַּם־שְׁנֵיהֶם׃ 24.8. הִשָּׁמֶר בְּנֶגַע־הַצָּרַעַת לִשְׁמֹר מְאֹד וְלַעֲשׂוֹת כְּכֹל אֲשֶׁר־יוֹרוּ אֶתְכֶם הַכֹּהֲנִים הַלְוִיִּם כַּאֲשֶׁר צִוִּיתִם תִּשְׁמְרוּ לַעֲשׂוֹת׃ 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׃ 27.8. וְכָתַבְתָּ עַל־הָאֲבָנִים אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת בַּאֵר הֵיטֵב׃ 27.26. אָרוּר אֲשֶׁר לֹא־יָקִים אֶת־דִּבְרֵי הַתּוֹרָה־הַזֹּאת לַעֲשׂוֹת אוֹתָם וְאָמַר כָּל־הָעָם אָמֵן׃ 28.14. וְלֹא תָסוּר מִכָּל־הַדְּבָרִים אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם יָמִין וּשְׂמֹאול לָלֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים לְעָבְדָם׃ 28.58. אִם־לֹא תִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת הַכְּתוּבִים בַּסֵּפֶר הַזֶּה לְיִרְאָה אֶת־הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא הַזֶּה אֵת יְהוָה אֱלֹהֶיךָ׃ 28.61. גַּם כָּל־חֳלִי וְכָל־מַכָּה אֲשֶׁר לֹא כָתוּב בְּסֵפֶר הַתּוֹרָה הַזֹּאת יַעְלֵם יְהוָה עָלֶיךָ עַד הִשָּׁמְדָךְ׃ 28.69. אֵלֶּה דִבְרֵי הַבְּרִית אֲשֶׁר־צִוָּה יְהוָה אֶת־מֹשֶׁה לִכְרֹת אֶת־בְּנֵי יִשְׂרָאֵל בְּאֶרֶץ מוֹאָב מִלְּבַד הַבְּרִית אֲשֶׁר־כָּרַת אִתָּם בְּחֹרֵב׃ 29.19. לֹא־יֹאבֶה יְהוָה סְלֹחַ לוֹ כִּי אָז יֶעְשַׁן אַף־יְהוָה וְקִנְאָתוֹ בָּאִישׁ הַהוּא וְרָבְצָה בּוֹ כָּל־הָאָלָה הַכְּתוּבָה בַּסֵּפֶר הַזֶּה וּמָחָה יְהוָה אֶת־שְׁמוֹ מִתַּחַת הַשָּׁמָיִם׃ 29.26. וַיִּחַר־אַף יְהוָה בָּאָרֶץ הַהִוא לְהָבִיא עָלֶיהָ אֶת־כָּל־הַקְּלָלָה הַכְּתוּבָה בַּסֵּפֶר הַזֶּה׃ 29.28. הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד־עוֹלָם לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃ 30.11. כִּי הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לֹא־נִפְלֵאת הִוא מִמְּךָ וְלֹא רְחֹקָה הִוא׃ 30.12. לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.13. וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבָר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.14. כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ׃ 30.19. הַעִידֹתִי בָכֶם הַיּוֹם אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ הַחַיִּים וְהַמָּוֶת נָתַתִּי לְפָנֶיךָ הַבְּרָכָה וְהַקְּלָלָה וּבָחַרְתָּ בַּחַיִּים לְמַעַן תִּחְיֶה אַתָּה וְזַרְעֶךָ׃ 31.1. וַיֵּלֶךְ מֹשֶׁה וַיְדַבֵּר אֶת־הַדְּבָרִים הָאֵלֶּה אֶל־כָּל־יִשְׂרָאֵל׃ 31.1. וַיְצַו מֹשֶׁה אוֹתָם לֵאמֹר מִקֵּץ שֶׁבַע שָׁנִים בְּמֹעֵד שְׁנַת הַשְּׁמִטָּה בְּחַג הַסֻּכּוֹת׃ 31.2. וַיֹּאמֶר אֲלֵהֶם בֶּן־מֵאָה וְעֶשְׂרִים שָׁנָה אָנֹכִי הַיּוֹם לֹא־אוּכַל עוֹד לָצֵאת וְלָבוֹא וַיהוָה אָמַר אֵלַי לֹא תַעֲבֹר אֶת־הַיַּרְדֵּן הַזֶּה׃ 31.2. כִּי־אֲבִיאֶנּוּ אֶל־הָאֲדָמָה אֲשֶׁר־נִשְׁבַּעְתִּי לַאֲבֹתָיו זָבַת חָלָב וּדְבַשׁ וְאָכַל וְשָׂבַע וְדָשֵׁן וּפָנָה אֶל־אֱלֹהִים אֲחֵרִים וַעֲבָדוּם וְנִאֲצוּנִי וְהֵפֵר אֶת־בְּרִיתִי׃ 31.3. יְהוָה אֱלֹהֶיךָ הוּא עֹבֵר לְפָנֶיךָ הוּא־יַשְׁמִיד אֶת־הַגּוֹיִם הָאֵלֶּה מִלְּפָנֶיךָ וִירִשְׁתָּם יְהוֹשֻׁעַ הוּא עֹבֵר לְפָנֶיךָ כַּאֲשֶׁר דִּבֶּר יְהוָה׃ 31.3. וַיְדַבֵּר מֹשֶׁה בְּאָזְנֵי כָּל־קְהַל יִשְׂרָאֵל אֶת־דִּבְרֵי הַשִּׁירָה הַזֹּאת עַד תֻּמָּם׃ 31.4. וְעָשָׂה יְהוָה לָהֶם כַּאֲשֶׁר עָשָׂה לְסִיחוֹן וּלְעוֹג מַלְכֵי הָאֱמֹרִי וּלְאַרְצָם אֲשֶׁר הִשְׁמִיד אֹתָם׃ 31.5. וּנְתָנָם יְהוָה לִפְנֵיכֶם וַעֲשִׂיתֶם לָהֶם כְּכָל־הַמִּצְוָה אֲשֶׁר צִוִּיתִי אֶתְכֶם׃ 31.6. חִזְקוּ וְאִמְצוּ אַל־תִּירְאוּ וְאַל־תַּעַרְצוּ מִפְּנֵיהֶם כִּי יְהוָה אֱלֹהֶיךָ הוּא הַהֹלֵךְ עִמָּךְ לֹא יַרְפְּךָ וְלֹא יַעַזְבֶךָּ׃ 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׃ 31.11. בְּבוֹא כָל־יִשְׂרָאֵל לֵרָאוֹת אֶת־פְּנֵי יְהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחָר תִּקְרָא אֶת־הַתּוֹרָה הַזֹּאת נֶגֶד כָּל־יִשְׂרָאֵל בְּאָזְנֵיהֶם׃ 31.13. וּבְנֵיהֶם אֲשֶׁר לֹא־יָדְעוּ יִשְׁמְעוּ וְלָמְדוּ לְיִרְאָה אֶת־יְהוָה אֱלֹהֵיכֶם כָּל־הַיָּמִים אֲשֶׁר אַתֶּם חַיִּים עַל־הָאֲדָמָה אֲשֶׁר אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן שָׁמָּה לְרִשְׁתָּהּ׃ 31.15. וַיֵּרָא יְהוָה בָּאֹהֶל בְּעַמּוּד עָנָן וַיַּעֲמֹד עַמּוּד הֶעָנָן עַל־פֶּתַח הָאֹהֶל׃ 31.19. וְעַתָּה כִּתְבוּ לָכֶם אֶת־הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת־בְּנֵי־יִשְׂרָאֵל שִׂימָהּ בְּפִיהֶם לְמַעַן תִּהְיֶה־לִּי הַשִּׁירָה הַזֹּאת לְעֵד בִּבְנֵי יִשְׂרָאֵל׃ 31.22. וַיִּכְתֹּב מֹשֶׁה אֶת־הַשִּׁירָה הַזֹּאת בַּיּוֹם הַהוּא וַיְלַמְּדָהּ אֶת־בְּנֵי יִשְׂרָאֵל׃ 31.24. וַיְהִי כְּכַלּוֹת מֹשֶׁה לִכְתֹּב אֶת־דִּבְרֵי הַתּוֹרָה־הַזֹּאת עַל־סֵפֶר עַד תֻּמָּם׃ 31.25. וַיְצַו מֹשֶׁה אֶת־הַלְוִיִּם נֹשְׂאֵי אֲרוֹן בְּרִית־יְהוָה לֵאמֹר׃ 31.26. לָקֹחַ אֵת סֵפֶר הַתּוֹרָה הַזֶּה וְשַׂמְתֶּם אֹתוֹ מִצַּד אֲרוֹן בְּרִית־יְהוָה אֱלֹהֵיכֶם וְהָיָה־שָׁם בְּךָ לְעֵד׃ 31.27. כִּי אָנֹכִי יָדַעְתִּי אֶת־מֶרְיְךָ וְאֶת־עָרְפְּךָ הַקָּשֶׁה הֵן בְּעוֹדֶנִּי חַי עִמָּכֶם הַיּוֹם מַמְרִים הֱיִתֶם עִם־יְהֹוָה וְאַף כִּי־אַחֲרֵי מוֹתִי׃ 31.28. הַקְהִילוּ אֵלַי אֶת־כָּל־זִקְנֵי שִׁבְטֵיכֶם וְשֹׁטְרֵיכֶם וַאֲדַבְּרָה בְאָזְנֵיהֶם אֵת הַדְּבָרִים הָאֵלֶּה וְאָעִידָה בָּם אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ׃ 31.29. כִּי יָדַעְתִּי אַחֲרֵי מוֹתִי כִּי־הַשְׁחֵת תַּשְׁחִתוּן וְסַרְתֶּם מִן־הַדֶּרֶךְ אֲשֶׁר צִוִּיתִי אֶתְכֶם וְקָרָאת אֶתְכֶם הָרָעָה בְּאַחֲרִית הַיָּמִים כִּי־תַעֲשׂוּ אֶת־הָרַע בְּעֵינֵי יְהוָה לְהַכְעִיסוֹ בְּמַעֲשֵׂה יְדֵיכֶם׃ 32.2. וַיֹּאמֶר אַסְתִּירָה פָנַי מֵהֶם אֶרְאֶה מָה אַחֲרִיתָם כִּי דוֹר תַּהְפֻּכֹת הֵמָּה בָּנִים לֹא־אֵמֻן בָּם׃ 32.2. יַעֲרֹף כַּמָּטָר לִקְחִי תִּזַּל כַּטַּל אִמְרָתִי כִּשְׂעִירִם עֲלֵי־דֶשֶׁא וְכִרְבִיבִים עֲלֵי־עֵשֶׂב׃ 32.7. זְכֹר יְמוֹת עוֹלָם בִּינוּ שְׁנוֹת דּוֹר־וָדוֹר שְׁאַל אָבִיךָ וְיַגֵּדְךָ זְקֵנֶיךָ וְיֹאמְרוּ לָךְ׃ 32.44. וַיָּבֹא מֹשֶׁה וַיְדַבֵּר אֶת־כָּל־דִּבְרֵי הַשִּׁירָה־הַזֹּאת בְּאָזְנֵי הָעָם הוּא וְהוֹשֵׁעַ בִּן־נוּן׃ 32.46. וַיֹּאמֶר אֲלֵהֶם שִׂימוּ לְבַבְכֶם לְכָל־הַדְּבָרִים אֲשֶׁר אָנֹכִי מֵעִיד בָּכֶם הַיּוֹם אֲשֶׁר תְּצַוֻּם אֶת־בְּנֵיכֶם לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃ 33.4. תּוֹרָה צִוָּה־לָנוּ מֹשֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב׃ 33.8. וּלְלֵוִי אָמַר תֻּמֶּיךָ וְאוּרֶיךָ לְאִישׁ חֲסִידֶךָ אֲשֶׁר נִסִּיתוֹ בְּמַסָּה תְּרִיבֵהוּ עַל־מֵי מְרִיבָה׃ 33.9. הָאֹמֵר לְאָבִיו וּלְאִמּוֹ לֹא רְאִיתִיו וְאֶת־אֶחָיו לֹא הִכִּיר וְאֶת־בנו [בָּנָיו] לֹא יָדָע כִּי שָׁמְרוּ אִמְרָתֶךָ וּבְרִיתְךָ יִנְצֹרוּ׃ 33.11. בָּרֵךְ יְהוָה חֵילוֹ וּפֹעַל יָדָיו תִּרְצֶה מְחַץ מָתְנַיִם קָמָיו וּמְשַׂנְאָיו מִן־יְקוּמוּן׃ 34.9. וִיהוֹשֻׁעַ בִּן־נוּן מָלֵא רוּחַ חָכְמָה כִּי־סָמַךְ מֹשֶׁה אֶת־יָדָיו עָלָיו וַיִּשְׁמְעוּ אֵלָיו בְּנֵי־יִשְׂרָאֵל וַיַּעֲשׂוּ כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃ 34.12. וּלְכֹל הַיָּד הַחֲזָקָה וּלְכֹל הַמּוֹרָא הַגָּדוֹל אֲשֶׁר עָשָׂה מֹשֶׁה לְעֵינֵי כָּל־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:" 1.18. And I commanded you at that time all the things which ye should do." 1.38. Joshua the son of Nun, who standeth before thee, he shall go in thither; encourage thou him, for he shall cause Israel to inherit it." 3.21. And I commanded Joshua at that time, saying: ‘Thine eyes have seen all that the LORD your God hath done unto these two kings; so shall the LORD do unto all the kingdoms whither thou goest over." 3.22. Ye shall not fear them; for the LORD your God, He it is that fighteth for you.’" 3.28. But charge Joshua, and encourage him, and strengthen him; for he shall go over before this people, and he shall cause them to inherit the land which thou shalt see.’" 4.8. And what great nation is there, that hath statutes and ordices so righteous as all this law, which I set before you this day?" 4.10. the day that thou stoodest before the LORD thy God in Horeb, when the LORD said unto me: ‘Assemble Me the people, and I will make them hear My words that they may learn to fear Me all the days that they live upon the earth, and that they may teach their children.’" 4.12. And the LORD spoke unto you out of the midst of the fire; ye heard the voice of words, but ye saw no form; only a voice." 4.13. And He declared unto you His covet, which He commanded you to perform, even the ten words; and He wrote them upon two tables of stone." 4.36. Out of heaven He made thee to hear His voice, that He might instruct thee; and upon earth He made thee to see His great fire; and thou didst hear His words out of the midst of the fire." 4.44. And this is the law which Moses set before the children of Israel;" 5.22. Now therefore why should we die? for this great fire will consume us; if we hear the voice of the LORD our God any more, then we shall die." 5.23. For who is there of all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived?" 5.24. Go thou near, and hear all that the LORD our God may say; and thou shalt speak unto us all that the LORD our God may speak unto thee; and we will hear it and do it.’" 5.27. Go say to them: Return ye to your tents." 5.28. But as for thee, stand thou here by Me, and I will speak unto thee all the commandment, and the statutes, and the ordices, which thou shalt teach them, that they may do them in the land which I give them to possess it.’" 6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might." 6.6. And these words, which I command thee this day, shall be upon thy heart;" 6.7. and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up." 10.1. At that time the LORD said unto me: ‘Hew thee two tables of stone like unto the first, and come up unto Me into the mount; and make thee an ark of wood." 10.2. And I will write on the tables the words that were on the first tables which thou didst break, and thou shalt put them in the ark.’" 11.18. Therefore shall ye lay up these My words in your heart and in your soul; and ye shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes." 11.19. And ye shall teach them your children, talking of them, when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up." 14.22. Thou shalt surely tithe all the increase of thy seed, that which is brought forth in the field year by year." 14.23. And thou shalt eat before the LORD thy God, in the place which He shall choose to cause His name to dwell there, the tithe of thy corn, of thy wine, and of thine oil, and the firstlings of thy herd and of thy flock; that thou mayest learn to fear the LORD thy God always." 14.24. And if the way be too long for thee, so that thou art not able to carry it, because the place is too far from thee, which the LORD thy God shall choose to set His name there, when the LORD thy God shall bless thee;" 14.25. then shalt thou turn it into money, and bind up the money in thy hand, and shalt go unto the place which the LORD thy God shall choose." 14.26. And thou shalt bestow the money for whatsoever thy soul desireth, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul asketh of thee; and thou shalt eat there before the LORD thy God, and thou shalt rejoice, thou and thy household." 14.27. And the Levite that is within thy gates, thou shalt not forsake him; for he hath no portion nor inheritance with thee." 15.14. thou shalt furnish him liberally out of thy flock, and out of thy threshing-floor, and out of thy winepress; of that wherewith the LORD thy God hath blessed thee thou shalt give unto him." 16.3. Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for in haste didst thou come forth out of the land of Egypt; that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life." 16.11. And thou shalt rejoice before the LORD thy God, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite that is within they gates, and the stranger, and the fatherless, and the widow, that are in the midst of thee, in the place which the LORD thy God shall choose to cause His name to dwell there." 16.16. Three times in a year shall all thy males appear before the LORD thy God in the place which He shall choose; on the feast of unleavened bread, and on the feast of weeks, and on the feast of tabernacles; and they shall not appear before the LORD empty;" 17.9. And thou shall come unto the priests the Levites, and unto the judge that shall be in those days; and thou shalt inquire; and they shall declare unto thee the sentence of judgment." 17.10. And thou shalt do according to the tenor of the sentence, which they shall declare unto thee from that place which the LORD shall choose; and thou shalt observe to do according to all that they shall teach thee." 17.11. According to the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do; thou shalt not turn aside from the sentence which they shall declare unto thee, to the right hand, nor to the left." 17.12. And the man that doeth presumptuously, in not hearkening unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die; and thou shalt exterminate the evil from Israel." 17.14. When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein; and shalt say: ‘I will set a king over me, like all the nations that are round about me’;" 17.15. thou shalt in any wise set him king over thee, whom the LORD thy God shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, who is not thy brother." 17.16. Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you: ‘Ye shall henceforth return no more that way.’" 17.17. Neither shall he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold." 17.18. And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites." 17.19. And it shall be with him, and he shall read therein all the days of his life; that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them;" 17.20. that his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left; to the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel." 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." 18.14. For these nations, that thou art to dispossess, hearken unto soothsayers, and unto diviners; but as for thee, the LORD thy God hath not suffered thee so to do." 18.15. A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;" 18.16. according to all that thou didst desire of the LORD thy God in Horeb in the day of the assembly, saying: ‘Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.’" 18.17. And the LORD said unto me: ‘They have well said that which they have spoken." 18.18. I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him." 18.19. And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him." 18.20. But the prophet, that shall speak a word presumptuously in My name, which I have not commanded him to speak, or that shall speak in the name of other gods, that same prophet shall die.’" 18.21. And if thou say in thy heart: ‘How shall we know the word which the LORD hath not spoken?’" 18.22. When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken; the prophet hath spoken it presumptuously, thou shalt not be afraid of him." 22.11. Thou shalt not wear a mingled stuff, wool and linen together. ." 23.19. Thou shalt not bring the hire of a harlot, or the price of a dog, into the house of the LORD thy God for any vow; for even both these are an abomination unto the LORD thy God. ." 24.8. Take heed in the plague of leprosy, that thou observe diligently, and do according to all that the priests the Levites shall teach you, as I commanded them, so ye shall observe to do." 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." 27.8. And thou shalt write upon the stones all the words of this law very plainly.’" 27.26. Cursed be he that confirmeth not the words of this law to do them. And all the people shall say: Amen.’" 28.14. and shalt not turn aside from any of the words which I command you this day, to the right hand, or to the left, to go after other gods to serve them. ." 28.58. If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and awful Name, the LORD thy God;" 28.61. Also every sickness, and every plague, which is not written in the book of this law, them will the LORD bring upon thee, until thou be destroyed." 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." 29.19. the LORD will not be willing to pardon him, but then the anger of the LORD and His jealousy shall be kindled against that man, and all the curse that is written in this book shall lie upon him, and the LORD shall blot out his name from under heaven;" 29.20. and the LORD shall separate him unto evil out of all the tribes of Israel, according to all the curses of the covet that is written in this book of the law." 29.26. therefore the anger of the LORD was kindled against this land, to bring upon it all the curse that is written in this book;" 29.28. The secret things belong unto the LORD our God; but the things that are revealed belong unto us and to our children for ever, that we may do all the words of this law." 30.10. if thou shalt hearken to the voice of the LORD thy God, to keep His commandments and His statutes which are written in this book of the law; if thou turn unto the LORD thy God with all thy heart, and with all thy soul." 30.11. For this commandment which I command thee this day, it is not too hard for thee, neither is it far off." 30.12. It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’" 30.13. Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’" 30.14. But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it." 30.19. I call heaven and earth to witness against you this day, that I have set before thee life and death, the blessing and the curse; therefore choose life, that thou mayest live, thou and thy seed;" 31.1. And Moses went and spoke these words unto all Israel." 31.2. And he said unto them: ‘I am a hundred and twenty years old this day; I can no more go out and come in; and the LORD hath said unto me: Thou shalt not go over this Jordan." 31.3. The LORD thy God, He will go over before thee; He will destroy these nations from before thee, and thou shalt dispossess them; and Joshua, he shall go over before thee, as the LORD hath spoken." 31.4. And the LORD will do unto them as He did to Sihon and to Og, the kings of the Amorites, and unto their land; whom He destroyed." 31.5. And the LORD will deliver them up before you, and ye shall do unto them according unto all the commandment which I have commanded you." 31.6. Be strong and of good courage, fear not, nor be affrighted at them; for the LORD thy God, He it is that doth go with thee; He will not fail thee, nor forsake thee.’" 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." 31.10. And Moses commanded them, saying: ‘At the end of every seven years, in the set time of the year of release, in the feast of tabernacles," 31.11. when all Israel is come to appear before the LORD thy God in the place which He shall choose, thou shalt read this law before all Israel in their hearing." 31.13. and that their children, who have not known, may hear, and learn to fear the LORD your God, as long as ye live in the land whither ye go over the Jordan to possess it.’" 31.15. And the LORD appeared in the Tent in a pillar of cloud; and the pillar of cloud stood over the door of the Tent." 31.19. Now therefore write ye this song for you, and teach thou it the children of Israel; put it in their mouths, that this song may be a witness for Me against the children of Israel." 31.22. So Moses wrote this song the same day, and taught it the children of Israel." 31.24. And it came to pass, when Moses had made an end of writing the words of this law in a book, until they were finished," 31.25. that Moses commanded the Levites, that bore the ark of the covet of the LORD, saying:" 31.26. ’Take this book of the law, and put it by the side of the ark of the covet of the LORD your God, that it may be there for a witness against thee." 31.27. For I know thy rebellion, and thy stiff neck; behold, while I am yet alive with you this day, ye have been rebellious against the LORD; and how much more after my death?" 31.28. Assemble unto me all the elders of your tribes, and your officers, that I may speak these words in their ears, and call heaven and earth to witness against them." 31.29. For I know that after my death ye will in any wise deal corruptly, and turn aside from the way which I have commanded you; and evil will befall you in the end of days; because ye will do that which is evil in the sight of the LORD, to provoke Him through the work of your hands.’" 31.30. And Moses spoke in the ears of all the assembly of Israel the words of this song, until they were finished:" 32.2. My doctrine shall drop as the rain, My speech shall distil as the dew; As the small rain upon the tender grass, And as the showers upon the herb." 32.7. Remember the days of old, Consider the years of many generations; Ask thy father, and he will declare unto thee, Thine elders, and they will tell thee." 32.44. And Moses came and spoke all the words of this song in the ears of the people, he, and Hoshea the son of Nun." 32.46. he said unto them: ‘Set your heart unto all the words wherewith I testify against you this day; that ye may charge your children therewith to observe to do all the words of this law." 33.4. Moses commanded us a law, An inheritance of the congregation of Jacob." 33.8. And of Levi he said: Thy Thummim and Thy Urim be with Thy holy one, Whom Thou didst prove at Massah, With whom Thou didst strive at the waters of Meribah;" 33.9. Who said of his father, and of his mother: ‘I have not seen him’; Neither did he acknowledge his brethren, Nor knew he his own children; For they have observed Thy word, And keep Thy covet." 33.10. They shall teach Jacob Thine ordices, And Israel Thy law; They shall put incense before Thee, And whole burnt-offering upon Thine altar. ." 33.11. Bless, LORD, his substance, And accept the work of his hands; Smite through the loins of them that rise up against him, And of them that hate him, that they rise not again." 34.9. And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him; and the children of Israel hearkened unto him, and did as the LORD commanded Moses." 34.12. and in all the mighty hand, and in all the great terror, which Moses wrought in the sight of all Israel." |
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2. Hebrew Bible, Esther, 8.8 (9th cent. BCE - 3rd cent. BCE)
| 8.8. וְאַתֶּם כִּתְבוּ עַל־הַיְּהוּדִים כַּטּוֹב בְּעֵינֵיכֶם בְּשֵׁם הַמֶּלֶךְ וְחִתְמוּ בְּטַבַּעַת הַמֶּלֶךְ כִּי־כְתָב אֲשֶׁר־נִכְתָּב בְּשֵׁם־הַמֶּלֶךְ וְנַחְתּוֹם בְּטַבַּעַת הַמֶּלֶךְ אֵין לְהָשִׁיב׃ | 8.8. Write ye also concerning the Jews, as it liketh you, in the king’s name, and seal it with the king’s ring; for the writing which is written in the king’s name, and sealed with the king’s ring, may no man reverse.’" |
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3. Hebrew Bible, Exodus, 3.2, 12.1, 13.1, 22.27, 24.3-24.8, 25.16, 32.25-32.29, 34.27 (9th cent. BCE - 3rd cent. BCE)
