Tiresias: The Ancient Mediterranean Religions Source Database

6278

Hebrew Bible, Deuteronomy, 32.2-32.43
nan He found him in a desert land, and in the waste, a howling wilderness; He compassed him about, He cared for him, He kept him as the apple of His eye.
כְּנֶשֶׁר יָעִיר קִנּוֹ עַל־גּוֹזָלָיו יְרַחֵף יִפְרֹשׂ כְּנָפָיו יִקָּחֵהוּ יִשָּׂאֵהוּ עַל־אֶבְרָתוֹ׃ As an eagle that stirreth up her nest, Hovereth over her young, Spreadeth abroad her wings, taketh them, Beareth them on her pinions—
יְהוָה בָּדָד יַנְחֶנּוּ וְאֵין עִמּוֹ אֵל נֵכָר׃ The LORD alone did lead him, And there was no strange god with Him.
יַרְכִּבֵהוּ עַל־במותי [בָּמֳתֵי] אָרֶץ וַיֹּאכַל תְּנוּבֹת שָׂדָי וַיֵּנִקֵהוּ דְבַשׁ מִסֶּלַע וְשֶׁמֶן מֵחַלְמִישׁ צוּר׃ He made him ride on the high places of the earth, And he did eat the fruitage of the field; And He made him to suck honey out of the crag, And oil out of the flinty rock;
חֶמְאַת בָּקָר וַחֲלֵב צֹאן עִם־חֵלֶב כָּרִים וְאֵילִים בְּנֵי־בָשָׁן וְעַתּוּדִים עִם־חֵלֶב כִּלְיוֹת חִטָּה וְדַם־עֵנָב תִּשְׁתֶּה־חָמֶר׃ Curd of kine, and milk of sheep, With fat of lambs, And rams of the breed of Bashan, and he-goats, With the kidney-fat of wheat; And of the blood of the grape thou drankest foaming wine.
וַיִּשְׁמַן יְשֻׁרוּן וַיִּבְעָט שָׁמַנְתָּ עָבִיתָ כָּשִׂיתָ וַיִּטֹּשׁ אֱלוֹהַ עָשָׂהוּ וַיְנַבֵּל צוּר יְשֻׁעָתוֹ׃ But Jeshurun waxed fat, and kicked— Thou didst wax fat, thou didst grow thick, thou didst become gross— And he forsook God who made him, And contemned the Rock of his salvation.
יַקְנִאֻהוּ בְּזָרִים בְּתוֹעֵבֹת יַכְעִיסֻהוּ׃ They roused Him to jealousy with strange gods, With abominations did they provoke Him.
יִזְבְּחוּ לַשֵּׁדִים לֹא אֱלֹהַ אֱלֹהִים לֹא יְדָעוּם חֲדָשִׁים מִקָּרֹב בָּאוּ לֹא שְׂעָרוּם אֲבֹתֵיכֶם׃ They sacrificed unto demons, no-gods, Gods that they knew not, New gods that came up of late, Which your fathers dreaded not.
צוּר יְלָדְךָ תֶּשִׁי וַתִּשְׁכַּח אֵל מְחֹלְלֶךָ׃ Of the Rock that begot thee thou wast unmindful, And didst forget God that bore thee. .
וַיַּרְא יְהוָה וַיִּנְאָץ מִכַּעַס בָּנָיו וּבְנֹתָיו׃ And the LORD saw, and spurned, Because of the provoking of His sons and His daughters.
וַיֹּאמֶר אַסְתִּירָה פָנַי מֵהֶם אֶרְאֶה מָה אַחֲרִיתָם כִּי דוֹר תַּהְפֻּכֹת הֵמָּה בָּנִים לֹא־אֵמֻן בָּם׃ 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.
יַעֲרֹף כַּמָּטָר לִקְחִי תִּזַּל כַּטַּל אִמְרָתִי כִּשְׂעִירִם עֲלֵי־דֶשֶׁא וְכִרְבִיבִים עֲלֵי־עֵשֶׂב׃ 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.
nan And He said: ‘I will hide My face from them, I will see what their end shall be; For they are a very froward generation, Children in whom is no faithfulness.
הֵם קִנְאוּנִי בְלֹא־אֵל כִּעֲסוּנִי בְּהַבְלֵיהֶם וַאֲנִי אַקְנִיאֵם בְּלֹא־עָם בְּגוֹי נָבָל אַכְעִיסֵם׃ They have roused Me to jealousy with a no-god; They have provoked Me with their vanities; And I will rouse them to jealousy with a no-people; I will provoke them with a vile nation.
כִּי־אֵשׁ קָדְחָה בְאַפִּי וַתִּיקַד עַד־שְׁאוֹל תַּחְתִּית וַתֹּאכַל אֶרֶץ וִיבֻלָהּ וַתְּלַהֵט מוֹסְדֵי הָרִים׃ For a fire is kindled in My nostril, And burneth unto the depths of the nether-world, And devoureth the earth with her produce, And setteth ablaze the foundations of the mountains.
אַסְפֶּה עָלֵימוֹ רָעוֹת חִצַּי אֲכַלֶּה־בָּם׃ I will heap evils upon them; I will spend Mine arrows upon them;
מְזֵי רָעָב וּלְחֻמֵי רֶשֶׁף וְקֶטֶב מְרִירִי וְשֶׁן־בְּהֵמוֹת אֲשַׁלַּח־בָּם עִם־חֲמַת זֹחֲלֵי עָפָר׃ The wasting of hunger, and the devouring of the fiery bolt, And bitter destruction; And the teeth of beasts will I send upon them, With the venom of crawling things of the dust.
מִחוּץ תְּשַׁכֶּל־חֶרֶב וּמֵחֲדָרִים אֵימָה גַּם־בָּחוּר גַּם־בְּתוּלָה יוֹנֵק עִם־אִישׁ שֵׂיבָה׃ Without shall the sword bereave, And in the chambers terror; Slaying both young man and virgin, The suckling with the man of gray hairs.
אָמַרְתִּי אַפְאֵיהֶם אַשְׁבִּיתָה מֵאֱנוֹשׁ זִכְרָם׃ I thought I would make an end of them, I would make their memory cease from among men;
לוּלֵי כַּעַס אוֹיֵב אָגוּר פֶּן־יְנַכְּרוּ צָרֵימוֹ פֶּן־יֹאמְרוּ יָדֵינוּ רָמָה וְלֹא יְהוָה פָּעַל כָּל־זֹאת׃ Were it not that I dreaded the enemy’s provocation, Lest their adversaries should misdeem, Lest they should say: Our hand is exalted, And not the LORD hath wrought all this.’
כִּי־גוֹי אֹבַד עֵצוֹת הֵמָּה וְאֵין בָּהֶם תְּבוּנָה׃ For they are a nation void of counsel, And there is no understanding in them.
לוּ חָכְמוּ יַשְׂכִּילוּ זֹאת יָבִינוּ לְאַחֲרִיתָם׃ If they were wise, they would understand this, They would discern their latter end.
אֵיכָה יִרְדֹּף אֶחָד אֶלֶף וּשְׁנַיִם יָנִיסוּ רְבָבָה אִם־לֹא כִּי־צוּרָם מְכָרָם וַיהוָה הִסְגִּירָם׃ For I will proclaim the name of the LORD; Ascribe ye greatness unto our God.
כִּי שֵׁם יְהוָה אֶקְרָא הָבוּ גֹדֶל לֵאלֹהֵינוּ׃ For I will proclaim the name of the LORD; Ascribe ye greatness unto our God.
nan How should one chase a thousand, And two put ten thousand to flight, Except their Rock had given them over And the LORD had delivered them up?
כִּי לֹא כְצוּרֵנוּ צוּרָם וְאֹיְבֵינוּ פְּלִילִים׃ For their rock is not as our Rock, Even our enemies themselves being judges.
כִּי־מִגֶּפֶן סְדֹם גַּפְנָם וּמִשַּׁדְמֹת עֲמֹרָה עֲנָבֵמוֹ עִנְּבֵי־רוֹשׁ אַשְׁכְּלֹת מְרֹרֹת לָמוֹ׃ For their vine is of the vine of Sodom, And of the fields of Gomorrah; Their grapes are grapes of gall, Their clusters are bitter;
חֲמַת תַּנִּינִם יֵינָם וְרֹאשׁ פְּתָנִים אַכְזָר׃ Their wine is the venom of serpents, And the cruel poison of asps.
הֲלֹא־הוּא כָּמֻס עִמָּדִי חָתֻם בְּאוֹצְרֹתָי׃ ’Is not this laid up in store with Me, Sealed up in My treasuries?
לִי נָקָם וְשִׁלֵּם לְעֵת תָּמוּט רַגְלָם כִּי קָרוֹב יוֹם אֵידָם וְחָשׁ עֲתִדֹת לָמוֹ׃ Vengeance is Mine, and recompense, Against the time when their foot shall slip; For the day of their calamity is at hand, And the things that are to come upon them shall make haste.
כִּי־יָדִין יְהוָה עַמּוֹ וְעַל־עֲבָדָיו יִתְנֶחָם כִּי יִרְאֶה כִּי־אָזְלַת יָד וְאֶפֶס עָצוּר וְעָזוּב׃ For the LORD will judge His people, And repent Himself for His servants; When He seeth that their stay is gone, And there is none remaining, shut up or left at large.
וְאָמַר אֵי אֱלֹהֵימוֹ צוּר חָסָיוּ בוֹ׃ And it is said: Where are their gods, The rock in whom they trusted;
אֲשֶׁר חֵלֶב זְבָחֵימוֹ יֹאכֵלוּ יִשְׁתּוּ יֵין נְסִיכָם יָקוּמוּ וְיַעְזְרֻכֶם יְהִי עֲלֵיכֶם סִתְרָה׃ Who did eat the fat of their sacrifices, and drank the wine of their drink-offering? Let him rise up and help you, Let him be your protection.
רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי אֲנִי אָמִית וַאֲחַיֶּה מָחַצְתִּי וַאֲנִי אֶרְפָּא וְאֵין מִיָּדִי מַצִּיל׃ See now that I, even I, am He, And there is no god with Me; I kill, and I make alive; I have wounded, and I heal; And there is none that can deliver out of My hand.
כִּי־אֶשָּׂא אֶל־שָׁמַיִם יָדִי וְאָמַרְתִּי חַי אָנֹכִי לְעֹלָם׃ The Rock, His work is perfect; For all His ways are justice; A God of faithfulness and without iniquity, Just and right is He. .
הַצּוּר תָּמִים פָּעֳלוֹ כִּי כָל־דְּרָכָיו מִשְׁפָּט אֵל אֱמוּנָה וְאֵין עָוֶל צַדִּיק וְיָשָׁר הוּא׃ The Rock, His work is perfect; For all His ways are justice; A God of faithfulness and without iniquity, Just and right is He. .
nan For I lift up My hand to heaven, And say: As I live for ever
אִם־שַׁנּוֹתִי בְּרַק חַרְבִּי וְתֹאחֵז בְּמִשְׁפָּט יָדִי אָשִׁיב נָקָם לְצָרָי וְלִמְשַׂנְאַי אֲשַׁלֵּם׃ If I whet My glittering sword, And My hand take hold on judgment; I will render vengeance to Mine adversaries, And will recompense them that hate Me.
אַשְׁכִּיר חִצַּי מִדָּם וְחַרְבִּי תֹּאכַל בָּשָׂר מִדַּם חָלָל וְשִׁבְיָה מֵרֹאשׁ פַּרְעוֹת אוֹיֵב׃ I will make Mine arrows drunk with blood, And My sword shall devour flesh; With the blood of the slain and the captives, From the long-haired heads of the enemy.’
הַרְנִינוּ גוֹיִם עַמּוֹ כִּי דַם־עֲבָדָיו יִקּוֹם וְנָקָם יָשִׁיב לְצָרָיו וְכִפֶּר אַדְמָתוֹ עַמּוֹ׃ Sing aloud, O ye nations, of His people; For He doth avenge the blood of His servants, And doth render vengeance to His adversaries, And doth make expiation for the land of His people.
וּמֻת בָּהָר אֲשֶׁר אַתָּה עֹלֶה שָׁמָּה וְהֵאָסֵף אֶל־עַמֶּיךָ כַּאֲשֶׁר־מֵת אַהֲרֹן אָחִיךָ בְּהֹר הָהָר וַיֵּאָסֶף אֶל־עַמָּיו׃ Is corruption His? No; His children’s is the blemish; A generation crooked and perverse.
שִׁחֵת לוֹ לֹא בָּנָיו מוּמָם דּוֹר עִקֵּשׁ וּפְתַלְתֹּל׃ Is corruption His? No; His children’s is the blemish; A generation crooked and perverse.
הֲ־לַיְהוָה תִּגְמְלוּ־זֹאת עַם נָבָל וְלֹא חָכָם הֲלוֹא־הוּא אָבִיךָ קָּנֶךָ הוּא עָשְׂךָ וַיְכֹנְנֶךָ׃ Do ye thus requite the LORD, O foolish people and unwise? Is not He thy father that hath gotten thee? Hath He not made thee, and established thee?
זְכֹר יְמוֹת עוֹלָם בִּינוּ שְׁנוֹת דּוֹר־וָדוֹר שְׁאַל אָבִיךָ וְיַגֵּדְךָ זְקֵנֶיךָ וְיֹאמְרוּ לָךְ׃ 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.
בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃ When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel.
כִּי חֵלֶק יְהֹוָה עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ׃ For the portion of the LORD is His people, Jacob the lot of His inheritance.

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

47 results
1. Hebrew Bible, Song of Songs, 2.8 (9th cent. BCE - 3rd cent. BCE) 2.8. קוֹל דּוֹדִי הִנֵּה־זֶה בָּא מְדַלֵּג עַל־הֶהָרִים מְקַפֵּץ עַל־הַגְּבָעוֹת׃ 2.8. Hark! my beloved! behold, he cometh, Leaping upon the mountains, skipping upon the hills.