| 3.2. וַיֵּרָא מַלְאַךְ יְהֹוָה אֵלָיו בְּלַבַּת־אֵשׁ מִתּוֹךְ הַסְּנֶה וַיַּרְא וְהִנֵּה הַסְּנֶה בֹּעֵר בָּאֵשׁ וְהַסְּנֶה אֵינֶנּוּ אֻכָּל׃ 3.2. וְשָׁלַחְתִּי אֶת־יָדִי וְהִכֵּיתִי אֶת־מִצְרַיִם בְּכֹל נִפְלְאֹתַי אֲשֶׁר אֶעֱשֶׂה בְּקִרְבּוֹ וְאַחֲרֵי־כֵן יְשַׁלַּח אֶתְכֶם׃ 12.1. וְלֹא־תוֹתִירוּ מִמֶּנּוּ עַד־בֹּקֶר וְהַנֹּתָר מִמֶּנּוּ עַד־בֹּקֶר בָּאֵשׁ תִּשְׂרֹפוּ׃ 12.1. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן בְּאֶרֶץ מִצְרַיִם לֵאמֹר׃ 13.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 13.1. וְשָׁמַרְתָּ אֶת־הַחֻקָּה הַזֹּאת לְמוֹעֲדָהּ מִיָּמִים יָמִימָה׃ 22.27. אֱלֹהִים לֹא תְקַלֵּל וְנָשִׂיא בְעַמְּךָ לֹא תָאֹר׃ 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׃ 25.16. וְנָתַתָּ אֶל־הָאָרֹן אֵת הָעֵדֻת אֲשֶׁר אֶתֵּן אֵלֶיךָ׃ 32.25. וַיַּרְא מֹשֶׁה אֶת־הָעָם כִּי פָרֻעַ הוּא כִּי־פְרָעֹה אַהֲרֹן לְשִׁמְצָה בְּקָמֵיהֶם׃ 32.26. וַיַּעֲמֹד מֹשֶׁה בְּשַׁעַר הַמַּחֲנֶה וַיֹּאמֶר מִי לַיהוָה אֵלָי וַיֵּאָסְפוּ אֵלָיו כָּל־בְּנֵי לֵוִי׃ 32.27. וַיֹּאמֶר לָהֶם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל שִׂימוּ אִישׁ־חַרְבּוֹ עַל־יְרֵכוֹ עִבְרוּ וָשׁוּבוּ מִשַּׁעַר לָשַׁעַר בַּמַּחֲנֶה וְהִרְגוּ אִישׁ־אֶת־אָחִיו וְאִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־קְרֹבוֹ׃ 32.28. וַיַּעֲשׂוּ בְנֵי־לֵוִי כִּדְבַר מֹשֶׁה וַיִּפֹּל מִן־הָעָם בַּיּוֹם הַהוּא כִּשְׁלֹשֶׁת אַלְפֵי אִישׁ׃ 32.29. וַיֹּאמֶר מֹשֶׁה מִלְאוּ יֶדְכֶם הַיּוֹם לַיהוָה כִּי אִישׁ בִּבְנוֹ וּבְאָחִיו וְלָתֵת עֲלֵיכֶם הַיּוֹם בְּרָכָה׃ 34.27. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כְּתָב־לְךָ אֶת־הַדְּבָרִים הָאֵלֶּה כִּי עַל־פִּי הַדְּבָרִים הָאֵלֶּה כָּרַתִּי אִתְּךָ בְּרִית וְאֶת־יִשְׂרָאֵל׃ | 3.2. And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush; and he looked, and, behold, the bush burned with fire, and the bush was not consumed." 12.1. And the LORD spoke unto Moses and Aaron in the land of Egypt, saying:" 13.1. And the LORD spoke unto Moses, saying:" 22.27. Thou shalt not revile God, nor curse a ruler of thy people." 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.’" 25.16. And thou shalt put into the ark the testimony which I shall give thee." 32.25. And when Moses saw that the people were broken loose—for Aaron had let them loose for a derision among their enemies—" 32.26. then Moses stood in the gate of the camp, and said: ‘Whoso is on the LORD’S side, let him come unto me.’ And all the sons of Levi gathered themselves together unto him." 32.27. And he said unto them: ‘Thus saith the LORD, the God of Israel: Put ye every man his sword upon his thigh, and go to and fro from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour.’" 32.28. And the sons of Levi did according to the word of Moses; and there fell of the people that day about three thousand men." 32.29. And Moses said: ‘Consecrate yourselves to-day to the LORD, for every man hath been against his son and against his brother; that He may also bestow upon you a blessing this day.’" 34.27. And the LORD said unto Moses: ‘Write thou these words, for after the tenor of these words I have made a covet with thee and with Israel.’" |
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4. Hebrew Bible, Genesis, 22, 21 (9th cent. BCE - 3rd cent. BCE)
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5. Hebrew Bible, Leviticus, 7.37, 11.24-11.28, 14.10-14.32, 14.49-14.54, 24.13-24.23 (9th cent. BCE - 3rd cent. BCE)
| 7.37. זֹאת הַתּוֹרָה לָעֹלָה לַמִּנְחָה וְלַחַטָּאת וְלָאָשָׁם וְלַמִּלּוּאִים וּלְזֶבַח הַשְּׁלָמִים׃ 11.24. וּלְאֵלֶּה תִּטַּמָּאוּ כָּל־הַנֹּגֵעַ בְּנִבְלָתָם יִטְמָא עַד־הָעָרֶב׃ 11.25. וְכָל־הַנֹּשֵׂא מִנִּבְלָתָם יְכַבֵּס בְּגָדָיו וְטָמֵא עַד־הָעָרֶב׃ 11.26. לְכָל־הַבְּהֵמָה אֲשֶׁר הִוא מַפְרֶסֶת פַּרְסָה וְשֶׁסַע אֵינֶנָּה שֹׁסַעַת וְגֵרָה אֵינֶנָּה מַעֲלָה טְמֵאִים הֵם לָכֶם כָּל־הַנֹּגֵעַ בָּהֶם יִטְמָא׃ 11.27. וְכֹל הוֹלֵךְ עַל־כַּפָּיו בְּכָל־הַחַיָּה הַהֹלֶכֶת עַל־אַרְבַּע טְמֵאִים הֵם לָכֶם כָּל־הַנֹּגֵעַ בְּנִבְלָתָם יִטְמָא עַד־הָעָרֶב׃ 11.28. וְהַנֹּשֵׂא אֶת־נִבְלָתָם יְכַבֵּס בְּגָדָיו וְטָמֵא עַד־הָעָרֶב טְמֵאִים הֵמָּה לָכֶם׃ 14.11. וְהֶעֱמִיד הַכֹּהֵן הַמְטַהֵר אֵת הָאִישׁ הַמִּטַּהֵר וְאֹתָם לִפְנֵי יְהוָה פֶּתַח אֹהֶל מוֹעֵד׃ 14.12. וְלָקַח הַכֹּהֵן אֶת־הַכֶּבֶשׂ הָאֶחָד וְהִקְרִיב אֹתוֹ לְאָשָׁם וְאֶת־לֹג הַשָּׁמֶן וְהֵנִיף אֹתָם תְּנוּפָה לִפְנֵי יְהוָה׃ 14.13. וְשָׁחַט אֶת־הַכֶּבֶשׂ בִּמְקוֹם אֲשֶׁר יִשְׁחַט אֶת־הַחַטָּאת וְאֶת־הָעֹלָה בִּמְקוֹם הַקֹּדֶשׁ כִּי כַּחַטָּאת הָאָשָׁם הוּא לַכֹּהֵן קֹדֶשׁ קָדָשִׁים הוּא׃ 14.14. וְלָקַח הַכֹּהֵן מִדַּם הָאָשָׁם וְנָתַן הַכֹּהֵן עַל־תְּנוּךְ אֹזֶן הַמִּטַּהֵר הַיְמָנִית וְעַל־בֹּהֶן יָדוֹ הַיְמָנִית וְעַל־בֹּהֶן רַגְלוֹ הַיְמָנִית׃ 14.15. וְלָקַח הַכֹּהֵן מִלֹּג הַשָּׁמֶן וְיָצַק עַל־כַּף הַכֹּהֵן הַשְּׂמָאלִית׃ 14.16. וְטָבַל הַכֹּהֵן אֶת־אֶצְבָּעוֹ הַיְמָנִית מִן־הַשֶּׁמֶן אֲשֶׁר עַל־כַּפּוֹ הַשְּׂמָאלִית וְהִזָּה מִן־הַשֶּׁמֶן בְּאֶצְבָּעוֹ שֶׁבַע פְּעָמִים לִפְנֵי יְהוָה׃ 14.17. וּמִיֶּתֶר הַשֶּׁמֶן אֲשֶׁר עַל־כַּפּוֹ יִתֵּן הַכֹּהֵן עַל־תְּנוּךְ אֹזֶן הַמִּטַּהֵר הַיְמָנִית וְעַל־בֹּהֶן יָדוֹ הַיְמָנִית וְעַל־בֹּהֶן רַגְלוֹ הַיְמָנִית עַל דַּם הָאָשָׁם׃ 14.18. וְהַנּוֹתָר בַּשֶּׁמֶן אֲשֶׁר עַל־כַּף הַכֹּהֵן יִתֵּן עַל־רֹאשׁ הַמִּטַּהֵר וְכִפֶּר עָלָיו הַכֹּהֵן לִפְנֵי יְהוָה׃ 14.19. וְעָשָׂה הַכֹּהֵן אֶת־הַחַטָּאת וְכִפֶּר עַל־הַמִּטַּהֵר מִטֻּמְאָתוֹ וְאַחַר יִשְׁחַט אֶת־הָעֹלָה׃ 14.21. וְאִם־דַּל הוּא וְאֵין יָדוֹ מַשֶּׂגֶת וְלָקַח כֶּבֶשׂ אֶחָד אָשָׁם לִתְנוּפָה לְכַפֵּר עָלָיו וְעִשָּׂרוֹן סֹלֶת אֶחָד בָּלוּל בַּשֶּׁמֶן לְמִנְחָה וְלֹג שָׁמֶן׃ 14.22. וּשְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה אֲשֶׁר תַּשִּׂיג יָדוֹ וְהָיָה אֶחָד חַטָּאת וְהָאֶחָד עֹלָה׃ 14.23. וְהֵבִיא אֹתָם בַּיּוֹם הַשְּׁמִינִי לְטָהֳרָתוֹ אֶל־הַכֹּהֵן אֶל־פֶּתַח אֹהֶל־מוֹעֵד לִפְנֵי יְהוָה׃ 14.24. וְלָקַח הַכֹּהֵן אֶת־כֶּבֶשׂ הָאָשָׁם וְאֶת־לֹג הַשָּׁמֶן וְהֵנִיף אֹתָם הַכֹּהֵן תְּנוּפָה לִפְנֵי יְהוָה׃ 14.25. וְשָׁחַט אֶת־כֶּבֶשׂ הָאָשָׁם וְלָקַח הַכֹּהֵן מִדַּם הָאָשָׁם וְנָתַן עַל־תְּנוּךְ אֹזֶן־הַמִּטַּהֵר הַיְמָנִית וְעַל־בֹּהֶן יָדוֹ הַיְמָנִית וְעַל־בֹּהֶן רַגְלוֹ הַיְמָנִית׃ 14.26. וּמִן־הַשֶּׁמֶן יִצֹק הַכֹּהֵן עַל־כַּף הַכֹּהֵן הַשְּׂמָאלִית׃ 14.27. וְהִזָּה הַכֹּהֵן בְּאֶצְבָּעוֹ הַיְמָנִית מִן־הַשֶּׁמֶן אֲשֶׁר עַל־כַּפּוֹ הַשְּׂמָאלִית שֶׁבַע פְּעָמִים לִפְנֵי יְהוָה׃ 14.28. וְנָתַן הַכֹּהֵן מִן־הַשֶּׁמֶן אֲשֶׁר עַל־כַּפּוֹ עַל־תְּנוּךְ אֹזֶן הַמִּטַּהֵר הַיְמָנִית וְעַל־בֹּהֶן יָדוֹ הַיְמָנִית וְעַל־בֹּהֶן רַגְלוֹ הַיְמָנִית עַל־מְקוֹם דַּם הָאָשָׁם׃ 14.29. וְהַנּוֹתָר מִן־הַשֶּׁמֶן אֲשֶׁר עַל־כַּף הַכֹּהֵן יִתֵּן עַל־רֹאשׁ הַמִּטַּהֵר לְכַפֵּר עָלָיו לִפְנֵי יְהוָה׃ 14.31. אֵת אֲשֶׁר־תַּשִּׂיג יָדוֹ אֶת־הָאֶחָד חַטָּאת וְאֶת־הָאֶחָד עֹלָה עַל־הַמִּנְחָה וְכִפֶּר הַכֹּהֵן עַל הַמִּטַּהֵר לִפְנֵי יְהוָה׃ 14.32. זֹאת תּוֹרַת אֲשֶׁר־בּוֹ נֶגַע צָרָעַת אֲשֶׁר לֹא־תַשִּׂיג יָדוֹ בְּטָהֳרָתוֹ׃ 14.49. וְלָקַח לְחַטֵּא אֶת־הַבַּיִת שְׁתֵּי צִפֳּרִים וְעֵץ אֶרֶז וּשְׁנִי תוֹלַעַת וְאֵזֹב׃ 14.51. וְלָקַח אֶת־עֵץ־הָאֶרֶז וְאֶת־הָאֵזֹב וְאֵת שְׁנִי הַתּוֹלַעַת וְאֵת הַצִּפֹּר הַחַיָּה וְטָבַל אֹתָם בְּדַם הַצִּפֹּר הַשְּׁחוּטָה וּבַמַּיִם הַחַיִּים וְהִזָּה אֶל־הַבַּיִת שֶׁבַע פְּעָמִים׃ 14.52. וְחִטֵּא אֶת־הַבַּיִת בְּדַם הַצִּפּוֹר וּבַמַּיִם הַחַיִּים וּבַצִּפֹּר הַחַיָּה וּבְעֵץ הָאֶרֶז וּבָאֵזֹב וּבִשְׁנִי הַתּוֹלָעַת׃ 14.53. וְשִׁלַּח אֶת־הַצִּפֹּר הַחַיָּה אֶל־מִחוּץ לָעִיר אֶל־פְּנֵי הַשָּׂדֶה וְכִפֶּר עַל־הַבַּיִת וְטָהֵר׃ 14.54. זֹאת הַתּוֹרָה לְכָל־נֶגַע הַצָּרַעַת וְלַנָּתֶק׃ 24.13. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 24.14. הוֹצֵא אֶת־הַמְקַלֵּל אֶל־מִחוּץ לַמַּחֲנֶה וְסָמְכוּ כָל־הַשֹּׁמְעִים אֶת־יְדֵיהֶם עַל־רֹאשׁוֹ וְרָגְמוּ אֹתוֹ כָּל־הָעֵדָה׃ 24.15. וְאֶל־בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר אִישׁ אִישׁ כִּי־יְקַלֵּל אֱלֹהָיו וְנָשָׂא חֶטְאוֹ׃ 24.16. וְנֹקֵב שֵׁם־יְהוָה מוֹת יוּמָת רָגוֹם יִרְגְּמוּ־בוֹ כָּל־הָעֵדָה כַּגֵּר כָּאֶזְרָח בְּנָקְבוֹ־שֵׁם יוּמָת׃ 24.17. וְאִישׁ כִּי יַכֶּה כָּל־נֶפֶשׁ אָדָם מוֹת יוּמָת׃ 24.18. וּמַכֵּה נֶפֶשׁ־בְּהֵמָה יְשַׁלְּמֶנָּה נֶפֶשׁ תַּחַת נָפֶשׁ׃ 24.19. וְאִישׁ כִּי־יִתֵּן מוּם בַּעֲמִיתוֹ כַּאֲשֶׁר עָשָׂה כֵּן יֵעָשֶׂה לּוֹ׃ 24.21. וּמַכֵּה בְהֵמָה יְשַׁלְּמֶנָּה וּמַכֵּה אָדָם יוּמָת׃ 24.22. מִשְׁפַּט אֶחָד יִהְיֶה לָכֶם כַּגֵּר כָּאֶזְרָח יִהְיֶה כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 24.23. וַיְדַבֵּר מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל וַיּוֹצִיאוּ אֶת־הַמְקַלֵּל אֶל־מִחוּץ לַמַּחֲנֶה וַיִּרְגְּמוּ אֹתוֹ אָבֶן וּבְנֵי־יִשְׂרָאֵל עָשׂוּ כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃ | 7.37. This is the law of the burnt-offering, of the meal-offering, and of the sin-offering, and of the guilt-offering, and of the consecration-offering, and of the sacrifice of peace-offerings;" 11.24. And by these ye shall become unclean; whosoever toucheth the carcass of them shall be unclean until even." 11.25. And whosoever beareth aught of the carcass of them shall wash his clothes, and be unclean until the even." 11.26. Every beast which parteth the hoof, but is not cloven footed, nor cheweth the cud, is unclean unto you; every one that to toucheth them shall be unclean." 11.27. And whatsoever goeth upon its paws, among all beasts that go on all fours, they are unclean unto you; whoso toucheth their carcass shall be unclean until the even." 11.28. And he that beareth the carcass of them shall wash his clothes, and be unclean until the even; they are unclean unto you." 14.10. And on the eighth day he shall take two he-lambs without blemish, and one ewe-lamb of the first year without blemish, and three tenth parts of an ephah of fine flour for a meal-offering, mingled with oil, and one log of oil." 14.11. And the priest that cleanseth him shall set the man that is to be cleansed, and those things, before the LORD, at the door of the tent of meeting." 14.12. And the priest shall take one of the he-lambs, and offer him for a guilt-offering, and the log of oil, and wave them for a wave-offering before the LORD." 14.13. And he shall kill the he-lamb in the place where they kill the sin-offering and the burnt-offering, in the place of the sanctuary; for as the sin-offering is the priest’s, so is the guilt-offering; it is most holy." 14.14. And the priest shall take of the blood of the guilt-offering, and the priest shall put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot." 14.15. And the priest shall take of the log of oil, and pour it into the palm of his own left hand." 14.16. And the priest shall dip his right finger in the oil that is in his left hand, and shall sprinkle of the oil with his finger seven times before the LORD." 14.17. And of the rest of the oil that is in his hand shall the priest put upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the blood of the guilt-offering." 14.18. And the rest of the oil that is in the priest’s hand he shall put upon the head of him that is to be cleansed; and the priest shall make atonement for him before the LORD." 14.19. And the priest shall offer the sin-offering, and make atonement for him that is to be cleansed because of his uncleanness; and afterward he shall kill the burnt-offering." 14.20. And the priest shall offer the burnt-offering and the meal-offering upon the altar; and the priest shall make atonement for him, and he shall be clean." 14.21. And if he be poor, and his means suffice not, then he shall take one he-lamb for a guilt-offering to be waved, to make atonement for him, and one tenth part of an ephah of fine flour mingled with oil for a meal-offering, and a log of oil;" 14.22. and two turtle-doves, or two young pigeons, such as his means suffice for; and the one shall be a sin-offering, and the other a burnt-offering." 14.23. And on the eighth day he shall bring them for his cleansing unto the priest, unto the door of the tent of meeting, before the LORD." 14.24. And the priest shall take the lamb of the guilt-offering, and the log of oil, and the priest shall wave them for a wave-offering before the LORD." 14.25. And he shall kill the lamb of the guilt-offering, and the priest shall take of the blood of the guilt-offering, and put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot." 14.26. And the priest shall pour of the oil into the palm of his own left hand." 14.27. And the priest shall sprinkle with his right finger some of the oil that is in his left hand seven times before the LORD." 14.28. And the priest shall put of the oil that is in his hand upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the place of the blood of the guilt-offering." 14.29. And the rest of the oil that is in the priest’s hand he shall put upon the head of him that is to be cleansed, to make atonement for him before the LORD." 14.30. And he shall offer one of the turtle-doves, or of the young pigeons, such as his means suffice for;" 14.31. even such as his means suffice for, the one for a sin-offering, and the other for a burnt-offering, with the meal-offering; and the priest shall make atonement for him that is to be cleansed before the LORD." 14.32. This is the law of him in whom is the plague of leprosy, whose means suffice not for that which pertaineth to his cleansing." 14.49. And he shall take to cleanse the house two birds, and cedar-wood, and scarlet, and hyssop." 14.50. And he shall kill one of the birds in an earthen vessel over running water." 14.51. And he shall take the cedar-wood, and the hyssop, and the scarlet, and the living bird, and dip them in the blood of the slain bird, and in the running water, and sprinkle the house seven times." 14.52. And he shall cleanse the house with the blood of the bird, and with the running water, and with the living bird, and with the cedar-wood, and with the hyssop, and with the scarlet." 14.53. But he shall let go the living bird out of the city into the open field; so shall he make atonement for the house; and it shall be clean." 14.54. This is the law for all manner of plague of leprosy, and for a scall;" 24.13. And the LORD spoke unto Moses, saying:" 24.14. ’Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him." 24.15. And thou shalt speak unto the children of Israel, saying: Whosoever curseth his God shall bear his sin." 24.16. And he that blasphemeth the name of the LORD, he shall surely be put to death; all the congregation shall certainly stone him; as well the stranger, as the home-born, when he blasphemeth the Name, shall be put to death." 24.17. And he that smiteth any man mortally shall surely be put to death." 24.18. And he that smiteth a beast mortally shall make it good: life for life." 24.19. And if a man maim his neighbour; as he hath done, so shall it be done to him:" 24.20. breach for breach, eye for eye, tooth for tooth; as he hath maimed a man, so shall it be rendered unto him." 24.21. And he that killeth a beast shall make it good; and he that killeth a man shall be put to death." 24.22. Ye shall have one manner of law, as well for the stranger, as for the home-born; for I am the LORD your God.’" 24.23. And Moses spoke to the children of Israel, and they brought forth him that had cursed out of the camp, and stoned him with stones. And the children of Israel did as the LORD commanded Moses." |
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6. Hebrew Bible, Malachi, 2.4-2.9, 3.22 (9th cent. BCE - 3rd cent. BCE)
| 2.4. וִידַעְתֶּם כִּי שִׁלַּחְתִּי אֲלֵיכֶם אֵת הַמִּצְוָה הַזֹּאת לִהְיוֹת בְּרִיתִי אֶת־לֵוִי אָמַר יְהוָה צְבָאוֹת׃ 2.5. בְּרִיתִי הָיְתָה אִתּוֹ הַחַיִּים וְהַשָּׁלוֹם וָאֶתְּנֵם־לוֹ מוֹרָא וַיִּירָאֵנִי וּמִפְּנֵי שְׁמִי נִחַת הוּא׃ 2.6. תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ וְעַוְלָה לֹא־נִמְצָא בִשְׂפָתָיו בְּשָׁלוֹם וּבְמִישׁוֹר הָלַךְ אִתִּי וְרַבִּים הֵשִׁיב מֵעָוֺן׃ 2.7. כִּי־שִׂפְתֵי כֹהֵן יִשְׁמְרוּ־דַעַת וְתוֹרָה יְבַקְשׁוּ מִפִּיהוּ כִּי מַלְאַךְ יְהוָה־צְבָאוֹת הוּא׃ 2.8. וְאַתֶּם סַרְתֶּם מִן־הַדֶּרֶךְ הִכְשַׁלְתֶּם רַבִּים בַּתּוֹרָה שִׁחַתֶּם בְּרִית הַלֵּוִי אָמַר יְהוָה צְבָאוֹת׃ 2.9. וְגַם־אֲנִי נָתַתִּי אֶתְכֶם נִבְזִים וּשְׁפָלִים לְכָל־הָעָם כְּפִי אֲשֶׁר אֵינְכֶם שֹׁמְרִים אֶת־דְּרָכַי וְנֹשְׂאִים פָּנִים בַּתּוֹרָה׃ 3.22. זִכְרוּ תּוֹרַת מֹשֶׁה עַבְדִּי אֲשֶׁר צִוִּיתִי אוֹתוֹ בְחֹרֵב עַל־כָּל־יִשְׂרָאֵל חֻקִּים וּמִשְׁפָּטִים׃ | 2.4. Know then that I have sent This commandment unto you, That My covet might be with Levi, Saith the LORD of hosts." 2.5. My covet was with him of life and peace, and I gave them to him, And of fear, and he feared Me, And was afraid of My name." 2.6. The law of truth was in his mouth, And unrighteousness was not found in his lips; He walked with Me in peace and uprightness, And did turn many away from iniquity." 2.7. For the priest’s lips should keep knowledge, And they should seek the law at his mouth; For he is the messenger of the LORD of hosts." 2.8. But ye are turned aside out of the way; Ye have caused many to stumble in the law; Ye have corrupted the covet of Levi, Saith the LORD of hosts." 2.9. Therefore have I also made you Contemptible and base before all the people, According as ye have not kept My ways, But have had respect of persons in the law." 3.22. Remember ye the law of Moses My servant, which I commanded unto him in Horeb for all Israel, even statutes and ordices." |
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7. Hebrew Bible, Micah, 3.11 (9th cent. BCE - 3rd cent. BCE)
| 3.11. רָאשֶׁיהָ בְּשֹׁחַד יִשְׁפֹּטוּ וְכֹהֲנֶיהָ בִּמְחִיר יוֹרוּ וּנְבִיאֶיהָ בְּכֶסֶף יִקְסֹמוּ וְעַל־יְהוָה יִשָּׁעֵנוּ לֵאמֹר הֲלוֹא יְהוָה בְּקִרְבֵּנוּ לֹא־תָבוֹא עָלֵינוּ רָעָה׃ | 3.11. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money; yet will they lean upon the LORD, and say: ‘Is not the LORD in the midst of us? No evil shall come upon us’?" |
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8. Hebrew Bible, Numbers, 5.2-5.3, 5.23, 5.30, 8.14-8.19, 12.8, 19.14 (9th cent. BCE - 3rd cent. BCE)
| 5.2. וְאַתְּ כִּי שָׂטִית תַּחַת אִישֵׁךְ וְכִי נִטְמֵאת וַיִּתֵּן אִישׁ בָּךְ אֶת־שְׁכָבְתּוֹ מִבַּלְעֲדֵי אִישֵׁךְ׃ 5.2. צַו אֶת־בְּנֵי יִשְׂרָאֵל וִישַׁלְּחוּ מִן־הַמַּחֲנֶה כָּל־צָרוּעַ וְכָל־זָב וְכֹל טָמֵא לָנָפֶשׁ׃ 5.3. מִזָּכָר עַד־נְקֵבָה תְּשַׁלֵּחוּ אֶל־מִחוּץ לַמַּחֲנֶה תְּשַׁלְּחוּם וְלֹא יְטַמְּאוּ אֶת־מַחֲנֵיהֶם אֲשֶׁר אֲנִי שֹׁכֵן בְּתוֹכָם׃ 5.3. אוֹ אִישׁ אֲשֶׁר תַּעֲבֹר עָלָיו רוּחַ קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהֶעֱמִיד אֶת־הָאִשָּׁה לִפְנֵי יְהוָה וְעָשָׂה לָהּ הַכֹּהֵן אֵת כָּל־הַתּוֹרָה הַזֹּאת׃ 5.23. וְכָתַב אֶת־הָאָלֹת הָאֵלֶּה הַכֹּהֵן בַּסֵּפֶר וּמָחָה אֶל־מֵי הַמָּרִים׃ 8.14. וְהִבְדַּלְתָּ אֶת־הַלְוִיִּם מִתּוֹךְ בְּנֵי יִשְׂרָאֵל וְהָיוּ לִי הַלְוִיִּם׃ 8.15. וְאַחֲרֵי־כֵן יָבֹאוּ הַלְוִיִּם לַעֲבֹד אֶת־אֹהֶל מוֹעֵד וְטִהַרְתָּ אֹתָם וְהֵנַפְתָּ אֹתָם תְּנוּפָה׃ 8.16. כִּי נְתֻנִים נְתֻנִים הֵמָּה לִי מִתּוֹךְ בְּנֵי יִשְׂרָאֵל תַּחַת פִּטְרַת כָּל־רֶחֶם בְּכוֹר כֹּל מִבְּנֵי יִשְׂרָאֵל לָקַחְתִּי אֹתָם לִי׃ 8.17. כִּי לִי כָל־בְּכוֹר בִּבְנֵי יִשְׂרָאֵל בָּאָדָם וּבַבְּהֵמָה בְּיוֹם הַכֹּתִי כָל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם הִקְדַּשְׁתִּי אֹתָם לִי׃ 8.18. וָאֶקַּח אֶת־הַלְוִיִּם תַּחַת כָּל־בְּכוֹר בִּבְנֵי יִשְׂרָאֵל׃ 8.19. וָאֶתְּנָה אֶת־הַלְוִיִּם נְתֻנִים לְאַהֲרֹן וּלְבָנָיו מִתּוֹךְ בְּנֵי יִשְׂרָאֵל לַעֲבֹד אֶת־עֲבֹדַת בְּנֵי־יִשְׂרָאֵל בְּאֹהֶל מוֹעֵד וּלְכַפֵּר עַל־בְּנֵי יִשְׂרָאֵל וְלֹא יִהְיֶה בִּבְנֵי יִשְׂרָאֵל נֶגֶף בְּגֶשֶׁת בְּנֵי־יִשְׂרָאֵל אֶל־הַקֹּדֶשׁ׃ 12.8. פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃ 19.14. זֹאת הַתּוֹרָה אָדָם כִּי־יָמוּת בְּאֹהֶל כָּל־הַבָּא אֶל־הָאֹהֶל וְכָל־אֲשֶׁר בָּאֹהֶל יִטְמָא שִׁבְעַת יָמִים׃ | 5.2. ’Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is unclean by the dead;" 5.3. both male and female shall ye put out, without the camp shall ye put them; that they defile not their camp, in the midst whereof I dwell.’" 5.23. And the priest shall write these curses in a scroll, and he shall blot them out into the water of bitterness." 5.30. or when the spirit of jealousy cometh upon a man, and he be jealous over his wife; then shall he set the woman before the LORD, and the priest shall execute upon her all this law." 8.14. Thus shalt thou separate the Levites from among the children of Israel; and the Levites shall be Mine." 8.15. And after that shall the Levites go in to do the service of the tent of meeting; and thou shalt cleanse them, and offer them for a wave-offering." 8.16. For they are wholly given unto Me from among the children of Israel; instead of all that openeth the womb, even the first-born of all the children of Israel, have I taken them unto Me." 8.17. For all the first-born among the children of Israel are Mine, both man and beast; on the day that I smote all the first-born in the land of Egypt I sanctified them for Myself." 8.18. And I have taken the Levites instead of all the first-born among the children of Israel." 8.19. And I have given the Levites— they are given to Aaron and to his sons from among the children of Israel, to do the service of the children of Israel in the tent of meeting, and to make atonement for the children of Israel, that there be no plague among the children of Israel, through the children of Israel coming nigh unto the sanctuary.’" 12.8. with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’" 19.14. This is the law: when a man dieth in a tent, every one that cometh into the tent, and every thing that is in the tent, shall be unclean seven days." |
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9. Hebrew Bible, Proverbs, 4.27, 7.25, 21.22 (9th cent. BCE - 3rd cent. BCE)
| 4.27. אַל־תֵּט־יָמִין וּשְׂמֹאול הָסֵר רַגְלְךָ מֵרָע׃ 7.25. אַל־יֵשְׂטְ אֶל־דְּרָכֶיהָ לִבֶּךָ אַל־תֵּתַע בִּנְתִיבוֹתֶיהָ׃ 21.22. עִיר גִּבֹּרִים עָלָה חָכָם וַיֹּרֶד עֹז מִבְטֶחָה׃ | 4.27. Turn not to the right hand nor to the left; Remove thy foot from evil." 7.25. Let not thy heart decline to her ways, Go not astray in her paths." 21.22. A wise man scaleth the city of the mighty, And bringeth down the stronghold wherein it trusteth." |
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10. Hebrew Bible, Psalms, 114-118, 113 (9th cent. BCE - 3rd cent. BCE)
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11. Hebrew Bible, 1 Kings, 2.3, 11.13-11.14 (8th cent. BCE - 5th cent. BCE)
| 2.3. וַיָּבֹא בְנָיָהוּ אֶל־אֹהֶל יְהוָה וַיֹּאמֶר אֵלָיו כֹּה־אָמַר הַמֶּלֶךְ צֵא וַיֹּאמֶר לֹא כִּי פֹה אָמוּת וַיָּשֶׁב בְּנָיָהוּ אֶת־הַמֶּלֶךְ דָּבָר לֵאמֹר כֹּה־דִבֶּר יוֹאָב וְכֹה עָנָנִי׃ 2.3. וְשָׁמַרְתָּ אֶת־מִשְׁמֶרֶת יְהוָה אֱלֹהֶיךָ לָלֶכֶת בִּדְרָכָיו לִשְׁמֹר חֻקֹּתָיו מִצְוֺתָיו וּמִשְׁפָּטָיו וְעֵדְוֺתָיו כַּכָּתוּב בְּתוֹרַת מֹשֶׁה לְמַעַן תַּשְׂכִּיל אֵת כָּל־אֲשֶׁר תַּעֲשֶׂה וְאֵת כָּל־אֲשֶׁר תִּפְנֶה שָׁם׃ 11.13. רַק אֶת־כָּל־הַמַּמְלָכָה לֹא אֶקְרָע שֵׁבֶט אֶחָד אֶתֵּן לִבְנֶךָ לְמַעַן דָּוִד עַבְדִּי וּלְמַעַן יְרוּשָׁלִַם אֲשֶׁר בָּחָרְתִּי׃ 11.14. וַיָּקֶם יְהוָה שָׂטָן לִשְׁלֹמֹה אֵת הֲדַד הָאֲדֹמִי מִזֶּרַע הַמֶּלֶךְ הוּא בֶּאֱדוֹם׃ | 2.3. and keep the charge of the LORD thy God, to walk in His ways, to keep His statutes, and His commandments, and His ordices, and His testimonies, according to that which is written in the law of Moses, that thou mayest prosper in all that thou doest, and whithersoever thou turnest thyself;" 11.13. Howbeit I will not rend away all the kingdom; but I will give one tribe to thy son; for David My servant’s sake, and for Jerusalem’s sake which I have chosen.’" 11.14. And the LORD raised up an adversary unto Solomon, Hadad the Edomite; he was of the king’s seed in Edom." |
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12. Hebrew Bible, 1 Samuel, 1.9-1.13, 1.15-1.18, 2.22 (8th cent. BCE - 5th cent. BCE)
| 1.9. וַתָּקָם חַנָּה אַחֲרֵי אָכְלָה בְשִׁלֹה וְאַחֲרֵי שָׁתֹה וְעֵלִי הַכֹּהֵן יֹשֵׁב עַל־הַכִּסֵּא עַל־מְזוּזַת הֵיכַל יְהוָה׃ 1.11. וַתִּדֹּר נֶדֶר וַתֹּאמַר יְהוָה צְבָאוֹת אִם־רָאֹה תִרְאֶה בָּעֳנִי אֲמָתֶךָ וּזְכַרְתַּנִי וְלֹא־תִשְׁכַּח אֶת־אֲמָתֶךָ וְנָתַתָּה לַאֲמָתְךָ זֶרַע אֲנָשִׁים וּנְתַתִּיו לַיהוָה כָּל־יְמֵי חַיָּיו וּמוֹרָה לֹא־יַעֲלֶה עַל־רֹאשׁוֹ׃ 1.12. וְהָיָה כִּי הִרְבְּתָה לְהִתְפַּלֵּל לִפְנֵי יְהוָה וְעֵלִי שֹׁמֵר אֶת־פִּיהָ׃ 1.13. וְחַנָּה הִיא מְדַבֶּרֶת עַל־לִבָּהּ רַק שְׂפָתֶיהָ נָּעוֹת וְקוֹלָהּ לֹא יִשָּׁמֵעַ וַיַּחְשְׁבֶהָ עֵלִי לְשִׁכֹּרָה׃ 1.15. וַתַּעַן חַנָּה וַתֹּאמֶר לֹא אֲדֹנִי אִשָּׁה קְשַׁת־רוּחַ אָנֹכִי וְיַיִן וְשֵׁכָר לֹא שָׁתִיתִי וָאֶשְׁפֹּךְ אֶת־נַפְשִׁי לִפְנֵי יְהוָה׃ 1.16. אַל־תִּתֵּן אֶת־אֲמָתְךָ לִפְנֵי בַּת־בְּלִיָּעַל כִּי־מֵרֹב שִׂיחִי וְכַעְסִי דִּבַּרְתִּי עַד־הֵנָּה׃ 1.17. וַיַּעַן עֵלִי וַיֹּאמֶר לְכִי לְשָׁלוֹם וֵאלֹהֵי יִשְׂרָאֵל יִתֵּן אֶת־שֵׁלָתֵךְ אֲשֶׁר שָׁאַלְתְּ מֵעִמּוֹ׃ 1.18. וַתֹּאמֶר תִּמְצָא שִׁפְחָתְךָ חֵן בְּעֵינֶיךָ וַתֵּלֶךְ הָאִשָּׁה לְדַרְכָּהּ וַתֹּאכַל וּפָנֶיהָ לֹא־הָיוּ־לָהּ עוֹד׃ 2.22. וְעֵלִי זָקֵן מְאֹד וְשָׁמַע אֵת כָּל־אֲשֶׁר יַעֲשׂוּן בָּנָיו לְכָל־יִשְׂרָאֵל וְאֵת אֲשֶׁר־יִשְׁכְּבוּן אֶת־הַנָּשִׁים הַצֹּבְאוֹת פֶּתַח אֹהֶל מוֹעֵד׃ | 1.9. So Ĥanna rose up after they had eaten in Shilo, and after they had drunk. Now ῾Eli the priest sat upon a seat by the gate post of the temple of the Lord." 1.10. And she was in bitterness of soul, and prayed to the Lord, and wept bitterly." 1.11. And she vowed a vow, and said, O Lord of hosts, if Thou wilt indeed look on the affliction of Thy handmaid, and remember me, and not forget Thy handmaid, but wilt give to Thy handmaid a man child, then I will give him to the Lord all the days of his life, and no razor shall come upon his head." 1.12. And it came to pass, as she continued praying before the Lord, that ῾Eli marked her mouth." 1.13. Now Ĥanna spoke in her heart; only her lips moved, but her voice was not heard: therefore ῾Eli thought she was drunk." 1.15. And Ĥanna answered and said, No, my lord, I am a woman of a sorrowful spirit: I have drunk neither wine nor strong drink, but have poured out my soul before the Lord." 1.16. Take not thy handmaid for a worthless woman: for out of the greatness of my complaint and grief have I been speaking." 1.17. Then ῾Eli answered and said, Go in peace: and the God of Yisra᾽el grant thee thy petition which thou hast asked of him." 1.18. And she said, Let thy handmaid find favour in thy sight. So the woman went her way, and did eat, and her countece was no more sad." 2.22. Now ῾Eli was very old, and heard all that his sons did to all Yisra᾽el; and how they lay with the women that assembled at the door of the Tent of Meeting." |
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13. Hebrew Bible, 2 Kings, 14.6, 22.3-22.8, 23.2-23.3, 23.24-23.25 (8th cent. BCE - 5th cent. BCE)
| 14.6. וְאֶת־בְּנֵי הַמַּכִּים לֹא הֵמִית כַּכָּתוּב בְּסֵפֶר תּוֹרַת־מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה לֵאמֹר לֹא־יוּמְתוּ אָבוֹת עַל־בָּנִים וּבָנִים לֹא־יוּמְתוּ עַל־אָבוֹת כִּי אִם־אִישׁ בְּחֶטְאוֹ ימות [יוּמָת׃] 22.3. וַיְהִי בִּשְׁמֹנֶה עֶשְׂרֵה שָׁנָה לַמֶּלֶךְ יֹאשִׁיָּהוּ שָׁלַח הַמֶּלֶךְ אֶת־שָׁפָן בֶּן־אֲצַלְיָהוּ בֶן־מְשֻׁלָּם הַסֹּפֵר בֵּית יְהוָה לֵאמֹר׃ 22.4. עֲלֵה אֶל־חִלְקִיָּהוּ הַכֹּהֵן הַגָּדוֹל וְיַתֵּם אֶת־הַכֶּסֶף הַמּוּבָא בֵּית יְהוָה אֲשֶׁר אָסְפוּ שֹׁמְרֵי הַסַּף מֵאֵת הָעָם׃ 22.5. ויתנה [וְיִתְּנֻהוּ] עַל־יַד עֹשֵׂי הַמְּלָאכָה הַמֻּפְקָדִים בבית [בֵּית] יְהוָה וְיִתְּנוּ אֹתוֹ לְעֹשֵׂי הַמְּלָאכָה אֲשֶׁר בְּבֵית יְהוָה לְחַזֵּק בֶּדֶק הַבָּיִת׃ 22.6. לֶחָרָשִׁים וְלַבֹּנִים וְלַגֹּדְרִים וְלִקְנוֹת עֵצִים וְאַבְנֵי מַחְצֵב לְחַזֵּק אֶת־הַבָּיִת׃ 22.7. אַךְ לֹא־יֵחָשֵׁב אִתָּם הַכֶּסֶף הַנִּתָּן עַל־יָדָם כִּי בֶאֱמוּנָה הֵם עֹשִׂים׃ 22.8. וַיֹּאמֶר חִלְקִיָּהוּ הַכֹּהֵן הַגָּדוֹל עַל־שָׁפָן הַסֹּפֵר סֵפֶר הַתּוֹרָה מָצָאתִי בְּבֵית יְהוָה וַיִּתֵּן חִלְקִיָּה אֶת־הַסֵּפֶר אֶל־שָׁפָן וַיִּקְרָאֵהוּ׃ 23.2. וַיִּזְבַּח אֶת־כָּל־כֹּהֲנֵי הַבָּמוֹת אֲשֶׁר־שָׁם עַל־הַמִּזְבְּחוֹת וַיִּשְׂרֹף אֶת־עַצְמוֹת אָדָם עֲלֵיהֶם וַיָּשָׁב יְרוּשָׁלִָם׃ 23.2. וַיַּעַל הַמֶּלֶךְ בֵּית־יְהוָה וְכָל־אִישׁ יְהוּדָה וְכָל־יֹשְׁבֵי יְרוּשָׁלִַם אִתּוֹ וְהַכֹּהֲנִים וְהַנְּבִיאִים וְכָל־הָעָם לְמִקָּטֹן וְעַד־גָּדוֹל וַיִּקְרָא בְאָזְנֵיהֶם אֶת־כָּל־דִּבְרֵי סֵפֶר הַבְּרִית הַנִּמְצָא בְּבֵית יְהוָה׃ 23.3. וַיַּרְכִּבֻהוּ עֲבָדָיו מֵת מִמְּגִדּוֹ וַיְבִאֻהוּ יְרוּשָׁלִַם וַיִּקְבְּרֻהוּ בִּקְבֻרָתוֹ וַיִּקַּח עַם־הָאָרֶץ אֶת־יְהוֹאָחָז בֶּן־יֹאשִׁיָּהוּ וַיִּמְשְׁחוּ אֹתוֹ וַיַּמְלִיכוּ אֹתוֹ תַּחַת אָבִיו׃ 23.3. וַיַּעֲמֹד הַמֶּלֶךְ עַל־הָעַמּוּד וַיִּכְרֹת אֶת־הַבְּרִית לִפְנֵי יְהוָה לָלֶכֶת אַחַר יְהוָה וְלִשְׁמֹר מִצְוֺתָיו וְאֶת־עֵדְוֺתָיו וְאֶת־חֻקֹּתָיו בְּכָל־לֵב וּבְכָל־נֶפֶשׁ לְהָקִים אֶת־דִּבְרֵי הַבְּרִית הַזֹּאת הַכְּתֻבִים עַל־הַסֵּפֶר הַזֶּה וַיַּעֲמֹד כָּל־הָעָם בַּבְּרִית׃ 23.24. וְגַם אֶת־הָאֹבוֹת וְאֶת־הַיִּדְּעֹנִים וְאֶת־הַתְּרָפִים וְאֶת־הַגִּלֻּלִים וְאֵת כָּל־הַשִּׁקֻּצִים אֲשֶׁר נִרְאוּ בְּאֶרֶץ יְהוּדָה וּבִירוּשָׁלִַם בִּעֵר יֹאשִׁיָּהוּ לְמַעַן הָקִים אֶת־דִּבְרֵי הַתּוֹרָה הַכְּתֻבִים עַל־הַסֵּפֶר אֲשֶׁר מָצָא חִלְקִיָּהוּ הַכֹּהֵן בֵּית יְהוָה׃ 23.25. וְכָמֹהוּ לֹא־הָיָה לְפָנָיו מֶלֶךְ אֲשֶׁר־שָׁב אֶל־יְהוָה בְּכָל־לְבָבוֹ וּבְכָל־נַפְשׁוֹ וּבְכָל־מְאֹדוֹ כְּכֹל תּוֹרַת מֹשֶׁה וְאַחֲרָיו לֹא־קָם כָּמֹהוּ׃ | 14.6. but the children of the murderers he put not to death; according to that which is written in the book of the law of Moses, as the LORD commanded saying: ‘The fathers shall not be put to death for the children, nor the children be put to death for the fathers; but every man shall be put to death for his own sin.’" 22.3. And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the LORD, saying." 22.4. ’Go up to Hilkiah the high priest, that he may sum the money which is brought into the house of the LORD, which the keepers of the door have gathered of the people;" 22.5. and let them deliver it into the hand of the workmen that have the oversight of the house of the LORD; and let them give it to the workmen that are in the house of the LORD, to repair the breaches of the house;" 22.6. unto the carpenters, and to the builders, and to the masons; and for buying timber and hewn stone to repair the house.’—" 22.7. Howbeit there was no reckoning made with them of the money that was delivered into their hand; for they dealt faithfully." 22.8. And Hilkiah the high priest said unto Shaphan the scribe: ‘I have found the book of the Law in the house of the LORD.’ And Hilkiah delivered the book to Shaphan, and he read it." 23.2. And the king went up to the house of the LORD, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great; and he read in their ears all the words of the book of the covet which was found in the house of the LORD." 23.3. And the king stood on the platform, and made a covet before the LORD, to walk after the LORD, and to keep His commandments, and His testimonies, and His statutes, with all his heart, and all his soul, to confirm the words of this covet that were written in this book; and all the people stood to the covet." 23.24. Moreover them that divined by a ghost or a familiar spirit, and the teraphim, and the idols, and all the detestable things that were spied in the land of Judah and in Jerusalem, did Josiah put away, that he might confirm the words of the law which were written in the book that Hilkiah the priest found in the house of the LORD." 23.25. And like unto him was there no king before him, that turned to the LORD with all his heart, and with all his soul, and with all his might, according to all the law of Moses; neither after him arose there any like him." |
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14. Hebrew Bible, Isaiah, 50.5 (8th cent. BCE - 5th cent. BCE)
| 50.5. אֲדֹנָי יְהוִה פָּתַח־לִי אֹזֶן וְאָנֹכִי לֹא מָרִיתִי אָחוֹר לֹא נְסוּגֹתִי׃ | 50.5. The Lord GOD hath opened mine ear, And I was not rebellious, Neither turned away backward." |
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15. Hebrew Bible, Jeremiah, 18.18, 31.31-31.34, 32.14, 45.1 (8th cent. BCE - 5th cent. BCE)
| 18.18. וַיֹּאמְרוּ לְכוּ וְנַחְשְׁבָה עַל־יִרְמְיָהוּ מַחֲשָׁבוֹת כִּי לֹא־תֹאבַד תּוֹרָה מִכֹּהֵן וְעֵצָה מֵחָכָם וְדָבָר מִנָּבִיא לְכוּ וְנַכֵּהוּ בַלָּשׁוֹן וְאַל־נַקְשִׁיבָה אֶל־כָּל־דְּבָרָיו׃ 31.31. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.32. לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 31.33. כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 31.34. וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃ 32.14. כֹּה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל לָקוֹחַ אֶת־הַסְּפָרִים הָאֵלֶּה אֵת סֵפֶר הַמִּקְנָה הַזֶּה וְאֵת הֶחָתוּם וְאֵת סֵפֶר הַגָּלוּי הַזֶּה וּנְתַתָּם בִּכְלִי־חָרֶשׂ לְמַעַן יַעַמְדוּ יָמִים רַבִּים׃ 45.1. הַדָּבָר אֲשֶׁר דִּבֶּר יִרְמְיָהוּ הַנָּבִיא אֶל־בָּרוּךְ בֶּן־נֵרִיָּה בְּכָתְבוֹ אֶת־הַדְּבָרִים הָאֵלֶּה עַל־סֵפֶר מִפִּי יִרְמְיָהוּ בַּשָּׁנָה הָרְבִעִית לִיהוֹיָקִים בֶּן־יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה לֵאמֹר׃ | 18.18. Then said they: ‘Come, and let us devise devices against Jeremiah; For instruction shall not perish from the priest, Nor counsel from the wise, nor the word from the prophet. Come, and let us smite him with the tongue, And let us not give heed to any of his words.’" 31.31. Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;" 31.32. not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD." 31.33. But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;" 31.34. and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more." 32.14. ’Thus saith the LORD of hosts, the God of Israel: Take these deeds, this deed of the purchase, both that which is sealed, and this deed which is open, and put them in an earthen vessel; that they may continue many days." 45.1. The word that Jeremiah the prophet spoke unto Baruch the son of Neriah, when he wrote these words in a book at the mouth of Jeremiah, in the fourth year of Jehoiakim the son of Josiah, king of Judah, saying:" |
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16. Hebrew Bible, Joshua, 1.5-1.9, 8.30-8.35, 23.6, 24.25-24.28 (8th cent. BCE - 5th cent. BCE)
| 1.5. לֹא־יִתְיַצֵּב אִישׁ לְפָנֶיךָ כֹּל יְמֵי חַיֶּיךָ כַּאֲשֶׁר הָיִיתִי עִם־מֹשֶׁה אֶהְיֶה עִמָּךְ לֹא אַרְפְּךָ וְלֹא אֶעֶזְבֶךָּ׃ 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׃ 1.9. הֲלוֹא צִוִּיתִיךָ חֲזַק וֶאֱמָץ אַל־תַּעֲרֹץ וְאַל־תֵּחָת כִּי עִמְּךָ יְהוָה אֱלֹהֶיךָ בְּכֹל אֲשֶׁר תֵּלֵךְ׃ 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׃ 23.6. וַחֲזַקְתֶּם מְאֹד לִשְׁמֹר וְלַעֲשׂוֹת אֵת כָּל־הַכָּתוּב בְּסֵפֶר תּוֹרַת מֹשֶׁה לְבִלְתִּי סוּר־מִמֶּנּוּ יָמִין וּשְׂמֹאול׃ 24.25. וַיִּכְרֹת יְהוֹשֻׁעַ בְּרִית לָעָם בַּיּוֹם הַהוּא וַיָּשֶׂם לוֹ חֹק וּמִשְׁפָּט בִּשְׁכֶם׃ 24.26. וַיִּכְתֹּב יְהוֹשֻׁעַ אֶת־הַדְּבָרִים הָאֵלֶּה בְּסֵפֶר תּוֹרַת אֱלֹהִים וַיִּקַּח אֶבֶן גְּדוֹלָה וַיְקִימֶהָ שָּׁם תַּחַת הָאַלָּה אֲשֶׁר בְּמִקְדַּשׁ יְהוָה׃ 24.27. וַיֹּאמֶר יְהוֹשֻׁעַ אֶל־כָּל־הָעָם הִנֵּה הָאֶבֶן הַזֹּאת תִּהְיֶה־בָּנוּ לְעֵדָה כִּי־הִיא שָׁמְעָה אֵת כָּל־אִמְרֵי יְהוָה אֲשֶׁר דִּבֶּר עִמָּנוּ וְהָיְתָה בָכֶם לְעֵדָה פֶּן־תְּכַחֲשׁוּן בֵּאלֹהֵיכֶם׃ 24.28. וַיְשַׁלַּח יְהוֹשֻׁעַ אֶת־הָעָם אִישׁ לְנַחֲלָתוֹ׃ | 1.5. There shall not any man be able to stand before thee all the days of thy life; as I was with Moses, so I will be with thee; I will not fail thee, nor forsake thee." 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." 1.9. Have not I commanded thee? Be strong and of good courage; be not affrighted, neither be thou dismayed: for the LORD thy God is with thee whithersoever thou goest.’" 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." 23.6. Therefore be ye very courageous to keep and to do all that is written in the book of the law of Moses, that ye turn not aside therefrom to the right hand or to the left;" 24.25. So Joshua made a covet with the people that day, and set them a statute and an ordice in Shechem." 24.26. And Joshua wrote these words in the book of the law of God; and he took a great stone, and set it up there under the oak that was by the sanctuary of the LORD." 24.27. And Joshua said unto all the people: ‘Behold, this stone shall be a witness against us; for it hath heard all the words of the LORD which He spoke unto us; it shall be therefore a witness against you, lest ye deny your God.’" 24.28. So Joshua sent the people away, every man unto his inheritance." |
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17. Hebrew Bible, 1 Chronicles, 17.7-17.9, 25.2-25.6 (5th cent. BCE - 3rd cent. BCE)
| 17.7. וְעַתָּה כֹּה־תֹאמַר לְעַבְדִּי לְדָוִיד כֹּה אָמַר יְהוָה צְבָאוֹת אֲנִי לְקַחְתִּיךָ מִן־הַנָּוֶה מִן־אַחֲרֵי הַצֹּאן לִהְיוֹת נָגִיד עַל עַמִּי יִשְׂרָאֵל׃ 17.8. וָאֶהְיֶה עִמְּךָ בְּכֹל אֲשֶׁר הָלַכְתָּ וָאַכְרִית אֶת־כָּל־אוֹיְבֶיךָ מִפָּנֶיךָ וְעָשִׂיתִי לְךָ שֵׁם כְּשֵׁם הַגְּדוֹלִים אֲשֶׁר בָּאָרֶץ׃ 17.9. וְשַׂמְתִּי מָקוֹם לְעַמִּי יִשְׂרָאֵל וּנְטַעְתִּיהוּ וְשָׁכַן תַּחְתָּיו וְלֹא יִרְגַּז עוֹד וְלֹא־יוֹסִיפוּ בְנֵי־עַוְלָה לְבַלֹּתוֹ כַּאֲשֶׁר בָּרִאשׁוֹנָה׃ 25.2. לִשְׁלֹשָׁה עָשָׂר שׁוּבָאֵל בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר׃ 25.2. לִבְנֵי אָסָף זַכּוּר וְיוֹסֵף וּנְתַנְיָה וַאֲשַׂרְאֵלָה בְּנֵי אָסָף עַל יַד־אָסָף הַנִּבָּא עַל־יְדֵי הַמֶּלֶךְ׃ 25.3. לִידוּתוּן בְּנֵי יְדוּתוּן גְּדַלְיָהוּ וּצְרִי וִישַׁעְיָהוּ חֲשַׁבְיָהוּ וּמַתִּתְיָהוּ שִׁשָּׁה עַל יְדֵי אֲבִיהֶם יְדוּתוּן בַּכִּנּוֹר הַנִּבָּא עַל־הֹדוֹת וְהַלֵּל לַיהוָה׃ 25.3. לִשְׁלֹשָׁה וְעֶשְׂרִים לְמַחֲזִיאוֹת בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר׃ 25.4. לְהֵימָן בְּנֵי הֵימָן בֻּקִּיָּהוּ מַתַּנְיָהוּ עֻזִּיאֵל שְׁבוּאֵל וִירִימוֹת חֲנַנְיָה חֲנָנִי אֱלִיאָתָה גִדַּלְתִּי וְרֹמַמְתִּי עֶזֶר יָשְׁבְּקָשָׁה מַלּוֹתִי הוֹתִיר מַחֲזִיאוֹת׃ 25.5. כָּל־אֵלֶּה בָנִים לְהֵימָן חֹזֵה הַמֶּלֶךְ בְּדִבְרֵי הָאֱלֹהִים לְהָרִים קָרֶן וַיִּתֵּן הָאֱלֹהִים לְהֵימָן בָּנִים אַרְבָּעָה עָשָׂר וּבָנוֹת שָׁלוֹשׁ׃ 25.6. כָּל־אֵלֶּה עַל־יְדֵי אֲבִיהֶם בַּשִּׁיר בֵּית יְהוָה בִּמְצִלְתַּיִם נְבָלִים וְכִנֹּרוֹת לַעֲבֹדַת בֵּית הָאֱלֹהִים עַל יְדֵי הַמֶּלֶךְ אָסָף וִידוּתוּן וְהֵימָן׃ | 17.7. Now therefore thus shalt thou say unto My servant David: Thus saith the LORD of hosts: I took thee from the sheepcote, from following the sheep, that thou shouldest be prince over My people Israel;" 17.8. and I have been with thee whithersoever thou wentest, and have cut off all thine enemies from before thee; and I will make thee a name, like unto the name of the great ones that are in the earth." 17.9. And I will appoint a place for My people Israel, and will plant them, that they may dwell in their own place, and be disquieted no more; neither shall the children of wickedness waste them any more, as at the first," 25.2. of the sons of Asaph: Zaccur, and Joseph, and Nethaniah, and Asarelah, the sons of Asaph; under the hand of Asaph, who prophesied according to the direction of the king." 25.3. of Jeduthun: the sons of Jeduthun: Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah, six; under the hands of their father Jeduthun with the harp, who prophesied in giving thanks and praising the LORD." 25.4. of Heman: the sons of Heman: Bukkiah, Mattaniah, Uzziel, Shebuel, and Jerimoth, Haiah, Hai, Eliathah, Giddalti, and Romamti-ezer, Joshbekashah, Mallothi, Hothir, Mahazioth;" 25.5. all these were the sons of Heman the king’s seer in the things pertaining to God, to lift up the horn. And God gave to Heman fourteen sons and three daughters." 25.6. All these were under the hands of their fathers for song in the house of the LORD, with cymbals, psalteries, and harps, for the service of the house of God, according to the direction of the king—Asaph, Jeduthun, and Heman." |
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18. Hebrew Bible, 2 Chronicles, 4.1, 5.12, 17.7-17.9, 19.8-19.11, 20.13, 23.12-23.15, 23.18, 25.4, 30.16, 34.16, 34.19, 35.12 (5th cent. BCE - 3rd cent. BCE)
| 4.1. וְאֶת־הַיָּם נָתַן מִכֶּתֶף הַיְמָנִית קֵדְמָה מִמּוּל נֶגְבָּה׃ 4.1. וַיַּעַשׂ מִזְבַּח נְחֹשֶׁת עֶשְׂרִים אַמָּה אָרְכּוֹ וְעֶשְׂרִים אַמָּה רָחְבּוֹ וְעֶשֶׂר אַמּוֹת קוֹמָתוֹ׃ 5.12. וְהַלְוִיִּם הַמְשֹׁרֲרִים לְכֻלָּם לְאָסָף לְהֵימָן לִידֻתוּן וְלִבְנֵיהֶם וְלַאֲחֵיהֶם מְלֻבָּשִׁים בּוּץ בִּמְצִלְתַּיִם וּבִנְבָלִים וְכִנֹּרוֹת עֹמְדִים מִזְרָח לַמִּזְבֵּחַ וְעִמָּהֶם כֹּהֲנִים לְמֵאָה וְעֶשְׂרִים מחצררים [מַחְצְרִים] בַּחֲצֹצְרוֹת׃ 17.7. וּבִשְׁנַת שָׁלוֹשׁ לְמָלְכוֹ שָׁלַח לְשָׂרָיו לְבֶן־חַיִל וּלְעֹבַדְיָה וְלִזְכַרְיָה וְלִנְתַנְאֵל וּלְמִיכָיָהוּ לְלַמֵּד בְּעָרֵי יְהוּדָה׃ 17.8. וְעִמָּהֶם הַלְוִיִּם שְׁמַעְיָהוּ וּנְתַנְיָהוּ וּזְבַדְיָהוּ וַעֲשָׂהאֵל ושמרימות [וּשְׁמִירָמוֹת] וִיהוֹנָתָן וַאֲדֹנִיָּהוּ וְטוֹבִיָּהוּ וְטוֹב אֲדוֹנִיָּה הַלְוִיִּם וְעִמָּהֶם אֱלִישָׁמָע וִיהוֹרָם הַכֹּהֲנִים׃ 17.9. וַיְלַמְּדוּ בִּיהוּדָה וְעִמָּהֶם סֵפֶר תּוֹרַת יְהוָה וַיָּסֹבּוּ בְּכָל־עָרֵי יְהוּדָה וַיְלַמְּדוּ בָּעָם׃ 19.8. וְגַם בִּירוּשָׁלִַם הֶעֱמִיד יְהוֹשָׁפָט מִן־הַלְוִיִּם וְהַכֹּהֲנִים וּמֵרָאשֵׁי הָאָבוֹת לְיִשְׂרָאֵל לְמִשְׁפַּט יְהוָה וְלָרִיב וַיָּשֻׁבוּ יְרוּשָׁלִָם׃ 19.9. וַיְצַו עֲלֵיהֶם לֵאמֹר כֹּה תַעֲשׂוּן בְּיִרְאַת יְהוָה בֶּאֱמוּנָה וּבְלֵבָב שָׁלֵם׃ 19.11. וְהִנֵּה אֲמַרְיָהוּ כֹהֵן הָרֹאשׁ עֲלֵיכֶם לְכֹל דְּבַר־יְהוָה וּזְבַדְיָהוּ בֶן־יִשְׁמָעֵאל הַנָּגִיד לְבֵית־יְהוּדָה לְכֹל דְּבַר־הַמֶּלֶךְ וְשֹׁטְרִים הַלְוִיִּם לִפְנֵיכֶם חִזְקוּ וַעֲשׂוּ וִיהִי יְהוָה עִם־הַטּוֹב׃ 20.13. וְכָל־יְהוּדָה עֹמְדִים לִפְנֵי יְהוָה גַּם־טַפָּם נְשֵׁיהֶם וּבְנֵיהֶם׃ 23.12. וַתִּשְׁמַע עֲתַלְיָהוּ אֶת־קוֹל הָעָם הָרָצִים וְהַמְהַלְלִים אֶת־הַמֶּלֶךְ וַתָּבוֹא אֶל־הָעָם בֵּית יְהוָה׃ 23.13. וַתֵּרֶא וְהִנֵּה הַמֶּלֶךְ עוֹמֵד עַל־עַמּוּדוֹ בַּמָּבוֹא וְהַשָּׂרִים וְהַחֲצֹצְרוֹת עַל־הַמֶּלֶךְ וְכָל־עַם הָאָרֶץ שָׂמֵחַ וְתוֹקֵעַ בַּחֲצֹצְרוֹת וְהַמְשׁוֹרֲרִים בִּכְלֵי הַשִּׁיר וּמוֹדִיעִים לְהַלֵּל וַתִּקְרַע עֲתַלְיָהוּ אֶת־בְּגָדֶיהָ וַתֹּאמֶר קֶשֶׁר קָשֶׁר׃ 23.14. וַיּוֹצֵא יְהוֹיָדָע הַכֹּהֵן אֶת־שָׂרֵי הַמֵּאוֹת פְּקוּדֵי הַחַיִל וַיֹּאמֶר אֲלֵהֶם הוֹצִיאוּהָ אֶל־מִבֵּית הַשְּׂדֵרוֹת וְהַבָּא אַחֲרֶיהָ יוּמַת בֶּחָרֶב כִּי אָמַר הַכֹּהֵן לֹא תְמִיתוּהָ בֵּית יְהוָה׃ 23.15. וַיָּשִׂימוּ לָהּ יָדַיִם וַתָּבוֹא אֶל־מְבוֹא שַׁעַר־הַסּוּסִים בֵּית הַמֶּלֶךְ וַיְמִיתוּהָ שָׁם׃ 23.18. וַיָּשֶׂם יְהוֹיָדָע פְּקֻדֹּת בֵּית יְהוָה בְּיַד הַכֹּהֲנִים הַלְוִיִּם אֲשֶׁר חָלַק דָּוִיד עַל־בֵּית יְהוָה לְהַעֲלוֹת עֹלוֹת יְהוָה כַּכָּתוּב בְּתוֹרַת מֹשֶׁה בְּשִׂמְחָה וּבְשִׁיר עַל יְדֵי דָוִיד׃ 25.4. וְאֶת־בְּנֵיהֶם לֹא הֵמִית כִּי כַכָּתוּב בַּתּוֹרָה בְּסֵפֶר מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה לֵאמֹר לֹא־יָמוּתוּ אָבוֹת עַל־בָּנִים וּבָנִים לֹא־יָמוּתוּ עַל־אָבוֹת כִּי אִישׁ בְּחֶטְאוֹ יָמוּתוּ׃ 30.16. וַיַּעַמְדוּ עַל־עָמְדָם כְּמִשְׁפָּטָם כְּתוֹרַת מֹשֶׁה אִישׁ־הָאֱלֹהִים הַכֹּהֲנִים זֹרְקִים אֶת־הַדָּם מִיַּד הַלְוִיִּם׃ 34.16. וַיָּבֵא שָׁפָן אֶת־הַסֵּפֶר אֶל־הַמֶּלֶךְ וַיָּשֶׁב עוֹד אֶת־הַמֶּלֶךְ דָּבָר לֵאמֹר כֹּל אֲשֶׁר־נִתַּן בְּיַד־עֲבָדֶיךָ הֵם עֹשִׂים׃ 34.19. וַיְהִי כִּשְׁמֹעַ הַמֶּלֶךְ אֵת דִּבְרֵי הַתּוֹרָה וַיִּקְרַע אֶת־בְּגָדָיו׃ 35.12. וַיָּסִירוּ הָעֹלָה לְתִתָּם לְמִפְלַגּוֹת לְבֵית־אָבוֹת לִבְנֵי הָעָם לְהַקְרִיב לַיהוָה כַּכָּתוּב בְּסֵפֶר מֹשֶׁה וְכֵן לַבָּקָר׃ | 4.1. Moreover he made an altar of brass, twenty cubits the length thereof, and twenty cubits the breadth thereof, and ten cubits the height thereof." 5.12. also the Levites who were the singers, all of them, even Asaph, Heman, Jeduthun, and their sons and their brethren, arrayed in fine linen, with cymbals and psalteries and harps, stood at the east end of the altar, and with them a hundred and twenty priests sounding with trumpets—" 17.7. Also in the third year of his reign he sent his princes, even Ben-hail, and Obadiah, and Zechariah, and Nethanel, and Micaiah, to teach in the cities of Judah;" 17.8. and with them the Levites, even Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adonijah, and Tobijah, and Tob-adonijah, the Levites; and with them Elishama and Jehoram, the priests." 17.9. And they taught in Judah, having the book of the Law of the LORD with them; and they went about throughout all the cities of Judah, and taught among the people." 19.8. Moreover in Jerusalem did Jehoshaphat set of the Levites and the priests, and of the heads of the fathers’houses of Israel, for the judgment of the LORD, and for controversies. And they returned to Jerusalem." 19.9. And he charged them, saying: ‘Thus shall ye do in the fear of the LORD, faithfully, and with a whole heart." 19.10. And whensoever any controversy shall come to you from your brethren that dwell in their cities, between blood and blood, between law and commandment, statutes and ordices, ye shall warn them, that they be not guilty towards the LORD, and so wrath come upon you and upon your brethren; thus shall ye do, and ye shall not be guilty." 19.11. And, behold, Amariah the chief priest is over you in all matters of the LORD; and Zebadiah the son of Ishmael, the ruler of the house of Judah, in all the king’s matters; also the officers of the Levites before you. Deal courageously, and the LORD be with the good.’" 20.13. And all Judah stood before the LORD, with their little ones, their wives, and their children." 23.12. And when Athaliah heard the noise of the people running and praising the king, she came to the people into the house of the LORD;" 23.13. and she looked, and, behold, the king stood on his platform at the entrance, and the captains and the trumpets by the king; and all the people of the land rejoiced, and blew with trumpets; the singers also [played] on instruments of music, and led the singing of praise. Then Athaliah rent her clothes, and said: ‘Treason, treason.’" 23.14. And Jehoiada the priest brought out the captains of hundreds that were set over the host, and said unto them: ‘Have her forth between the ranks; and whoso followeth her, let him be slain with the sword’; for the priest said: ‘Slay her not in the house of the LORD.’" 23.15. So they made way for her; and she went to the entry of the horse gate to the king’s house; and they slew her there." 23.18. And Jehoiada appointed the offices of the house of the LORD under the hand of the priests the Levites, whom David had distributed in the house of the LORD, to offer the burnt-offerings of the LORD, as it is written in the Law of Moses, with rejoicing and with singing, according to the direction of David." 25.4. But he put not their children to death, but did according to that which is written in the law in the book of Moses, as the LORD commanded, saying: ‘The fathers shall not die for the children, neither shall the children die for the fathers; but every man shall die for his own sin.’" 30.16. And they stood in their place after their order, according to the law of Moses the man of God; the priests dashed the blood, which they received of the hand of the Levites." 34.16. And Shaphan carried the book to the king, and moreover brought back word unto the king, saying: ‘All that was committed to thy servants, they do it." 34.19. And it came to pass, when the king had heard the words of the Law, that he rent his clothes." 35.12. And they removed the portions that were to be burnt, that they might give them to the divisions of the fathers’houses of the children of the people, to present unto the LORD, as it is written in the book of Moses. And so did they with the oxen." |
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19. Hebrew Bible, Ezra, 3.1-3.6, 4.7, 6.18, 7.6, 7.25, 10.1 (5th cent. BCE - 4th cent. BCE)
| 3.1. וְיִסְּדוּ הַבֹּנִים אֶת־הֵיכַל יְהוָה וַיַּעֲמִידוּ הַכֹּהֲנִים מְלֻבָּשִׁים בַּחֲצֹצְרוֹת וְהַלְוִיִּם בְּנֵי־אָסָף בַּמְצִלְתַּיִם לְהַלֵּל אֶת־יְהוָה עַל־יְדֵי דָּוִיד מֶלֶךְ־יִשְׂרָאֵל׃ 3.1. וַיִּגַּע הַחֹדֶשׁ הַשְּׁבִיעִי וּבְנֵי יִשְׂרָאֵל בֶּעָרִים וַיֵּאָסְפוּ הָעָם כְּאִישׁ אֶחָד אֶל־יְרוּשָׁלִָם׃ 3.2. וַיָּקָם יֵשׁוּעַ בֶּן־יוֹצָדָק וְאֶחָיו הַכֹּהֲנִים וּזְרֻבָּבֶל בֶּן־שְׁאַלְתִּיאֵל וְאֶחָיו וַיִּבְנוּ אֶת־מִזְבַּח אֱלֹהֵי יִשְׂרָאֵל לְהַעֲלוֹת עָלָיו עֹלוֹת כַּכָּתוּב בְּתוֹרַת מֹשֶׁה אִישׁ־הָאֱלֹהִים׃ 3.3. וַיָּכִינוּ הַמִּזְבֵּחַ עַל־מְכוֹנֹתָיו כִּי בְּאֵימָה עֲלֵיהֶם מֵעַמֵּי הָאֲרָצוֹת ויעל [וַיַּעֲלוּ] עָלָיו עֹלוֹת לַיהוָה עֹלוֹת לַבֹּקֶר וְלָעָרֶב׃ 3.4. וַיַּעֲשׂוּ אֶת־חַג הַסֻּכּוֹת כַּכָּתוּב וְעֹלַת יוֹם בְּיוֹם בְּמִסְפָּר כְּמִשְׁפַּט דְּבַר־יוֹם בְּיוֹמוֹ׃ 3.5. וְאַחֲרֵיכֵן עֹלַת תָּמִיד וְלֶחֳדָשִׁים וּלְכָל־מוֹעֲדֵי יְהוָה הַמְקֻדָּשִׁים וּלְכֹל מִתְנַדֵּב נְדָבָה לַיהוָה׃ 3.6. מִיּוֹם אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי הֵחֵלּוּ לְהַעֲלוֹת עֹלוֹת לַיהוָה וְהֵיכַל יְהוָה לֹא יֻסָּד׃ 4.7. וּבִימֵי אַרְתַּחְשַׁשְׂתָּא כָּתַב בִּשְׁלָם מִתְרְדָת טָבְאֵל וּשְׁאָר כנותו [כְּנָוֺתָיו] עַל־ארתחששתא [אַרְתַּחְשַׁשְׂתְּ] מֶלֶךְ פָּרָס וּכְתָב הַנִּשְׁתְּוָן כָּתוּב אֲרָמִית וּמְתֻרְגָּם אֲרָמִית׃ 6.18. וַהֲקִימוּ כָהֲנַיָּא בִּפְלֻגָּתְהוֹן וְלֵוָיֵא בְּמַחְלְקָתְהוֹן עַל־עֲבִידַת אֱלָהָא דִּי בִירוּשְׁלֶם כִּכְתָב סְפַר מֹשֶׁה׃ 7.6. הוּא עֶזְרָא עָלָה מִבָּבֶל וְהוּא־סֹפֵר מָהִיר בְּתוֹרַת מֹשֶׁה אֲשֶׁר־נָתַן יְהוָה אֱלֹהֵי יִשְׂרָאֵל וַיִּתֶּן־לוֹ הַמֶּלֶךְ כְּיַד־יְהוָה אֱלֹהָיו עָלָיו כֹּל בַּקָּשָׁתוֹ׃ 7.25. וְאַנְתְּ עֶזְרָא כְּחָכְמַת אֱלָהָךְ דִּי־בִידָךְ מֶנִּי שָׁפְטִין וְדַיָּנִין דִּי־לֶהֱוֺן דאנין [דָּאיְנִין] לְכָל־עַמָּה דִּי בַּעֲבַר נַהֲרָה לְכָל־יָדְעֵי דָּתֵי אֱלָהָךְ וְדִי לָא יָדַע תְּהוֹדְעוּן׃ 10.1. וַיָּקָם עֶזְרָא הַכֹּהֵן וַיֹּאמֶר אֲלֵהֶם אַתֶּם מְעַלְתֶּם וַתֹּשִׁיבוּ נָשִׁים נָכְרִיּוֹת לְהוֹסִיף עַל־אַשְׁמַת יִשְׂרָאֵל׃ 10.1. וּכְהִתְפַּלֵּל עֶזְרָא וּכְהִתְוַדֹּתוֹ בֹּכֶה וּמִתְנַפֵּל לִפְנֵי בֵּית הָאֱלֹהִים נִקְבְּצוּ אֵלָיו מִיִּשְׂרָאֵל קָהָל רַב־מְאֹד אֲנָשִׁים וְנָשִׁים וִילָדִים כִּי־בָכוּ הָעָם הַרְבֵּה־בֶכֶה׃ | 3.1. And when the seventh month was come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem." 3.2. Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt-offerings thereon, as it is written in the Law of Moses the man of God." 3.3. And they set the altar upon its bases; for fear was upon them because of the people of the countries, and they offered burnt-offerings thereon unto the LORD, even burnt-offerings morning and evening." 3.4. And they kept the feast of tabernacles, as it is written, and offered the daily burnt-offerings by number, according to the ordice, as the duty of every day required;" 3.5. and afterward the continual burnt-offering, and the offerings of the new moons, and of all the appointed seasons of the LORD that were hallowed, and of every one that willingly offered a freewill-offering unto the LORD." 3.6. From the first day of the seventh month began they to offer burnt-offerings unto the LORD; but the foundation of the temple of the LORD was not yet laid." 4.7. And in the days of Artaxerxes wrote Bishlam, Mithredath, Tabeel, and the rest of his companions, unto Artaxerxes king of Persia; and the writing of the letter was written in the Aramaic character, and set forth in the Aramaic tongue." 6.18. And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses." 7.6. this Ezra went up from Babylon; and he was a ready scribe in the Law of Moses, which the LORD, the God of Israel, had given; and the king granted him all his request, according to the hand of the LORD his God upon him." 7.25. And thou, Ezra, after the wisdom of thy God that is in thy hand, appoint magistrates and judges, who may judge all the people that are beyond the River, all such as know the laws of thy God; and teach ye him that knoweth them not." 10.1. Now while Ezra prayed, and made confession, weeping and casting himself down before the house of God, there was gathered together unto him out of Israel a very great congregation of men and women and children; for the people wept very sore." |