2. Hebrew Bible, Deuteronomy, 8.4, 8.15, 30.1-30.10, 32.1-32.9, 32.11-32.43, 33.2, 33.10 (9th cent. BCE - 3rd cent. BCE) 8.4. שִׂמְלָתְךָ לֹא בָלְתָה מֵעָלֶיךָ וְרַגְלְךָ לֹא בָצֵקָה זֶה אַרְבָּעִים שָׁנָה׃ 8.15. הַמּוֹלִיכֲךָ בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא נָחָשׁ שָׂרָף וְעַקְרָב וְצִמָּאוֹן אֲשֶׁר אֵין־מָיִם הַמּוֹצִיא לְךָ מַיִם מִצּוּר הַחַלָּמִישׁ׃ 30.1. וְהָיָה כִי־יָבֹאוּ עָלֶיךָ כָּל־הַדְּבָרִים הָאֵלֶּה הַבְּרָכָה וְהַקְּלָלָה אֲשֶׁר נָתַתִּי לְפָנֶיךָ וַהֲשֵׁבֹתָ אֶל־לְבָבֶךָ בְּכָל־הַגּוֹיִם אֲשֶׁר הִדִּיחֲךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה׃ 30.1. כִּי תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו הַכְּתוּבָה בְּסֵפֶר הַתּוֹרָה הַזֶּה כִּי תָשׁוּב אֶל־יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃ 30.2. לְאַהֲבָה אֶת־יְהוָה אֱלֹהֶיךָ לִשְׁמֹעַ בְּקֹלוֹ וּלְדָבְקָה־בוֹ כִּי הוּא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ לָשֶׁבֶת עַל־הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לָתֵת לָהֶם׃ 30.2. וְשַׁבְתָּ עַד־יְהוָה אֱלֹהֶיךָ וְשָׁמַעְתָּ בְקֹלוֹ כְּכֹל אֲשֶׁר־אָנֹכִי מְצַוְּךָ הַיּוֹם אַתָּה וּבָנֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃ 30.3. וְשָׁב יְהוָה אֱלֹהֶיךָ אֶת־שְׁבוּתְךָ וְרִחֲמֶךָ וְשָׁב וְקִבֶּצְךָ מִכָּל־הָעַמִּים אֲשֶׁר הֱפִיצְךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה׃ 30.4. אִם־יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמָיִם מִשָּׁם יְקַבֶּצְךָ יְהוָה אֱלֹהֶיךָ וּמִשָּׁם יִקָּחֶךָ׃ 30.5. וֶהֱבִיאֲךָ יְהוָה אֱלֹהֶיךָ אֶל־הָאָרֶץ אֲשֶׁר־יָרְשׁוּ אֲבֹתֶיךָ וִירִשְׁתָּהּ וְהֵיטִבְךָ וְהִרְבְּךָ מֵאֲבֹתֶיךָ׃ 30.6. וּמָל יְהוָה אֱלֹהֶיךָ אֶת־לְבָבְךָ וְאֶת־לְבַב זַרְעֶךָ לְאַהֲבָה אֶת־יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ לְמַעַן חַיֶּיךָ׃ 30.7. וְנָתַן יְהוָה אֱלֹהֶיךָ אֵת כָּל־הָאָלוֹת הָאֵלֶּה עַל־אֹיְבֶיךָ וְעַל־שֹׂנְאֶיךָ אֲשֶׁר רְדָפוּךָ׃ 30.8. וְאַתָּה תָשׁוּב וְשָׁמַעְתָּ בְּקוֹל יְהוָה וְעָשִׂיתָ אֶת־כָּל־מִצְוֺתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם׃ 30.9. וְהוֹתִירְךָ יְהוָה אֱלֹהֶיךָ בְּכֹל מַעֲשֵׂה יָדֶךָ בִּפְרִי בִטְנְךָ וּבִפְרִי בְהֶמְתְּךָ וּבִפְרִי אַדְמָתְךָ לְטוֹבָה כִּי יָשׁוּב יְהוָה לָשׂוּשׂ עָלֶיךָ לְטוֹב כַּאֲשֶׁר־שָׂשׂ עַל־אֲבֹתֶיךָ׃ 32.1. יִמְצָאֵהוּ בְּאֶרֶץ מִדְבָּר וּבְתֹהוּ יְלֵל יְשִׁמֹן יְסֹבְבֶנְהוּ יְבוֹנְנֵהוּ יִצְּרֶנְהוּ כְּאִישׁוֹן עֵינוֹ׃ 32.1. הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה וְתִשְׁמַע הָאָרֶץ אִמְרֵי־פִי׃ 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׃ 32.3. אֵיכָה יִרְדֹּף אֶחָד אֶלֶף וּשְׁנַיִם יָנִיסוּ רְבָבָה אִם־לֹא כִּי־צוּרָם מְכָרָם וַיהוָה הִסְגִּירָם׃ 32.3. כִּי שֵׁם יְהוָה אֶקְרָא הָבוּ גֹדֶל לֵאלֹהֵינוּ׃ 32.4. כִּי־אֶשָּׂא אֶל־שָׁמַיִם יָדִי וְאָמַרְתִּי חַי אָנֹכִי לְעֹלָם׃ 32.4. הַצּוּר תָּמִים פָּעֳלוֹ כִּי כָל־דְּרָכָיו מִשְׁפָּט אֵל אֱמוּנָה וְאֵין עָוֶל צַדִּיק וְיָשָׁר הוּא׃ 32.5. וּמֻת בָּהָר אֲשֶׁר אַתָּה עֹלֶה שָׁמָּה וְהֵאָסֵף אֶל־עַמֶּיךָ כַּאֲשֶׁר־מֵת אַהֲרֹן אָחִיךָ בְּהֹר הָהָר וַיֵּאָסֶף אֶל־עַמָּיו׃ 32.5. שִׁחֵת לוֹ לֹא בָּנָיו מוּמָם דּוֹר עִקֵּשׁ וּפְתַלְתֹּל׃ 32.6. הֲ־לַיְהוָה תִּגְמְלוּ־זֹאת עַם נָבָל וְלֹא חָכָם הֲלוֹא־הוּא אָבִיךָ קָּנֶךָ הוּא עָשְׂךָ וַיְכֹנְנֶךָ׃ 32.7. זְכֹר יְמוֹת עוֹלָם בִּינוּ שְׁנוֹת דּוֹר־וָדוֹר שְׁאַל אָבִיךָ וְיַגֵּדְךָ זְקֵנֶיךָ וְיֹאמְרוּ לָךְ׃ 32.8. בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃ 32.9. כִּי חֵלֶק יְהֹוָה עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ׃ 32.11. כְּנֶשֶׁר יָעִיר קִנּוֹ עַל־גּוֹזָלָיו יְרַחֵף יִפְרֹשׂ כְּנָפָיו יִקָּחֵהוּ יִשָּׂאֵהוּ עַל־אֶבְרָתוֹ׃ 32.12. יְהוָה בָּדָד יַנְחֶנּוּ וְאֵין עִמּוֹ אֵל נֵכָר׃ 32.13. יַרְכִּבֵהוּ עַל־במותי [בָּמֳתֵי] אָרֶץ וַיֹּאכַל תְּנוּבֹת שָׂדָי וַיֵּנִקֵהוּ דְבַשׁ מִסֶּלַע וְשֶׁמֶן מֵחַלְמִישׁ צוּר׃ 32.14. חֶמְאַת בָּקָר וַחֲלֵב צֹאן עִם־חֵלֶב כָּרִים וְאֵילִים בְּנֵי־בָשָׁן וְעַתּוּדִים עִם־חֵלֶב כִּלְיוֹת חִטָּה וְדַם־עֵנָב תִּשְׁתֶּה־חָמֶר׃ 32.15. וַיִּשְׁמַן יְשֻׁרוּן וַיִּבְעָט שָׁמַנְתָּ עָבִיתָ כָּשִׂיתָ וַיִּטֹּשׁ אֱלוֹהַ עָשָׂהוּ וַיְנַבֵּל צוּר יְשֻׁעָתוֹ׃ 32.16. יַקְנִאֻהוּ בְּזָרִים בְּתוֹעֵבֹת יַכְעִיסֻהוּ׃ 32.17. יִזְבְּחוּ לַשֵּׁדִים לֹא אֱלֹהַ אֱלֹהִים לֹא יְדָעוּם חֲדָשִׁים מִקָּרֹב בָּאוּ לֹא שְׂעָרוּם אֲבֹתֵיכֶם׃ 32.18. צוּר יְלָדְךָ תֶּשִׁי וַתִּשְׁכַּח אֵל מְחֹלְלֶךָ׃ 32.19. וַיַּרְא יְהוָה וַיִּנְאָץ מִכַּעַס בָּנָיו וּבְנֹתָיו׃ 32.21. הֵם קִנְאוּנִי בְלֹא־אֵל כִּעֲסוּנִי בְּהַבְלֵיהֶם וַאֲנִי אַקְנִיאֵם בְּלֹא־עָם בְּגוֹי נָבָל אַכְעִיסֵם׃ 32.22. כִּי־אֵשׁ קָדְחָה בְאַפִּי וַתִּיקַד עַד־שְׁאוֹל תַּחְתִּית וַתֹּאכַל אֶרֶץ וִיבֻלָהּ וַתְּלַהֵט מוֹסְדֵי הָרִים׃ 32.23. אַסְפֶּה עָלֵימוֹ רָעוֹת חִצַּי אֲכַלֶּה־בָּם׃ 32.24. מְזֵי רָעָב וּלְחֻמֵי רֶשֶׁף וְקֶטֶב מְרִירִי וְשֶׁן־בְּהֵמוֹת אֲשַׁלַּח־בָּם עִם־חֲמַת זֹחֲלֵי עָפָר׃ 32.25. מִחוּץ תְּשַׁכֶּל־חֶרֶב וּמֵחֲדָרִים אֵימָה גַּם־בָּחוּר גַּם־בְּתוּלָה יוֹנֵק עִם־אִישׁ שֵׂיבָה׃ 32.26. אָמַרְתִּי אַפְאֵיהֶם אַשְׁבִּיתָה מֵאֱנוֹשׁ זִכְרָם׃ 32.27. לוּלֵי כַּעַס אוֹיֵב אָגוּר פֶּן־יְנַכְּרוּ צָרֵימוֹ פֶּן־יֹאמְרוּ יָדֵינוּ רָמָה וְלֹא יְהוָה פָּעַל כָּל־זֹאת׃ 32.28. כִּי־גוֹי אֹבַד עֵצוֹת הֵמָּה וְאֵין בָּהֶם תְּבוּנָה׃ 32.29. לוּ חָכְמוּ יַשְׂכִּילוּ זֹאת יָבִינוּ לְאַחֲרִיתָם׃ 32.31. כִּי לֹא כְצוּרֵנוּ צוּרָם וְאֹיְבֵינוּ פְּלִילִים׃ 32.32. כִּי־מִגֶּפֶן סְדֹם גַּפְנָם וּמִשַּׁדְמֹת עֲמֹרָה עֲנָבֵמוֹ עִנְּבֵי־רוֹשׁ אַשְׁכְּלֹת מְרֹרֹת לָמוֹ׃ 32.33. חֲמַת תַּנִּינִם יֵינָם וְרֹאשׁ פְּתָנִים אַכְזָר׃ 32.34. הֲלֹא־הוּא כָּמֻס עִמָּדִי חָתֻם בְּאוֹצְרֹתָי׃ 32.35. לִי נָקָם וְשִׁלֵּם לְעֵת תָּמוּט רַגְלָם כִּי קָרוֹב יוֹם אֵידָם וְחָשׁ עֲתִדֹת לָמוֹ׃ 32.36. כִּי־יָדִין יְהוָה עַמּוֹ וְעַל־עֲבָדָיו יִתְנֶחָם כִּי יִרְאֶה כִּי־אָזְלַת יָד וְאֶפֶס עָצוּר וְעָזוּב׃ 32.37. וְאָמַר אֵי אֱלֹהֵימוֹ צוּר חָסָיוּ בוֹ׃ 32.38. אֲשֶׁר חֵלֶב זְבָחֵימוֹ יֹאכֵלוּ יִשְׁתּוּ יֵין נְסִיכָם יָקוּמוּ וְיַעְזְרֻכֶם יְהִי עֲלֵיכֶם סִתְרָה׃ 32.39. רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי אֲנִי אָמִית וַאֲחַיֶּה מָחַצְתִּי וַאֲנִי אֶרְפָּא וְאֵין מִיָּדִי מַצִּיל׃ 32.41. אִם־שַׁנּוֹתִי בְּרַק חַרְבִּי וְתֹאחֵז בְּמִשְׁפָּט יָדִי אָשִׁיב נָקָם לְצָרָי וְלִמְשַׂנְאַי אֲשַׁלֵּם׃ 32.42. אַשְׁכִּיר חִצַּי מִדָּם וְחַרְבִּי תֹּאכַל בָּשָׂר מִדַּם חָלָל וְשִׁבְיָה מֵרֹאשׁ פַּרְעוֹת אוֹיֵב׃ 32.43. הַרְנִינוּ גוֹיִם עַמּוֹ כִּי דַם־עֲבָדָיו יִקּוֹם וְנָקָם יָשִׁיב לְצָרָיו וְכִפֶּר אַדְמָתוֹ עַמּוֹ׃ 33.2. וַיֹּאמַר יְהוָה מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אשדת [אֵשׁ] [דָּת] לָמוֹ׃ 33.2. וּלְגָד אָמַר בָּרוּךְ מַרְחִיב גָּד כְּלָבִיא שָׁכֵן וְטָרַף זְרוֹעַ אַף־קָדְקֹד׃ 8.4. Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years." 8.15. who led thee through the great and dreadful wilderness, wherein were serpents, fiery serpents, and scorpions, and thirsty ground where was no water; who brought thee forth water out of the rock of flint;" 30.1. And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt bethink thyself among all the nations, whither the LORD thy God hath driven thee," 30.2. and shalt return unto the LORD thy God, and hearken to His voice according to all that I command thee this day, thou and thy children, with all thy heart, and with all thy soul;" 30.3. that then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither the LORD thy God hath scattered thee." 30.4. If any of thine that are dispersed be in the uttermost parts of heaven, from thence will the LORD thy God gather thee, and from thence will He fetch thee." 30.5. And the LORD thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and He will do thee good, and multiply thee above thy fathers. ." 30.6. And the LORD thy God will circumcise thy heart, and the heart of thy seed, to love the LORD thy God with all thy heart, and with all thy soul, that thou mayest live." 30.7. And the LORD thy God will put all these curses upon thine enemies, and on them that hate thee, that persecuted thee." 30.8. And thou shalt return and hearken to the voice of the LORD, and do all His commandments which I command thee this day." 30.9. And the LORD thy God will make thee over-abundant in all the work of thy hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good; for the LORD will again rejoice over thee for good, as He rejoiced over thy fathers;" 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." 32.1. Give ear, ye heavens, and I will speak; And let the earth hear the words of my mouth." 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." 32.3. For I will proclaim the name of the LORD; Ascribe ye greatness unto our God." 32.4. The Rock, His work is perfect; For all His ways are justice; A God of faithfulness and without iniquity, Just and right is He. ." 32.5. Is corruption His? No; His children’s is the blemish; A generation crooked and perverse." 32.6. Do ye thus requite the LORD, O foolish people and unwise? Is not He thy father that hath gotten thee? Hath He not made thee, and established thee?" 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." 32.8. When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel." 32.9. For the portion of the LORD is His people, Jacob the lot of His inheritance." 32.11. As an eagle that stirreth up her nest, Hovereth over her young, Spreadeth abroad her wings, taketh them, Beareth them on her pinions—" 32.12. The LORD alone did lead him, And there was no strange god with Him." 32.13. He made him ride on the high places of the earth, And he did eat the fruitage of the field; And He made him to suck honey out of the crag, And oil out of the flinty rock;" 32.14. Curd of kine, and milk of sheep, With fat of lambs, And rams of the breed of Bashan, and he-goats, With the kidney-fat of wheat; And of the blood of the grape thou drankest foaming wine." 32.15. But Jeshurun waxed fat, and kicked— Thou didst wax fat, thou didst grow thick, thou didst become gross— And he forsook God who made him, And contemned the Rock of his salvation." 32.16. They roused Him to jealousy with strange gods, With abominations did they provoke Him." 32.17. They sacrificed unto demons, no-gods, Gods that they knew not, New gods that came up of late, Which your fathers dreaded not." 32.18. of the Rock that begot thee thou wast unmindful, And didst forget God that bore thee. ." 32.19. And the LORD saw, and spurned, Because of the provoking of His sons and His daughters." 32.20. And He said: ‘I will hide My face from them, I will see what their end shall be; For they are a very froward generation, Children in whom is no faithfulness." 32.21. They have roused Me to jealousy with a no-god; They have provoked Me with their vanities; And I will rouse them to jealousy with a no-people; I will provoke them with a vile nation." 32.22. For a fire is kindled in My nostril, And burneth unto the depths of the nether-world, And devoureth the earth with her produce, And setteth ablaze the foundations of the mountains." 32.23. I will heap evils upon them; I will spend Mine arrows upon them;" 32.24. The wasting of hunger, and the devouring of the fiery bolt, And bitter destruction; And the teeth of beasts will I send upon them, With the venom of crawling things of the dust." 32.25. Without shall the sword bereave, And in the chambers terror; Slaying both young man and virgin, The suckling with the man of gray hairs." 32.26. I thought I would make an end of them, I would make their memory cease from among men;" 32.27. Were it not that I dreaded the enemy’s provocation, Lest their adversaries should misdeem, Lest they should say: Our hand is exalted, And not the LORD hath wrought all this.’" 32.28. For they are a nation void of counsel, And there is no understanding in them." 32.29. If they were wise, they would understand this, They would discern their latter end." 32.30. How should one chase a thousand, And two put ten thousand to flight, Except their Rock had given them over And the LORD had delivered them up?" 32.31. For their rock is not as our Rock, Even our enemies themselves being judges." 32.32. For their vine is of the vine of Sodom, And of the fields of Gomorrah; Their grapes are grapes of gall, Their clusters are bitter;" 32.33. Their wine is the venom of serpents, And the cruel poison of asps." 32.34. ’Is not this laid up in store with Me, Sealed up in My treasuries?" 32.35. Vengeance is Mine, and recompense, Against the time when their foot shall slip; For the day of their calamity is at hand, And the things that are to come upon them shall make haste." 32.36. For the LORD will judge His people, And repent Himself for His servants; When He seeth that their stay is gone, And there is none remaining, shut up or left at large." 32.37. And it is said: Where are their gods, The rock in whom they trusted;" 32.38. Who did eat the fat of their sacrifices, and drank the wine of their drink-offering? Let him rise up and help you, Let him be your protection." 32.39. See now that I, even I, am He, And there is no god with Me; I kill, and I make alive; I have wounded, and I heal; And there is none that can deliver out of My hand." 32.40. For I lift up My hand to heaven, And say: As I live for ever," 32.41. If I whet My glittering sword, And My hand take hold on judgment; I will render vengeance to Mine adversaries, And will recompense them that hate Me." 32.42. I will make Mine arrows drunk with blood, And My sword shall devour flesh; With the blood of the slain and the captives, From the long-haired heads of the enemy.’" 32.43. Sing aloud, O ye nations, of His people; For He doth avenge the blood of His servants, And doth render vengeance to His adversaries, And doth make expiation for the land of His people." 33.2. And he said: The LORD came from Sinai, And rose from Seir unto them; He shined forth from mount Paran, And He came from the myriads holy, At His right hand was a fiery law unto them." 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. ."
3. Hebrew Bible, Exodus, 7.12, 13.21, 15.2, 16.1-16.10, 18.27, 19.4, 19.9, 19.12, 20.2, 20.15, 35.1 (9th cent. BCE - 3rd cent. BCE) 7.12. וַיַּשְׁלִיכוּ אִישׁ מַטֵּהוּ וַיִּהְיוּ לְתַנִּינִם וַיִּבְלַע מַטֵּה־אַהֲרֹן אֶת־מַטֹּתָם׃ 13.21. וַיהוָה הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן לַנְחֹתָם הַדֶּרֶךְ וְלַיְלָה בְּעַמּוּד אֵשׁ לְהָאִיר לָהֶם לָלֶכֶת יוֹמָם וָלָיְלָה׃ 15.2. עָזִּי וְזִמְרָת יָהּ וַיְהִי־לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ׃ 15.2. וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת־הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל־הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת׃ 16.1. וַיִּסְעוּ מֵאֵילִם וַיָּבֹאוּ כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל אֶל־מִדְבַּר־סִין אֲשֶׁר בֵּין־אֵילִם וּבֵין סִינָי בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשֵּׁנִי לְצֵאתָם מֵאֶרֶץ מִצְרָיִם׃ 16.1. וַיְהִי כְּדַבֵּר אַהֲרֹן אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וַיִּפְנוּ אֶל־הַמִּדְבָּר וְהִנֵּה כְּבוֹד יְהוָה נִרְאָה בֶּעָנָן׃ 16.2. וילינו [וַיִּלּוֹנוּ] כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל עַל־מֹשֶׁה וְעַל־אַהֲרֹן בַּמִּדְבָּר׃ 16.2. וְלֹא־שָׁמְעוּ אֶל־מֹשֶׁה וַיּוֹתִרוּ אֲנָשִׁים מִמֶּנּוּ עַד־בֹּקֶר וַיָּרֻם תּוֹלָעִים וַיִּבְאַשׁ וַיִּקְצֹף עֲלֵהֶם מֹשֶׁה׃ 16.3. וַיִּשְׁבְּתוּ הָעָם בַּיּוֹם הַשְּׁבִעִי׃ 16.3. וַיֹּאמְרוּ אֲלֵהֶם בְּנֵי יִשְׂרָאֵל מִי־יִתֵּן מוּתֵנוּ בְיַד־יְהוָה בְּאֶרֶץ מִצְרַיִם בְּשִׁבְתֵּנוּ עַל־סִיר הַבָּשָׂר בְּאָכְלֵנוּ לֶחֶם לָשֹׂבַע כִּי־הוֹצֵאתֶם אֹתָנוּ אֶל־הַמִּדְבָּר הַזֶּה לְהָמִית אֶת־כָּל־הַקָּהָל הַזֶּה בָּרָעָב׃ 16.4. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן־הַשָּׁמָיִם וְיָצָא הָעָם וְלָקְטוּ דְּבַר־יוֹם בְּיוֹמוֹ לְמַעַן אֲנַסֶּנּוּ הֲיֵלֵךְ בְּתוֹרָתִי אִם־לֹא׃ 16.5. וְהָיָה בַּיּוֹם הַשִּׁשִּׁי וְהֵכִינוּ אֵת אֲשֶׁר־יָבִיאוּ וְהָיָה מִשְׁנֶה עַל אֲשֶׁר־יִלְקְטוּ יוֹם יוֹם׃ 16.6. וַיֹּאמֶר מֹשֶׁה וְאַהֲרֹן אֶל־כָּל־בְּנֵי יִשְׂרָאֵל עֶרֶב וִידַעְתֶּם כִּי יְהוָה הוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרָיִם׃ 16.7. וּבֹקֶר וּרְאִיתֶם אֶת־כְּבוֹד יְהוָה בְּשָׁמְעוֹ אֶת־תְּלֻנֹּתֵיכֶם עַל־יְהוָה וְנַחְנוּ מָה כִּי תלונו [תַלִּינוּ] עָלֵינוּ׃ 16.8. וַיֹּאמֶר מֹשֶׁה בְּתֵת יְהוָה לָכֶם בָּעֶרֶב בָּשָׂר לֶאֱכֹל וְלֶחֶם בַּבֹּקֶר לִשְׂבֹּעַ בִּשְׁמֹעַ יְהוָה אֶת־תְּלֻנֹּתֵיכֶם אֲשֶׁר־אַתֶּם מַלִּינִם עָלָיו וְנַחְנוּ מָה לֹא־עָלֵינוּ תְלֻנֹּתֵיכֶם כִּי עַל־יְהוָה׃ 16.9. וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן אֱמֹר אֶל־כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל קִרְבוּ לִפְנֵי יְהוָה כִּי שָׁמַע אֵת תְּלֻנֹּתֵיכֶם׃ 18.27. וַיְשַׁלַּח מֹשֶׁה אֶת־חֹתְנוֹ וַיֵּלֶךְ לוֹ אֶל־אַרְצוֹ׃ 19.4. אַתֶּם רְאִיתֶם אֲשֶׁר עָשִׂיתִי לְמִצְרָיִם וָאֶשָּׂא אֶתְכֶם עַל־כַּנְפֵי נְשָׁרִים וָאָבִא אֶתְכֶם אֵלָי׃ 19.9. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ וְגַם־בְּךָ יַאֲמִינוּ לְעוֹלָם וַיַּגֵּד מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־יְהוָה׃ 19.12. וְהִגְבַּלְתָּ אֶת־הָעָם סָבִיב לֵאמֹר הִשָּׁמְרוּ לָכֶם עֲלוֹת בָּהָר וּנְגֹעַ בְּקָצֵהוּ כָּל־הַנֹּגֵעַ בָּהָר מוֹת יוּמָת׃ 20.2. אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 20.2. לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃ 20.15. וְכָל־הָעָם רֹאִים אֶת־הַקּוֹלֹת וְאֶת־הַלַּפִּידִם וְאֵת קוֹל הַשֹּׁפָר וְאֶת־הָהָר עָשֵׁן וַיַּרְא הָעָם וַיָּנֻעוּ וַיַּעַמְדוּ מֵרָחֹק׃ 35.1. וְכָל־חֲכַם־לֵב בָּכֶם יָבֹאוּ וְיַעֲשׂוּ אֵת כָּל־אֲשֶׁר צִוָּה יְהוָה׃ 35.1. וַיַּקְהֵל מֹשֶׁה אֶת־כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם אֵלֶּה הַדְּבָרִים אֲשֶׁר־צִוָּה יְהוָה לַעֲשֹׂת אֹתָם׃ 7.12. For they cast down every man his rod, and they became serpents; but Aaron’s rod swallowed up their rods." 13.21. And the LORD went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light; that they might go by day and by night:" 15.2. The LORD is my strength and song, And He is become my salvation; This is my God, and I will glorify Him; My father’s God, and I will exalt Him." 16.1. And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt." 16.2. And the whole congregation of the children of Israel murmured against Moses and against Aaron in the wilderness;" 16.3. and the children of Israel said unto them: ‘Would that we had died by the hand of the LORD in the land of Egypt, when we sat by the flesh-pots, when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.’" 16.4. Then said the LORD unto Moses: ‘Behold, I will cause to rain bread from heaven for you; and the people shall go out and gather a day’s portion every day, that I may prove them, whether they will walk in My law, or not." 16.5. And it shall come to pass on the sixth day that they shall prepare that which they bring in, and it shall be twice as much as they gather daily.’" 16.6. And Moses and Aaron said unto all the children of Israel: ‘At even, then ye shall know that the LORD hath brought you out from the land of Egypt;" 16.7. and in the morning, then ye shall see the glory of the LORD; for that He hath heard your murmurings against the LORD; and what are we, that ye murmur against us?’" 16.8. And Moses said: ‘This shall be, when the LORD shall give you in the evening flesh to eat, and in the morning bread to the full; for that the LORD heareth your murmurings which ye murmur against Him; and what are we? your murmurings are not against us, but against the LORD.’" 16.9. And Moses said unto Aaron: ‘Say unto all the congregation of the children of Israel: Come near before the LORD; for He hath heard your murmurings.’" 16.10. And it came to pass, as Aaron spoke unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud." 18.27. And Moses let his father-in-law depart; and he went his way into his own land." 19.4. Ye have seen what I did unto the Egyptians, and how I bore you on eagles’wings, and brought you unto Myself." 19.9. And the LORD said unto Moses: ‘Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and may also believe thee for ever.’ And Moses told the words of the people unto the LORD." 19.12. And thou shalt set bounds unto the people round about, saying: Take heed to yourselves, that ye go not up into the mount, or touch the border of it; whosoever toucheth the mount shall be surely put to death;" 20.2. I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage." 20.15. And all the people perceived the thunderings, and the lightnings, and the voice of the horn, and the mountain smoking; and when the people saw it, they trembled, and stood afar off." 35.1. And Moses assembled all the congregation of the children of Israel, and said unto them: ‘These are the words which the LORD hath commanded, that ye should do them."