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20. Hebrew Bible, Nehemiah, 7.72, 8.1-8.13, 9.3, 13.1 (5th cent. BCE - 4th cent. BCE)
| 7.72. וַיֵּשְׁבוּ הַכֹּהֲנִים וְהַלְוִיִּם וְהַשּׁוֹעֲרִים וְהַמְשֹׁרְרִים וּמִן־הָעָם וְהַנְּתִינִים וְכָל־יִשְׂרָאֵל בְּעָרֵיהֶם וַיִּגַּע הַחֹדֶשׁ הַשְּׁבִיעִי וּבְנֵי יִשְׂרָאֵל בְּעָרֵיהֶם׃ 8.1. וַיֹּאמֶר לָהֶם לְכוּ אִכְלוּ מַשְׁמַנִּים וּשְׁתוּ מַמְתַקִּים וְשִׁלְחוּ מָנוֹת לְאֵין נָכוֹן לוֹ כִּי־קָדוֹשׁ הַיּוֹם לַאֲדֹנֵינוּ וְאַל־תֵּעָצֵבוּ כִּי־חֶדְוַת יְהוָה הִיא מָעֻזְּכֶם׃ 8.1. וַיֵּאָסְפוּ כָל־הָעָם כְּאִישׁ אֶחָד אֶל־הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמָּיִם וַיֹּאמְרוּ לְעֶזְרָא הַסֹּפֵר לְהָבִיא אֶת־סֵפֶר תּוֹרַת מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה אֶת־יִשְׂרָאֵל׃ 8.2. וַיָּבִיא עֶזְרָא הַכֹּהֵן אֶת־הַתּוֹרָה לִפְנֵי הַקָּהָל מֵאִישׁ וְעַד־אִשָּׁה וְכֹל מֵבִין לִשְׁמֹעַ בְּיוֹם אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי׃ 8.3. וַיִּקְרָא־בוֹ לִפְנֵי הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמַּיִם מִן־הָאוֹר עַד־מַחֲצִית הַיּוֹם נֶגֶד הָאֲנָשִׁים וְהַנָּשִׁים וְהַמְּבִינִים וְאָזְנֵי כָל־הָעָם אֶל־סֵפֶר הַתּוֹרָה׃ 8.4. וַיַּעֲמֹד עֶזְרָא הַסֹּפֵר עַל־מִגְדַּל־עֵץ אֲשֶׁר עָשׂוּ לַדָּבָר וַיַּעֲמֹד אֶצְלוֹ מַתִּתְיָה וְשֶׁמַע וַעֲנָיָה וְאוּרִיָּה וְחִלְקִיָּה וּמַעֲשֵׂיָה עַל־יְמִינוֹ וּמִשְּׂמֹאלוֹ פְּדָיָה וּמִישָׁאֵל וּמַלְכִּיָּה וְחָשֻׁם וְחַשְׁבַּדָּנָה זְכַרְיָה מְשֻׁלָּם׃ 8.5. וַיִּפְתַּח עֶזְרָא הַסֵּפֶר לְעֵינֵי כָל־הָעָם כִּי־מֵעַל כָּל־הָעָם הָיָה וּכְפִתְחוֹ עָמְדוּ כָל־הָעָם׃ 8.6. וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃ 8.7. וְיֵשׁוּעַ וּבָנִי וְשֵׁרֵבְיָה יָמִין עַקּוּב שַׁבְּתַי הוֹדִיָּה מַעֲשֵׂיָה קְלִיטָא עֲזַרְיָה יוֹזָבָד חָנָן פְּלָאיָה וְהַלְוִיִּם מְבִינִים אֶת־הָעָם לַתּוֹרָה וְהָעָם עַל־עָמְדָם׃ 8.8. וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃ 8.9. וַיֹּאמֶר נְחֶמְיָה הוּא הַתִּרְשָׁתָא וְעֶזְרָא הַכֹּהֵן הַסֹּפֵר וְהַלְוִיִּם הַמְּבִינִים אֶת־הָעָם לְכָל־הָעָם הַיּוֹם קָדֹשׁ־הוּא לַיהוָה אֱלֹהֵיכֶם אַל־תִּתְאַבְּלוּ וְאַל־תִּבְכּוּ כִּי בוֹכִים כָּל־הָעָם כְּשָׁמְעָם אֶת־דִּבְרֵי הַתּוֹרָה׃ 8.11. וְהַלְוִיִּם מַחְשִׁים לְכָל־הָעָם לֵאמֹר הַסּוּ כִּי הַיּוֹם קָדֹשׁ וְאַל־תֵּעָצֵבוּ׃ 8.12. וַיֵּלְכוּ כָל־הָעָם לֶאֱכֹל וְלִשְׁתּוֹת וּלְשַׁלַּח מָנוֹת וְלַעֲשׂוֹת שִׂמְחָה גְדוֹלָה כִּי הֵבִינוּ בַּדְּבָרִים אֲשֶׁר הוֹדִיעוּ לָהֶם׃ 8.13. וּבַיּוֹם הַשֵּׁנִי נֶאֶסְפוּ רָאשֵׁי הָאָבוֹת לְכָל־הָעָם הַכֹּהֲנִים וְהַלְוִיִּם אֶל־עֶזְרָא הַסֹּפֵר וּלְהַשְׂכִּיל אֶל־דִּבְרֵי הַתּוֹרָה׃ 9.3. וַתִּמְשֹׁךְ עֲלֵיהֶם שָׁנִים רַבּוֹת וַתָּעַד בָּם בְּרוּחֲךָ בְּיַד־נְבִיאֶיךָ וְלֹא הֶאֱזִינוּ וַתִּתְּנֵם בְּיַד עַמֵּי הָאֲרָצֹת׃ 9.3. וַיָּקוּמוּ עַל־עָמְדָם וַיִּקְרְאוּ בְּסֵפֶר תּוֹרַת יְהוָה אֱלֹהֵיהֶם רְבִעִית הַיּוֹם וּרְבִעִית מִתְוַדִּים וּמִשְׁתַּחֲוִים לַיהוָה אֱלֹהֵיהֶם׃ 13.1. וָאֵדְעָה כִּי־מְנָיוֹת הַלְוִיִּם לֹא נִתָּנָה וַיִּבְרְחוּ אִישׁ־לְשָׂדֵהוּ הַלְוִיִּם וְהַמְשֹׁרְרִים עֹשֵׂי הַמְּלָאכָה׃ 13.1. בַּיּוֹם הַהוּא נִקְרָא בְּסֵפֶר מֹשֶׁה בְּאָזְנֵי הָעָם וְנִמְצָא כָּתוּב בּוֹ אֲשֶׁר לֹא־יָבוֹא עַמֹּנִי וּמֹאָבִי בִּקְהַל הָאֱלֹהִים עַד־עוֹלָם׃ | 7.72. So the priests, and the Levites, and the porters, and the singers, and some of the people, and the Nethinim, and all Israel, dwelt in their cities. And when the seventh month was come, and the children of Israel were in their cities," 8.1. all the people gathered themselves together as one man into the broad place that was before the water gate; and they spoke unto Ezra the scribe to bring the book of the Law of Moses, which the LORD had commanded to Israel." 8.2. And Ezra the priest brought the Law before the congregation, both men and women, and all that could hear with understanding, upon the first day of the seventh month." 8.3. And he read therein before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those that could understand; and the ears of all the people were attentive unto the book of the Law." 8.4. And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam." 8.5. And Ezra opened the book in the sight of all the people—for he was above all the people—and when he opened it, all the people stood up." 8.6. And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground." 8.7. Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Ha, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place." 8.8. And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading." 8.9. And Nehemiah, who was the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people: ‘This day is holy unto the LORD your God; mourn not, nor weep.’ For all the people wept, when they heard the words of the Law." 8.10. Then he said unto them: ‘Go your way, eat the fat, and drink the sweet, and send portions unto him for whom nothing is prepared; for this day is holy unto our Lord; neither be ye grieved; for the joy of the LORD is your strength.’" 8.11. So the Levites stilled all the people, saying: ‘Hold your peace, for the day is holy; neither be ye grieved.’" 8.12. And all the people went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them." 8.13. And on the second day were gathered together the heads of fathers’houses of all the people, the priests, and the Levites, unto Ezra the scribe, even to give attention to the words of the Law." 9.3. And they stood up in their place, and read in the book of the Law of the LORD their God a fourth part of the day; and another fourth part they confessed, and prostrated themselves before the LORD their God." 13.1. On that day they read in the book of Moses in the hearing of the people; and therein was found written, that an Ammonite and a Moabite should not enter into the assembly of God for ever;" |
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21. Dead Sea Scrolls, Damascus Covenant, 5.8, 8.14, 10.10, 10.14, 15.2-15.9, 15.12, 16.10 (2nd cent. BCE - 1st cent. CE)
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22. Dead Sea Scrolls, War Scroll, 10.6 (2nd cent. BCE - 1st cent. CE)
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23. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 5.8, 8.14, 10.10, 10.14, 15.2-15.9, 15.12, 16.10 (2nd cent. BCE - 1st cent. CE)
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24. Dead Sea Scrolls, 4Q174 (The Florilegium) 195, 199, 339, 1.2 (2nd cent. BCE - 1st cent. CE)
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25. Dead Sea Scrolls, Community Rule, 1.3, 5.8, 8.15, 8.22 (2nd cent. BCE - 1st cent. CE)
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26. Dead Sea Scrolls, Hodayot, 17.12 (2nd cent. BCE - 1st cent. CE)
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27. Dead Sea Scrolls, Hodayot, 17.12 (2nd cent. BCE - 1st cent. CE)
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28. Hebrew Bible, Daniel, 9.11, 9.13 (2nd cent. BCE - 2nd cent. BCE)
| 9.11. וְכָל־יִשְׂרָאֵל עָבְרוּ אֶת־תּוֹרָתֶךָ וְסוֹר לְבִלְתִּי שְׁמוֹעַ בְּקֹלֶךָ וַתִּתַּךְ עָלֵינוּ הָאָלָה וְהַשְּׁבֻעָה אֲשֶׁר כְּתוּבָה בְּתוֹרַת מֹשֶׁה עֶבֶד־הָאֱלֹהִים כִּי חָטָאנוּ לוֹ׃ 9.13. כַּאֲשֶׁר כָּתוּב בְּתוֹרַת מֹשֶׁה אֵת כָּל־הָרָעָה הַזֹּאת בָּאָה עָלֵינוּ וְלֹא־חִלִּינוּ אֶת־פְּנֵי יְהוָה אֱלֹהֵינוּ לָשׁוּב מֵעֲוֺנֵנוּ וּלְהַשְׂכִּיל בַּאֲמִתֶּךָ׃ | 9.11. Yea, all Israel have transgressed Thy law, and have turned aside, so as not to hearken to Thy voice; and so there hath been poured out upon us the curse and the oath that is written in the Law of Moses the servant of God; for we have sinned against Him." 9.13. As it is written in the Law of Moses, all this evil is come upon us; yet have we not entreated the favour of the LORD our God, that we might turn from our iniquities, and have discernment in Thy truth." |
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29. Philo of Alexandria, On The Special Laws, 1.53 (1st cent. BCE - missingth cent. CE)
| 1.53. Moreover, he also enjoins his people that, after they have given the proselytes an equal share in all their laws, and privileges, and immunities, on their forsaking the pride of their fathers and forefathers, they must not give a license to their jealous language and unbridled tongues, blaspheming those beings whom the other body looks upon as gods, lest the proselytes should be exasperated at such treatment, and in return utter impious language against the true and holy God; for from ignorance of the difference between them, and by reason of their having from their infancy learnt to look upon what was false as if it had been true, and having been bred up with it, they would be likely to err. |
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30. Philo of Alexandria, On The Life of Moses, 2.205 (1st cent. BCE - missingth cent. CE)
| 2.205. But, as it seems, he is not now speaking of that God who was the first being who had any existence, and the Father of the universe, but of those who are accounted gods in the different cities; and they are falsely called gods, being only made by the arts of painters and sculptors, for the whole inhabited world is full of statues and images, and erections of that kind, of whom it is necessary however to abstain from speaking ill, in order that no one of the disciples of Moses may ever become accustomed at all to treat the appellation of God with disrespect; for that name is always most deserving to obtain the victory, and is especially worthy of love. |
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31. Josephus Flavius, Jewish Antiquities, 3.261, 4.203-4.211, 5.234, 6.35-6.36, 6.38-6.43, 6.83-6.85, 11.111-11.112, 14.41, 14.78, 14.490-14.491, 20.229, 20.251 (1st cent. CE - 1st cent. CE)
| 3.261. 3. He also ordered that those whose bodies were afflicted with leprosy, and that had a gonorrhea, should not come into the city; nay, he removed the women, when they had their natural purgations, till the seventh day; after which he looked on them as pure, and permitted them to come in again. 4.203. 7. Let those that live as remote as the bounds of the land which the Hebrews shall possess, come to that city where the temple shall be, and this three times in a year, that they may give thanks to God for his former benefits, and may entreat him for those they shall want hereafter; and let them, by this means, maintain a friendly correspondence with one another by such meetings and feastings together 4.204. for it is a good thing for those that are of the same stock, and under the same institution of laws, not to be unacquainted with each other; which acquaintance will be maintained by thus conversing together, and by seeing and talking with one another, and so renewing the memorials of this union; for if they do not thus converse together continually, they will appear like mere strangers to one another. 4.205. 8. Let there be taken out of your fruits a tenth, besides that which you have allotted to give to the priests and Levites. This you may indeed sell in the country, but it is to be used in those feasts and sacrifices that are to be celebrated in the holy city; for it is fit that you should enjoy those fruits of the earth which God gives you to possess, so as may be to the honor of the donor. 4.206. 9. You are not to offer sacrifices out of the hire of a woman who is a harlot for the Deity is not pleased with any thing that arises from such abuses of nature; of which sort none can be worse than this prostitution of the body. In like manner no one may take the price of the covering of a bitch, either of one that is used in hunting, or in keeping of sheep, and thence sacrifice to God. 4.207. 10. Let no one blaspheme those gods which other cities esteem such; nor may any one steal what belongs to strange temples, nor take away the gifts that are dedicated to any god. 4.208. 11. Let not any one of you wear a garment made of woolen and linen, for that is appointed to be for the priests alone. 4.209. 12. When the multitude are assembled together unto the holy city for sacrificing every seventh year, at the feast of tabernacles, let the high priest stand upon a high desk, whence he may be heard, and let him read the laws to all the people; and let neither the women nor the children be hindered from hearing, no, nor the servants neither; 4.211. that so there may always be within their minds that intention of the laws which they have despised and broken, and have thereby been the causes of their own mischief. Let the children also learn the laws, as the first thing they are taught, which will be the best thing they can be taught, and will be the cause of their future felicity. 5.234. and when he had got money of such of them as were eminent for many instances of injustice, he came with them to his father’s house, and slew all his brethren, except Jotham, for he had the good fortune to escape and be preserved; but Abimelech made the government tyrannical, and constituted himself a lord, to do what he pleased, instead of obeying the laws; and he acted most rigidly against those that were the patrons of justice. 6.35. 3. But the people, upon these injuries offered to their former constitution and government by the prophet’s sons, were very uneasy at their actions, and came running to the prophet, who then lived at the city Ramah, and informed him of the transgressions of his sons; and said, That as he was himself old already, and too infirm by that age of his to oversee their affairs in the manner he used to do 6.35. I could say more than this about Saul and his courage, the subject affording matter sufficient; but that I may not appear to run out improperly in his commendation, I return again to that history from which I made this digression. 6.36. o they begged of him, and entreated him, to appoint some person to be king over them, who might rule over the nation, and avenge them of the Philistines, who ought to be punished for their former oppressions. These words greatly afflicted Samuel, on account of his innate love of justice, and his hatred to kingly government, for he was very fond of an aristocracy, as what made the men that used it of a divine and happy disposition; 6.36. And when the high priest bade him to pursue after them, he marched apace, with his four hundred men, after the enemy; and when he was come to a certain brook called Besor, and had lighted upon one that was wandering about, an Egyptian by birth, who was almost dead with want and famine, (for he had continued wandering about without food in the wilderness three days,) he first of all gave him sustece, both meat and drink, and thereby refreshed him. He then asked him to whom he belonged, and whence he came. 6.38. 4. While he was thus disposed, God appeared to him, and comforted him, saying, That he ought not to be uneasy at what the multitude desired, because it was not he, but Himself whom they so insolently despised, and would not have to be alone their king; that they had been contriving these things from the very day that they came out of Egypt; that however in no long time they would sorely repent of what they did, which repentance yet could not undo what was thus done for futurity; that they would be sufficiently rebuked for their contempt, and the ungrateful conduct they have used towards me, and towards thy prophetic office. 6.39. “So I command thee to ordain them such a one as I shall name beforehand to be their king, when thou hast first described what mischiefs kingly government will bring upon them, and openly testified before them into what a great change of affairs they are hasting.” 6.41. nor will there be any thing which they will not do at their commands, as if they were slaves bought with money. They will also appoint your daughters to be confectioners, and cooks, and bakers; and these will be obliged to do all sorts of work which women slaves, that are in fear of stripes and torments, submit to. They will, besides this, take away your possessions, and bestow them upon their eunuchs, and the guards of their bodies, and will give the herds of your cattle to their own servants: 6.42. and to say briefly all at once, you, and all that is yours, will be servants to your king, and will become no way superior to his slaves; and when you suffer thus, you will thereby be put in mind of what I now say. And when you repent of what you have done, you will beseech God to have mercy upon you, and to grant you a quick deliverance from your kings; but he will not accept your prayers, but will neglect you, and permit you to suffer the punishment your evil conduct has deserved.” 6.43. 6. But the multitude was still so foolish as to be deaf to these predictions of what would befall them; and too peevish to suffer a determination which they had injudiciously once made, to be taken out of their mind; for they could not be turned from their purpose, nor did they regard the words of Samuel, but peremptorily insisted on their resolution, and desired him to ordain them a king immediately, and not to trouble himself with fears of what would happen hereafter 6.83. 4. And when Samuel had told them that he ought to confirm the kingdom to Saul by a second ordination of him, they all came together to the city of Gilgal, for thither did he command them to come. So the prophet anointed Saul with the holy oil in the sight of the multitude, and declared him to be king the second time. And so the government of the Hebrews was changed into a regal government; 6.84. for in the days of Moses, and his disciple Joshua, who was their general, they continued under an aristocracy; but after the death of Joshua, for eighteen years in all, the multitude had no settled form of government, but were in an anarchy; 6.85. after which they returned to their former government, they then permitted themselves to be judged by him who appeared to be the best warrior and most courageous, whence it was that they called this interval of their government the Judges. 11.111. So these men offered the largest sacrifices on these accounts, and used great magnificence in the worship of God, and dwelt in Jerusalem, and made use of a form of government that was aristocratical, but mixed with an oligarchy, for the high priests were at the head of their affairs, until the posterity of the Asamoneans set up kingly government; 11.112. for before their captivity, and the dissolution of their polity, they at first had kingly government from Saul and David for five hundred and thirty-two years, six months, and ten days; but before those kings, such rulers governed them as were called judges and monarchs. Under this form of government they continued for more than five hundred years after the death of Moses, and of Joshua their commander. 14.41. and there it was that he heard the causes of the Jews, and of their governors Hyrcanus and Aristobulus, who were at difference one with another, as also of the nation against them both, which did not desire to be under kingly’ government, because the form of government they received from their forefathers was that of subjection to the priests of that God whom they worshipped; and [they complained], that though these two were the posterity of priests, yet did they seek to change the government of their nation to another form, in order to enslave them. 14.41. However, Herod was not idle in the mean time, for he took ten bands of soldiers, of whom five were of the Romans, and five of the Jews, with some mercenaries among them, and with some few horsemen, and came to Jericho; and as they found the city deserted, but that five hundred of them had settled themselves on the tops of the hills, with their wives and children, those he took and sent away; but the Romans fell upon the city, and plundered it, and found the houses full of all sorts of good things. 14.78. Moreover, the Romans exacted of us, in a little time, above ten thousand talents; and the royal authority, which was a dignity formerly bestowed on those that were high priests, by the right of their family, became the property of private men. But of these matters we shall treat in their proper places. 14.491. but these men lost the government by their dissensions one with another, and it came to Herod, the son of Antipater, who was of no more than a vulgar family, and of no eminent extraction, but one that was subject to other kings. And this is what history tells us was the end of the Asamonean family. 20.229. for at the first they held the high priesthood till the end of their life, although afterward they had successors while they were alive. Now these thirteen, who were the descendants of two of the sons of Aaron, received this dignity by succession, one after another; for their form of government was an aristocracy, and after that a monarchy, and in the third place the government was regal. 20.251. Some of these were the political governors of the people under the reign of Herod, and under the reign of Archelaus his son, although, after their death, the government became an aristocracy, and the high priests were intrusted with a dominion over the nation. And thus much may suffice to be said concerning our high priests. |
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32. Josephus Flavius, Jewish War, 1.169-1.170 (1st cent. CE - 1st cent. CE)
| 1.169. After this Gabinius brought Hyrcanus to Jerusalem, and committed the care of the temple to him; but ordained the other political government to be by an aristocracy. |
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33. Josephus Flavius, Against Apion, 1.183-1.189, 2.79, 2.148, 2.164-2.165, 2.175-2.178, 2.185-2.188, 2.193-2.195, 2.237 (1st cent. CE - 1st cent. CE)