4. Hebrew Bible, Genesis, 2.6, 3.21, 12.1, 15.1, 18.16, 24.3, 24.7, 49.25 (9th cent. BCE - 3rd cent. BCE) 2.6. וְאֵד יַעֲלֶה מִן־הָאָרֶץ וְהִשְׁקָה אֶת־כָּל־פְּנֵי־הָאֲדָמָה׃ 3.21. וַיַּעַשׂ יְהוָה אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵׁם׃ 12.1. וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃ 12.1. וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃ 15.1. אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְבַר־יְהוָה אֶל־אַבְרָם בַּמַּחֲזֶה לֵאמֹר אַל־תִּירָא אַבְרָם אָנֹכִי מָגֵן לָךְ שְׂכָרְךָ הַרְבֵּה מְאֹד׃ 15.1. וַיִּקַּח־לוֹ אֶת־כָּל־אֵלֶּה וַיְבַתֵּר אֹתָם בַּתָּוֶךְ וַיִּתֵּן אִישׁ־בִּתְרוֹ לִקְרַאת רֵעֵהוּ וְאֶת־הַצִפֹּר לֹא בָתָר׃ 18.16. וַיָּקֻמוּ מִשָּׁם הָאֲנָשִׁים וַיַּשְׁקִפוּ עַל־פְּנֵי סְדֹם וְאַבְרָהָם הֹלֵךְ עִמָּם לְשַׁלְּחָם׃ 24.3. וְאַשְׁבִּיעֲךָ בַּיהוָה אֱלֹהֵי הַשָּׁמַיִם וֵאלֹהֵי הָאָרֶץ אֲשֶׁר לֹא־תִקַּח אִשָּׁה לִבְנִי מִבְּנוֹת הַכְּנַעֲנִי אֲשֶׁר אָנֹכִי יוֹשֵׁב בְּקִרְבּוֹ׃ 24.3. וַיְהִי כִּרְאֹת אֶת־הַנֶּזֶם וְאֶת־הַצְּמִדִים עַל־יְדֵי אֲחֹתוֹ וּכְשָׁמְעוֹ אֶת־דִּבְרֵי רִבְקָה אֲחֹתוֹ לֵאמֹר כֹּה־דִבֶּר אֵלַי הָאִישׁ וַיָּבֹא אֶל־הָאִישׁ וְהִנֵּה עֹמֵד עַל־הַגְּמַלִּים עַל־הָעָיִן׃ 24.7. יְהוָה אֱלֹהֵי הַשָּׁמַיִם אֲשֶׁר לְקָחַנִי מִבֵּית אָבִי וּמֵאֶרֶץ מוֹלַדְתִּי וַאֲשֶׁר דִּבֶּר־לִי וַאֲשֶׁר נִשְׁבַּע־לִי לֵאמֹר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת הוּא יִשְׁלַח מַלְאָכוֹ לְפָנֶיךָ וְלָקַחְתָּ אִשָּׁה לִבְנִי מִשָּׁם׃ 49.25. מֵאֵל אָבִיךָ וְיַעְזְרֶךָּ וְאֵת שַׁדַּי וִיבָרְכֶךָּ בִּרְכֹת שָׁמַיִם מֵעָל בִּרְכֹת תְּהוֹם רֹבֶצֶת תָּחַת בִּרְכֹת שָׁדַיִם וָרָחַם׃ 2.6. but there went up a mist from the earth, and watered the whole face of the ground." 3.21. And the LORD God made for Adam and for his wife garments of skins, and clothed them." 12.1. Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee." 15.1. After these things the word of the LORD came unto Abram in a vision, saying: ‘Fear not, Abram, I am thy shield, thy reward shall be exceeding great.’" 18.16. And the men rose up from thence, and looked out toward Sodom; and Abraham went with them to bring them on the way." 24.3. And I will make thee swear by the LORD, the God of heaven and the God of the earth, that thou shalt not take a wife for my son of the daughters of the Canaanites, among whom I dwell." 24.7. The LORD, the God of heaven, who took me from my father’s house, and from the land of my nativity, and who spoke unto me, and who swore unto me, saying: Unto thy seed will I give this land; He will send His angel before thee, and thou shalt take a wife for my son from thence." 49.25. Even by the God of thy father, who shall help thee, And by the Almighty, who shall bless thee, With blessings of heaven above, Blessings of the deep that coucheth beneath, Blessings of the breasts, and of the womb."
5. Hebrew Bible, Jonah, 4.6 (9th cent. BCE - 3rd cent. BCE) 4.6. וַיְמַן יְהוָה־אֱלֹהִים קִיקָיוֹן וַיַּעַל מֵעַל לְיוֹנָה לִהְיוֹת צֵל עַל־רֹאשׁוֹ לְהַצִּיל לוֹ מֵרָעָתוֹ וַיִּשְׂמַח יוֹנָה עַל־הַקִּיקָיוֹן שִׂמְחָה גְדוֹלָה׃ 4.6. And the LORD God prepared a gourd, and made it to come up over Jonah, that it might be a shadow over his head, to deliver him from his evil. So Jonah was exceeding glad because of the gourd."
6. Hebrew Bible, Leviticus, 17.3, 23.43, 26.46 (9th cent. BCE - 3rd cent. BCE) 17.3. אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל אֲשֶׁר יִשְׁחַט שׁוֹר אוֹ־כֶשֶׂב אוֹ־עֵז בַּמַּחֲנֶה אוֹ אֲשֶׁר יִשְׁחַט מִחוּץ לַמַּחֲנֶה׃ 23.43. לְמַעַן יֵדְעוּ דֹרֹתֵיכֶם כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת־בְּנֵי יִשְׂרָאֵל בְּהוֹצִיאִי אוֹתָם מֵאֶרֶץ מִצְרָיִם אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 26.46. אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת אֲשֶׁר נָתַן יְהוָה בֵּינוֹ וּבֵין בְּנֵי יִשְׂרָאֵל בְּהַר סִינַי בְּיַד־מֹשֶׁה׃ 17.3. What man soever there be of the house of Israel, that killeth an ox, or lamb, or goat, in the camp, or that killeth it without the camp," 23.43. that your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the LORD your God." 26.46. These are the statutes and ordices and laws, which the LORD made between Him and the children of Israel in mount Sinai by the hand of Moses."
7. Hebrew Bible, Numbers, 1.49, 3.6, 11.16, 14.1-14.10, 16.19, 17.18, 17.21, 17.23, 17.25, 18.2 (9th cent. BCE - 3rd cent. BCE) 1.49. אַךְ אֶת־מַטֵּה לֵוִי לֹא תִפְקֹד וְאֶת־רֹאשָׁם לֹא תִשָּׂא בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃ 3.6. הַקְרֵב אֶת־מַטֵּה לֵוִי וְהַעֲמַדְתָּ אֹתוֹ לִפְנֵי אַהֲרֹן הַכֹּהֵן וְשֵׁרְתוּ אֹתוֹ׃ 11.16. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֶסְפָה־לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל אֲשֶׁר יָדַעְתָּ כִּי־הֵם זִקְנֵי הָעָם וְשֹׁטְרָיו וְלָקַחְתָּ אֹתָם אֶל־אֹהֶל מוֹעֵד וְהִתְיַצְּבוּ שָׁם עִמָּךְ׃ 14.1. וַיֹּאמְרוּ כָּל־הָעֵדָה לִרְגּוֹם אֹתָם בָּאֲבָנִים וּכְבוֹד יְהוָה נִרְאָה בְּאֹהֶל מוֹעֵד אֶל־כָּל־בְּנֵי יִשְׂרָאֵל׃ 14.1. וַתִּשָּׂא כָּל־הָעֵדָה וַיִּתְּנוּ אֶת־קוֹלָם וַיִּבְכּוּ הָעָם בַּלַּיְלָה הַהוּא׃ 14.2. וַיִּלֹּנוּ עַל־מֹשֶׁה וְעַל־אַהֲרֹן כֹּל בְּנֵי יִשְׂרָאֵל וַיֹּאמְרוּ אֲלֵהֶם כָּל־הָעֵדָה לוּ־מַתְנוּ בְּאֶרֶץ מִצְרַיִם אוֹ בַּמִּדְבָּר הַזֶּה לוּ־מָתְנוּ׃ 14.2. וַיֹּאמֶר יְהוָה סָלַחְתִּי כִּדְבָרֶךָ׃ 14.3. וְלָמָה יְהוָה מֵבִיא אֹתָנוּ אֶל־הָאָרֶץ הַזֹּאת לִנְפֹּל בַּחֶרֶב נָשֵׁינוּ וְטַפֵּנוּ יִהְיוּ לָבַז הֲלוֹא טוֹב לָנוּ שׁוּב מִצְרָיְמָה׃ 14.3. אִם־אַתֶּם תָּבֹאוּ אֶל־הָאָרֶץ אֲשֶׁר נָשָׂאתִי אֶת־יָדִי לְשַׁכֵּן אֶתְכֶם בָּהּ כִּי אִם־כָּלֵב בֶּן־יְפֻנֶּה וִיהוֹשֻׁעַ בִּן־נוּן׃ 14.4. וַיֹּאמְרוּ אִישׁ אֶל־אָחִיו נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָיְמָה׃ 14.4. וַיַּשְׁכִּמוּ בַבֹּקֶר וַיַּעֲלוּ אֶל־רֹאשׁ־הָהָר לֵאמֹר הִנֶּנּוּ וְעָלִינוּ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר יְהוָה כִּי חָטָאנוּ׃ 14.5. וַיִּפֹּל מֹשֶׁה וְאַהֲרֹן עַל־פְּנֵיהֶם לִפְנֵי כָּל־קְהַל עֲדַת בְּנֵי יִשְׂרָאֵל׃ 14.6. וִיהוֹשֻׁעַ בִּן־נוּן וְכָלֵב בֶּן־יְפֻנֶּה מִן־הַתָּרִים אֶת־הָאָרֶץ קָרְעוּ בִּגְדֵיהֶם׃ 14.7. וַיֹּאמְרוּ אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל לֵאמֹר הָאָרֶץ אֲשֶׁר עָבַרְנוּ בָהּ לָתוּר אֹתָהּ טוֹבָה הָאָרֶץ מְאֹד מְאֹד׃ 14.8. אִם־חָפֵץ בָּנוּ יְהוָה וְהֵבִיא אֹתָנוּ אֶל־הָאָרֶץ הַזֹּאת וּנְתָנָהּ לָנוּ אֶרֶץ אֲשֶׁר־הִוא זָבַת חָלָב וּדְבָשׁ׃ 14.9. אַךְ בַּיהוָה אַל־תִּמְרֹדוּ וְאַתֶּם אַל־תִּירְאוּ אֶת־עַם הָאָרֶץ כִּי לַחְמֵנוּ הֵם סָר צִלָּם מֵעֲלֵיהֶם וַיהוָה אִתָּנוּ אַל־תִּירָאֻם׃ 16.19. וַיַּקְהֵל עֲלֵיהֶם קֹרַח אֶת־כָּל־הָעֵדָה אֶל־פֶּתַח אֹהֶל מוֹעֵד וַיֵּרָא כְבוֹד־יְהוָה אֶל־כָּל־הָעֵדָה׃ 17.18. וְאֵת שֵׁם אַהֲרֹן תִּכְתֹּב עַל־מַטֵּה לֵוִי כִּי מַטֶּה אֶחָד לְרֹאשׁ בֵּית אֲבוֹתָם׃ 17.21. וַיְדַבֵּר מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל וַיִּתְּנוּ אֵלָיו כָּל־נְשִׂיאֵיהֶם מַטֶּה לְנָשִׂיא אֶחָד מַטֶּה לְנָשִׂיא אֶחָד לְבֵית אֲבֹתָם שְׁנֵים עָשָׂר מַטּוֹת וּמַטֵּה אַהֲרֹן בְּתוֹךְ מַטּוֹתָם׃ 17.23. וַיְהִי מִמָּחֳרָת וַיָּבֹא מֹשֶׁה אֶל־אֹהֶל הָעֵדוּת וְהִנֵּה פָּרַח מַטֵּה־אַהֲרֹן לְבֵית לֵוִי וַיֹּצֵא פֶרַח וַיָּצֵץ צִיץ וַיִּגְמֹל שְׁקֵדִים׃ 17.25. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הָשֵׁב אֶת־מַטֵּה אַהֲרֹן לִפְנֵי הָעֵדוּת לְמִשְׁמֶרֶת לְאוֹת לִבְנֵי־מֶרִי וּתְכַל תְּלוּנֹּתָם מֵעָלַי וְלֹא יָמֻתוּ׃ 18.2. וְגַם אֶת־אַחֶיךָ מַטֵּה לֵוִי שֵׁבֶט אָבִיךָ הַקְרֵב אִתָּךְ וְיִלָּווּ עָלֶיךָ וִישָׁרְתוּךָ וְאַתָּה וּבָנֶיךָ אִתָּךְ לִפְנֵי אֹהֶל הָעֵדֻת׃ 18.2. וַיֹּאמֶר יְהוָה אֶל־אַהֲרֹן בְּאַרְצָם לֹא תִנְחָל וְחֵלֶק לֹא־יִהְיֶה לְךָ בְּתוֹכָם אֲנִי חֶלְקְךָ וְנַחֲלָתְךָ בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃ 1.49. ’Howbeit the tribe of Levi thou shalt not number, neither shalt thou take the sum of them among the children of Israel;" 3.6. ’Bring the tribe of Levi near, and set them before Aaron the priest, that they may minister unto him." 11.16. And the LORD said unto Moses: ‘Gather unto Me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tent of meeting, that they may stand there with thee." 14.1. And all the congregation lifted up their voice, and cried; and the people wept that night." 14.2. And all the children of Israel murmured against Moses and against Aaron; and the whole congregation said unto them: ‘Would that we had died in the land of Egypt! or would we had died in this wilderness!" 14.3. And wherefore doth the LORD bring us unto this land, to fall by the sword? Our wives and our little ones will be a prey; were it not better for us to return into Egypt?’" 14.4. And they said one to another: ‘Let us make a captain, and let us return into Egypt.’" 14.5. Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel." 14.6. And Joshua the son of Nun and Caleb the son of Jephunneh, who were of them that spied out the land, rent their clothes." 14.7. And they spoke unto all the congregation of the children of Israel, saying: ‘The land, which we passed through to spy it out, is an exceeding good land." 14.8. If the LORD delight in us, then He will bring us into this land, and give it unto us—a land which floweth with milk and honey." 14.9. Only rebel not against the LORD, neither fear ye the people of the land; for they are bread for us; their defence is removed from over them, and the LORD is with us; fear them not.’" 14.10. But all the congregation bade stone them with stones, when the glory of the LORD appeared in the tent of meeting unto all the children of Israel." 16.19. And Korah assembled all the congregation against them unto the door of the tent of meeting; and the glory of the LORD appeared unto all the congregation." 17.18. And thou shalt write Aaron’s name upon the rod of Levi, for there shall be one rod for the head of their fathers’houses." 17.21. And Moses spoke unto the children of Israel; and all their princes gave him rods, for each prince one, according to their fathers’houses, even twelve rods; and the rod of Aaron was among their rods." 17.23. And it came to pass on the morrow, that Moses went into the tent of the testimony; and, behold, the rod of Aaron for the house of Levi was budded, and put forth buds, and bloomed blossoms, and bore ripe almonds." 17.25. and the LORD said unto Moses: ‘Put back the rod of Aaron before the testimony, to be kept there, for a token against the rebellious children; that there may be made an end of their murmurings against Me, that they die not.’" 18.2. And thy brethren also, the tribe of Levi, the tribe of thy father, bring thou near with thee, that they may be joined unto thee, and minister unto thee, thou and thy sons with thee being before the tent of the testimony."
8. Hebrew Bible, Proverbs, 7.2 (9th cent. BCE - 3rd cent. BCE) 7.2. שְׁמֹר מִצְוֺתַי וֶחְיֵה וְתוֹרָתִי כְּאִישׁוֹן עֵינֶיךָ׃ 7.2. צְרוֹר־הַכֶּסֶף לָקַח בְּיָדוֹ לְיוֹם הַכֵּסֶא יָבֹא בֵיתוֹ׃ 7.2. Keep my commandments and live, And my teaching as the apple of thine eye."
9. Hebrew Bible, Psalms, 16.8, 17.8, 29.4, 42.8, 90.11, 91.11, 105.39 (9th cent. BCE - 3rd cent. BCE) 16.8. שִׁוִּיתִי יְהוָה לְנֶגְדִּי תָמִיד כִּי מִימִינִי בַּל־אֶמּוֹט׃ 17.8. שָׁמְרֵנִי כְּאִישׁוֹן בַּת־עָיִן בְּצֵל כְּנָפֶיךָ תַּסְתִּירֵנִי׃ 29.4. קוֹל־יְהוָה בַּכֹּחַ קוֹל יְהוָה בֶּהָדָר׃ 42.8. תְּהוֹם־אֶל־תְּהוֹם קוֹרֵא לְקוֹל צִנּוֹרֶיךָ כָּל־מִשְׁבָּרֶיךָ וְגַלֶּיךָ עָלַי עָבָרוּ׃ 90.11. מִי־יוֹדֵעַ עֹז אַפֶּךָ וּכְיִרְאָתְךָ עֶבְרָתֶךָ׃ 91.11. כִּי מַלְאָכָיו יְצַוֶּה־לָּךְ לִשְׁמָרְךָ בְּכָל־דְּרָכֶיךָ׃ 105.39. פָּרַשׂ עָנָן לְמָסָךְ וְאֵשׁ לְהָאִיר לָיְלָה׃ 16.8. I have set the LORD always before me; Surely He is at my right hand, I shall not be moved." 17.8. Keep me as the apple of the eye, Hide me in the shadow of Thy wings," 29.4. The voice of the LORD is powerful; The voice of the LORD is full of majesty." 42.8. Deep calleth unto deep at the voice of Thy cataracts; all Thy waves and Thy billows are gone over me." 90.11. Who knoweth the power of Thine anger, And Thy wrath according to the fear that is due unto Thee?" 91.11. For He will give His angels charge over thee, To keep thee in all thy ways." 105.39. He spread a cloud for a screen; And fire to give light in the night."
10. Hebrew Bible, 1 Kings, 18.45 (8th cent. BCE - 5th cent. BCE) 18.45. וַיְהִי עַד־כֹּה וְעַד־כֹּה וְהַשָּׁמַיִם הִתְקַדְּרוּ עָבִים וְרוּחַ וַיְהִי גֶּשֶׁם גָּדוֹל וַיִּרְכַּב אַחְאָב וַיֵּלֶךְ יִזְרְעֶאלָה׃ 18.45. And it came to pass in a little while, that the heaven grew black with clouds and wind, and there was a great rain. And Ahab rode, and went to Jezreel."
11. Hebrew Bible, 2 Samuel, 7.14 (8th cent. BCE - 5th cent. BCE) 7.14. אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃ 7.14. I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:"
12. Hebrew Bible, Isaiah, 9.5, 35.10, 43.6, 49.22 (8th cent. BCE - 5th cent. BCE) 9.5. כִּי־יֶלֶד יֻלַּד־לָנוּ בֵּן נִתַּן־לָנוּ וַתְּהִי הַמִּשְׂרָה עַל־שִׁכְמוֹ וַיִּקְרָא שְׁמוֹ פֶּלֶא יוֹעֵץ אֵל גִּבּוֹר אֲבִיעַד שַׂר־שָׁלוֹם׃ 43.6. אֹמַר לַצָּפוֹן תֵּנִי וּלְתֵימָן אַל־תִּכְלָאִי הָבִיאִי בָנַי מֵרָחוֹק וּבְנוֹתַי מִקְצֵה הָאָרֶץ׃ 49.22. כֹּה־אָמַר אֲדֹנָי יְהוִה הִנֵּה אֶשָּׂא אֶל־גּוֹיִם יָדִי וְאֶל־עַמִּים אָרִים נִסִּי וְהֵבִיאוּ בָנַיִךְ בְּחֹצֶן וּבְנֹתַיִךְ עַל־כָּתֵף תִּנָּשֶׂאנָה׃ 9.5. For a child is born unto us, a son is given unto us; and the government is upon his shoulder; and his name is called Pele-joez-el-gibbor Abi-ad-sar-shalom;" 35.10. And the ransomed of the LORD shall return, And come with singing unto Zion, And everlasting joy shall be upon their heads; They shall obtain gladness and joy, And sorrow and sighing shall flee away." 43.6. I will say to the north: ‘Give up’, And to the south: ‘Keep not back, bring My sons from far, and My daughters from the end of the earth;" 49.22. Thus saith the Lord GOD: Behold, I will lift up My hand to the nations, And set up Mine ensign to the peoples, And they shall bring thy sons in their bosom, And thy daughters shall be carried upon their shoulders."
13. Hebrew Bible, Joshua, 5.14-5.15 (8th cent. BCE - 5th cent. BCE) 5.14. וַיֹּאמֶר לֹא כִּי אֲנִי שַׂר־צְבָא־יְהוָה עַתָּה בָאתִי וַיִּפֹּל יְהוֹשֻׁעַ אֶל־פָּנָיו אַרְצָה וַיִּשְׁתָּחוּ וַיֹּאמֶר לוֹ מָה אֲדֹנִי מְדַבֵּר אֶל־עַבְדּוֹ׃ 5.15. וַיֹּאמֶר שַׂר־צְבָא יְהוָה אֶל־יְהוֹשֻׁעַ שַׁל־נַעַלְךָ מֵעַל רַגְלֶךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עֹמֵד עָלָיו קֹדֶשׁ הוּא וַיַּעַשׂ יְהוֹשֻׁעַ כֵּן׃ 5.14. And he said: ‘Nay, but I am captain of the host of the LORD; I am now come.’ And Joshua fell on his face to the earth, and bowed down, and said unto him: ‘What saith my lord unto his servant?’" 5.15. And the captain of the LORD’S host said unto Joshua: ‘Put off thy shoe from off thy foot; for the place whereon thou standest is holy.’ And Joshua did so."
14. Septuagint, Isaiah, 63.16, 64.7 (8th cent. BCE - 6th cent. BCE)
15. Hebrew Bible, Ezra, 10.14 (5th cent. BCE - 4th cent. BCE) 10.14. יַעֲמְדוּ־נָא שָׂרֵינוּ לְכָל־הַקָּהָל וְכֹל אֲשֶׁר בֶּעָרֵינוּ הַהֹשִׁיב נָשִׁים נָכְרִיּוֹת יָבֹא לְעִתִּים מְזֻמָּנִים וְעִמָּהֶם זִקְנֵי־עִיר וָעִיר וְשֹׁפְטֶיהָ עַד לְהָשִׁיב חֲרוֹן אַף־אֱלֹהֵינוּ מִמֶּנּוּ עַד לַדָּבָר הַזֶּה׃ 10.14. Let now our princes of all the congregation stand, and let all them that are in our cities that have married foreign women come at appointed times, and with them the elders of every city, and the judges thereof, until the fierce wrath of our God be turned from us, as touching this matter.’"
16. Hebrew Bible, Zechariah, 2.8 (5th cent. BCE - 4th cent. BCE) 2.8. וַיֹּאמֶר אֵלָו רֻץ דַּבֵּר אֶל־הַנַּעַר הַלָּז לֵאמֹר פְּרָזוֹת תֵּשֵׁב יְרוּשָׁלִַם מֵרֹב אָדָם וּבְהֵמָה בְּתוֹכָהּ׃ 2.8. and said unto him: ‘Run, speak to this young man, saying: ‘Jerusalem shall be inhabited without walls for the multitude of men and cattle therein."
17. Anon., 1 Enoch, 38.5, 51.2, 65.12, 93.6, 97.5, 99.16, 100.4-100.5 (3rd cent. BCE - 2nd cent. BCE) 38.5. Then shall the kings and the mighty perish And be given into the hands of the righteous and holy. 51.2. And he shall choose the righteous and holy from among them: For the day has drawn nigh that they should be saved. 65.12. And He has destined thy name to be among the holy, And will preserve thee amongst those who dwell on the earth, And has destined thy righteous seed both for kingship and for great honours, And from thy seed shall proceed a fountain of the righteous and holy without number for ever. 93.6. And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them. 97.5. And in those days the prayer of the righteous shall reach unto the Lord, And for you the days of your judgement shall come. 99.16. For He shall cast down your glory, And bring affliction on your hearts, And shall arouse His fierce indignation And destroy you all with the sword; And all the holy and righteous shall remember your sins. 100.4. In those days the angels shall descend into the secret places And gather together into one place all those who brought down sin And the Most High will arise on that day of judgement To execute great judgement amongst sinners. 100.5. And over all the righteous and holy He will appoint guardians from amongst the holy angels To guard them as the apple of an eye, Until He makes an end of all wickedness and all sin, And though the righteous sleep a long sleep, they have nought to fear.
18. Anon., Jubilees, 23.11 (2nd cent. BCE - 2nd cent. BCE) 23.11. and they wept for him forty days, all the men of his house, and Isaac and Ishmael, and all their sons, and all the sons of Keturah in their places, and the days of weeping for Abraham were ended.
19. Dead Sea Scrolls, Damascus Covenant, 2.12, 7.8, 14.6-14.8, 19.4 (2nd cent. BCE - 1st cent. CE)
20. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 2.12, 7.8, 14.6-14.8, 19.4 (2nd cent. BCE - 1st cent. CE)
21. Hebrew Bible, Daniel, 12.1 (2nd cent. BCE - 2nd cent. BCE) 12.1. יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃ 12.1. וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעֹמֵד עַל־בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה אֲשֶׁר לֹא־נִהְיְתָה מִהְיוֹת גּוֹי עַד הָעֵת הַהִיא וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל־הַנִּמְצָא כָּתוּב בַּסֵּפֶר׃ 12.1. And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book."
22. Septuagint, Ecclesiasticus (Siracides), 17.22 (2nd cent. BCE - 2nd cent. BCE) 17.22. A mans almsgiving is like a signet with the Lord and he will keep a persons kindness like the apple of his eye.
23. Anon., Epistle of Barnabas, 19.10 (1st cent. CE - 2nd cent. CE)
24. Anon., Didache, 4.1-4.2, 11.1-11.2, 13.2, 15.1 (1st cent. CE - 2nd cent. CE) 1. There are two ways, one of life and one of death; but a great difference between the two ways. The way of life, then, is this: First, you shall love God who made you; second, your neighbour as yourself; and all things whatsoever you would should not occur to you, do not also do to another. And of these sayings the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what reward is there, if you love those who love you? Do not also the Gentiles do the same? But love those who hate you, and you shall not have an enemy. Abstain from fleshly and worldly lusts. If someone gives you a blow upon your right cheek, turn to him the other also, and you shall be perfect. If someone impresses you for one mile, go with him two. If someone takes away your cloak, give him also your coat. If someone takes from you what is yours, ask it not back, for indeed you are not able. Give to every one that asks you, and ask it not back; for the Father wills that to all should be given of our own blessings (free gifts). Happy is he that gives according to the commandment; for he is guiltless. Woe to him that receives; for if one having need receives, he is guiltless; but he that receives not having need, shall pay the penalty, why he received and for what, and, coming into straits (confinement), he shall be examined concerning the things which he has done, and he shall not escape thence until he pay back the last farthing. Matthew 5:26 But also now concerning this, it has been said, Let your alms sweat in your hands, until you know to whom you should give.
25. Josephus Flavius, Jewish Antiquities, 2.346, 7.305 (1st cent. CE - 1st cent. CE) 2.346. And now these Hebrews having escaped the danger they were in, after this manner, and besides that, seeing their enemies punished in such a way as is never recorded of any other men whomsoever, were all the night employed in singing of hymns, and in mirth. Moses also composed a song unto God, containing his praises, and a thanksgiving for his kindness, in hexameter verse. 7.305. 3. And now David being freed from wars and dangers, and enjoying for the future a profound peace, composed songs and hymns to God of several sorts of metre; some of those which he made were trimeters, and some were pentameters. He also made instruments of music, and taught the Levites to sing hymns to God, both on that called the sabbath day, and on other festivals.
26. Mishnah, Peah, 2.4 (1st cent. CE - 3rd cent. CE) 2.4. As for carob trees, [they are not divided] as long as they see one another. Rabban Gamaliel said: we had this custom in the house of my father. We would give separate peah from the olive trees in each direction and [one peah] for all the carob trees that saw one another. Rabbi Elazar bar Zadok said in his name: also for the carob trees they had in the whole city [they only gave one peah]."
27. New Testament, John, 1.1 (1st cent. CE - 1st cent. CE) 1.1. In the beginning was the Word, and the Word was with God, and the Word was God.
28. New Testament, Luke, 4.10 (1st cent. CE - 1st cent. CE) 4.10. for it is written, 'He will give his angels charge concerning you, to guard you;'
29. New Testament, Matthew, 4.6, 13.30 (1st cent. CE - 1st cent. CE) 4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.' 13.30. Let both grow together until the harvest, and in the harvest time I will tell the reapers, "First, gather up the darnel, and bind them in bundles to burn them; but gather the wheat into my barn."'
30. Tosefta, Sukkah, 3.14-3.15 (1st cent. CE - 2nd cent. CE)
31. Anon., Deuteronomy Rabbah, 7.11 (2nd cent. CE - 5th cent. CE) 7.11. מַהוּ (דברים כט, ד): לֹא בָלוּ שַׂלְמֹתֵיכֶם מֵעֲלֵיכֶם. אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא, מַה שֶּׁהָיָה עֲלֵיהֶן לֹא בָלוּ, אֲבָל מַה שֶּׁהָיָה לָהֶן בְּתוֹךְ הַתֵּבוֹת, נִתְבַּלּוּ. דָּבָר אַחֵר, לֹא בָלוּ שַׂלְמֹתֵיכֶם, רַבִּי אֶלְעָזָר בְּנוֹ שֶׁל רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי שָׁאַל אֶת רַבִּי שִׁמְעוֹן בֶּן יוֹסֵי חָמָיו, כְּלֵי קוּרִיָּס יָצְאוּ עִם יִשְׂרָאֵל בַּמִּדְבָּר, אָמַר לוֹ אוֹתָן הַבְּגָדִים שֶׁהָיוּ עֲלֵיהֶן מַה שֶּׁהִלְבִּישׁוּ אוֹתָן מַלְאֲכֵי הַשָּׁרֵת בְּסִינַי, לְפִיכָךְ לֹא נִתְבָּלוּ. אָמַר לוֹ וְלֹא הָיוּ גְּדֵלִין, וְהָיוּ הַבְּגָדִים קְטַנִּים לָהֶם. אָמַר לוֹ אַל תִּתְמַהּ עַל זוֹ, הַחִלָּזוֹן הַזֶּה כְּשֶׁגָּדֵל מַלְבּוּשׁוֹ גָּדֵל עִמּוֹ. אָמַר לוֹ וְלֹא הָיוּ צְרִיכִין תִּכְבֹּסֶת, אָמַר לוֹ הֶעָנָן הָיָה שָׁף בָּהֶן וּמְלַבְּנָן. אָמַר לוֹ וְלֹא הָיוּ נִשְׂרָפִים מִן הֶעָנָן שֶׁהוּא אֵשׁ, אָמַר לוֹ אַל תִּתְמַהּ עַל זוֹ, אֲסִיטוֹן הַזֶּה, אֵין מְגַהֲצִין אוֹתוֹ אֶלָּא בָּאֵשׁ, אַף בִּגְדֵיהֶם שֶׁהָיוּ מַעֲשֵׂה שָׁמַיִם, הָיָה הֶעָנָן שָׁף בָּהֶן וְאֵינוֹ מַזִּיקָן. אָמַר לוֹ וְלֹא הָיוּ עוֹשִׂין מַאֲכֹלֶת, אָמַר לוֹ בְּמִיתָתָן לֹא נָגְעָה בָּהֶן רִמָּה בְּחַיֵיהֶן עַל אַחַת כַּמָּה וְכַמָּה. אָמַר לוֹ וְלֹא הָיָה רֵיחָן רַע מִכֹּחַ הַזֵּעָה, אָמַר לוֹ הָיוּ מִתְעַנְּגִים בִּנְאוֹת דְּשָׁאִים שֶׁל בְּאֵר, וְהָיָה רֵיחָן מְפַעְפֵּעַ בְּכָל הָעוֹלָם, מִנַּיִן, שֶׁנֶּאֱמַר (שיר השירים ד, יא): וְרֵיחַ שַׂלְמֹתַיִךְ כְּרֵיחַ לְבָנוֹן. וְכָל הַשֶּׁבַח הַזֶּה מְהֵיכָן, (שיר השירים ד, טו): מִמַּעֲיַן גַּנִּים בְּאֵר מַיִם חַיִּים.