| 1.183. Now Clearchus said this by way of digression, for his main design was of another nature; but for Hecateus of Abdera, who was both a philosopher and one very useful in an active life, he was contemporary with king Alexander in his youth, and afterward was with Ptolemy, the son of Lagus: he did not write about the Jewish affairs by the by only, but composed an entire book concerning the Jews themselves; out of which book I am willing to run over a few things, of which I have been treating, by way of epitome. 1.184. And, in the first place, I will demonstrate the time when this Hecateus lived; for he mentions the fight that was between Ptolemy and Demetrius about Gaza, which was fought in the eleventh year after the death of Alexander, and in the hundred and seventeenth olympiad, as Castor says in his history: 1.185. for when he had set down this olympiad, he says farther, that “on this olympiad Ptolemy, the son of Lagus, beat in battle Demetrius, the son of Antigonus, who was named Poliorcetes, at Gaza.” Now it is agreed by all that Alexander died in the hundred and fourteenth olympiad; it is therefore evident that our nation flourished in his time, and in the time of Alexander. 1.186. Again, Hecateus says to the same purpose, as follows:—“Ptolemy got possession of the places in Syria after the battle at Gaza; and many, when they heard of Ptolemy’s moderation and humanity, went along with him to Egypt, and were willing to assist him in his affairs; 1.187. one of whom (Hecateus says) was Hezekiah, the high priest of the Jews; a man of about sixty-six years of age, and in great dignity among his own people. He was a very sensible man, and could speak very movingly, and was very skilful in the management of affairs, if any other man ever were so; 1.188. although, as he says, all the priests of the Jews took tithes of the products of the earth, and managed public affairs, and were in number not above fifteen hundred at the most.” 1.189. Hecateus mentions this Hezekiah a second time, and says, that “as he was possessed of so great a dignity, and was become familiar with us, so did he take certain of those that were with him, and explained to them all the circumstances of their people: for he had all their habitations and polity down in writing.” 2.79. 7. However, I cannot but admire those other authors who furnished this man with such his materials; I mean Posidonius and Apollonius [the son of] Molo, who while they accuse us for not worshipping the same gods whom others worship, they think themselves not guilty of impiety when they tell lies of us, and frame absurd and reproachful stories about our temple; whereas it is a most shameful thing for freemen to forge lies on any occasion, and much more so to forge them about our temple, which was so famous over all the world, and was preserved so sacred by us; 2.148. Moreover, since this Apollonius does not do like Apion, and lay a continued accusation against us, but does it only by starts, and up and down his discourse, while he sometimes reproaches us as atheists, and man-haters, and sometimes hits us in the teeth with our want of courage, and yet sometimes, on the contrary, accuses us of too great boldness, and madness in our conduct; nay, he says that we are the weakest of all the barbarians, and that this is the reason why we are the only people who have made no improvements in human life; 2.164. Now there are innumerable differences in the particular customs and laws that are among all mankind, which a man may briefly reduce under the following heads:—Some legislators have permitted their governments to be under monarchies, others put them under oligarchies, and others under a republican form; 2.165. but our legislator had no regard to any of these forms, but he ordained our government to be what, by a strained expression, may be termed a Theocracy, by ascribing the authority and the power to God 2.175. for he did not suffer the guilt of ignorance to go on without punishment, but demonstrated the law to be the best and the most necessary instruction of all others, permitting the people to leave off their other employments, and to assemble together for the hearing of the law, and learning it exactly, and this not once or twice, or oftener, but every week; which thing all the other legislators seem to have neglected. /p 2.176. 19. And indeed, the greatest part of mankind are so far from living according to their own laws, that they hardly know them; but when they have sinned they learn from others that they have transgressed the law. 2.177. Those also who are in the highest and principal posts of the government, confess they are not acquainted with those laws, and are obliged to take such persons for their assessors in public administrations as profess to have skill in those laws; 2.178. but for our people, if any body do but ask any one of them about our laws, he will more readily tell them all than he will tell his own name, and this in consequence of our having learned them immediately as soon as ever we became sensible of any thing, and of our having them, as it were engraven on our souls. Our transgressors of them are but few; and it is impossible, when any do offend, to escape punishment. /p 2.185. And where shall we find a better or more righteous constitution than ours, while this makes us esteem God to be the governor of the universe, and permits the priests in general to be the administrators of the principal affairs, and withal intrusts the government over the other priests to the chief high priest himself! 2.186. which priests our legislator, at their first appointment, did not advance to that dignity for their riches, or any abundance of other possessions, or any plenty they had as the gifts of fortune; but he intrusted the principal management of divine worship to those that exceeded others in an ability to persuade men, and in prudence of conduct. 2.187. These men had the main care of the law and of the other parts of the people’s conduct committed to them; for they were the priests who were ordained to be the inspectors of all, and the judges in doubtful cases, and the punishers of those that were condemned to suffer punishment. /p 2.188. 23. What form of government then can be more holy than this! what more worthy kind of worship can be paid to God than we pay, where the entire body of the people are prepared for religion, where an extraordinary degree of care is required in the priests, and where the whole polity is so ordered as if it were a certain religious solemnity! 2.193. 24. There ought also to be but one temple for one God; for likeness is the constant foundation of agreement. This temple ought to be common to all men, because he is the common God of all men. His priests are to be continually about his worship, over whom he that is the first by his birth is to be their ruler perpetually. 2.194. His business must be to offer sacrifices to God, together with those priests that are joined with him, to see that the laws be observed, to determine controversies, and to punish those that are convicted of injustice; while he that does not submit to him shall be subject to the same punishment, as if he had been guilty of impiety towards God himself. 2.195. When we offer sacrifices to him we do it not in order to surfeit ourselves, or to be drunken; for such excesses are against the will of God, and would be an occasion of injuries and of luxury: but by keeping ourselves sober, orderly, and ready for our other occupations, and being more temperate than others. 2.237. Now I have no mind to make an inquiry into the laws of other nations; for the custom of our country is to keep our own laws, but not to bring accusations against the laws of others. And indeed, our legislator hath expressly forbidden us to laugh at and revile those that are esteemed gods by other people, on account of the very name of God ascribed to them. |
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34. Mishnah, Kiddushin, 1.7 (1st cent. CE - 3rd cent. CE)
| 1.7. All obligations of the son upon the father, men are obligated, but women are exempt. But all obligations of the father upon the son, both men and women are obligated. All positive, time-bound commandments, men are obligated and women are exempt. But all positive non-time-bound commandments both men and women are obligated. And all negative commandments, whether time-bound or not time-bound, both men and women are obligated, except for, the prohibition against rounding [the corners of the head], and the prohibition against marring [the corner of the beard], and the prohibition [for a priest] to become impure through contact with the dead." |
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35. Mishnah, Sotah, 7.8 (1st cent. CE - 3rd cent. CE)
| 7.8. How was the procedure in connection with the portion read by the king?At the conclusion of the first day of the festival (Sukkot) in the eighth [year], at the end of the seventh year, they erect a wooden platform in the Temple court, and he sits upon it, as it is said, “At the end of seven years, in the set time” etc (Deuteronomy 31:10). The synagogue attendant takes a Torah scroll and hands it to the head of the synagogue, the head of the synagogue hands it to the deputy and he hands it to the high priest, and the high priest hands it to the king and the king stands and receives it, but reads it while sitting. King Agrippa stood and received it and read standing, and the sages praised him. When he reached, “You shall not place a foreigner over you” (ibid 17:15) his eyes ran with tears. They said to him, “Fear not, Agrippas, you are our brother, you are our brother!” [The king] reads from the beginning of “These are the words” (ibid 1:1) until the Shema ((ibid 6:4-9), and the Shema, and “It will come to pass if you hear” (ibid 11:13-21 the second part of the Shema), and “You shall surely tithe” (ibid 14:22-29), and “When you have finished tithing” (ibid 26:12-15) and the portion of the king (ibid 17:14-20) and the blessings and curses (ibid, until he finishes all the section. The blessings that the high priest recites, the king recites, except that he substitutes one for the festivals instead of one for the pardon of sin." |
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36. Mishnah, Yevamot, 6.6 (1st cent. CE - 3rd cent. CE)
| 6.6. A man shall not abstain from procreation unless he already has children. Beth Shammai says: two males, And Beth Hillel says: male and a female, for it says, “Male and female created he them” (Genesis 5:2). If a man married a woman and lived with her for ten years and she bore no child, he may not abstain [any longer from the duty of propagation]. If he divorced her she is permitted to marry another, and the second husband may also live with her for ten years. If she miscarried [the period of ten years] is counted from the time of her miscarriage. A man is commanded concerning the duty of propagation but not a woman. Rabbi Yoha ben Beroka says: Concerning both of them it is said, “And God blessed them; and said to them… “Be fruitful and multiply” (Genesis 1:28)." |
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37. New Testament, Luke, 7.14 (1st cent. CE - 1st cent. CE)
| 7.14. He came near and touched the coffin, and the bearers stood still. He said, "Young man, I tell you, arise! |
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38. New Testament, Mark, 5.41 (1st cent. CE - 1st cent. CE)
| 5.41. Taking the child by the hand, he said to her, "Talitha cumi;" which means, being interpreted, "Young lady, I tell you, get up. |
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39. Tosefta, Megillah, 3.5-3.6 (1st cent. CE - 2nd cent. CE)
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40. Tosefta, Sanhedrin, 4.5, 4.7-4.8 (1st cent. CE - 2nd cent. CE)
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41. Anon., Sifre Deuteronomy, 161, 306, 153 (2nd cent. CE - 4th cent. CE)
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42. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE)
| 82a. והא כי אתא ר' אבין א"ר יוחנן אחד אילן הנוטה לתוך שדה חבירו ואחד אילן הסמוך למצר מביא וקורא שעל מנת כן הנחיל יהושע לישראל את הארץ,אלא מאן תנא עשרה תנאין שהתנה יהושע ר' יהושע בן לוי הוא רב גביהה מבי כתיל מתני לה בהדיא ר' תנחום ור' ברייס אמרי משום זקן אחד ומנו ר' יהושע בן לוי עשרה תנאין התנה יהושע:,עשרה תקנות תיקן עזרא שקורין במנחה בשבת וקורין בשני ובחמישי ודנין בשני ובחמישי ומכבסים בחמישי בשבת ואוכלין שום בערב שבת ושתהא אשה משכמת ואופה ושתהא אשה חוגרת בסינר ושתהא אשה חופפת וטובלת ושיהו רוכלין מחזירין בעיירות ותיקן טבילה לבעלי קריין:,שיהו קוראין במנחה בשבת משום יושבי קרנות:,ושיהו קוראין בשני ובחמישי עזרא תיקן והא מעיקרא הוה מיתקנא דתניא (שמות טו, כב) וילכו שלשת ימים במדבר ולא מצאו מים דורשי רשומות אמרו אין מים אלא תורה שנאמר (ישעיהו נה, א) הוי כל צמא לכו למים,כיון שהלכו שלשת ימים בלא תורה נלאו עמדו נביאים שביניהם ותיקנו להם שיהו קורין בשבת ומפסיקין באחד בשבת וקורין בשני ומפסיקין שלישי ורביעי וקורין בחמישי ומפסיקין ערב שבת כדי שלא ילינו ג' ימים בלא תורה,מעיקרא תקנו חד גברא תלתא פסוקי אי נמי תלתא גברי תלתא פסוקי כנגד כהנים לוים וישראלים אתא הוא תיקן תלתא גברי ועשרה פסוקי כנגד עשרה בטלנין:,ודנין בשני ובחמישי דשכיחי דאתו למקרא בסיפרא:,ושיהו מכבסין בחמישי בשבת משום כבוד שבת:,ושיהו אוכלין שום בע"ש משום עונה דכתיב (תהלים א, ג) אשר פריו יתן בעתו וא"ר יהודה ואיתימא רב נחמן ואיתימא רב כהנא ואיתימא ר' יוחנן זה המשמש מטתו מע"ש לע"ש,ת"ר חמשה דברים נאמרו בשום משביע ומשחין ומצהיל פנים ומרבה הזרע והורג כנים שבבני מעיים וי"א מכניס אהבה ומוציא את הקנאה:,ושתהא אשה משכמת ואופה כדי שתהא פת מצויה לעניים:,ושתהא אשה חוגרת בסינר משום צניעותא:,ושתהא אשה חופפת וטובלת דאורייתא היא,דתניא (ויקרא יד, ט) ורחץ את בשרו במים שלא יהא דבר חוצץ בין בשרו למים את בשרו את הטפל לבשרו ומאי ניהו שער,אמרי דאורייתא לעיוני דלמא מיקטר אי נמי מאוס מידי משום חציצה | 82a. The Gemara further questions the number of Joshua’s stipulations: bBut when Rabbi Avin camefrom Eretz Yisrael he said that bRabbi Yoḥa says:With regard to bboth a tree that leans into the field of another and a tree that is close to a boundarywith another field, the owner of the tree bbringsthe first fruits of the tree band recitesthe accompanying declaration, as described in Deuteronomy 26:5–10, basit was bon this conditionthat bJoshua apportioned EretzYisrael bto the Jewish people.This is an additional stipulation by Joshua, which means that there are more than ten.,The Gemara answers: bRather, whois the one who btaughtthe ibaraitathat deals with the bten conditions that Joshua stipulated? It is Rabbi Yehoshua ben Levi,an iamora /i. Therefore, Rabbi Yoḥa, another iamora /i, can disagree with it. bRav Geviha from Bei Katil teachesthis bexplicitlyin his version of the ibaraita /i: bRabbi Tanḥum and Rabbi Berayes say in the name of a certain elder, and who is thatelder? It is bRabbi Yehoshua ben Levi: Joshua stipulated ten conditions. /b,§ The Sages taught that bEzrathe Scribe binstituted ten ordices:He instituted bthatcommunities breadthe Torah bon Shabbat in the afternoon; and theyalso breadthe Torah bonevery bMonday and Thursday; andthe courts convene and bjudgeevery bMonday and Thursday; and one does laundry on Thursday; and one eats garlic on Shabbat eve. AndEzra further instituted bthat a woman should rise early and bakebread on those days when she wants to bake; band that a woman should don a breechcloth; and that a woman shouldfirst bcombher hair bandonly then bimmersein a ritual bath after being ritually impure; band that peddlersof cosmetics and perfumes bshould travel around throughall bthe towns. AndEzra further binstitutedthe requirement of bimmersion for those who experienced a seminal emission. /b,The Gemara analyzes these ordices, the first of which is bthatcommunities bshall readthe Torah bon Shabbat afternoon.This Gemara explains that this ordice was instituted bdue to those who sitidly on street bcorners,who do not attend the synagogue during the week.,The Gemara discusses the second of Ezra’s ordices: bAnd that they should readthe Torah bonevery bMonday and Thursday.The Gemara asks: bDid Ezra institutethis practice? bBut it was instituted from the beginning,i.e., long before his time. bAs it is taughtin a ibaraitawith regard to the verse: “And Moses led Israel onward from the Red Sea, and they went out into the wilderness of Shur; band they went three days in the wilderness, and found no water”(Exodus 15:22). bThose who interpret versesmetaphorically bsaidthat bwaterhere is referring to bnothing other than Torah, as it is statedmetaphorically, concerning those who desire wisdom: b“Ho, everyone who thirsts, come for water”(Isaiah 55:1).,The ibaraitacontinues: The verse means that bsincethe Jews btraveled for three days withouthearing any bTorah they became weary,and therefore the bprophets among them arose and instituted for them that they should readfrom the Torah each bShabbat, and pauseon bSunday, and readagain on bMonday, and pauseon bTuesday and Wednesday, and readagain on bThursday, and pauseon bShabbat eve, so they would not tarry three days withouthearing the bTorah.Evidently this practice predates Ezra.,The Gemara answers: bInitially they institutedthat bone manread bthree verses;or balternatively,that bthree menread bthree verses.Either way, the number three bcorresponds tothe three types of Jews: bPriests, Levites, and Israelites.Ezra later bcameand binstitutedthat bthree menalways read, bandthat bten versesaltogether be read by them, bcorresponding to the ten idlersin a city, i.e., the ten men who are paid to spend their time dealing with synagogue and communal matters.,The next ordice of Ezra is: bAndthe courts convene and bjudgeevery bMonday and Thursday.The Gemara explains that the reason for this ordice is bthatmany people are bfoundin a city on these days, bas they comefrom the countryside bfor the reading of theholy bbook,the Torah, which is performed on Mondays and Thursdays, as stated above.,The ibaraitateaches: bAnd that one should do laundry on Thursday.This was instituted bdue tothe need to have clean garments in bdeference to Shabbat. /b,The Gemara explains the next listed ordice: bAnd that one should eat garlic Shabbat eve.This is bdue tothe fact that garlic enhances sexual potency, and Friday night is an appropriate time for bconjugal relations. As it is writtenconcerning the righteous: “And he shall be like a tree planted by streams of water, bwho brings forth his fruit in his season”(Psalms 1:3); band Rabbi Yehuda says, and some sayit was bRav Naḥman, and some sayit was bRav Kahana, and some sayit was bRabbi Yoḥawho said: bThisis referring to bone who engages in sexual intercourse every Shabbat eve. /b, bThe Sages taughtin a ibaraitathat bfive matters were stated with regard to garlic: It satisfies; it warmsthe body; bit causesone’s bcountece to shine; it increasesone’s bsperm, and it kills lice that are in the intestines. And some saythat it also binstills loveinto those who eat it band removes jealousyfrom them.,The next ordice is: bAnd that a woman should rise early and bakebread on those days when she bakes. This Gemara explains that this was instituted bso that bread should be available for poor people,who go begging for bread in the mornings.,The ibaraitafurther teaches: bAnd that a woman should don a breechcloth [ isinar /i].This ordice was instituted bdue toreasons of bmodesty. /b,The ibaraitaadds: bAnd that a woman shouldfirst bcombher hair bandonly then bimmersein a ritual bath. This is to ensure that there is no dirt or other substance in the hair that would invalidate the immersion. The Gemara questions this: bThis isrequired bby Torah law,Ezra did not institute this., bAs it is taughtin a ibaraita /i, concerning a verse that discusses one who must undergo ritual immersion: b“And he shall bathe his flesh [ iet besaro /i] in water”(Leviticus 14:9). This verse teaches bthat no substance should interpose between his flesh and the water.When the verse states this in the expanded form of b“ iethis flesh,”using the term “ iet /i,” this teaches that the water must come into contact even with bthat which is subordinate to his flesh. And what is that?It is one’s bhair.Accordingly, the Torah itself states that there may not be any interposing substance in the hair at the time of immersion. What, then, did Ezra add?,The Sages bsayin response: bBy Torah lawone is required bto inspecthis or her hair before immersion, as bperhapssome hairs are bknottedtogether, preventing contact with water at that spot, borperhaps there is some brepulsive substancein his hair. One must perform this inspection bbecausethese would constitute ban interposition. /b |
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43. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