32. Anon., Leviticus Rabba, 22.1 (2nd cent. CE - 5th cent. CE) 22.1. אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל אֲשֶׁר יִשְׁחַט שׁוֹר אוֹ כֶשֶׂב אוֹ עֵז (ויקרא יז, ג), הֲדָא הוּא דִכְתִיב (קהלת ה, ח): וְיִתְרוֹן אֶרֶץ בַּכֹּל הִיא, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אָמַר אֲפִלּוּ דְּבָרִים שֶׁאַתֶּם רוֹאִים יִתְרוֹן לָעוֹלָם, אַף הֵן בִּכְלַל הֲנָיָיתוֹ שֶׁל עוֹלָם הֵן, סִיבָא לְמֶעֱבַד חַבְלָא, סִיבָא לִמְסוֹךְ גַּנַּיָא, (קהלת ה, ח): מֶלֶךְ לְשָׂדֶה נֶעֱבָד, אֲפִלּוּ הוּא מֶלֶךְ וְהוּא שַׁלִּיט מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, לְשָׂדֶה נֶעֱבָד, עֲבָדַת אַרְעָא עָבֵיד, לָא עֲבָדַת אַרְעָא וְלָא כְלוּם, לְפִיכָךְ (קהלת ה, ט): אֹהֵב כֶּסֶף לֹא יִשְׂבַּע כֶּסֶף, אוֹהֵב מָמוֹן לֹא יִשְׂבַּע מָמוֹן, (קהלת ה, ט): וְאֹהֵב בֶּהָמוֹן לֹא תְבוּאָה וגו', שֶׁכָּל מִי שֶׁהוֹמֶה וּמְהַמֶּה אַחַר הַמָּמוֹן וְקַרְקַע אֵין לוֹ מָה הֲנָאָה יֵשׁ לוֹ. רַבִּי יִשְׁמָעֵאל בְּרַבִּי תַּנְחוּם וְרַבִּי חָנִין בְּרֵיהּ דְּרַבִּי בְּשֵׁם רַבִּי יִרְמְיָה, כְּתִיב (יחזקאל כז, כט): וְיָרְדוּ מֵאֳנִיּוֹתֵיהֶם וגו' [על] [אל] הָאָרֶץ יַעֲמֹדוּ, וְכִי אֵין אָנוּ יוֹדְעִין שֶׁעַל הָאָרֶץ הָיוּ עוֹמְדִין, אֶלָּא הֲרֵי שֶׁשָּׁקְעָה סְפִינָתוֹ שֶׁל אֶחָד בַּיָּם וְיֵשׁ לוֹ קַרְקַע עַל הָאָרֶץ יַעֲמֹד אִם אֵין לוֹ קַרְקַע אֵין לְךָ הֶבֶל גָּדוֹל מִזֶּה. רַבִּי נְחֶמְיָה אָמַר וְיִתְרוֹן אֶרֶץ בַּכֹּל הִיא, אֲפִלּוּ דְבָרִים שֶׁאַתָּה רוֹאֶה אוֹתָן יִתְרוֹן לְמַתַּן תּוֹרָה, כְּגוֹן הִלְכוֹת צִיצִית תְּפִלִּין וּמְזוּזָה, אַף הֵן בִּכְלַל מַתַּן תּוֹרָה, שֶׁנֶּאֱמַר (דברים ט, י): וַיִּתֵּן ה' אֵלַי אֶת שְׁנֵי לוּחֹת הָאֲבָנִים כְּתֻבִים בְּאֶצְבַּע אֱלֹהִים וַעֲלֵיהֶם כְּכָל הַדְּבָרִים. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר וַעֲלֵיהֶם כְּכָל הַדְּבָרִים, וּכְתִיב (דברים ח, א): כָּל הַמִּצְוָה אֲשֶׁר אָנֹכִי וגו', כָּל כְּכָל, דְּבָרִים הַדְּבָרִים, מִצְוָה הַמִּצְוָה, מִקְרָא מִשְׁנָה הֲלָכוֹת תַּלְמוּד תּוֹסֶפְתּוֹת אַגָּדוֹת וַאֲפִלּוּ מַה שֶּׁתַּלְמִיד וָתִיק עָתִיד לוֹמַר לִפְנֵי רַבּוֹ, כֻּלָּן נֶאֶמְרוּ לְמשֶׁה בְּסִינַי, שֶׁנֶּאֱמַר (קהלת א, י): יֵשׁ דָּבָר שֶׁיֹּאמַר רְאֵה זֶה חָדָשׁ הוּא, חֲבֵרוֹ מֵשִׁיב עָלָיו (קהלת א, י): כְּבָר הָיָה לְעוֹלָמִים. מֶלֶךְ לְשָׂדֶה נֶעֱבָד, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר: מֶלֶךְ זֶה בַּעַל תַּלְמוּד, לְשָׂדֶה נֶעֱבָד זֶה בַּעַל מִשְׁנָה, שֶׁהוּא סוֹדֵר הֲלָכָה לְפָנָיו. וְרַבִּי נְחֶמְיָה אוֹמֵר מֶלֶךְ זֶה בַּעַל מִשְׁנָה, לְשָׂדֶה נֶעֱבָד זֶה בַּעַל תַּלְמוּד, שֶׁהוּא מְקַבֵּל הֲלָכָה לְפָנָיו, לְפִיכָךְ אֹהֵב כֶּסֶף לֹא יִשְׂבַּע כֶּסֶף, אוֹהֵב תּוֹרָה לֹא יִשְׂבַּע תּוֹרָה, וְאֹהֵב בֶּהָמוֹן וגו', שֶׁכָּל מִי שֶׁהוֹמֶה וּמְהַמֶּה אַחֲרֵי תוֹרָה וְתַלְמוּד אֵין לוֹ, מָה הֲנָאָה יֵשׁ לוֹ. רַבִּי אֶלְעָזָר בְּרַבִּי אַבָּא בְּשֵׁם רַבִּי אַחָא אוֹמֵר לָמַד וְלֹא לִמֵּד אֵין לְךָ הֶבֶל גָּדוֹל מִזֶּה. 22.1. דָּבָר אַחֵר, אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל, הֲדָא הוּא דִכְתִיב (תהלים קמו, ז): עֹשֶׂה מִשְׁפָּט לַעֲשׁוּקִים, אֵלּוּ יִשְׂרָאֵל, דִּכְתִיב בְּהוֹן (ירמיה נ, לג): כֹּה אָמַר ה' צְבָאוֹת עֲשׁוּקִים בְּנֵי יִשְׂרָאֵל וּבְנֵי יְהוּדָה. (תהלים קמו, ז): נֹתֵן לֶחֶם לָרְעֵבִים, אֵלּוּ יִשְׂרָאֵל, דִּכְתִיב (דברים ח, ג): וַיְעַנְךָ וַיַרְעִיבֶךָ. (תהלים קמו, ז): ה' מַתִּיר אֲסוּרִים, מַה שֶּׁאָסַרְתִּי לְךָ הִתַּרְתִּי לְךָ, אָסַרְתִּי לְךָ חֵלֶב בְּהֵמָה וְהִתַּרְתִּי לְךָ בְּחַיָּה, אָסַרְתִּי לְךָ גִּיד הַנָּשֶׁה בְּחַיָּה וְהִתַּרְתִּי לְךָ בְּעוֹף, אָסַרְתִּי לְךָ שְׁחִיטָה בְּעוֹפוֹת וְהִתַּרְתִּי לְךָ בְּדָגִים. רַבִּי אַבָּא וְרַבִּי יוֹנָתָן בְּשֵׁם רַבִּי לֵוִי אָמַר יוֹתֵר מִמַּה שֶּׁאָסַרְתִּי לְךָ הִתַּרְתִּי לָךְ, דַּם הַנִּדָּה אָסַרְתִּי לְךָ הִתַּרְתִּי לְךָ דַּם בְּתוּלִים, אָסַרְתִּי לְךָ אֵשֶׁת אִישׁ הִתַּרְתִּי לְךָ אֶת הַשְּׁבוּיָה. אֵשֶׁת אָח הִתַּרְתִּי לְךָ יְבָמָה, אִשָּׁה וְאֶת אֲחוֹתָהּ בְּחַיֵּיהֶם הִתַּרְתִּי לְךָ לְאַחַר מִיתָה, לְבִישַׁת כִּלְאַיִם הִתַּרְתִּי לְךָ סָדִין בְּצִיצִית, בְּשַׂר חֲזִיר הִתַּרְתִּי לְךָ דָּג שֶׁשְּׁמוֹ שִׁבּוּטָא, אֶת הַחֵלֶב הִתַּרְתִּי לְךָ אֶת הַשֻּׁמָּן, אֶת הַדָּם הִתַּרְתִּי לְךָ טְחוֹל, בָּשָׂר בְּחָלָב הִתַּרְתִּי לְךָ אֶת הַכְּחָל. רַבִּי מְנַחֲמָא וְרַבִּי בֵּבַי וְרַבִּי אַחָא וְרַבִּי יוֹחָנָן בְּשֵׁם רַבִּי יוֹנָתָן אָמְרוּ תַּחַת מַה שֶּׁאָסַרְתִּי לְךָ הִתַּרְתִּי לָךְ, תַּחַת אִסּוּר דָּגִים לִוְיָתָן דָּג טָהוֹר, תַּחַת אִסּוּר עוֹפוֹת זִיז עוֹף טָהוֹר הוּא, הֲדָא הוּא דִכְתִיב (תהלים נ, יא): יָדַעְתִּי כָּל עוֹף הָרִים וְזִיז שָׂדַי עִמָּדִי. אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּשָׁעָה שֶׁהוּא פּוֹרֵשׂ אֶת כְּנָפָיו מַכְּהֶה גַּלְגַּל חַמָּה, הֲדָא הוּא דִכְתִיב (איוב לט, כו): הֲמִבִּינָתְךָ יַאֲבֶר נֵץ יִפְרֹשׂ כְּנָפָו לְתֵימָן, וְלָמָּה נִקְרָא שְׁמוֹ זִיז, שֶׁיֵּשׁ בּוֹ כַּמָּה מִינֵי טַעַם מִזֶּה וּמִזֶּה. תַּחַת אִסּוּר בְּהֵמוֹת (תהלים נ, י): בְּהֵמוֹת בְּהַרְרֵי אָלֶף, רַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ וְרַבָּנָן, רַבִּי יוֹחָנָן אוֹמֵר בְּהֵמָה אַחַת הִיא וּרְבוּצָה עַל אֶלֶף הָרִים וְאֶלֶף הָרִים מְגַדְּלִין לָהּ כָּל מִינֵי עֲשָׂבִים וְהִיא אוֹכֶלֶת, שֶׁנֶּאֱמַר (איוב מ, כ): כִּי בוּל הָרִים יִשְׂאוּ לוֹ. וְרֵישׁ לָקִישׁ אָמַר בְּהֵמָה אַחַת הִיא רְבוּצָה עַל אֶלֶף הָרִים וְאֶלֶף הָרִים מְגַדְּלִין לָהּ מַאֲכָל לַאֲכִילָתָן שֶׁל צַדִּיקִים, וְהִיא אוֹכֶלֶת, מַאי טַעְמָא (ישעיה סה, י): וְהָיָה הַשָּׁרוֹן לִנְוֵה צֹאן. וְרַבָּנָן אָמְרֵי בְּהֵמָה אַחַת הִיא וּרְבוּצָה עַל אֶלֶף הָרִים וְאֶלֶף הָרִים מְגַדְּלִין לָהּ מִינֵי בְּהֵמוֹת, וְהִיא אוֹכֶלֶת, מַאי טַעְמָא, שֶׁנֶּאֱמַר (איוב מ, כ): וְכָל חַיַּת הַשָּׂדֶה יְשַׂחֲקוּ שָׁם, וְאֶפְשָׁר כֵּן אִית בְּעִיר אָכֵיל בְּעִיר, אָמַר רַבִּי תַּנְחוּמָא גְּדוֹלִים הֵם מַעֲשֵׂה הָאֱלֹהִים מַה מְּשֻׁנִּין הֵם מַעֲשָׂיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וּמֵהֵיכָן הוּא שׁוֹתֶה, רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, רַבִּי יוֹחָנָן אָמַר כָּל מַה שֶּׁהַיַּרְדֵּן מַכְנִיס אַחַת לְשִׁשָּׁה חֳדָשִׁים הוּא עוֹשֶׂה גְּמִיעָה אֶחָת, מַאי טַעְמָא, שֶׁנֶּאֱמַר (איוב מ, כג): הֵן יַעֲשֹׁק נָהָר וְלֹא יַחְפּוֹז. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר כָּל מַה שֶּׁהַיַּרְדֵּן מַכְנִיס לִשְׁנֵים עָשָׂר חֳדָשִׁים הוּא עוֹשֶׂה אוֹתוֹ גְּמִיעָה אַחַת, מַאי טַעְמָא (איוב מ, כג): יִבְטַח כִּי יָגִיחַ יַרְדֵּן אֶל פִּיהוּ, וְיֵשׁ בָּהֶם לִכְלוּךְ פֶּה, רַב הוּנָא בְּשֵׁם רַבִּי יוֹסֵי אָמַר אֵין בָּהֶם לִכְלוּךְ פֶּה, וּמֵהֵיכָן הוּא שׁוֹתֶה, תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי נָהָר יוֹצֵא מֵעֵדֶן וּשְׁמוֹ יוּבַל וּמִשָּׁם הוּא שׁוֹתֶה, מַאי טַעְמָא, שֶׁנֶּאֱמַר (ירמיה יז, ח): וְעַל יוּבַל יְשַׁלַּח שָׁרָשָׁיו. אָמַר רַבִּי מֵאִיר (איוב יב, ז): וְאוּלָם שְׁאַל נָא בְהֵמוֹת וְתֹרֶךָּ, זֶה בְּהֵמוֹת, (איוב יב, ז): וְעוֹף הַשָּׁמַיִם וְיַגֶּד לָךְ, זֶה זִיז שָׂדָי, (איוב יב, ח): אוֹ שִׂיחַ לָאָרֶץ וְתֹרֶךָּ, זֶה גַּן עֵדֶן, (איוב יב, ח): וִיסַפְּרוּ לְךָ דְּגֵי הַיָּם, זֶה לִוְיָתָן, (איוב יב, ט): מִי לֹא יָדַע בְּכָל אֵלֶּה כִּי יַד ה' עָשְׂתָה זֹאת.
33. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE)
34. Anon., Sifra, 2.12 (2nd cent. CE - 4th cent. CE) 2.12. 2) Not necessarily. This may be so with the sneh, the beginning of G d's speaking, but not with the ohel moed (the tent of meeting), which was not the beginning. — This is refuted by Mount Sinai, which was not the beginning of G-d's speaking to him, and where dibbur is nonetheless preceded by kriyah (Shemoth 19:3)."