| 20b. ומן התפלין וחייבין בתפלה ובמזוזה ובברכת המזון:, big strongגמ׳ /strong /big ק"ש פשיטא מצות עשה שהזמן גרמא הוא וכל מצות עשה שהזמן גרמא נשים פטורות,מהו דתימא הואיל ואית בה מלכות שמים קמ"ל:,ומן התפלין: פשיטא מהו דתימא הואיל ואתקש למזוזה קמ"ל:,וחייבין בתפלה: דרחמי נינהו מהו דתימא הואיל וכתיב בה (תהלים נה, יח) ערב ובקר וצהרים כמצות עשה שהזמן גרמא דמי קמ"ל:,ובמזוזה: פשיטא מהו דתימא הואיל ואתקש לתלמוד תורה קמשמע לן:,ובברכת המזון: פשיטא מהו דתימא הואיל וכתיב (שמות טז, ח) בתת ה' לכם בערב בשר לאכל ולחם בבקר לשבע כמצות עשה שהזמן גרמא דמי קמ"ל:,אמר רב אדא בר אהבה נשים חייבות בקדוש היום דבר תורה אמאי מצות עשה שהזמן גרמא הוא וכל מצות עשה שהזמן גרמא נשים פטורות אמר אביי מדרבנן,א"ל רבא והא דבר תורה קאמר ועוד כל מצות עשה נחייבינהו מדרבנן,אלא אמר רבא אמר קרא (שמות כ, ז) זכור (דברים ה, יא) ושמור כל שישנו בשמירה ישנו בזכירה והני נשי הואיל ואיתנהו בשמירה איתנהו בזכירה,א"ל רבינא לרבא נשים בברכת המזון דאורייתא או דרבנן למאי נפקא מינה לאפוקי רבים ידי חובתן אי אמרת (בשלמא) דאורייתא אתי דאורייתא ומפיק דאורייתא (אלא אי) אמרת דרבנן הוי שאינו מחוייב בדבר וכל שאינו מחוייב בדבר אינו מוציא את הרבים ידי חובתן מאי,ת"ש באמת אמרו בן מברך לאביו ועבד מברך לרבו ואשה מברכת לבעלה אבל אמרו חכמים תבא מארה לאדם שאשתו ובניו מברכין לו,אי אמרת בשלמא דאורייתא אתי דאורייתא ומפיק דאורייתא אלא אי אמרת דרבנן אתי דרבנן ומפיק דאורייתא,ולטעמיך קטן בר חיובא הוא אלא הכי במאי עסקינן כגון שאכל שיעורא דרבנן דאתי דרבנן ומפיק דרבנן:,דרש רב עוירא זמנין אמר לה משמיה דר' אמי וזמנין אמר לה משמיה דר' אסי אמרו מלאכי השרת לפני הקב"ה רבש"ע כתוב בתורתך (דברים י, יז) אשר לא ישא פנים ולא יקח שחד והלא אתה נושא פנים לישראל דכתיב (במדבר ו, כו) ישא ה' פניו אליך אמר להם וכי לא אשא פנים לישראל שכתבתי להם בתורה (דברים ח, י) ואכלת ושבעת וברכת את ה' אלהיך והם מדקדקים [על] עצמם עד כזית ועד כביצה:, big strongמתני׳ /strong /big בעל קרי מהרהר בלבו ואינו מברך לא לפניה ולא לאחריה ועל המזון מברך לאחריו ואינו מברך לפניו רבי יהודה אומר מברך לפניהם ולאחריהם:, big strongגמ׳ /strong /big אמר רבינא זאת אומרת הרהור כדבור דמי דאי סלקא דעתך לאו כדבור דמי למה מהרהר,אלא מאי הרהור כדבור דמי יוציא בשפתיו,כדאשכחן בסיני,ורב חסדא אמר הרהור לאו כדבור דמי דאי סלקא דעתך הרהור כדבור דמי יוציא בשפתיו,אלא מאי הרהור לאו כדבור דמי למה מהרהר אמר רבי אלעזר כדי שלא יהו כל העולם עוסקין בו והוא יושב ובטל,ונגרוס בפרקא אחרינא אמר רב אדא בר אהבה בדבר שהצבור עוסקין בו | 20b. band from phylacteries, butthey bare obligated inthe mitzvot of bprayer, imezuza /i, and Grace after Meals.The Gemara explains the rationale for these exemptions and obligations.,GEMARA With regard to the mishna’s statement that women are exempt from bthe recitation of iShema /i,the Gemara asks: That is bobvious,as iShemais a btime-bound, positive mitzva, andthe halakhic principle is: bWomen are exempt from any time-bound, positive mitzva,i.e., any mitzva whose performance is only in effect at a particular time. iShemafalls into that category as its recitation is restricted to the morning and the evening. Why then did the mishna need to mention it specifically?,The Gemara replies: bLest you say: Since iShema bincludesthe acceptance of the yoke of bthe kingdom of Heaven,perhaps women are obligated in its recitation despite the fact that it is a time-bound, positive mitzva. Therefore, the mishna bteaches usthat, nevertheless, women are exempt.,We also learned in the mishna that women are exempt bfrom phylacteries.The Gemara asks: That is bobviousas well. The donning of phylacteries is only in effect at particular times; during the day but not at night, on weekdays but not on Shabbat or Festivals. The Gemara replies: bLest you say: Sincethe mitzva of phylacteries bis juxtaposedin the Torah btothe mitzva of imezuza /i,as it is written: “And you shall bind them as a sign upon your hands and they shall be frontlets between your eyes” (Deuteronomy 6:8), followed by: “And you shall write them upon the door posts of your house and on your gates” (Deuteronomy 6:9), just as women are obligated in the mitzva of imezuza /i, so too they are obligated in the mitzva of phylacteries. Therefore, the mishna bteaches usthat nevertheless, women are exempt.,We also learned in the mishna that women, slaves, and children are bobligated in prayer.The Gemara explains that, although the mitzva of prayer is only in effect at particular times, which would lead to the conclusion that women are exempt, nevertheless, since prayer bissupplication for bmercyand women also require divine mercy, they are obligated. However, blest you say: Sinceregarding prayer it is bwritten: “Evening and morning and afternoonI pray and cry aloud and He hears my voice” (Psalms 55:18), perhaps prayer should be bconsidered a time-bound, positive mitzvaand women would be exempt, the mishna bteaches usthat, fundamentally, the mitzva of prayer is not time-bound and, therefore, everyone is obligated.,We also learned in the mishna that women are obligated in the mitzva of imezuza /i.The Gemara asks: That too is bobvious.Why would they be exempt from fulfilling this obligation, it is a positive mitzva that is not time-bound? The Gemara replies: bLest you say: Sincethe mitzva of imezuza bis juxtaposedin the Torah to the mitzva of bTorah study(Deuteronomy 11:19–20), just as women are exempt from Torah study, so too they are exempt from the mitzva of imezuza /i. Therefore, the mishna explicitly bteaches usthat they are obligated.,We also learned in the mishna that women are obligated to recite the bGrace after Meals.The Gemara asks: That too is bobvious.The Gemara replies: bLest you say: Since it is written: “When the Lord shall give you meat to eat in the evening and bread in the morning to the full”(Exodus 16:8), one might conclude that the Torah established fixed times for the meals and, consequently, for the mitzva of Grace after Meals and, therefore, it bis considered a time-bound, positive mitzva,exempting women from its recitation. Therefore, the mishna bteaches usthat women are obligated., bRav Adda bar Ahava said: Women are obligated torecite the sanctification of the Shabbat day [ikiddush /i]by Torah law.The Gemara asks: bWhy? iKiddushis a btime-bound, positive mitzva, and women are exemptfrom ball time-bound, positive mitzvot. Abaye said:Indeed, women are obligated to recite ikiddushby brabbinic,but not by Torah blaw. /b, bRava said toAbaye: There are two refutations to your explanation. First, Rav Adda bar Ahava said that women are obligated to recite ikiddush bby Torah law, and, furthermore,the very explanation is difficult to understand. If the Sages do indeed institute ordices in these circumstances, blet us obligate themto fulfill balltime-bound, bpositive mitzvot by rabbinic law,even though they are exempt by Torah law., bRather, Rava said:This has a unique explanation. In the Ten Commandments in the book of Exodus, bthe verse said: “RememberShabbat and sanctify it” (Exodus 20:8), while in the book of Deuteronomy it is said: b“ObserveShabbat and sanctify it” (Deuteronomy 5:12). From these two variants we can deduce that banyone included inthe obligation to bobserveShabbat by avoiding its desecration, bisalso bincluded inthe mitzva to brememberShabbat by reciting ikiddush /i. bSince these women are included inthe mitzva bto observeShabbat, as there is no distinction between men and women in the obligation to observe prohibitions in general and to refrain from the desecration of Shabbat in particular, so too bare they included inthe mitzva of brememberingShabbat., bRavina said to Rava:We learned in the mishna that bwomenare obligated in the mitzva of bGrace after Meals.However, are they obligated bby Torah lawor merely bby rabbinic law? What difference does it makewhether it is by Torah or rabbinic law? The difference is regarding her ability bto fulfill the obligation of otherswhen reciting the blessing on their behalf. bGranted, if you say thattheir obligation bis by Torah law,one whose obligation bis by Torah law can come and fulfill the obligationof others who are obligated bby Torah law. However, if you saythat their obligation is bby rabbinic law,then from the perspective of Torah law, women bareconsidered to be bone who is not obligated, andthe general principle is that bone who is not obligatedto fulfill a particular mitzva bcannot fulfill the obligations of the manyin that mitzva. Therefore, it is important to know bwhatis the resolution of this dilemma., bComeand bhearfrom what was taught in a ibaraita /i: bActually they saidthat ba son may recite a blessingon behalf of bhis father, and a slave may recite a blessingon behalf of bhis master, and a woman may recite a blessingon behalf of bher husband, but the Sages said: May a curse come to a manwho, due to his ignorance, requires bhis wife and children to recite a blessing on his behalf. /b,From here we may infer: bGranted, if you say thattheir obligation bis by Torah law,one whose obligation bis by Torah law can come and fulfill the obligationof others who are obligated bby Torah law. However, if you saythat their obligation is bby rabbinic law,can one who is obligated bby rabbinic law, come and fulfill the obligationof one whose obligation is bby Torah law? /b,The Gemara challenges this proof: bAnd according to your reasoning,is ba minor obligatedby Torah law to perform mitzvot? Everyone agrees that a minor is exempt by Torah law, yet here the ibaraitasaid that he may recite a blessing on behalf of his father. There must be another way to explain the ibaraita /i. bWith what we are dealing here? With a case wherehis father batea quantity of food that did not satisfy his hunger, a bmeasurefor which one is only obligated bby rabbinic lawto recite Grace after Meals. In that case, one whose obligation bis by rabbinic law can come and fulfill the obligationof another whose obligation bis by rabbinic law. /b,After citing the ihalakhathat one who eats a quantity of food that does not satisfy his hunger is obligated by rabbinic law to recite Grace after Meals, the Gemara cites a related homiletic interpretation. bRav Avira taught, sometimes he said it in the nameof bRabbi Ami, and sometimes he said it in the nameof bRabbi Asi: The ministering angels said before the Holy One, Blessed be He: Master of the Universe, in Your Torah it is written:“The great, mighty and awesome God bwho favors no one and takes no bribe”(Deuteronomy 10:17), byet You,nevertheless, bshow favor to Israel, as it is written: “The Lord shall show favor to youand give you peace” (Numbers 6:26). bHe replied to them: And how can I not show favor to Israel, as I wrote for them in the Torah: “And you shall eat and be satisfied, and bless the Lord your God”(Deuteronomy 8:10), meaning that there is no obligation to bless the Lord until one is satiated; byet they are exacting with themselvesto recite Grace after Meals even if they have eaten bas much as an olive-bulk or an egg-bulk.Since they go beyond the requirements of the law, they are worthy of favor., strongMISHNA: /strong Ezra the Scribe decreed that one who is ritually impure because of a seminal emission may not engage in matters of Torah until he has immersed in a ritual bath and purified himself. This ihalakhawas accepted over the course of many generations; however, many disputes arose with regard to the Torah matters to which it applies. Regarding this, the mishna says: If the time for the recitation of iShemaarrived and boneis impure due to a bseminal emission,he may bcontemplate iShema bin his heart, but neither recites the blessings preceding iShema /i, bnor the blessings following it. Over foodwhich, after partaking, one is obligated by Torah law to recite a blessing, bone recites a blessing afterward, but one does not recite a blessing beforehand,because the blessing recited prior to eating is a requirement by rabbinic law. bAndin all of these instances bRabbi Yehuda says: He recites a blessing beforehand and thereafterin both the case of iShemaand in the case of food., strongGEMARA: /strong bRavina said: That is to say,from the mishna that bcontemplation is tantamount to speech. As if it would enter your mindthat bit is not tantamount to speech,then bwhydoes one who is impure because of a seminal emission bcontemplate?It must be that it is tantamount to speech.,The Gemara rejects this: bBut whatare you saying, that bcontemplation is tantamount to speech?Then, if one who is impure because of a seminal emission is permitted to contemplate, why does he not butterthe words bwith his lips? /b,The Gemara answers: bAs we found atMount bSinai.There one who had sexual relations with a woman was required to immerse himself before receiving the Torah, which was spoken and not merely contemplated. Here, too, it was decreed that one who was impure due to a seminal emission may not recite matters of Torah out loud until he immerses himself., bAnd Rav Ḥisda saidthat the opposite conclusion should be drawn from the mishna: bContemplation is not tantamount to speech, as if it would enter your mindthat bcontemplation is tantamount to speech,then one who is impure because of a seminal emission should iab initio /i, butter iShema bwith his lips. /b,The Gemara challenges this argument: bBut whatare you saying, that bcontemplation is not tantamount to speech?If so, bwhy does he contemplate? Rabbi Elazar said: So thata situation bwill notarise bwhere everyone is engaged inreciting iShema band he sits idlyby.,The Gemara asks: If that is the only purpose, blet him study another chapterand not specifically iShemaor one of the blessings. bRav Adda bar Ahava said:It is fitting that one engage bin a matter in which the community is engaged. /b |
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44. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE)
| 60b. ופרשת שתויי יין ופרשת נרות ופרשת פרה אדומה,א"ר אלעזר תורה רוב בכתב ומיעוט על פה שנא' (הושע ח, יב) אכתוב לו רובי תורתי כמו זר נחשבו ור' יוחנן אמר רוב על פה ומיעוט בכתב שנא' (שמות לד, כז) כי על פי הדברים האלה,ואידך נמי הכתיב אכתוב לו רובי תורתי ההוא אתמוהי קא מתמה אכתוב לו רובי תורתי הלא כמו זר נחשבו,ואידך נמי הכתיב כי על פי הדברים האלה ההוא משום דתקיפי למיגמרינהו,דרש רבי יהודה בר נחמני מתורגמניה דרבי שמעון בן לקיש כתיב (שמות לד, כז) כתוב לך את הדברים האלה וכתיב (שמות לד, כז) כי ע"פ הדברים האלה הא כיצד דברים שבכתב אי אתה רשאי לאומרן על פה דברים שבעל פה אי אתה רשאי לאומרן בכתב דבי רבי ישמעאל תנא אלה אלה אתה כותב ואי אתה כותב הלכות,א"ר יוחנן לא כרת הקב"ה ברית עם ישראל אלא בשביל דברים שבעל פה שנאמר (שמות לד, כז) כי על פי הדברים האלה כרתי אתך ברית ואת ישראל:,מערבין בבית ישן מפני דרכי שלום: מאי טעמא אילימא משום כבוד והא ההוא שיפורא דהוה מעיקרא בי רב יהודה ולבסוף בי רבה ולבסוף בי רב יוסף ולבסוף בי אביי ולבסוף בי רבא,אלא משום חשדא:,בור שהוא קרוב לאמה וכו': איתמר בני נהרא רב אמר תתאי שתו מיא ברישא ושמואל אמר עילאי שתו מיא ברישא,בדמיזל כולי עלמא לא פליגי כי פליגי במיסכר ואשקויי שמואל אמר עילאי שתו מיא ברישא דאמרי אנן מקרבינן טפי ורב אמר תתאי שתו מיא ברישא דאמרי נהרא כפשטיה ליזיל,תנן בור הקרוב לאמה מתמלא ראשון מפני דרכי שלום תרגמה שמואל אליבא דרב באמה המתהלכת ע"פ בורו,אי הכי מאי למימרא מהו דתימא מצי אמרי ליה סכר מיסכר ואשקי בהינדזא קמ"ל,אמר רב הונא בר תחליפא השתא דלא איתמר הלכתא לא כמר ולא כמר כל דאלים גבר,רב שימי בר אשי אתא לקמיה דאביי אמר ליה לותבן מר בעידנא אמר ליה אית לי עידנא לדידי ולותבן מר בליליא א"ל אית לי מיא לאשקויי א"ל אנא משקינא ליה למר מיא ביממא ולותבן מר בליליא א"ל לחיי,אזל לעילאי אמר להו תתאי שתו מיא ברישא אזל לתתאי אמר להו עילאי שתו מיא ברישא אדהכי סכר מיסכר ואשקי כי אתא לקמיה דאביי אמר ליה כבי תרי עבדת לי ולא טעמינהו אביי לפירי דההיא שתא,הנהו בני בי חרמך דאזול כרו ברישא דשנוותא ואהדרוה ושדיוה בשילהי נהרא אתו עילאי לקמיה דאביי אמרו ליה קא מתקיל לנהרין אמר להו כרו בהדייהו טפי פורתא אמרו ליה קא יבשי פירין אמר להו זילו סליקו נפשייכו מהתם:,מצודות חיה ועופות ודגי' יש בהן וכו': באוזלי ואוהרי | 60b. bthe sectiondealing with priests who have become bintoxicated with wine(Leviticus 10:8–11); bthe section of the lamps(Numbers 8:1–7); band the section of the red heifer(Numbers, chapter 19), as all of these sections are necessary for service in the Tabernacle.,§ The Gemara continues its discussion concerning the writing of the Torah: bRabbi Elazar says: The majority of the Torahwas transmitted bin writing, while the minoritywas transmitted borally, as it is stated: “I wrote for him the greater part of My Torah; they were reckoned a strange thing”(Hosea 8:12), meaning that the majority of the Torah was transmitted in written form. bAnd Rabbi Yoḥa says: The majorityof the Torah was transmitted borally [ ial peh /i], while the minoritywas transmitted bin writing, as it is statedwith regard to the giving of the Torah to Moses on Mount Sinai: b“For on the basis of [ ial pi /i] these mattersI have made a covet with you and with Israel” (Exodus 34:27), which indicates that the greater part of the Sinaitic covet was taught orally.,The Gemara asks: bAndaccording to bthe otherSage, Rabbi Yoḥa, bas well, isn’t it written: “I wrote for him the greater part of My Torah”?How does he understand this verse? The Gemara answers: bThisverse bisnot a statement, but rather a rhetorical question expressing bbewilderment:For did bI write for him the greater part of My Torah?In that case bthey,the Jewish people, bwould be reckoned as strangers,meaning that there would be no difference between them and the nations of the world if everything was written down. Rather, the majority of the Torah must remain an oral tradition.,The Gemara asks: bAndaccording to bthe otherSage, Rabbi Elazar, bas well, isn’t it written: “For on the basis of these mattersI have made a covet with you and with Israel”? How does he understand this verse? The Gemara answers: bThatverse, which indicates that the covet was based on that which was taught by oral tradition, is stated bdue tothe fact that bit ismore bdifficult to learnmatters transmitted orally, but not because these matters are more numerous than those committed to writing., bRabbi Yehuda bar Naḥmani, the disseminator for Rabbi Shimon ben Lakish, expoundedas follows: bIt is written: “Write you these matters”(Exodus 34:27), band it is writtenlater in that same verse: b“For on the basis of [ ial pi /i] these matters.” Howcan bthesetexts be reconciled? They mean to teach: bMatters that were written you may not express them orally [ ial peh /i],and bmatters that weretaught borally you may not express them in writing. The school of Rabbi Yishmael taught:The word b“these”in the mitzva recorded in the verse “Write you these matters” is used here in an emphatic sense: bThesematters, i.e., those recorded in the Written Law, byou may write, but you may not write ihalakhot /i,i.e., the imishnayotand the rest of the Oral Law., bRabbi Yoḥa says: The Holy One, Blessed be He, made a covet with the Jewish people only for the sake of the matters thatwere transmitted borally [ ibe’al peh /i], as it is stated: “For on the basis of [ ial pi /i] these matters I have made a covet with you and with Israel”(Exodus 34:27).,§ The mishna teaches that the Sages enacted that ba joiningof courtyards [ ieiruv /i] bis placed in an old housewhere it had regularly been placed bon account of the ways of peace.The Gemara asks: bWhat is the reasonfor this? bIf we saythat it is btoshow brespectto the owner of that house, bbut wasn’tit related about ba certain charity box,which was fashioned for the benefit of the community and brought honor to the person in whose house it was placed, bthat initially it wasplaced bin Rav Yehuda’s house, and afterwardit was moved to bRabba’s house, and afterwardit was transferred to bRav Yosef’s house, and afterwardit was moved to bAbaye’s house, and afterwardit was moved to bRava’s house.This teaches that there is no issue here of respect, and that such items would ordinarily be moved from place to place., bRather,say instead that the Sages instituted this enactment btoavoid arousing bsuspicion.Since the ieiruvhad regularly been placed in a particular house, were it to be moved, people might think that the residents of the alleyway suspected that the owner of the house was stealing from them, and therefore they put it somewhere else.,§ The mishna teaches that the Sages enacted that bthe pit that is nearest to the irrigation channelthat supplies water to several pits or fields is filled first on account of the ways of peace. bIt was statedthat the iamora’imdisagree about the following issue: When bpeopleown fields balong a riverand they irrigate their fields with water that is redirected from it, who among them enjoys first rights to irrigate his field? bRav said:The owners of bthe lowermostfields bdrink the water,i.e., irrigate their fields, bfirst. And Shmuel said:The owners of bthe uppermostfields bdrink the water first. /b,The Gemara explains: bWithregard to a case where the water bflowson its own, beveryone agreesthat whoever wishes to irrigate may do so as he wishes. bWhen they disagree,it is bwithregard to a case bwhere theyneed to bdamthe river band irrigatethrough channels. bShmuel said:The owners of bthe uppermostfields bdrink the water first becausethey can bsay: We are nearerto the river’s headwaters. bAnd Rav said:The owners of bthe lowermostfields bdrink the water first becausethey can bsay: Let the river go itsnatural bwayand after we take what we need, dam it as you please., bWe learnedin the mishna that the Sages enacted that bthe pit that is nearest to the irrigation channelthat supplies water to several pits or fields bis filled first on account of the ways of peace.This teaches that the party who is nearest to the water’s source enjoys first rights, and it supports Shmuel’s opinion and is difficult for Rav. bShmuel interpretedthe mishna bin accordance withthe opinion bof Rav:The mishna refers here to ban irrigation channel that passes the mouth of the pit,so that the pit fills with water on its own, even without damming.,The Gemara asks: bIf so, whatis the purpose bof statingthis? It is obvious. The Gemara answers: bLest you saythat the owners of the other fields bcan say tothe owner of the pit: bDamyour pit as well so that water not enter it, band irrigateyour fields bin proportion [ ihindeza /i],just like the rest of us. The mishna therefore bteaches usthat the owner of the pit is not required to do this, and consequently his pit is filled first., bRav Huna bar Taḥalifa said: Now that the ihalakhawas stated neither in accordance withthe opinion of bthis Sage,Rav, bnor in accordance withthe opinion of bthat Sage,Shmuel, bwhoever is stronger prevails.Since the ihalakhahas not been decided, the court refuses to judge the case and leaves the claimants to settle the matter themselves, in the hope that the rightful party will exert himself and prevail., bRav Shimi bar Ashi came before Abayeand bsaid to him: Master, set a time for meto study with you. Abaye bsaid to him: I havea set btime for myself,and I cannot devote it to you. Rav Shimi bar Ashi said to him: bMaster, seta time bfor me at night,and we can study then. Abaye bsaid to him: I haveto bring bwaterat night with which bto irrigatemy fields. Rav Shimi bar Ashi bsaid to him: I will irrigate for Master during the day, andthen bMaster can seta time bfor me at nightto study with him. Abaye bsaid to him: Very well;this is an acceptable arrangement.,What did Rav Shimi bar Ashi do? bHefirst bwent tothe owners of bthe uppermostfields, and bsaid to them:The owners of bthe lowermostfields bdrink the water first,in accordance with the opinion of Rav. bHethen bwent tothe owners of bthe lowermostfields, band said to them:The owners of bthe uppermostfields bdrink the water first,in accordance with the opinion of Shmuel. bIn the meantime,while the owners of the upper fields and the lower fields were arguing over who has first rights to the water, Rav Shimi bar Ashi bdammedthe river band irrigatedAbaye’s fields. bWhen he came before Abaye,the latter bsaid to him: You have acted for me in accordance with twoopposing opinions. bAnd Abaye would noteven btaste the produce of that yearbecause he thought that the water had reached his field in an unlawful manner.,It is related that there were bcertain residentsof a place called bBei Ḥarmakh who wentand bduga channel bat the head of the ShanvataRiver in order to divert the water and allow it to circle their fields, band then they returnedthe water to the river further bdownstream.Those who owned fields further bupstream came before Abaye,and bsaid to him: This damages our river,as the water is not flowing as it once had. Abaye bsaid to them: Dig a little deeper with them,and that should solve the problem. bThey said to him:If we do that, bour pits will become dry.Once Abaye heard this bhe said tothe residents of Bei Ḥarmakh: bGo remove yourselves from there,and dam the diversion that you made for the river.,§ The mishna teaches: Taking banimals, birds, or fishthat were caught in btrapsbelonging to another person is considered robbery on account of the ways of peace. And Rabbi Yosei says that this is full-fledged robbery. The Gemara comments: bWith regard to nets [ iuzlei /i] andwoven btraps [ ioharei /i], /b |
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45. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
| 29b. ועל הכלאים,בשלמא על הכלאים דזמן זריעה היא אלא על השקלים מנלן,אמר ר' טבי אמר רבי יאשיה דאמר קרא (במדבר כח, יד) זאת עולת חודש בחדשו אמרה תורה חדש והבא קרבן מתרומה חדשה,וכיון דבניסן בעי אקרובי מתרומה חדשה קדמינן וקרינן באחד באדר כי היכי דליתו שקלים למקדש,כמאן דלא כרבן שמעון בן גמליאל דאי רבן שמעון בן גמליאל האמר שתי שבתות דתניא שואלין בהלכות הפסח קודם לפסח שלשים יום רבן שמעון בן גמליאל אומר שתי שבתות,אפילו תימא רבן שמעון בן גמליאל כיון דאמר מר בחמשה עשר בו שולחנות יושבין במדינה ובכ"ה יושבין במקדש משום שולחנות קדמינן וקרינן,מאי פרשת שקלים רב אמר (במדבר כח, ב) צו את בני ישראל ואמרת אליהם את קרבני לחמי ושמואל אמר (שמות ל, יב) כי תשא,בשלמא למאן דאמר כי תשא היינו דקרי לה פרשת שקלים דכתיב בה שקלים אלא למאן דאמר את קרבני לחמי הכא מידי שקלים כתיבי התם אין טעמא מאי כדר' טבי,בשלמא למ"ד צו את בני ישראל משום דכתיבי קרבנות התם כדר' טבי אלא למ"ד כי תשא קרבנות מי כתיבי שקלים לאדנים כתיבי,כדתני רב יוסף שלש תרומות הן של מזבח למזבח ושל אדנים לאדנים ושל בדק הבית לבדק הבית,בשלמא למאן דאמר כי תשא היינו דשני האי ראש חדש משאר ראשי חדשים,אלא למ"ד צו את קרבני מאי שני שני דאילו ראשי חדשים קרו שיתא בעניינא דיומא וחד בדראש חודש ואילו האידנא כולהו בדראש חודש,הניחא למאן דאמר לסדר פרשיות הוא חוזר,אלא למאן דאמר לסדר הפטרות הוא חוזר ופרשתא דיומא קרינן מאי שני,שני דאילו ראשי חדשים קרו שיתא בעניינא דיומא וחד קרי בדראש חודש ואילו האידנא קרו תלתא בעניינא דיומא וארבעה קרו בדראש חודש,מיתיבי ר"ח אדר שחל להיות בשבת קורין בפרשת שקלים ומפטירין ביהוידע הכהן בשלמא למ"ד כי תשא היינו דמפטירין ביהוידע הכהן דדמי ליה דכתיב (מלכים ב יב, ה) כסף נפשות ערכו,אלא למ"ד את קרבני לחמי מי דמי דמי כדר' טבי,מיתיבי חל להיות בפרשה הסמוכה לה בין מלפניה ובין מלאחריה קורין אותה וכופלין אותה,בשלמא למ"ד כי תשא היינו דמתרמי בההוא זימנא,אלא למ"ד צו את קרבני מי מתרמי בההוא זימנא אין לבני מערבא דמסקי לדאורייתא בתלת שנין,תניא כוותיה דשמואל ר"ח אדר שחל להיות בשבת קורין כי תשא ומפטירין ביהוידע הכהן,א"ר יצחק נפחא ר"ח אדר שחל להיות בשבת מוציאין שלש תורות וקורין בהן אחד בעניינו של יום ואחד בשל ר"ח ואחד בכי תשא וא"ר יצחק נפחא ר"ח טבת שחל להיות בשבת מביאין שלש תורות וקורין בהן אחד בעניינו של יום ואחד בדראש חודש ואחד בחנוכה,וצריכא דאי איתמר בהא בהא קאמר ר' יצחק אבל בהך כרב ס"ל דאמר פרשת שקלים את קרבני לחמי ובשתי תורות סגי קמ"ל,ולימא הא ולא בעיא הך חדא מכלל חבירתה איתמר,איתמר ר"ח טבת שחל להיות בחול א"ר יצחק קרו תלתא בר"ח וחד בחנוכה ורב דימי דמן חיפא אמר קרו תלתא בחנוכה וחד בר"ח,אמר ר' מני כוותיה דרבי יצחק נפחא מסתברא דתדיר ושאינו תדיר תדיר קודם,א"ר אבין כוותיה דרב דימי מסתברא מי גרם לרביעי שיבא ר"ח הלכך רביעי בר"ח בעי מיקרי,מאי הוי עלה רב יוסף אמר אין משגיחין בראש חודש ורבה אמר אין משגיחין בחנוכה והלכתא אין משגיחין בחנוכה ור"ח עיקר,איתמר חל להיות בואתה תצוה אמר רבי יצחק נפחא קרו שיתא מואתה תצוה עד כי תשא וחד מכי תשא עד ועשית אמר אביי | 29b. bAnda public announcement is made bconcerningthe need to uproot any instances of bdiverse kindsthat have grown in the fields.,The Gemara asks: bGranted,an announcement is made bconcerningthe need to uproot bdiverse kinds, asthe beginning of the month of Adar bis a time of sowing.Instances of diverse kinds are already noticeable, and therefore it is a fitting time to deal with the matter. bButwith regard to the announcement bconcerning thehalf- bshekels, from where do wederive that it should be made at this point in the year?, bRabbi Tavi saidthat bRabbi Yoshiyya said:It is bas the verse states: “This is the burnt-offering of each New Moon in its renewalthroughout the months of the year” (Numbers 28:14). bThe Torah says:There is a month in which you must begin to brenew and bring thedaily and additional boffering fromanimals purchased with bthe new collectionsof half-shekels collected that year. Each year a collection is made with which to fice the purchase of communal offerings for the following year. offerings during that year may be purchased only from collections made for that year.,Elsewhere it is derived through a verbal analogy that the yearly cycle begins with the month of Nisan. bAnd sincestarting from and bduringthe month of bNisanthe offerings bmust be brought from the new collectionsof half-shekels, it is necessary to make the collection in the preceding month, i.e., in Adar. Therefore, bthey advancethe reading of iShekalim /i, band they readit bon the first of Adar, in order thatthe people bwillbe reminded to bbring thehalf- bshekels to the Templein good time.,The Gemara asks: bIn accordance with whoseopinion is the mishna taught? It is bnot in accordance withthe opinion of bRabban Shimon ben Gamliel, for ifsomeone would suggest that it is in accordance with the opinion of bRabban Shimon ben Gamliel,one could counter: bDidn’t he saythat btwo weeksis a sufficient period of preparation? bAs it is taughtin a ibaraita /i: bWebegin to binquire into the ihalakhotof Passover thirty days before Passover. Rabban Shimon ben Gamliel says:We begin to inquire only btwo weeksbefore Passover. As such, it should be sufficient to announce the collection of half-shekels from two weeks before Nisan, and there should be no need to advance the announcement to the beginning of Adar, as stated in the mishna., bEvenif byou saythat the mishna is in accordance with the opinion of bRabban Shimon ben Gamliel,it is possible that even he agrees that the announcement concerning the collection of the half-shekels should be made on the first of Adar, bsince the Master said: On the fifteenthof Adar money-changing btablesfor collecting the half-shekels bare set up throughout the country, and on the twenty-fifthof Adar bthey are set up in the Temple. Because ofthe possibility to donate the half-shekels at bthe tablesalready from the fifteenth, bthey advancethe reading of iShekalimto inform people of that possibility band read ittwo weeks earlier, on the first of Adar.,§ The Gemara clarifies which passage is read: bWhat isthis bportion of iShekalim /i? Rav said:It is the portion of b“Command the children of Israel, and say to them: My offering, the provisionof My offerings made by fire” (Numbers 28), which details the daily and additional offerings. bAnd Shmuel said:It is the portion of b“When you take the count”(Exodus 30:11–16)., bGranted, according to the one who saidthat it is the portion of b“When you take the count,” this isthe reason bthat it is called the portion of iShekalim /i, forthe obligation to give half- bshekels is written inthat portion. bHowever, according to one who saidthat it is the portion of b“My offering, the provisionof My offerings,” why should that portion be read? bIs there anything writtenabout the half- bshekels here?The Gemara answers: bYes. What is the reasonthat they are collected in Adar? bAs perthe explanation bof Rabbi Tavi,the half-shekels are collected to be used for the coming year’s daily and additional offerings. Therefore, reading the portion concerning those offerings will serve well as a reminder for people to donate., bGranted, according to the one who saidthat it is the portion of b“Command the children of Israel:My offering, the provision of My offerings,” it is logical to read that portion, bbecause the offeringsthat will be purchased with the half-shekels bare written there, as perthe explanation bof Rabbi Tavi. However, according to one who saidthat it is the portion of b“When you take the count,”why should that portion be read? bIsanything about bthe offerings writtenin that portion? The collection of half- bshekels foruse in the construction of bthe socketsof the Tabernacle barethe only thing bwrittenin that portion. What does that have to do with the collection of half-shekels for the purchase of offerings that is held in the month of Adar?,The Gemara answers: The selection of that portion is bin accordance withthe explanation of the portion bthat Rav Yosef taught:The three instances of the word: Contribution, in that portion teach that bthere were three contributionsof half-shekels: The contribution bof the altaris bforthe purchase of communal offerings to be sacrificed on bthe altar; andthe contribution bof the socketsis bforconstructing bthe sockets; andthe contribution bof the Temple mainteceis bfor the Temple maintece.Therefore, according to Rav Yosef, it is understandable why the portion of “When you take the count” is read. It deals explicitly with the collection of half-shekels.,The Gemara asks further: bGranted, according to the one who saidthat it is the portion of b“When you take the count,” this is what is differentabout bthis New Moonof Adar band other New Moonswhen they occur on Shabbat. On the New Moon of Adar, “When you take the count” is read because it describes the collection of half-shekels. On other New Moons, when they occur on Shabbat, the portion of “Command the children of Israel” is read because it mentions the additional offerings brought on Shabbat and the New Moon., bHowever, according to the one who saidthat b“Commandthe children of Israel, and say to them: bMy offering,” what is differentabout the portion read on the New Moon of Adar and the portion read on other New Moons when they occur on Shabbat, for the same portion is read in all cases? The Gemara answers: They are bdifferent: Foron other bNew Moons,when they occur on Shabbat, bsixpeople bread fromthe regular weekly portion bof the matter of the day and onereads bfromthe portion for bthe New Moon, whereas now,on the New Moon of Adar, if it occurs on Shabbat, ballseven read from the portion of bthe New Moon. /b,The Gemara asks: This answer bworks out well according to the one who said thatwhen the mishna states that on the fifth Shabbat, we resume the regular order of readings. The intention is that bone resumes theregular weekly borderof Torah bportions.This implies that on the previous four iShabbatot /i, the regular portion was not read at all. Rather, only the special portions delineated in the mishna were read. Therefore, it makes sense to say that all seven people read from the special portion., bHowever, according to the one who saysthat the mishna’s intention is that bone resumes theregular border of concludingreadings from the Prophets [ihaftarot/b], bandon the previous iShabbatot bone also reads fromthe regular portion bof the matter of the day, thenthe original question stands: bWhat is differentabout the portion read on the New Moon of Adar and the portion read on other New Moons when they occur on Shabbat?,The Gemara answers: They are bdifferent: For whereason other bNew Moons,when they occur on Shabbat, bsixpeople bread fromthe regular weekly portion bof the matter of the day and onereads bfromthe portion for bthe New Moon, now,on the New Moon of Adar, if it occurs on Shabbat, bthreepeople read from the regular weekly portion bof the matter of the day and four read fromthe portion for bthe New Moon. /b,The Gemara braises an objectionfrom the iTosefta( iMegilla3:1): When bthe New Moon of Adar occurs on Shabbat, they read theTorah bportion of iShekalim /i, and they read as the ihaftara /ithe story involving bJehoiada the priest(II Kings 12:1–17). bGranted, according to the one who saidthat iShekalimis the portion of b“When you take the count,” this isthe reason bthat they read as the ihaftara /ithe story involving bJehoiada the priest: Because it is comparablein content btothe Torah reading, bas it is writtenin the story of Jehoiada: b“The money of his assessment of persons”(II Kings 12:5), which is referring to his collection of the half-shekels, and the ihaftarashould always contain a theme similar to the Torah reading., bHowever, according to the one who saidthat b“My offering, the provisionof My offerings” is read as the portion of iShekalim /i, bisthe ihaftara bcomparableto that portion? bIt is comparable, as perthe explanation of bRabbi Tavi:It is appropriate to read the portion about offerings because the collection of half-shekels is for that purpose.,The Gemara braises an objectionfrom a ibaraita /i: If the New Moon of Adar boccurs onthe Shabbat on which bthe portionto be read for the regular weekly reading bis adjacent tothe portion read as iShekalim /i, bwhetheron the Shabbat bprecedingthe Shabbat on which iShekalimwill be read as part of the weekly reading bor following it,then bthey read and repeat iShekalimon both iShabbatot /i, one time as the special portion iShekalimand the other as part of the regular order., bGranted, according to the one who saidthat the portion of b“When you take the count”is read as iShekalim /i, bthis ishow it is possible: bThatportion bcould occur at that timein the yearlong cycle of the order of readings. In the regular order of reading, “When you take the count” is often read during the beginning of Adar., bHowever, according to the one who saidthat the portion of b“Commandthe children of Israel, and say to them, bMy offering”is read as iShekalim /i, bdoesthat portion bever occur at that timeof the year? That portion usually occurs much later in the year, in the summer. The Gemara answers: bYes,it sometimes occurs that this portion is read during the beginning of Adar, bfor the people of the West,i.e., Eretz Yisrael, bwho completethe cycle of reading bthe Torahnot in one year but bin three years. /b, bIt is taughtin a ibaraita bin accordance withthe opinion of bShmuel: When the New Moon of Adar occurs on Shabbat, they readthe portion of b“When you take the count,” and they read as the ihaftara /ithe story involving bJehoiada the priest. /b,§ bRabbi Yitzḥak Nappaḥa said:When bthe New Moon of Adar occurs on Shabbat,the congregation btakes out three Torah scrollsfrom the ark band reads from them.From the first bone,they read the portion of the regular weekly reading bof the matter of the day; andfrom the second bonethey read the portion bfor the New Moon; andfrom the third bonethey read iShekalim /i, which begins with b“When you take the count.” And Rabbi Yitzḥak Nappaḥafurther bsaid:When bthe New Moon of Tevet,which always falls during Hanukkah, boccurs on Shabbat, they bring three Torah scrolls and read from them.From the first bone,they read btheportion of the regular cycle of reading bof the matter of the day; andfrom the second bone,they read the portion bfor the New Moon; andfrom the third bone,they read the portion bfor Hanukkah. /b,The Gemara comments: bAndit is bnecessaryfor Rabbi Yitzḥak Nappaḥa to state the ihalakhain both cases, bas, if it had been statedonly bwith regard tothe New Moon of Tevet, one could have mistakenly thought that only bwith regard to thatcase bdoes Rabbi YitzḥakNappaḥa bstatethat three Torah scrolls are used. bBut with regard tothe New Moon of Adar, one might think that bhe holds in accordance withthe opinion of bRav, who saidthat bthe portion of iShekalimisthe portion of b“My offering, the provisionof My offerings,” band two Torahscrolls will therefore bsuffice,since the same portion is used both for the portion for the New Moon and for the portion of iShekalim /i. Therefore, he bteaches usthat three Torah scrolls are used even on the New Moon of Adar.,The Gemara asks: bBut,based on that logic, bletRabbi Yitzḥak just bsaythe ihalakha bwith respect to thiscase of the New Moon of Adar, band there would be no needto state bthatcase of the New Moon of Tevet. The Gemara answers: Indeed, bone was stated from the other by inference,i.e., Rabbi Yitzḥak Nappaḥa stated the ihalakhaexplicitly only with regard to the New Moon of Adar, and it was inferred that the same is true of the New Moon of Tevet.,§ An amoraic dispute bwas stated:When bthe New Moon of Tevet occurs on a weekday,what Torah portion is read? bRabbi YitzḥakNappaḥa bsaid: Threepeople breadfrom the portion bfor the New Moon, and onereads from the portion bfor Hanukkah. And Rav Dimi of Haifa said: Three readfrom the portion bfor Hanukkah, and onereads from the portion bfor the New Moon. /b, bRabbi Mani said: It stands to reasonto rule bin accordance withthe opinion of bRabbi Yitzḥak Nappaḥa, forit is already an established principle that when ba frequentpractice band an infrequentpractice conflict, the bfrequentpractice btakes precedenceover the infrequent practice. Since the portion for the New Moon is read more frequently than the portion for Hanukkah, it should be given greater prominence., bRabbi Avin said: It stands to reasonto rule bin accordance withthe opinion of bRav Dimi,for the following reason: bWhat caused the fourthperson bto comeand read from the Torah? bThe New Moon,as on the other days of Hanukkah only three people read from the Torah. bTherefore,it is only logical that bthe fourth person should readfrom the portion bfor the New Moon. /b,The Gemara asks: bWhathalakhic conclusion bwasreached baboutthis matter? bRav Yosef said: We do not concern ourselveswith making the portion for bthe New Moonthe primary reading. Rather, three people read from the portion for Hanukkah, and only the fourth reads the portion for the New Moon. bAnd Rabba said: We do not concern ourselves withmaking the portion for bHanukkahthe primary reading. Rather, three people read from the portion for the New Moon, and only the fourth reads the portion for Hanukkah. The Gemara concludes: bAnd the ihalakha /iis that bwe do not concern ourselves withmaking the portion for bHanukkahthe primary reading, bandtherefore the portion for bthe New Moon is primary. /b,§ An amoraic dispute bwas stated:If the Shabbat on which the portion of iShekalimis to be read boccurs onthe Shabbat in which the regular weekly portion is b“And you shall command”(Exodus 27:20–30:10), what should be done? bRabbi Yitzḥak Nappaḥa said: Sixpeople bread fromthe portion b“And you shall command,” untilbut not including the weekly portion of b“When you take the count”(Exodus 27:20–30:10), band oneperson reads the portion of iShekalim bfrom “When you take the count,” untilbut not including the verse: b“And you shall makea copper laver” (Exodus 30:11–16). bAbaye said: /b |
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46. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 21b. על הייחוד ועל הפנויה,יחוד דאורייתא הוא דאמר ר' יוחנן משום ר' שמעון בן יהוצדק רמז לייחוד מן התורה מניין שנאמר (דברים יג, ז) כי יסיתך אחיך בן אמך וכי בן אם מסית בן אב אינו מסית אלא לומר לך בן מתייחד עם אמו ואין אחר מתייחד עם כל עריות שבתורה,אלא אימא גזרו על ייחוד דפנויה,(מלכים א א, ה) ואדניה בן חגית מתנשא לאמר אני אמלוך אמר רב יהודה אמר רב מלמד שביקש להולמו ולא הולמתו,(מלכים א א, ה) ויעש לו רכב ופרשים וחמשים איש רצים לפניו מאי רבותא אמר רב יהודה אמר רב כולן נטולי טחול וחקוקי כפות רגלים היו:, big strongמתני׳ /strong /big לא ירבה לו סוסים אלא כדי מרכבתו וכסף וזהב לא ירבה לו מאד אלא כדי ליתן אספניא וכותב לו ס"ת לשמו יוצא למלחמה מוציאה עמה נכנס הוא מכניסה עמו יושב בדין היא עמו מיסב היא כנגדו שנאמר (דברים יז, יט) והיתה עמו וקרא בו כל ימי חייו:, big strongגמ׳ /strong /big תנו רבנן (דברים יז, טז) לא ירבה לו סוסים יכול אפילו כדי מרכבתו ופרשיו תלמוד לומר לו לו אינו מרבה אבל מרבה הוא כדי רכבו ופרשיו הא מה אני מקיים סוסים סוסים הבטלנין מניין שאפילו סוס א' והוא בטל שהוא בלא ירבה ת"ל (דברים יז, טז) למען הרבות סוס,וכי מאחר דאפילו סוס אחד והוא בטל קאי בלא ירבה סוסים למה לי לעבור בל"ת על כל סוס וסוס,טעמא דכתב רחמנא לו הא לאו הכי ה"א אפילו כדי רכבו ופרשיו נמי לא לא צריכא לאפושי:,וכסף וזהב לא ירבה לו אלא כדי ליתן אספניא: ת"ר (דברים יז, יז) וכסף וזהב לא ירבה לו יכול אפילו כדי ליתן אספניא ת"ל לו לו אינו מרבה אבל מרבה הוא כדי ליתן אספניא,טעמא דכתב רחמנא לו הא לאו הכי הוה אמינא אפילו כדי ליתן אספניא נמי לא לא צריכא להרווחה,השתא דאמרת לו לדרשה (דברים יז, יז) לא ירבה לו נשים מאי דרשת ביה למעוטי הדיוטות,רב יהודה רמי כתיב (מלכים א ה, ו) ויהי לשלמה ארבעים אלף ארוות סוסים למרכבתו וכתיב (דברי הימים ב ט, כה) ויהי לשלמה ארבעת אלפים (ארוות) סוסים הא כיצד אם ארבעים אלף איצטבלאות היו כל אחד ואחד היו בו ד' אלפים ארוות סוסים ואם ד' אלפים איצטבלאות היו כל אחד ואחד היו בו ארבעים אלף ארוות סוסים,(רבי) יצחק רמי כתיב (דברי הימים ב ט, כ) אין כסף נחשב בימי שלמה למאומה וכתיב (מלכים א י, כז) ויתן) שלמה את הכסף בירושלים כאבנים לא קשיא כאן קודם שנשא שלמה את בת פרעה כאן לאחר שנשא שלמה את בת פרעה,אמר רבי יצחק בשעה שנשא שלמה את בת פרעה ירד גבריאל ונעץ קנה בים והעלה שירטון ועליו נבנה כרך גדול שברומי,ואמר ר' יצחק מפני מה לא נתגלו טעמי תורה שהרי שתי מקראות נתגלו טעמן נכשל בהן גדול העולם כתיב (דברים יז, יז) לא ירבה לו נשים אמר שלמה אני ארבה ולא אסור וכתיב (מלכים א יא, ד) ויהי לעת זקנת שלמה נשיו הטו את לבבו,וכתיב (דברים יז, טז) לא ירבה לו סוסים ואמר שלמה אני ארבה ולא אשיב וכתיב (מלכים א י, כט) ותצא מרכבה ממצרים בשש וגו':,וכותב ספר תורה לשמו: תנא ובלבד שלא יתנאה בשל אבותיו,אמר (רבא) אף על פי שהניחו לו אבותיו לאדם ספר תורה מצוה לכתוב משלו שנאמר (דברים לא, יט) ועתה כתבו לכם את השירה איתיביה אביי וכותב לו ספר תורה לשמו שלא יתנאה בשל אחרים מלך אין הדיוט לא,לא צריכא לשתי תורות וכדתניא (דברים יז, יח) וכתב לו את משנה וגו' כותב לשמו שתי תורות אחת שהיא יוצאה ונכנסת עמו ואחת שמונחת לו בבית גנזיו,אותה שיוצאה ונכנסת עמו (עושה אותה כמין קמיע ותולה בזרועו שנאמר (תהלים טז, ח) שויתי ה' לנגדי תמיד כי מימיני בל אמוט) אינו נכנס בה לא לבית המרחץ ולא לבית הכסא שנאמר (דברים יז, יט) והיתה עמו וקרא בו מקום הראוי לקראות בו,אמר מר זוטרא ואיתימא מר עוקבא בתחלה ניתנה תורה לישראל בכתב עברי ולשון הקודש חזרה וניתנה להם בימי עזרא בכתב אשורית ולשון ארמי ביררו להן לישראל כתב אשורית ולשון הקודש והניחו להדיוטות כתב עברית ולשון ארמי,מאן הדיוטות אמר רב חסדא כותאי מאי כתב עברית אמר רב חסדא כתב ליבונאה,תניא רבי יוסי אומר ראוי היה עזרא שתינתן תורה על ידו לישראל אילמלא (לא) קדמו משה במשה הוא אומר (שמות יט, ג) ומשה עלה אל האלהים בעזרא הוא אומר (עזרא ז, ו) הוא עזרא עלה מבבל מה עלייה האמור כאן תורה אף עלייה האמור להלן תורה,במשה הוא אומר (דברים ד, יד) ואותי צוה ה' בעת ההיא ללמד אתכם חקים ומשפטים בעזרא הוא אומר (עזרא ז, י) כי עזרא הכין לבבו לדרוש את תורת ה' (אלהיו) ולעשות וללמד בישראל חוק ומשפט ואף על פי שלא ניתנה תורה על ידו נשתנה על ידו הכתב שנאמר | 21b. babout seclusion,that a man should not be secluded with women who are forbidden to him, band about a single woman. /b,The Gemara objects: bSeclusionwith a woman forbidden by familial ties bisprohibited bby Torahlaw, and was not a rabbinic decree issued in the time of David. bAs Rabbi Yoḥa says in the name of Rabbi Shimon ben Yehotzadak: From whereis there ban allusion tothe ihalakhathat bseclusionis forbidden bby Torahlaw? bAs it is stated: “If your brother, the son of your mother, entices you”(Deuteronomy 13:7). One can ask: bBut does the son of a mother entice, and does the son of a father not entice?Why mention only the son of a mother? bRather,this verse serves bto tell youthat only ba sonmay bbe secluded with his mother.Sons are frequently with their mother, and two half-brothers of one mother consequently have the opportunity to grow close to one another. bBut anotherindividual bmay not be secluded with those with whom relations are forbidden by the Torah,including a stepmother. Therefore, half-brothers of one father spend less time together.,Since seclusion, then, is prohibited by Torah law, how did Rav say that it was prohibited by a decree issued in King David’s time? bRather, saythat bthey decreed against seclusionof a man bwith a single woman,to prevent occurrences like that of Amnon and Tamar.,Apropos Amnon, the Gemara cites traditions about another son of David: b“Now Adonijah, son of Haggith, exalted himself, saying: I will be king”(I Kings 1:5). bRav Yehuda saysthat bRav says:The term “exalted himself” bteaches that he soughtfor the monarchy bto fit him, but it did not fit him. /b,The verse continues: b“And he prepared for himself chariots and riders and fifty people to run before him”(I Kings 1:5). The Gemara asks: bWhat is the noveltyof these actions, since other wealthy people do the same, even if they are not the sons of kings, with designs on the throne? bRav Yehuda saysthat bRav says:What was unique was that the runners ball hadtheir bspleens removed and had the soles of their feet hollowed,removing the flesh of their feet, and these two procedures enhanced their speed., strongMISHNA: /strong The king b“shall not accumulate many horses for himself”(Deuteronomy 17:16), but bonlyenough bfor his chariotin war and in peace. b“Neither shall he greatly accumulate silver and gold for himself”(Deuteronomy 17:17), but bonly enough to providehis bsoldiers’ sustece [ iaspanya /i]. Andthe king bwrites himself a Torah scroll for his sake,as stipulated in Deuteronomy 17:18. When bhe goes out to war, he brings it out with him.When bhe comes infrom war, bhe brings it in with him.When bhe sits in judgment, it is with him.When bhe reclinesto eat, bit is opposite him, as it is stated: “And it shall be with him and he shall read it all the days of his life”(Deuteronomy 17:19)., strongGEMARA: /strong bThe Sages taughtin a ibaraitawith regard to the verse: b“He shall not accumulate many horses [ isusim /i] for himselfnor return the people to Egypt for the sake of accumulating horses [ isus /i]” (Deuteronomy 17:16): One bmighthave thought that he shall not have bevenenough horses bfor his chariot and riders.Therefore, bthe verse states: “For himself,”teaching that only if the horses are bfor himself,for personal pleasure, bhe shall not accumulatethem, bbut he may accumulatehorses bfor his chariot and riders. How, then, do I realizethe meaning of b“horses [ isusim /i]”in the verse? It is referring to bidle horses,which serve no purpose other than glorifying the king. bFrom whereis it derived bthat evenif the king has bone horse that is idle, that hetransgresses b“he shall not accumulate”? The verse states: “For the sake of accumulating horses [ isus /i],”with the term for horses written in the singular.,The Gemara asks: bBut oncethe verse taught bthat even one horse that is idle standsto be included in the prohibition of b“he shall not accumulate,” why do Ineed the plural form b“horses”in the first clause of the verse? The Gemara responds: Its purpose is btoteach that a king would btransgressthe bprohibitionan additional time bfor each and everyidle bhorse. /b,The Gemara questions this ruling: The specific breasonfor limiting the prohibition to idle horses is bthat the Merciful One writes:“He shall not accumulate bfor himself,”which indicates, bconsequently,that if the Torah had bnotwritten bthis, I would saythat bevenenough