35. Anon., Sifre Deuteronomy, 307, 310, 313-315, 317, 320-323, 327-329, 331-333, 335-336, 344, 353, 306 (2nd cent. CE - 4th cent. CE)
36. Palestinian Talmud, Berachot, 2.9 (2nd cent. CE - 5th cent. CE)
37. Palestinian Talmud, Peah, 2.4 (2nd cent. CE - 5th cent. CE)
38. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) 19a. למטעי כרם,וא"ר ירמיה בן אלעזר בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם מתחייב אדם הריגה למלכות מטילין לו חכה לתוך פיו כדי שלא יקלל את המלך,מדת הקב"ה אדם מתחייב הריגה למקום שותק שנאמר (תהלים סה, ב) לך דומיה תהלה ולא עוד אלא שמשבח שנאמר תהלה ולא עוד אלא שדומה לו כאילו מקריב קרבן שנאמר (תהלים סה, ב) ולך ישולם נדר,היינו דא"ר יהושע בן לוי מאי דכתיב (תהלים פד, ז) עוברי בעמק הבכא מעין ישיתוהו גם ברכות יעטה מורה,עוברי אלו בני אדם שעוברין על רצונו של הקב"ה עמק שמעמיקין להם גיהנם הבכא שבוכין ומורידין דמעות כמעיין של שיתין גם ברכות יעטה מורה שמצדיקין עליהם את הדין ואומרים לפניו רבונו של עולם יפה דנת יפה זכית יפה חייבת ויפה תקנת גיהנם לרשעים גן עדן לצדיקים,איני והאמר רבי שמעון בן לקיש רשעים אפילו על פתחו של גיהנם אינם חוזרין בתשובה שנאמר (ישעיהו סו, כד) ויצאו וראו בפגרי האנשים הפושעים בי וגו' שפשעו לא נאמר אלא הפושעים שפושעים והולכין לעולם,ל"ק הא בפושעי ישראל הא בפושעי עובדי כוכבים,הכי נמי מסתברא דא"כ קשיא דר"ל אדריש לקיש דאמר ריש לקיש פושעי ישראל אין אור גיהנם שולטת בהן ק"ו ממזבח הזהב,מה מזבח הזהב שאין עליו אלא כעובי דינר זהב עמד כמה שנים ולא שלטה בו האור פושעי ישראל שמליאין מצות כרמון שנאמר (שיר השירים ו, ז) כפלח הרמון רקתך ואמר ר"ש בן לקיש אל תיקרי רקתך אלא ריקתיך שאפי' ריקנין שבך מליאין מצות כרמון עאכ"ו,אלא הא דכתיב עוברי בעמק הבכא ההוא דמחייבי ההיא שעתא בגיהנם ואתי אברהם אבינו ומסיק להו ומקבל להו בר מישראל שבא על בת עובד כוכבים דמשכה ערלתו ולא מבשקר ליה,מתקיף לה רב כהנא השתא דאמרת הפושעים דפשעי ואזלי אלא מעתה דכתיב המוציא והמעלה דמסיק ודמפיק הוא אלא דאסיק ואפיק הכי נמי דפשעי הוא,ואמר רבי ירמיה (בר) אלעזר שלשה פתחים יש לגיהנם אחד במדבר ואחד בים ואחד בירושלים במדבר דכתיב (במדבר טז, לג) וירדו הם וכל אשר להם חיים שאולה,בים דכתיב (יונה ב, ג) מבטן שאול שועתי שמעת קולי,בירושלים דכתיב (ישעיהו לא, ט) נאם ה' אשר אור לו בציון ותנור לו בירושלים ותנא דבי רבי ישמעאל אשר אור לו בציון זו גיהנם ותנור לו בירושלים זו פתחה של גיהנם,ותו ליכא והאמר ר' מריון אמר ר' יהושע בן לוי ואמרי לה תנא רבה בר מריון בדבי רבי יוחנן בן זכאי שתי תמרות יש בגי בן הנום ועולה עשן מביניהן וזו היא ששנינו ציני הר הברזל כשירות וזו היא פתחה של גיהנם דילמא היינו דירושלים,א"ר יהושע בן לוי ז' שמות יש לגיהנם ואלו הן שאול ואבדון ובאר שחת ובור שאון וטיט היון וצלמות וארץ התחתית,שאול דכתיב (יונה ב, ג) מבטן שאול שועתי שמעת קולי אבדון דכתיב (תהלים פח, יב) היסופר בקבר חסדך אמונתך באבדון באר שחת דכתיב (תהלים טז, י) כי לא תעזוב נפשי לשאול לא תתן חסידך לראות שחת ובור שאון וטיט היון דכתיב (תהלים מ, ג) ויעלני מבור שאון מטיט היון וצלמות דכתיב (תהלים קז, י) יושבי חשך וצלמות וארץ התחתית גמרא הוא,ותו ליכא והאיכא גיהנם גיא שעמוקה (בגיהנם) שהכל יורד לה על עסקי (הנם),והאיכא תפתה דכתיב (ישעיהו ל, לג) כי ערוך מאתמול תפתה ההוא שכל המתפתה ביצרו יפול שם,גן עדן אמר ריש לקיש אם בארץ ישראל הוא בית שאן פתחו ואם בערביא בית גרם פתחו ואם בין הנהרות הוא דומסקנין פתחו בבבל אביי משתבח בפירי דמעבר ימינא רבא משתבח בפירי דהרפניא:,וביניהן כמלוא שתי וכו': פשיטא כיון דתנא ליה דקשורות הוו אנן ידעינן דלא הוו מותרות,מהו דתימא קשורות כעין קשורות אבל ממש לא קמ"ל ולא מותרות:,אחת נכנסת ואחת יוצאת: תנא רבקה נכנסת ורבקה יוצאת ת"ר כמה ראשה ורובה של פרה שתי אמות וכמה עוביה של פרה אמה ושני שלישי אמה 19a. bfor planting vines”(Micah 1:6), which benefits all the surrounding inhabitants., bAnd Rabbi Yirmeya ben Elazaralso bsaid: Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He.For bthe attribute of flesh and bloodis to bplace aniron or wooden bhook in the mouthof ba person who was sentenced to death by the government, so that he should notbe able to bcurse the kingwhen he is taken away for execution.,But bthe attribute of the Holy One, Blessed be Heis that bone iswillingly bsilentwhen he bis sentenced to death by the Omnipresent, as it is stated: “For You silence is praise,O God in Zion, and to You shall the vow be performed” (Psalms 65:2). bAnd what is more, he praisesGod for his sufferings, bas it is stated: “Praise.” And what is more, it appears to him as though he were offering a sacrificein atonement for his sin, bas it is stated: “And to You shall the vow be performed.” /b, bAnd this iswhat bRabbi Yehoshua ben Levi said: What isthe meaning of that bwhich is written: “Those who pass through the valley of weeping turn it into a water spring; moreover, the early rain covers it with blessings”(Psalms 84:7)?, b“Those who pass through [ ioverei /i],” these are people who transgress [ ioverin /i] the will of the Holy One, Blessed be He. “Valley [ iemek /i]”indicates that their punishment is that bGehenna is deepened [ ima’amikin /i] for them. “of weeping [ ibakha /i]”and “turn it into a water spring [ ima’ayan yeshituhu /i],” indicates that bthey weep [ ibokhin /i] and make tears flow like a spring [ ima’ayan /i] of the foundations [ ishitin /i],meaning like a spring that descends to the foundations of the earth. b“Moreover, the early rain covers it with blessings,”indicates that bthey acceptthe justice of God’s bjudgment, and say before Him: Master of the Universe, You have judged properly, You have acquitted properly, You have condemned properly, and it is befitting that You have prepared Gehenna for the wicked and the Garden of Eden for the righteous. /b,The Gemara raises a difficulty: bIs that so? Didn’t Rabbi Shimon ben Lakish say: The wicked do not repent, even at the entrance to Gehenna, as it is stated: “And they shall go forth, and look upon the carcasses of the men who rebel against Me;for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorrence to all flesh” (Isaiah 66:24)? The verse bdoes not say: Who rebelled, butrather: b“Who rebel,”in the present tense, meaning bthey continue rebelling forever. /b,The Gemara answers: This is bnot difficult; here,i.e., where it is said that they accept God’s judgment, it is referring bto the sinners of the Jewish people; there,i.e., where it is said that they do not recant, it is referring bto the rebels among the nations of the world. /b, bSo too, it is reasonableto say this, for bifyou do not say bso,there would be ba contradictionbetween one statement bof Reish Lakish andanother statement bof Reish Lakish. As Reish Lakish said:With regard to bthe sinners of the Jewish people, the fire of Gehenna has no power over them,as may be learned by ia fortiori /ireasoning bfrom the golden altar. /b, bIf the golden altarin the Temple, bwhich was only covered bygold bthe thickness of a golden dinar, stood for many years and the fire did not burn it,for its gold did not melt, so too bthe sinners of the Jewish people, who are filled with good deeds like a pomegranate, as it is stated: “Your temples [ irakatekh /i] are like a split pomegranatebehind your veil” (Song of Songs 6:7), will not be affected by the fire of Gehenna. bAnd Rabbi Shimon ben Lakish saidabout this: bDo not read: Your temples [ irakatekh /i], butrather: bYour empty ones [ ireikateikh /i],meaning that beven the sinners among you are full of mitzvot like a pomegranate; how much more soshould the fire of Gehenna have no power over them., bHowever, that which is written: “Those who pass through the valley of weeping”(Psalms 84:7), which implies that the sinners nonetheless descend to Gehenna, should be explained as follows: bThereit speaks of bthose who are liable at that timefor punishment bin Gehenna, but our father Abraham comes and raises them up and receives them.He does not leave the circumcised behind and allow them to enter Gehenna, bexcept for a Jew who had relations with a gentile woman,in punishment for which bhis foreskin is drawn, andour father Abraham bdoes not recognize himas one of his descendants., bRav Kahana strongly objected to this: Nowthat byou have saidthat the words bthose who rebelare referring to bthose who go on rebelling, if so,in those verses in which bit is written ofHim: b“He Who brings out”(see Exodus 6:7) band “He Who raises up”Israel from Egypt (see Leviticus 11:45), do these expressions mean: bHe Who iscurrently braisingthem bup and bringingthem bout? Rather,you must understand these terms to mean: bHe Whoalready braisedthem bup and broughtthem bout; here toothen, the phrase those who rebel means bthose whoalready brebelled. /b, bAnd Rabbi Yirmeya ben Elazaralso bsaid: There are three entrances to Gehenna, one in the wilderness, one in the sea, and one in Jerusalem.There is one entrance bin the wilderness, as it is writtenwith regard to Korah and his company: b“And they, and all that appertained to them, went down alive into the pit [ iShe’ol /i],and the earth closed upon them, and they perished from among the congregation” (Numbers 16:33)., bIn the seathere is a second entrance to Gehenna, bas it is writtenabout Jonah in the fish’s belly: b“Out of the belly of the netherworld [ iShe’ol /i] I cried, and You did hear my voice”(Jonah 2:3).,And there is a third entrance to Gehenna bin Jerusalem, as it is written: “Says the Lord, Whose fire is in Zion, and Whose furnace is in Jerusalem”(Isaiah 31:9). bAndit was btaughtin bthe school of Rabbi Yishmael: “Whose fire is in Zion,” this is Gehenna; and “Whose furnace is in Jerusalem,” this is an entrance to Gehenna. /b,The Gemara asks: bAre there no moreentrances? bDidn’t Rabbi Maryon say in the name of Rabbi Yehoshua ben Levi, and some sayit was bRabba bar Maryonwho btaught inthe name of bthe school of Rabbi Yoḥa ben Zakkai: There are two date trees in the valley of ben Hinnom, and smoke rises from between them,and with regard to bthisstatement about date trees that differ from other palms bwe learned: The palms of Har HaBarzel are fitfor the mitzva of palm branches [ ilulav /i], band this is the entrance to Gehenna.The Gemara answers: This is not difficult, for bperhaps this is theentrance bin Jerusalem. /b, bRabbi Yehoshua ben Levi said: Gehenna has seven names, and they are as follows: She’ol, Avadon, Be’er Shaḥat, Bor Shaon, Tit HaYaven, Tzalmavet, and Eretz HaTaḥtit. /b, bShe’ol, as it is written: “Out of the belly of the netherworld [ ishe’ol /i] I cried and You did hear my voice”(Jonah 2:3). bAvadon, as it is written: “Shall Your steadfast love be reported in the grave or Your faithfulness in destruction [ iavadon /i]?”(Psalms 88:12). bBe’er Shaḥat, as it is written: “For You will not abandon my soul to the netherworld; nor will You suffer Your pious one to see the pit [ ishaḥat /i]”(Psalms 16:10). bAnd Bor Shaon and Tit HaYaven, as it is written: “He brought me up also out of the gruesome pit [ ibor shaon /i], out of the miry clay [ itit hayaven /i]”(Psalms 40:3). bAnd Tzalmavet, as it is written: “Such as sat in darkness and in the shadow of death [ itzalmavet /i],bound in affliction and iron” (Psalms 107:10). bAndwith regard to bEretz Taḥtit,i.e., the underworld, bit isknown by btraditionthat this is its name.,The Gemara poses a question: bAre there no morenames? bIsn’t therethe name bGehenna?The Gemara answers that this is not a name rather a description: bA valley that is as deep as the valley [ igei /i] ofben bHinnom.An alternative explanation is: bInto which all descend for vain [ ihinnam /i]and wasteful bacts,understanding the word ihinnamas if it were written iḥinnam /i, meaning for naught.,The Gemara asks: bIsn’t therealso the name bTofte, as it is written: “For its hearth [ itofte /i] is ordained of old”(Isaiah 30:33). The Gemara answers: bThatname too is a description, meaning bthat anyone who allows himself to be seduced [ imitpateh /i] by hisevil binclination will fall there. /b,Having discussed the entrances to Gehenna, the Gemara also mentions the entrance to bthe Garden of Eden. Reish Lakish said: If it is in Eretz Yisrael, its entrance is Beit She’an, and ifit is bin Arabia, its entrance is Beit Garem, and ifit is bbetween the riversof Babylonia, bits entrance is Dumsekanin,for all these places feature a great abundance of vegetation and fertile land. The Gemara relates that bAbayewould bpraise the fruits of the right bankof the Euphrates River, band Ravawould bpraise the fruits of Harpanya. /b,The Gemara goes back to the mishna in which we learned: bAnd between them,i.e., between the upright boards and the double posts, there may be a gap bthe size of two teamsof four oxen each, as measured when tied together and not when they are untied. The Gemara asks: This is bobvious; since the itannataughtthat bthey are tied, we know that they are not untied. /b,The Gemara answers: This is specified, blest you saythat btiedmeans bsimilar to tied,i.e., close to each other, bbut notnecessarily that they are bactuallytied. Therefore, the mishna bteaches usthat it is not enough that they be close; rather, they must be actually tied band not untied. /b,The mishna continued: There must be sufficient space left so that bone can enter and another can leave.A iTosefta bwas taughtthat explains the mishna: Enough space so that bone team can enter andanother bteam can leave. Our Sages taughtin a ibaraita /i: bHow much isthe length of bthe head and most of the body of a cow? Two cubits. And how much is the thickness of a cow? A cubit and two-thirds of a cubit, /b
39. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) 35a. וילכו ויבאו א"ר יוחנן משום רבי שמעון בן יוחי מקיש הליכה לביאה מה ביאה בעצה רעה אף הליכה בעצה רעה,(במדבר יג, כז) ויספרו לו ויאמרו באנו וגו' וכתיב אפס כי עז העם אמר רבי יוחנן (סימן אמ"ת לבד"ו לוי"ה) משום ר"מ כל לשון הרע שאין בו דבר אמת בתחילתו אין מתקיים בסופו,(במדבר יג, ל) ויהס כלב את העם אל משה אמר רבה שהסיתן בדברים,פתח יהושע דקא משתעי אמרי ליה דין ראש קטיעה ימלל,אמר אי משתעינא אמרי בי מילתא וחסמין לי אמר להן וכי זו בלבד עשה לנו בן עמרם סברי בגנותיה קא משתעי אישתיקו,אמר להו הוציאנו ממצרים וקרע לנו את הים והאכילנו את המן אם יאמר עשו סולמות ועלו לרקיע לא נשמע לו (במדבר יג, ל) עלה נעלה וירשנו אותה וגו',והאנשים אשר עלו עמו אמרו לא נוכל וגו' אמר רבי חנינא בר פפא דבר גדול דברו מרגלים באותה שעה כי חזק הוא ממנו אל תקרי ממנו אלא ממנו כביכול אפילו בעל הבית אינו יכול להוציא כליו משם,(במדבר יג, לב) ארץ אוכלת יושביה היא דרש רבא אמר הקב"ה אני חשבתיה לטובה והם חשבו לרעה אני חשבתיה לטובה דכל היכא דמטו מת חשיבא דידהו כי היכי דניטרדו ולא לשאלו אבתרייהו ואיכא דאמרי איוב נח נפשיה ואטרידו כולי עלמא בהספידא הם חשבו לרעה ארץ אוכלת יושביה היא,(במדבר יג, לג) ונהי בעינינו כחגבים וכן היינו וגו' אמר רב משרשיא מרגלים שקרי הוו בשלמא ונהי בעינינו כחגבים לחיי אלא וכן היינו בעיניהם מנא הוו ידעי,ולא היא כי הוו מברי אבילי תותי ארזי הוו מברי וכי חזינהו סלקו יתבי באילני שמעי דקאמרי קחזינן אינשי דדמו לקמצי באילני,(במדבר יד, א) ותשא כל העדה ויתנו את קולם ויבכו אמר רבה אמר רבי יוחנן אותו היום [ערב] תשעה באב היה אמר הקב"ה הן בכו בכיה של חנם ואני אקבע להם בכיה לדורות,ויאמרו כל העדה לרגום אותם באבנים וכתיב (במדבר יד, י) וכבוד ה' נראה באהל מועד אמר רבי חייא בר אבא מלמד שנטלו אבנים וזרקום כלפי מעלה,(במדבר יד, לז) וימותו האנשים מוציאי דבת הארץ רעה במגפה אמר רבי שמעון בן לקיש שמתו מיתה משונה אמר רבי חנינא בר פפא דרש ר' שילא איש כפר תמרתא מלמד שנשתרבב לשונם ונפל על טיבורם והיו תולעים יוצאות מלשונם ונכנסות בטיבורם ומטיבורם ונכנסות בלשונם ורב נחמן בר יצחק אמר באסכרה מתו,וכיון שעלה האחרון שבישראל מן הירדן חזרו מים למקומן שנאמר (יהושע ד, יח) ויהי בעלות הכהנים נושאי ארון ברית ה' מתוך הירדן נתקו כפות רגלי הכהנים אל החרבה וישובו מי הירדן למקומם וילכו כתמול שלשום על כל גדותיו,נמצא ארון ונושאיו וכהנים מצד אחד וישראל מצד אחד נשא ארון את נושאיו ועבר שנאמר (יהושע ד, יא) ויהי כאשר תם כל העם לעבור ויעבור ארון ה' והכהנים לפני העם,ועל דבר זה נענש עוזא שנאמר (דברי הימים א יג, ט) ויבאו עד גורן כידון וישלח עוזא את ידו לאחוז את הארון אמר לו הקב"ה עוזא נושאיו נשא עצמו לא כל שכן,(שמואל ב ו, ז) ויחר אף ה' בעוזא ויכהו שם על השל וגו' רבי יוחנן ור"א חד אמר על עסקי שלו וחד אמר שעשה צרכיו בפניו,(שמואל ב ו, ז) וימת שם עם ארון האלהים א"ר יוחנן עוזא בא לעוה"ב שנאמר עם ארון האלהים מה ארון לעולם קיים אף עוזא בא לעוה"ב,(שמואל ב ו, ח) ויחר לדוד על אשר פרץ ה' פרץ בעוזא א"ר אלעזר שנשתנו פניו כחררה,אלא מעתה כל היכא דכתיב ויחר ה"נ התם כתיב אף הכא לא כתיב אף,דרש רבא מפני מה נענש דוד מפני שקרא לדברי תורה זמירות שנאמר (תהלים קיט, נד) זמירות היו לי חוקיך בבית מגורי,אמר לו הקב"ה ד"ת שכתוב בהן (משלי כג, ה) התעיף עיניך בו ואיננו אתה קורא אותן זמירות הריני מכשילך בדבר שאפילו תינוקות של בית רבן יודעין אותו דכתיב (במדבר ז, ט) ולבני קהת לא נתן כי עבודת הקודש וגו' ואיהו אתייה בעגלתא,(שמואל א ו, יט) ויך באנשי בית שמש כי ראו בארון משום דראו ויך (אלהים) רבי אבהו ורבי אלעזר חד אמר קוצרין ומשתחוים היו וחד אמר מילי נמי אמור 35a. bAnd they went and they came”(Numbers 13:25–26). bRabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai:This verse blikenstheir bgoing totheir bcoming. Just astheir bcomingback was bwith wicked counsel, so too,their bgoingto Eretz Yisrael was bwith wicked counsel. /b,The Torah states: b“And they told him, and said: We cameto the land to which you sent us, and it also flows with milk and honey” (Numbers 13:27), bandthen bit is written: “However the peoplethat dwell in the land bare fierce”(Numbers 13:28). Why did the spies praise the land and then slander it? bRabbi Yoḥa saysthree statements bin the name of Rabbi Meir,represented by the bmnemonicdevice: bTruth, alone, borrowing.The first statement answers this question: bAny slander that does not begin with a truthful statement ultimately does not stand,i.e., it is not accepted by others.,The verse states: b“And Caleb stilled [ ivayyahas /i] the people toward Moses”(Numbers 13:30). bRabba says:This means bthat he persuaded them [ ihesitan /i] withhis bwords. iVayyahasand ihesitanshare the same root in Hebrew.,How did he do so? bJoshua beganto address the people, and bas he was speaking they said to him: Should thisperson, who has ba severed head,as he has no children, bspeakto the people about entering Eretz Yisrael?,Caleb bsaidto himself: bIf I speak they willalso bsay something about me and stop mefrom speaking. He began to speak and bsaid to them: Andis bthisthe bonlything that bthe son of Amram,Moses, bhas done to us? They thoughtthat he wanted bto relatesomething bto the discredit ofMoses, and bthey were silent. /b, bHethen bsaid to them: He took us out of Egypt, and split the sea for us, and fed us the manna. If he saysto us: bBuild ladders and climb to the heavens, should we not listen to him? “We should go up at once,”even to the heavens, b“and possess it”(Numbers 13:30).,The verses continue: b“But the men that went up with him said: We are not ableto go up against the people; as they are stronger than us” (Numbers 13:31). bRabbi Ḥanina bar Pappa says: The spies said a serious statement at that moment.When they said: b“They are stronger,” do not readthe phrase as: Stronger bthan us [ imimmennu /i],but bratherread it as: Stronger bthan Him [ imimmennu /i],meaning that beven the Homeowner,God, bis unable to remove His belongings from there, as it were.The spies were speaking heresy and claiming