horses bfor his chariot and ridersare bnotpermitted; and this is unreasonable, since the king needs an army. The Gemara responds: bNo,the term “for himself” is bnecessaryto teach that it is permitted for the king bto adda reasonable number of horses beyond the necessary minimum, and it is only strictly personal use that is prohibited.,The mishna teaches: b“Neither shall he greatly accumulate silver and gold for himself”(Deuteronomy 17:17), but bonly enough to providehis bsoldiers’ sustece. The Sages taughtin a ibaraita /i: From the command b“neither shall he greatly accumulate silver and gold for himself,”one bmighthave thought that he should not have beven enough to providehis bsoldiers’ sustece.To counter this, bthe verse states: “For himself,”teaching that only if the silver and gold is bfor himself,for personal pleasure, bhe shall not accumulateit, bbut he may accumulate enoughsilver and gold bto providehis bsoldiers’ sustece. /b,The Gemara questions this ruling: The specific breasonfor limiting the prohibition to personal wealth accumulation is bthat the Merciful One writes:“Neither shall he greatly accumulate silver and gold bfor himself,”which indicates, bconsequently,that if the Torah had bnotwritten bthis, I would saythat it bis notpermitted for the king to accumulate beven enoughsilver and gold bto providehis bsoldiers’ sustece;this is unreasonable, since the king needs an army. The Gemara responds: bNo,the term “for himself” is bnecessaryto teach that the king is permitted btoallow for ba liberal appropriationto the military budget, so that the army has a comfortable ficial cushion.,The Gemara asks: bNow that you have saidthat the term b“for himself”in the verse is stated bforthe purpose of ba derivationfor practical ihalakha /i, which limits and narrows the verse’s scope, bwhat do you derive fromthe next phrase in the verse: b“He shall not add many wives for himself”?The Gemara answers: That usage of “for himself” serves bto exclude ordinarypeople, to specify that only the king is restricted from having many wives, but a civilian may marry as many women as he wants, provided he can support them ficially.,§ bRav Yehuda raises a contradiction: It is writtenin one verse: b“And Solomon had forty thousand stalls of horses for his chariots”(I Kings 5:6), band it is writtenin another verse: b“And Solomon had four thousand stalls for horsesand chariots” (II Chronicles 9:25). bHowcan bthesetexts be reconciled? bIf there were forty thousand large stables [ iitztablaot /i], each and every oneof them bhad in it four thousand stalls,or rows, bfor horses. Andalternatively, bif there were four thousand large stables, each and every one had in it forty thousand stalls for horses.Therefore the two verses are reconciled., bRabbi Yitzḥak raises a contradiction: It is writtenin one verse: b“Silver was not worth anything in the days of Solomon”(II Chronicles 9:20), band it is writtenin another verse: b“And the king made silver in Jerusalem as stones”(I Kings 10:27), i.e., gems. The Gemara responds: It is bnot difficult: Here,where silver was worthless, this was bbefore Solomonsinfully bmarried Pharaoh’s daughter. There,where the silver was valuable, this was bafter Solomon married Pharaoh’s daughter. /b, bRabbi Yitzḥak says: When Solomon married Pharaoh’s daughter,the angel bGabriel descendedfrom Heaven band implanted a pole in the sea. Andit gradually braised up a sandbar [ isirton /i]around it, creating new, dry land, band on it the great city of Rome was built.This shows that the beginning of the Jewish people’s downfall to Rome came with Solomon’s marriage to Pharaoh’s daughter., bAnd Rabbi Yitzḥak says: For whatreason bwere the rationales of Torahcommandments bnot revealed?It was bbecause the rationales of two verses were revealed,and bthe greatest in the world,King Solomon, bfailed inthose matters. bIt is writtenwith regard to a king: b“He shall not add many wives for himself,that his heart should not turn away” (Deuteronomy 17:17). bSolomon said: I will add many, but I will not turn away,as he thought that it is permitted to have many wives if one is otherwise meticulous not to stray. bAndlater, bit is written: “For it came to pass, when Solomon was old, that his wives turned away his heartafter other gods” (I Kings 11:4)., bAnd it isalso bwritten:“Only bhe shall not accumulate many horses for himselfnor return the people to Egypt for the sake of accumulating horses” (Deuteronomy 17:16), band Solomon said: I will accumulate many, but I will not return. And it is written: “And a chariotcame up band went out of Egypt for sixhundred shekels of silver” (I Kings 10:29), teaching that not only did Solomon violate the Torah, but he also failed in applying the rationale given for its commandments. This demonstrates the wisdom in the Torah’s usual silence as to the rationale for its mitzvot, as individuals will not mistakenly rely on their own wisdom to reason that the mitzvot are inapplicable in some circumstances.,§ The mishna teaches that the king bwrites a Torah scroll for his sake.The Sages btaughtin a ibaraita( iTosefta4:4): The king fulfills the mitzva bprovided that he does not beautify himself withthe Torah scroll bof his ancestorsfor this purpose, i.e., he must write his own scroll., bRava says:With regard to the mitzva for every Jew to write himself a Torah scroll, beven if a person’s ancestors left him a Torah scroll,it is ba mitzva to writea scroll bof one’s own, as it is stated: “Now, therefore, write for yourselvesthis bsongand teach it to the children of Israel” (Deuteronomy 31:19). bAbaye raised an objection to himfrom a ibaraitaconcerning the king’s Torah scroll: bAnd he writes himself a Torah scroll for his sake, so that he does not beautify himself withthe Torah scroll bof others.Read precisely, this indicates that ba king, yes,he is included in the ihalakhanot to have a scroll inherited from his ancestors suffice, but ban ordinaryperson is bnot. /b,The Gemara dismisses Abaye’s objection: bNo,the ruling of that ibaraitais bnecessaryto teach that the king is commanded to write btwo Torahscrolls; he writes one scroll as does any Jew, and he writes an additional scroll because he is king. bAndthis is bas it is taughtin a ibaraita /i: The verse states: b“That he shall write for himself a secondTorah in a scroll, out of that which is before the priests the Levites” (Deuteronomy 17:18). This teaches that bhe writes for his sake two Torahscrolls, bone that goes out and comes in with himat all times, band one that is placed in his treasury. /b,The ibaraitacontinues: With regard to bthe one that goes out and comes in with him, he makes itvery small, blike an amulet, and he hangsit bon his arm, as it is stated: “I have set the Lord always before me; He is at my right hand, that I shall not be moved”(Psalms 16:8). This alludes to the small Torah scroll that is always on his right hand. bHe does not go into the bathhouse with it, nor into the bathroom, as it is stated: “And it shall be with him and he shall read from it”(Deuteronomy 17:19), meaning, it shall remain in ba place that is appropriate for reading from it. /b,§ bMar Zutra says, and some saythat it is bMar Ukvawho says: bInitially,the bTorah was given to the Jewish people in iIvritscript,the original form of the written language, band the sacred tongue,Hebrew. bIt was given to them again in the days of Ezra in iAshuritscript andthe bAramaic tongue. The Jewish people selected iAshuritscript and the sacred tonguefor the Torah scroll band left iIvritscript andthe bAramaic tongue for the commoners. /b,The Gemara asks: bWho arethese bcommoners? Rav Ḥisda said: The Samaritans [ iKutim /i].The Gemara asks: bWhat is iIvritscript? Rav Ḥisda says: iLibona’ascript. /b, bIt is taughtin a ibaraita( iTosefta4:5): bRabbi Yosei says: Ezra was suitable,given his greatness, bforthe bTorah to be given by him to the Jewish people, had Moses not come firstand received the Torah already. bWith regard to Mosesthe verse bstates: “And Moses went up to God”(Exodus 19:3), and bwith regard to Ezrathe verse bstates: “This Ezra went up from Babylonand he was a ready scribe in the Torah of Moses, which the Lord, the God of Israel, had given” (Ezra 7:6). bJust asthe bgoing up stated here,with regard to Moses, is for the bTorah,which he received from God and transmitted to the Jewish people, bso too,the bgoing up stated there,with regard to Ezra, is for the bTorah,as he taught Torah to the Jewish people and was suitable to have originally merited to give it.,The ibaraitacontinues: bWith regard to Mosesthe verse bstates: “And the Lord commanded me at that time to teach you statutes and ordices”(Deuteronomy 4:14), and bwith regard to Ezrathe verse bstates: “For Ezra had set his heart to seek the Torah of the Lord his God and to do it and to teach in Israel statutes and ordices”(Ezra 7:10). bAnd even thoughthe bTorah was not givenliterally bby him, the scriptof the Torah bwas changed by him, as it is stated: /b |
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47. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
| 23a. עששית שהיתה דולקת והולכת כל היום כלו למוצ"ש מכבה ומדליקה אי אמרת בשלמא הדלקה עושה מצוה שפיר אלא אי אמרת הנחה עושה מצוה האי מכבה ומדליקה מכבה ומגביהה ומניחה ומדליקה מיבעי ליה ועוד מדקא מברכינן אשר קדשנו במצותיו וצונו להדליק נר של חנוכה ש"מ הדלקה עושה מצוה ש"מ,והשתא דאמרינן הדלקה עושה מצוה הדליקה חרש שוטה וקטן לא עשה ולא כלום אשה ודאי מדליקה דא"ר יהושע בן לוי נשים חייבות בנר חנוכה שאף הן היו באותו הנס:,אמר רב ששת אכסנאי חייב בנר חנוכה א"ר זירא מריש כי הוינא בי רב משתתפנא בפריטי בהדי אושפיזא בתר דנסיבי איתתא אמינא השתא ודאי לא צריכנא דקא מדליקי עלי בגו ביתאי:,א"ר יהושע בן לוי כל השמנים כולן יפין לנר ושמן זית מן המובחר אמר אביי מריש הוה מהדר מר אמשחא דשומשמי אמר האי משך נהורי טפי כיון דשמע לה להא דרבי יהושע בן לוי מהדר אמשחא דזיתא אמר האי צליל נהוריה טפי,ואריב"ל כל השמנים יפין לדיו ושמן זית מן המובחר איבעיא להו לגבל או לעשן ת"ש דתני רב שמואל בר זוטרי כל השמנים יפין לדיו ושמן זית מן המובחר בין לגבל בין לעשן רב שמואל בר זוטרא מתני הכי כל העשנים יפין לדיו ושמן זית מן המובחר אמר רב הונא כל השרפין יפין לדיו ושרף קטף יפה מכולם:,א"ר חייא בר אשי אמר רב המדליק נר של חנוכה צריך לברך ורב ירמיה אמר הרואה נר של חנוכה צריך לברך אמר רב יהודה יום ראשון הרואה מברך ב' ומדליק מברך ג' מכאן ואילך מדליק מברך שתים ורואה מברך אחת מאי ממעט ממעט זמן ונימעוט נס נס כל יומי איתיה,מאי מברך מברך אשר קדשנו במצותיו וצונו להדליק נר של חנוכה והיכן צונו רב אויא אמר (דברים יז, יא) מלא תסור רב נחמיה אמר (דברים לב, ז) שאל אביך ויגדך זקניך ויאמרו לך,מתיב רב עמרם הדמאי מערבין בו ומשתתפין בו ומברכין עליו ומזמנין עליו ומפרישין אותו ערום ובין השמשות ואי אמרת כל מדרבנן בעי ברכה הכא כי קאי ערום היכי מברך והא בעינן (דברים כג, טו) והיה מחניך קדוש וליכא אמר אביי ודאי דדבריהם בעי ברכה ספק דדבריהם לא בעי ברכה,והא יו"ט שני דספק דבריהם הוא ובעי ברכה התם כי היכי דלא לזילזולי בה רבא אמר רוב עמי הארץ מעשרין הן:,אמר רב הונא חצר שיש לה ב' פתחים צריכה שתי נרות (ואמר) רבא לא אמרן אלא משתי רוחות אבל מרוח אחת לא צריך מ"ט אילימא משום חשדא חשדא דמאן אילימא חשדא דעלמא אפילו ברוח אחת נמי ליבעי אי חשדא דבני מתא אפי' משני רוחות נמי לא ליבעי לעולם משום חשדא דבני מתא וזימנין דמחלפי בהאי ולא חלפי בהאי ואמרי כי היכי דבהאי פיתחא לא אדליק בהך פיתחא נמי לא אדליק,ומנא תימרא דחיישינן לחשד דתניא אמר רבי שמעון בשביל ארבעה דברים אמרה תורה להניח פיאה בסוף שדהו מפני גזל עניים ומפני ביטול עניים ומפני החשד ומשום (ויקרא יט, ט) בל תכלה מפני גזל עניים שלא יראה בעל הבית שעה פנוייה ויאמר לקרובו עני הרי זו פאה | 23a. bA lantern that continued to burn the entire dayof Shabbat, bat the conclusion of Shabbat one extinguishes it and lights itagain as a Hanukkah light. bGranted, if you saythat blighting accomplishesthe bmitzva,the requirement to extinguish the lantern and relight it in order to fulfill the mitzva of kindling the Hanukkah light bworks out well. However, if you saythat bplacing accomplishesthe bmitzva, thisstatement, which stated that one bextinguishes it and lights it,is imprecise. According to this opinion, bit neededto say: bOne extinguishes it and lifts itfrom its place band sets it down and lights it,as only by placing the lamp in an appropriate place could one fulfill the mitzva of the Hanukkah light. bFurthermore,there is additional proof that lighting accomplishes the mitzva. bFromthe fact bthat we recitethe following blessing over the mitzva of kindling the Hanukkah light: bWho has made us holy through His commandments and has commanded us to light the Hanukkah light,the Gemara suggests: bConclude from thisthat blighting accomplishesthe bmitzva,as it is over lighting that one recites the blessing. The Gemara concludes: Indeed, bconclude from this. /b, bAnd,the Gemara remarks, bnow that we saythat blighting accomplishesthe bmitzva,there are practical ramifications. If ba deaf /b- bmute, an imbecile,or ba minor,all of whom are of limited intellectual capacity and not obligated in mitzvot, bkindledthe Hanukkah light, bhe did nothingin terms of fulfilling the mitzva, even if an adult obligated in mitzvot subsequently set it down in its appropriate place. That is because placing a lit lamp does not constitute fulfillment of the mitzva. The lighting must be performed by a person with full intellectual capacity, obligated in mitzvot. However, ba woman certainly may light, as Rabbi Yehoshua ben Levi said: Women are obligated inlighting bthe Hanukkah light, as they too were included in that miracleof being saved from the decree of persecution., bRav Sheshet said: A guest is obligated inlighting bthe Hanukkah lightin the place where he is being hosted. The Gemara relates that bRabbi Zeira said: At first, when I wasstudying bin the yeshiva, I would participate with iperutot /i,copper coins, btogether with the host [ iushpiza /i],so that I would be a partner in the light that he kindled. bAfter I marriedmy bwife, I said: Now I certainly need notdo so because bthey light on my behalf in my house. /b, bRabbi Yehoshua ben Levi said: All the oils are suitable for theHanukkah blamp, and olive oil is the most selectof the oils. bAbaye said: At first, my Master,Rabba, bwould seek sesame oil,as he said: bThe light ofsesame oil blasts longerand does not burn as quickly as olive oil. bOnce he heard thatstatement of bRabbi Yehoshua ben Levi, he sought olive oilbecause bhe said: Its light is clearer. /b,On a similar note, bRabbi Yehoshua ben Levi said: All the oils are suitable formaking bink, and olive oil is the most select. A dilemma was raised beforethe Sages: What was Rabbi Yehoshua ben Levi’s intention: Did he mean that olive oil is the most select in terms of being the best for use btomix and bkneadwith the soot produced from a fire in manufacturing ink; bordid he mean for use bto smoke,i.e., burning olive oil to produce smoke is the most select method of producing the soot used in manufacturing ink? bComeand bheara resolution to this from that which bRav Shmuel bar Zutrei taught: All oils are suitable for ink, and olive oil is the most select, both to knead and to smoke. Rav Shmuel bar Zutra taught it this way: All types of smoke are good for ink, and olive oil is the most select.Similarly, bRav Huna said: All saps are good forstrengthening the binkcompound, band balsam sap is the best of all. /b, bRav Ḥiyya bar Ashi saidthat bRav said: One who lights a Hanukkah light must recite a blessing. And Rabbi Yirmeya said: One who sees a burning Hanukkah light must recite a blessingbecause the mitzva is not only to kindle the light but to see the light as well. Therefore, there is room to recite a blessing even when seeing them. bRav Yehuda said:On bthe first dayof Hanukkah, the bone who seesburning lights brecites twoblessings, band theone bwho lights recites threeblessings. bFrom there on,from the second day of Hanukkah, btheone bwho lights recites twoblessings, band theone bwho sees recites oneblessing. The Gemara asks: bWhatblessing does he bomiton the other days? The Gemara answers: He bomitsthe blessing of btime:Who has given us life, sustained us, and brought us to this time. The Gemara asks: bAnd let us omitthe blessing of the bmiracle:Who has performed miracles. The Gemara answers: The bmiracle isrelevant on ballof the bdays,whereas the blessing: Who has given us life, is only pertinent to the first time he performs the mitzva each year.,And bwhat blessingdoes one brecite? He recites: Who has made us holy through His commandments and has commanded us to light the Hanukkah light.The Gemara asks: bAnd where did He command us?The mitzva of Hanukkah is not mentioned in the Torah, so how is it possible to say that it was commanded to us by God? The Gemara answers that bRav Avya said:The obligation to recite this blessing is derived bfromthe verse: “ bYou shall not turn asidefrom the sentence which they shall declare unto you, to the right, nor to the left” (Deuteronomy 17:11). From this verse, the mitzva incumbent upon all of Israel to heed the statements and decrees of the Sages is derived. Therefore, one who fulfills their directives fulfills a divine commandment. bRav Neḥemya saidthat the mitzva to heed the voice of the Elders of Israel is derived from the verse: b“Ask your father, and he will declare unto you, your Elders, and they will tell you”(Deuteronomy 32:7)., bRav Amram raised an objectionfrom that which we learned in a mishna: With regard to bdoubtfully tithed produce [ idemai /i],i.e., grain that was acquired from an iam ha /i’ iaretzabout which there is uncertainty whether or not he tithed it; bone mayuse it bto establish an ieiruv /i,i.e., joining of courtyards and joining of borders, band to establish the merging of alleys, and one recites a blessingbefore and after eating bit, and one invites a quorumfor recitation of Grace after Meals after eating bit.Although the Sages said that one is required to separate tithes from idemai /i, they allowed it to be used for specific purposes and in exigent circumstances. bAndthey said that bone may separatethe tithe from idemaiwhen he is bnaked and at duskShabbat eve, a time when separating tithes from actual untithed produce [ itevel /i] is prohibited. bAnd if you saythat beveryaction instituted by brabbinic ordice requires a blessing,as fulfillment of rabbinic ordices is based on the mitzva: You shall not turn aside, bhere, whenhe bstands naked, howcan he brecite a blessing? Don’t we requirefulfillment of the mitzva: b“Therefore shall your camp be holy;that He see no unseemly thing in you, and turn away from you” (Deuteronomy 23:15)? bAndthe camp bis notholy when one recites a blessing in a state of nakedness. bAbaye said:There is room to distinguish between the cases: In ba casewhere there is a bdefinitemitzva bby rabbinic law, a blessing is required.In a case where there is a brabbinicordice instituted due to buncertaintywith regard to the circumstances, as in the case of idemai /i, which may or may not have been tithed already, ba blessing is not required. /b,The Gemara asks: bIsn’t the second day of a Festivalin the Diaspora a brabbinicordice instituted due to buncertaintywhether the first day or the second is the actual Festival, bandnevertheless ba blessing is required?On the second day of the Festival one recites the same blessings as he does on the first. The Gemara answers: bThere,in the case of the second day of the Festival, the reason that blessings are required is bso that people will not treat it with contempt.If Festival blessings were not required on the second day of the Festival, people would take its sanctity lightly. bRava saidanother reason: iDemaiis not considered to be an ordice instituted by the Sages due to uncertainty. In fact, in bmostcases, an iam ha /i’ iaretztithes.The concern lest they do not tithe is not a full-fledged case of uncertainty. It is merely a case of suspicion for which the Sages did not institute a blessing. That is not the case with regard to the second day of a Festival. Even though it was instituted due to uncertainty, one must recite the Festival blessings. Since it was instituted by the Sages, one is obligated to recite a blessing just as he recites blessings for other rabbinic ordices., bRav Huna said: A courtyard that has two entrances requires two lamps,one lamp at each entrance, so that it will be obvious that the residents of this courtyard light properly. bAnd Rava said: We only said thisin a case where the two entrances face btwodifferent bdirections. However,if they both face in bthe same direction one need notlight at more than one entrance. The Gemara clarifies Rava’s statement: bWhat is the reasonfor this? bIf you saythat it is bbecausethose who see the entrance without a lamp burning will harbor bsuspicionlest he does not kindle the Hanukkah light, bwhose suspicionconcerns us? bIf you saythat the concern is with regard to bthe suspicionof bpeoplewho do not live in the city and are unfamiliar with the courtyard’s tets, bevenwhen both entrances face bthe same direction let them be requiredto light at both entrances because visitors are unaware that there are two entrances to that courtyard. bAnd ifthe concern is with regard to the bsuspicion of the residents ofthat bcity, evenwhen the two entrances face btwodifferent bdirections let them not be requiredto light at both entrances. The local residents know that only one person lives in the courtyard and will assume that if he did not light at one entrance he surely lit at the other. The Gemara answers: bActually,say that it is bbecause of the suspicion of the residents ofthat bcity, and sometimesthey bpass thisentrance band do not pass thatone, band they say: Just as he did not light in this entrance, in thatsecond bentrance he also did not light.In order to avoid suspicion, it is preferable to light at both entrances., bAnd from where do you say that we are concerned about suspicion? As it was taughtin a iToseftathat bRabbi Shimon said: On account of four things the Torah saidthat one should bleave ipe /i’ ia /i,crops for the poor in the corner of his field, specifically bat the end of his field.Only after one has cut virtually the entire field should he leave an uncut corner for the poor. He should not designate an area for ipe /i’ iain the middle of the field in the course of cutting the field. The reasons for this ruling are: bDue to robbing the poor, and due to causing the poor to be idle, and due to suspicion, and due tothe verse: b“You shall not wholly reapthe corner of your field” (Leviticus 23:22). The Gemara explains: bDue to robbing the poor;so bthat the owner of the house will not see a timewhen the field is bunoccupiedand there are no poor people in the area. If he could designate ipe /i’ iaas he wished, there is room to suspect that bhemight bsay to his poor relative: This is ipe /i’ ia /i,in the place and at the time that he chooses. He would thereby conceal the fact that there is ipe /i’ iain his field from other poor people. The result would be that, for all intents and purposes, he robbed ipe /i’ iafrom those with whom he did not share the information. |
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48. Eusebius of Caesarea, Preparation For The Gospel, 8.7.12-8.7.13 (3rd cent. CE - 4th cent. CE)
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49. Anon., 4 Ezra, 14.23
| 14.23. He answered me and said, "Go and gather the people, and tell them not to seek you for forty days. |
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50. Anon., Letter of Aristeas, 310
| 310. After the books had been read, the priests and the elders of the translators and the Jewish community and the leaders of the people stood up and said, that since so excellent and sacred and accurate a translation had been made, it was only right that it should remain as it was and no |
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