that the Canaanites were stronger than God Himself.,The spies said: b“It is a land that consumes its inhabitants”(Numbers 13:32). bRava taught: The Holy One, Blessed be He, said: I intendedthe land to appear to consume its inhabitants bfortheir own bgood, but they consideredthis proof that the land was bbad. I intendedit bfortheir bgoodby causing many people to die there so bthat anywhere thatthe spies barrived, the most important of them died, so thatthe Canaanites bwould be preoccupiedwith mourning band would not inquire about them. And there arethose bwho saythat God caused bJobto bdieat that time, band everyonein Canaan bwas preoccupied withhis beulogy,and did not pay attention to the spies. However, the spies bconsideredthis proof that the land was bbadand said: b“It is a land that consumes its inhabitants.” /b,The spies said: b“And we were like grasshoppers in our own eyes, and so were wein their eyes” (Numbers 13:33). bRav Mesharshiyya says: The spies were liars. Granted,to say: b“We were like grasshoppers in our own eyes,” is well, butto say: b“And so were we in their eyes,” from wherecould btheyhave bknownthis?,The Gemara responds: bButthat bis not so,as bwhenthe Canaanites bwere having the mourners’ meal, they had the meal beneath cedar trees, and whenthe spies bsaw them they climbed upthe btreesand bsat inthem. From there bthey heardthe Canaanites bsaying: We see people wholook blike grasshoppers in the trees. /b,The verse states: b“And all the congregation lifted up their voice and cried”(Numbers 14:1). bRabba saysthat bRabbi Yoḥa says: That day was the eve of the Ninth of Av,and bthe Holy One, Blessed be He, said:On that day bthey wept a gratuitous weeping, so I will establishthat day bfor themas a day of bweeping forthe future bgenerations. /b,The verse states: b“But all the congregation bade stone them with stones”(Numbers 14:10), band it is writtenimmediately afterward: b“When the glory of the Lord appeared in the Tent of Meeting”(Numbers 14:10). bRabbi Ḥiyya bar Abba says:This bteaches that they took stones and threw them upwardas if to throw them at God.,The verse states: b“And those men who brought out an evil report of the land, died by the plague before the Lord”(Numbers 14:37). bRabbi Shimon ben Lakish says:This means bthat they died an unusual death. Rabbi Ḥanina bar Pappa saysthat bRabbi Sheila Ish Kefar Temarta taught:This bteaches that their tongues were stretched outfrom their mouths band fell upon their navels, and worms were crawling out of their tongues and entering their navels, andworms were likewise coming bout of their navels and entering their tongues.This is the painful death that they suffered. bAnd Rav Naḥman bar Yitzḥak says: They died of diphtheria,which causes one to choke to death.,§ The Gemara returns to discuss the entry of the Jewish people into Eretz Yisrael. bAnd once the last one of the Jewish people ascended out of the Jordan, the water returned to its place, as it is stated: “And it came to pass, as the priests that bore the Ark of the Covet of the Lord came up out of the midst of the Jordan, as soon as the soles of the priests’ feet were drawn up unto the dry ground, that the waters of the Jordan returned to their place, and went over all its banks, as it had before”(Joshua 4:18). The Gemara understands that the priests who carried the Ark stood in the water until all of the Jewish people passed through the Jordan. Once all the Jewish people had reached the other side of the Jordan, the priests stepped back from the water and the Jordan returned to its natural state., bIt followsthat bthe Ark and its bearers and the priestswere bon one sideof the Jordan, the east side, bandthe rest of bthe Jewish peoplewere bon the other side,the west side. Subsequently, bthe Ark carried its bearersin the air band crossedthe Jordan, bas it is stated: “When all the people were completely passed over, the Ark of the Lord passed on, and the priests, before the people”(Joshua 4:11)., bAnd over this matter Uzzah was punishedfor not taking proper care of the Ark, bas it is stated: “And when they came to the threshing floor of Chidon, Uzzah put forth his hand to hold the Ark;for the oxen stumbled” (I Chronicles 13:9). bThe Holy One, Blessed be He, said to him: Uzzah,the Ark bcarried its bearerswhen it crossed the Jordan; ball the more sois it bnotclear that it can carry bitself? /b,§ The verse states: b“And the anger of the Lord was kindled against Uzzah; andGod bsmote him there for his error [ ihashal /i]”(II Samuel 6:7). bRabbi Yoḥa and Rabbi Elazardisagreed over the interpretation of this verse. bOne says:God smote him bfor his forgetfulness [ ishalo /i],because he did not remember that the Ark can carry itself. bAnd one says:God smote him bbecause helifted the edges [ ishulayyim /i] of his garment in front of the Ark and brelieved himself in its presence. /b,The verse states: b“And he died there with the Ark of God”(II Samuel 6:7). bRabbi Yoḥa says: Uzzah entered the World-to-Come, as it is stated: “With the Ark of God.” Just as the Ark exists forever, so too, Uzzah entered the World-to-Come. /b,The verse states: b“And David was displeased [ ivayyiḥar /i] because the Lord had broken forth upon Uzzah”(II Samuel 6:8). bRabbi Elazar says: iVayyiḥarmeans bthat his face changedcolors and darkened blike baked bread [ iḥarara /i]from displeasure.,The Gemara questions this statement: bIf that is so, anywhere thatthe word ivayyiḥaris written,including when it is referring to God, should it be interpreted this way bas well?The Gemara answers: bThere, it is written:“And bthe angerof the Lord was kindled [ ivayyiḥar af]” (II Samuel 6:7), whereas bhere, the anger [ iaf] is not written,but only ivayyiḥar /i. Therefore it is interpreted differently., bRava taught: For whatreason bwas David punishedwith Uzzah’s death? He was punished bbecause he called matters of Torah: Songs, as it is stated: “Your statutes have been my songs in the house of my pilgrimage”(Psalms 119:54)., bThe Holy One, Blessed be He, said to him: Matters of Torahare so difficult and demanding bthat it is written: “Will you set your eyes upon it? It is gone”(Proverbs 23:5), i.e., one whose eyes stray from the Torah even for a moment will forget it, and byou callthem bsongs?For this reason bI will cause you to stumble in a matter that even schoolchildren know, as it is writtenwith regard to the wagons brought to the Tabernacle: b“And to the descendants of Kohath he did not give, because the service of the holy thingsbelongs to them; they carry them upon their shoulders” (Numbers 7:9). bAndalthough the Ark clearly must be carried on people’s shoulders, David erred and bbrought it in a wagon. /b,§ When the Philistines returned the Ark during the period of Samuel, it is stated: b“And He smote of the men of Beit Shemesh because they had gazed upon the Ark of the Lord”(I Samuel 6:19). The Gemara asks: bBecause they gazedupon it, bGod smotethem? Why did their action warrant this punishment? bRabbi Abbahu and Rabbi Elazardisagreed with regard to the interpretation of the verse. bOne saysthat they were punished because bthey were reapingtheir crops band prostrating themselvesat the same time; they did not stop working in reverence for the Ark. bAnd one saysthat bthey also spokedenigrating bwords: /b
40. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) 28a. התם הוא דמבטל אבל הכא דלא מבטל לא,ת"ר מעשה ברבי אליעזר ששבת בגליל העליון ושאלוהו שלשים הלכות בהלכות סוכה שתים עשרה אמר להם שמעתי שמונה עשר אמר להם לא שמעתי ר' יוסי בר' יהודה אומר חילוף הדברים שמונה עשר אמר להם שמעתי שתים עשרה אמר להם לא שמעתי,אמרו לו כל דבריך אינן אלא מפי השמועה אמר להם הזקקתוני לומר דבר שלא שמעתי מפי רבותי מימי לא קדמני אדם בבית המדרש ולא ישנתי בבית המדרש לא שינת קבע ולא שינת עראי ולא הנחתי אדם בבית המדרש ויצאתי ולא שחתי שיחת חולין ולא אמרתי דבר שלא שמעתי מפי רבי מעולם,אמרו עליו על רבן יוחנן בן זכאי מימיו לא שח שיחת חולין ולא הלך ד' אמות בלא תורה ובלא תפילין ולא קדמו אדם בבית המדרש ולא ישן בבית המדרש לא שינת קבע ולא שינת עראי ולא הרהר במבואות המטונפות ולא הניח אדם בבית המדרש ויצא ולא מצאו אדם יושב ודומם אלא יושב ושונה ולא פתח אדם דלת לתלמידיו אלא הוא בעצמו ולא אמר דבר שלא שמע מפי רבו מעולם ולא אמר הגיע עת לעמוד מבית המדרש חוץ מערבי פסחים וערבי יום הכפורים וכן היה ר' אליעזר תלמידו נוהג אחריו,תנו רבנן שמונים תלמידים היו לו להלל הזקן שלשים מהן ראוים שתשרה עליהן שכינה כמשה רבינו ושלשים מהן ראוים שתעמוד להם חמה כיהושע בן נון עשרים בינונים גדול שבכולן יונתן בן עוזיאל קטן שבכולן רבן יוחנן בן זכאי,אמרו עליו על רבן יוחנן בן זכאי שלא הניח מקרא ומשנה גמרא הלכות ואגדות דקדוקי תורה ודקדוקי סופרים קלים וחמורים וגזרות שוות תקופות וגימטריאות שיחת מלאכי השרת ושיחת שדים ושיחת דקלים משלות כובסין משלות שועלים דבר גדול ודבר קטן,דבר גדול מעשה מרכבה דבר קטן הויות דאביי ורבא לקיים מה שנאמר (משלי ח, כא) להנחיל אוהבי יש ואוצרותיהם אמלא וכי מאחר שקטן שבכולן כך גדול שבכולן על אחת כמה וכמה אמרו עליו על יונתן בן עוזיאל בשעה שיושב ועוסק בתורה כל עוף שפורח עליו מיד נשרף:, big strongמתני׳ /strong /big מי שהיה ראשו ורובו בסוכה ושולחנו בתוך הבית ב"ש פוסלין וב"ה מכשירין אמרו להם ב"ה לב"ש לא כך היה מעשה שהלכו זקני ב"ש וזקני ב"ה לבקר את רבי יוחנן בן החורנית ומצאוהו שהיה יושב ראשו ורובו בסוכה ושולחנו בתוך הבית ולא אמרו לו דבר אמרו להם ב"ש משם ראיה אף הם אמרו לו אם כן היית נוהג לא קיימת מצות סוכה מימיך,נשים ועבדים וקטנים פטורין מן הסוכה קטן שאינו צריך לאמו חייב בסוכה מעשה וילדה כלתו של שמאי הזקן ופיחת את המעזיבה וסיכך על גבי המטה בשביל קטן:, big strongגמ׳ /strong /big מה"מ דת"ר אזרח זה אזרח (ויקרא כג, מב) האזרח להוציא את הנשים כל לרבות את הקטנים,אמר מר האזרח להוציא את הנשים למימרא דאזרח בין נשים בין גברי משמע והתניא האזרח לרבות את הנשים האזרחיות שחייבות בעינוי אלמא אזרח גברי משמע אמר רבה הלכתא נינהו ואסמכינהו רבנן אקראי,הי קרא והי הלכתא ותו קרא למה לי הלכתא למה לי הא סוכה מצות עשה שהזמן גרמא וכל מצות עשה שהזמן גרמא נשים פטורות,יום הכפורים מדרב יהודה אמר רב נפקא דאמר רב יהודה אמר רב וכן תנא דבי רבי ישמעאל אמר קרא (במדבר ה, ו) איש או אשה 28a. The Gemara answers: There is a difference between the case of the shutter and the case of the sheet. bThere,in the case of the shutter, bwhere he negatesit by shuttering the window, it is considered part of the building and it is therefore prohibited. bHowever, here,in the case of the sheet, bwhere he does not negateit, as he plans on removing it, bno,it is not necessarily prohibited.,The Gemara relates a similar incident. bThe Sages taught:There was ban incident involving Rabbi Eliezer, who stayed in the Upper Galilee, andthe people there basked him thirty ihalakhotin the ihalakhotof isukka /i.In response to btwelve, he said to them: I heardan answer from my teachers, and he related what he heard. In response to the other beighteen, he said to them: I did not hearan answer. bRabbi Yosei, son of Rabbi Yehuda, says:It was bthe reverse of these matters.In response to beighteen he said to them: I heardan answer; in response to the other btwelve he said to them: I did not hearan answer., bThey said to him: Are all the mattersthat byouknow bonly from whatyou bheard?Don’t you say any matters on your own? bHe said to them:Now byou forced me to say a matter that I did not hear from my teachers,as I must describe my character traits and the manner in which I conduct myself. bInall bmy days, no person ever preceded me into the study hall,as I am always first to arrive; band I never slept in the study hall, neither substantial sleep nor a brief nap; and I never left anyone in the study hall and exited,as I was always last to leave; band I never engaged in idle conversation;rather, I discussed only necessary matters or matters of Torah; band I never said anything that I did not hear from my teacher.That is why he did not answer those questions that his teacher did not address.,Apropos the character traits of Rabbi Eliezer, the Gemara cites character traits of his teacher. The Sages bsaid about Rabban Yoḥa ben Zakkai,the teacher of Rabbi Eliezer: bInall bhis days he never engaged in idle conversation; and he never walked four cubits withoutengaging in bTorahstudy band withoutdonning bphylacteries; and no person ever preceded him into the study hall; and he never slept in the study hall, neither substantial sleep nor a brief nap; and he never contemplatedmatters of Torah bin alleyways filthywith human excrement, as doing so is a display of contempt for the Torah; band he never left anyone in the study hall and exited; and no person ever found him sitting and silent,i.e., inactive; brather, hewas always bsitting and studying; and only he opened the door for his students,disregarding his own eminent standing; band he never said anything that he did not hear from his teacher; and he never saidto his students that bthe time has arrived to ariseand leave bthe study hall except on Passover eves,when they were obligated to sacrifice the Paschal lamb, and bYom Kippur eves,when there is a mitzva to eat and drink abundantly. bAnd Rabbi Eliezer, his student, accustomedhimself to model his conduct bafter hisexample.,The Gemara continues to praise the Sages. bThe Sages taught: Hillel the Elder had eighty students. Thirty of themwere sufficiently bworthy that the Divine Presenceshould brest upon them asit did upon bMoses our teacher, and thirty of themwere sufficiently bworthy that the sunshould bstand still for them asit did for bJoshua bin Nun, and twentywere on an bintermediatelevel between the other two. bThe greatest of allthe students was bYonatan ben Uzziel, and the youngest of themwas bRabban Yoḥa ben Zakkai. /b,The Gemara relates: The Sages bsaid about Rabban Yoḥa ben Zakkaithat bhe did not neglect Bible; Mishna; Gemara; ihalakhotand iaggadot /i; minutiae of the Torah and minutiae of the scribes;the hermeneutical principles of the Torah with regard to ia fortioriinferences and verbal analogies;the calculation of the calendrical bseasons;and bnumerology [ igimmatreyaot /i].In addition, he did not neglect esoteric matters, including bthe conversation of ministering angels; the conversation of demons, and the conversation of palm trees; parables of launderers,which are folk tales that can be used to explain the Torah; bparables of foxes;and more generally, ba great matter and a small matter. /b,The Gemara elaborates: bA great matteris referring to the secrets of the bDesign of theDivine bChariot,the conduct of the transcendent universe. bA small matteris, for example, ihalakhotthat were ultimately formulated in the framework of bthe disputes of Abaye and Rava.He did not neglect any of these disciplines so as bto fulfill that which is stated: “That I may cause those that love me to inherit substance and that I may fill their treasuries”(Proverbs 8:21), as Rabban Yoḥa was filled with the disciplines of Torah and wisdom. bAnd if the youngest of them was soprolific, bthe greatest of themwas ball the more soprolific. The Gemara relates that the Sages bsaid of Yonatan ben Uzziel,the greatest of Hillel’s students, bthat when he sat and was engaged in Torahstudy, the sanctity that he generated was so intense that bany bird that flew over him was immediately incinerated. /b, strongMISHNA: /strong In the case of bone whose head and most of hisbody bwere in the isukkaand his table was in the house, Beit Shammai deem it unfit, and Beit Hillel deem it fit. Beit Hillel said to Beit Shammai:And bwasn’t there an incident where the Elders of Beit Shammai and the Elders of Beit Hillel went to visit Rabbi Yoḥa ben HaḤoranit and they found himsuch bthat he was sitting with his head and most of hisbody bin the isukkaand his table in the house, and they said nothing to him?Even Beit Shammai did not object. bBeit Shammai said to them:Is there bproof from there?That is not what happened; rather, bthey said to him: If you were accustomedto act in bthismanner, byou have never fulfilled the mitzva of isukkain your life. /b,The mishna continues: bWomen, slaves, and minors are exempt from themitzva of isukka /i. A minor who does not need his motherany longer bis obligatedin the mitzva. There was ban incident where the daughter-in-law of Shammai the Elder gave birthjust before iSukkot /i, and Shammai bremoved thecoat of bplasterfrom the roof, leaving the beams, band roofedwith the beams bover the bed for thenewborn bminor. /b, strongGEMARA: /strong With regard to the ihalakhathat women, slaves, and minors are exempt from the mitzva of isukka /i, the Gemara asks: bFrom where are these mattersderived? The Gemara answers that it is bas the Sages taughtin a ibaraitathat it is stated: “All the homeborn in Israel shall reside in isukkot /i” (Leviticus 23:42). Had the verse stated only: bHomeborn,it would have been derived bthatany bhomebornmember of the Jewish people is obligated to observe this mitzva. However, the term with the addition of the definite article: b“The homeborn,”indicates that only certain homeborn members are obligated, i.e., men, bto the exclusion of the women.The word “all” in the phrase: b“Allthe homeborn,” comes bto include the minorscapable of performing this mitzva.,§ The Gemara analyzes the ibaraita /i. bThe Master said: “The homeborn”is bto the exclusion of women. Is that to say thatthe term bhomebornwithout the definite article bindicates both men and women? Isn’t it taughtin a ibaraitawith regard to Yom Kippur that it is stated: “And it shall be a statute forever unto you: In the seventh month, on the tenth day of the month, you shall afflict your souls and shall do no manner of work, the homeborn, or the stranger that sojourns among you” (Leviticus 16:29). And the term b“the homeborn”in that verse comes bto include homeborn women, who are obligated inthe mitzva of bafflictionon Yom Kippur. In that case, the definite article comes to include women. Therefore, bapparently,the term homeborn, without the definite article, bindicatesonly bmen. Rabba said: They areeach a ihalakha /itransmitted to Moses from Sinai, band the Sagesmerely bsupported them with versesas a mnemonic device. Therefore, it is not surprising that the derivations are contradictory.,The Gemara asks: bWhichof them bisderived from bthe verse and which is a ihalakha /itransmitted to Moses from Sinai and merely supported by a verse? bAnd furthermore, why do Ineed bthe verse and why do Ineed bthe ihalakha /i? Isn’t isukkaa positive, time-bound mitzva, andthe principle is that bwomen are exempt from all positive, time-bound mitzvot?There is no need for a special derivation to exempt women from the mitzva of isukka /i.,And there is no need for a derivation with regard to their obligation to fast on bYom Kippur,as that can be bderived fromthat bwhich Rav Yehudasaid that bRav said, as Rav Yehuda saidthat bRav said, and it was likewise taught in the school of Rabbi Yishmael: The verse says:“When ba man or womanshall commit any sin that a person commits, to commit a trespass against the Lord, and that soul be guilty” (Numbers 5:6).
41. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) 25b. אין גזעו מחליף אף צדיק ח"ו אין גזעו מחליף לכך נאמר ארז אילו נאמר ארז ולא נאמר תמר הייתי אומר מה ארז אין עושה פירות אף צדיק ח"ו אין עושה פירות לכך נאמר תמר ונאמר ארז,וארז גזעו מחליף והתניא הלוקח אילן מחבירו לקוץ מגביהו מן הקרקע טפח וקוצץ בסדן השקמה שני טפחים בבתולת השקמה שלשה טפחים בקנים ובגפנים מן הפקק ולמעלה בדקלים ובארזים חופר למטה ומשריש לפי שאין גזעו מחליף,הכא במאי עסקינן בשאר מיני ארזים כדרבה בר הונא דאמר רבה בר הונא עשרה מיני ארזים הן שנאמר (ישעיהו מא, יט) אתן במדבר ארז שיטה והדס וגו',ת"ר מעשה ברבי אליעזר שגזר שלש עשרה תעניות על הצבור ולא ירדו גשמים באחרונה התחילו הצבור לצאת אמר להם תקנתם קברים לעצמכם געו כל העם בבכיה וירדו גשמים,שוב מעשה בר' אליעזר שירד לפני התיבה ואמר עשרים וארבע ברכות ולא נענה ירד רבי עקיבא אחריו ואמר אבינו מלכנו אין לנו מלך אלא אתה אבינו מלכנו למענך רחם עלינו וירדו גשמים הוו מרנני רבנן יצתה בת קול ואמרה לא מפני שזה גדול מזה אלא שזה מעביר על מדותיו וזה אינו מעביר על מדותיו,ת"ר עד מתי יהו הגשמים יורדין והצבור פוסקין מתעניתם כמלא ברך המחרישה דברי רבי מאיר וחכמים אומרים בחרבה טפח בבינונית טפחיים בעבודה שלשה טפחים,תניא רבי שמעון בן אלעזר אומר אין לך טפח מלמעלה שאין תהום יוצא לקראתו שלשה טפחים והא תניא טפחיים לא קשיא כאן בעבודה כאן בשאינה עבודה,א"ר אלעזר כשמנסכין את המים בחג תהום אומר לחבירו אבע מימיך קול שני ריעים אני שומע שנאמר (תהלים מב, ח) תהום אל תהום קורא לקול צנוריך וגו',אמר רבה לדידי חזי לי האי רידיא דמי לעיגלא (תלתא) ופירסא שפוותיה וקיימא בין תהומא תתאה לתהומא עילאה לתהומא עילאה א"ל חשור מימיך לתהומא תתאה א"ל אבע מימיך שנא' (שיר השירים ב, יב) הנצנים נראו בארץ וגו':,היו מתענין וירדו גשמים קודם הנץ החמה כו': ת"ר היו מתענין וירדו להם גשמים קודם הנץ החמה לא ישלימו לאחר הנץ החמה ישלימו דברי ר' מאיר ר' יהודה אומר קודם חצות לא ישלימו לאחר חצות ישלימו,רבי יוסי אומר קודם ט' שעות לא ישלימו לאחר ט' שעות ישלימו שכן מצינו באחאב מלך ישראל שהתענה מתשע שעות ולמעלה שנאמר (מלכים א כא, כט) הראית כי נכנע אחאב וגו',ר' יהודה נשיאה גזר תעניתא וירדו להם גשמים לאחר הנץ החמה סבר לאשלומינהו א"ל רבי אמי קודם חצות ואחר חצות שנינו שמואל הקטן גזר תעניתא וירדו להם גשמים קודם הנץ החמה כסבורין העם לומר שבחו של צבור הוא,אמר להם אמשול לכם [משל] למה הדבר דומה לעבד שמבקש פרס מרבו אמר להם תנו לו ואל אשמע קולו,שוב שמואל הקטן גזר תעניתא וירדו להם גשמים לאחר שקיעת החמה כסבורים העם לומר שבחו של צבור הוא אמר להם שמואל לא שבח של צבור הוא אלא אמשול לכם משל למה הדבר דומה לעבד שמבקש פרס מרבו ואמר להם המתינו לו עד שיתמקמק ויצטער ואחר כך תנו לו,ולשמואל הקטן שבחו של צבור היכי דמי אמר משיב הרוח ונשב זיקא אמר מוריד הגשם ואתא מיטרא:,מעשה וגזרו תענית בלוד כו': ונימא הלל מעיקרא אביי ורבא דאמרי תרווייהו לפי שאין אומרים הלל 25b. bits shoots do not replenishthemselves when its stump is cut down, bso too, Heaven forbid,with regard to ba righteous person, his shoots will not replenishthemselves, i.e., he will be unable to recover from misfortune. bTherefore, it is stated “cedar”in the verse. Just as the cedar grows new shoots after its stump is cut down, so too, a righteous individual will thrive again. Conversely, bwere it stated “cedar” and were it not stated “palm tree,” I would saythat bjust asin the case of ba cedar, it does not produce fruit, so too, a righteous man, God forbid, does not produce fruit,i.e., he will have no reward in the World-to-Come. bTherefore, it is stated “palm tree” and it isalso bstated “cedar.” /b,§ The Gemara asks: bAnddo ba cedar’s shootsreally breplenishthemselves? bBut isn’t it taughtin a ibaraita /i: With regard to bone who bought a tree from another to chopit down for wood, without acquiring total ownership of the tree, he must blifthis ax ba handbreadth and chopthere, so as to allow the tree to grow back? However, bina case where he purchased ba large sycamore,he must leave btwo handbreadths. Inthe case of ban untrimmed sycamore,he must leave bthree handbreadths. Ina situation where one bbought reeds or grapevines,he may chop only bfrom thefirst bknot and above. Inthe case of bpalms or cedars,one may bdig down and uprootit, bas its shootswill bnot replenishthemselves. This ibaraitaindicates that cedars will not grow new shoots after they have been cut down.,The Gemara answers: bWith what are we dealing here? With other species of cedars.This is bin accordance withthe opinion of bRabba bar Huna, as Rabba bar Huna said: There are ten species of cedars, as it is stated: “I will plant in the wilderness the cedar, the acacia tree and myrtleand the oil tree; I will set in the desert cypress, the plane tree and the larch together” (Isaiah 41:19). The seven species mentioned in this verse are all called cedars, as are three additional species., bThe Sages taught: An incidentoccurred binvolving Rabbi Eliezer, who decreeda complete cycle of bthirteen fasts upon the congregation, but rain did not fall. Atthe end of bthe lastfast, bthe congregation began to exitthe synagogue. bHe said to them: Have you prepared graves for yourselves?If rain does not fall, we will all die of hunger. bAll the people burst into tears, and rain fell. /b,There was banother incident involvingRabbi Eliezer, bwho descendedto serve as prayer leader bbefore the arkon a fast day. bAnd he recited twenty-four blessings, but he was not answered. Rabbi Akiva descended before the arkafter him band said: Our Father, our King, we have no king otherthan bYou. Our Father, our King, for Your sake, have mercy on us. And rainimmediately bfell. The Sages were whisperingamong themselves that Rabbi Akiva was answered while his teacher, Rabbi Eliezer, was not. bA Divine Voice emerged and said:It is bnot because thisSage, Rabbi Akiva, bis greater than that one,Rabbi Eliezer, bbut that this one is forgiving, and that one is not forgiving.God responded to Rabbi Akiva’s forgiving nature in kind by sending rain.,§ bThe Sages taughtin a ibaraita /i: bHow much rain must fall for the community to cease their fastfor rain? If the rain penetrates the soil bby the fulldepth of the blade of ba plowuntil the spot where it bbends,they may cease fasting; this is bthe statement of Rabbi Meir. And the Rabbis saya different measurement: If the earth is completely bdry,the soil must become moist to the depth of a single bhandbreadth.For baveragesoil, they must wait until the moisture reaches a depth of btwo handbreadths.If it is bworkedsoil, i.e., soil that has been plowed, the moisture must reach to a depth of bthree handbreadths. /b, bIt is taughtin a ibaraitathat bRabbi Shimon ben Elazar says: There is no handbreadthof rain bfrom above toward whichthe water of bthe deep does not rise three handbreadths.The Gemara raises an objection: bBut isn’t it taughtin another ibaraitathat the water of the deep rises btwo handbreadths?The Gemara explains: This is bnot difficult. Here,in first ibaraita /i, it is referring bto workedland, which water penetrates faster, whereas bthere,in the second ibaraita /i, it is referring bto unworkedland, which water does not penetrate as easily, and therefore the water of the deep rises only two handbreadths., bRabbi Elazar said: When the waterlibation bwas poured during the festivalof iSukkot /i, these waters of the bdeep say to the otherwaters of the deep: bLet your water flow, as I hear the voices of twoof our bfriends,the wine libation and the water libation, which are both poured on the altar. bAs it is stated: “Deep calls to deep at the sound of your channels,all Your waves and Your billows are gone over me” (Psalms 42:8), i.e., the upper waters of the deep call to the lower waters of the deep when they hear the sound of the libations., bRabba said: I have seen thisangel in charge of water, bRidya, in the form of a calf whose lips were parted, standing between the lowerwaters of the bdeep and the upperwaters of the bdeep. To the upperwaters of the bdeep, he said: Distill your waterand let it rain. bTo the lowerwaters of the bdeep, he said: Let your water flowfrom below, bas it is stated: “The flowers appear on the earth;the time of the singing has come, and the voice of the turtledove [ itur /i] is heard in our land” (Song of Songs 2:12). The appearance of flowers in this verse alludes to the libations, as both the blooming of flowers and pouring of these libations are annual events. The time of the singing is referring to the singing of the Festival. Finally, the term iturin Aramaic can also mean an ox; in this context, it is interpreted as a reference to the angel Ridya.,§ The mishna teaches: If bthey were fastingfor rain band rain fell for them before sunrise,they need not complete their fast until the evening. bThe Sages taught:If bthey were fastingfor rain band rain fell for them before sunrise,they need bnot completetheir fast, as the obligation to fast does not come into effect until sunrise. However, if rain fell bafter sunrise, theymust bcompletetheir fast. This is bthe statement of Rabbi Meir. Rabbi Yehuda says:If rain fell bbefore midday,they need bnot completetheir fast; however, if it rains bafter midday, theymust bcompletetheir fast.,Rabbi Yosei says: If rain falls bbefore the ninth hour,three hours into the afternoon, they need bnot completetheir fast; if it rains bafter the ninth hourof the day, they must bcompletetheir fast, bas we found with regard to Ahab, king of Israel, who fasted from the ninth hour and onward,as it bis stated:“And it came to pass, when Ahab heard these words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly. And the word of the Lord came to Elijah the Tishbite saying: bDo you see how Ahab humbles himself before Me?”(I Kings 21:27–29). According to tradition, this occurred in the ninth hour., bRabbi Yehuda Nesia decreed a fast, and rain fell for them after sunrise. He thought to completethe fast, but bRabbi Ami said to himthat bwe learned: Before noon and after noon,i.e., the ihalakhais in accordance with the opinion of Rabbi Yehuda. bShmuel HaKatan decreed a fast, and rain fell for them before sunrise. The people thought to say:This bisa sign of bthe praiseworthiness of the community,as we merited rainfall even before we prayed., bHe said to them: I will tell you a parable. To what is this matter comparable? Toa situation where there is ba slave who requests a reward from his master,either food or livelihood, bandthe master bsays tohis ministers: bGive himwhat he asks for band let me not hear his voice,as I would rather not have to listen to him. Here, too, evidently God has no desire to hear our prayers., bAgain,on another occasion, bShmuel HaKatan decreed a fast, and rain fell for them after sunset.Based on his previous response, bthe people thought to say:This bisa sign of bthe praiseworthiness of the community,as God listened to our prayers all day. bShmuelHaKatan bsaid to them: It is nota sign of bthe praiseworthiness of the community. Rather, I will tell you a parable. To what is this matter comparable? Toa situation where there is ba slave who requests a reward from his master, andthe master bsays tohis ministers: bWait until he pines away and suffers, and afterward giveit bto him.Here too, the delay is not to the congregation’s credit.,The Gemara asks: bButif so, baccording tothe opinion of bShmuel HaKatan,what is considered bthe praiseworthiness of the community; what are the circumstancesin which approval is shown from Heaven? The Gemara explains: When the prayer leader brecites: He Who makes the wind blow, and the wind blows;and when bhe recites:And bthe rain fall, and rain falls. /b,The mishna teaches: bAn incidentoccurred in bwhichthe court bdecreed a fast in Lod,and when rain fell they ate and drank, and afterward they recited ihallel /i. The Gemara asks: bAnd let us recite ihallelat the outset,without delay. Why did they first go home and eat? bAbaye and Rava both said: Because one recites ihallel/b
42. Anon., Exodus Rabbah, 47.1 (4th cent. CE - 9th cent. CE) 47.1. כְּתָב לְךָ אֶת הַדְּבָרִים הָאֵלֶּה, הֲדָא הוּא דִכְתִיב (הושע ח, יב): אֶכְתָּב לוֹ רֻבֵּי תּוֹרָתִי כְּמוֹ זָר נֶחְשָׁבוּ, בְּשָׁעָה שֶׁנִּגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא בְּסִינַי לִתֵּן תּוֹרָה לְיִשְׂרָאֵל, אֲמָרָהּ לְמשֶׁה עַל הַסֵּדֶר מִקְרָא וּמִשְׁנָה תַּלְמוּד וְאַגָּדָה, שֶׁנֶּאֱמַר (שמות כ, א): וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה, אֲפִלּוּ מַה שֶּׁהַתַּלְמִיד שׁוֹאֵל לָרַב אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה בְּאוֹתָהּ שָׁעָה. מֵאַחַר שֶׁלְּמָדָהּ מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר לוֹ לַמְּדָהּ לְיִשְׂרָאֵל. אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם אֶכְתֹּב אוֹתָהּ לָהֶם, אָמַר לוֹ אֵינִי מְבַקֵּשׁ לִתְּנָהּ לָהֶם בִּכְתָב, מִפְּנֵי שֶׁגָּלוּי לְפָנַי שֶׁעוֹבְדֵי כּוֹכָבִים עֲתִידִים לִשְׁלֹט בָּהֶם וְלִטֹּל אוֹתָהּ מֵהֶם וְיִהְיוּ בְּזוּיִים בְּעוֹבְדֵי כּוֹכָבִים, אֶלָּא הַמִּקְרָא אֲנִי נוֹתֵן לָהֶם בְּמִכְתָּב, וְהַמִּשְׁנָה וְהַתַּלְמוּד וְהָאַגָּדָה אֲנִי נוֹתֵן לָהֶם עַל פֶּה, שֶׁאִם יָבוֹאוּ עוֹבְדֵי כּוֹכָבִים וְיִשְׁתַּעְבְּדוּ בָּהֶם יִהְיוּ מֻבְדָּלִים מֵהֶם. אָמַר לַנָּבִיא אִם אֶכְתָּב לוֹ רֻבֵּי תּוֹרָתִי כְּמוֹ זָר נֶחְשָׁבוּ, וּמָה אֲנִי עוֹשֶׂה לָהֶם, נוֹתֵן אֶת הַמִּקְרָא בִּכְתָב, וְהַמִּשְׁנָה וְהַתַּלְמוּד וְהָאַגָּדָה בְּעַל פֶּה. כְּתָב זֶה הַמִּקְרָא, (שמות לד, כז): כִּי עַל פִּי הַדְּבָרִים הָאֵלֶּה זוֹ הַמִּשְׁנָה וְהַתַּלְמוּד, שֶׁהֵם מַבְדִּילִים בֵּין יִשְׂרָאֵל לְבֵין הָעוֹבְדֵי כּוֹכָבִים. 47.1. 'Inscribe those words for yourself [for according to those words I have formed a covet with you and with Israel'] As it is stated: 'I write for them the great things of My law like strange things they are considered.' When God revealed Himself at Sinai to give the Torah to Israel, He said [taught] to Moses the following order: Bible, Mishnah, Talmud, and Aggadah, as it says : \"God spoke all these words, saying\", even what a student will ask his teacher. God then said to Moses, after he had learnt it from the mouth of G-d, \"Teach it to Israel\". He said to him, \"G-d! Should I write it down?\" He replied \"I am not asking you to give it to them in writing because it is known to Me that in the future the nations will rule over them, and take it [the Torah] from them, and it will be degraded by the nations. So the Scriptures I will give them in writing but the Mishna, Talmud and Aggada I will give orally. If the nations will enslave them, the Jews will be different [unique] to the nations. He said to the prophet 'If I write for them the great things of My law, they will be considered like strangers.' And what am I [G-d] going to do? I will give them the Bible written, the Mishna, Talmud and Aggada orally. 'Inscribe those words for yourself ' 'Inscribe' refers to the Bible, 'for according to those words' refer to the Mishna and Talmud, for those are what separates the Jews from the nations."
43. Anon., Avot Derabbi Nathan A, 14 (6th cent. CE - 8th cent. CE)
44. Anon., Avot Derabbi Nathan B, 28, 12 (6th cent. CE - 8th cent. CE)
45. Anon., Pesiqta De Rav Kahana, 12.25
46. Anon., Seder Eliyahu Rabbah, 29, 13
47. Anon., Pirqe Rabbi Eliezer, 14

Subjects of this text:

subject	book bibliographic info
aaron	Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 248
abot, israels history in	Neusner, The Idea of History in Rabbinic Judaism (2004) 118
abraham	Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 339
abram/abraham, change of name	Cover, Philo of Alexandria: On the Change of Names (2023) 237
abram/abraham, covenant with	Cover, Philo of Alexandria: On the Change of Names (2023) 237
allegorical commentary	Cover, Philo of Alexandria: On the Change of Names (2023) 237
altar	Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 128
angel	Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 248
angels, agents of judgement	Stuckenbruck, 1 Enoch 91-108 (2007) 441
angels, guardians	Stuckenbruck, 1 Enoch 91-108 (2007) 441
angels, holy ones	Stuckenbruck, 1 Enoch 91-108 (2007) 441
angels/angelic	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 376
apocrypha	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
apple of the eye	Stuckenbruck, 1 Enoch 91-108 (2007) 441
arm/hand, right	Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 339
attributes, divine, judgement	Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 339
attributes, divine, suppression of judgement	Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 339
bishop	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 125
bishops, and congregation	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
blessings	Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 128
canaanites	Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 54
clouds of glory, cloud	Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 248, 257, 260
combat myth	Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 66
commandment/commandments	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 459
congregations, as liturgical participants	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
covenant	Cover, Philo of Alexandria: On the Change of Names (2023) 237
david (king)	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
davidic dynasty	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 121
deacon	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 125
decalogue, the	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 376, 516
decalogue	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 261
deep, tehom	Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 128
demonic, affliction	Stuckenbruck, 1 Enoch 91-108 (2007) 441
demons, protection from	Stuckenbruck, 1 Enoch 91-108 (2007) 441
desert	Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 128, 248, 257, 258, 260
didache	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 125
divine/god, assembly	Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 339
divine/god, retinue	Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 339
divine beings, death of	Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 104
divine beings, in ps	Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 104
domain, private versus public, egyptians	Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 54
easter, vigil	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
eliezer	Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 128
eschatology/eschatological, judgement	Stuckenbruck, 1 Enoch 91-108 (2007) 441
eschatology	Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 66; Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 257, 260
exegesis	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 261
exile, babylonian	Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 66
exile	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 121
exodus	Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 248, 258, 260
eyes	Stuckenbruck, 1 Enoch 91-108 (2007) 441
father, fatherhood	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 121, 139, 142, 145
feuchtwang, d.	Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 128
five senses	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
god, lawgiver	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 262
god, visible	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 261, 262
grace	Cover, Philo of Alexandria: On the Change of Names (2023) 237
graetz, heinrich, haazinu	Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 54, 66
grammatical archive, commentarial assumptions, ambiguity (ἀμφιβολία)	Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 92
grammatical archive, commentarial strategies, clarity/clarification (σαφήνεια/σαφηνίζειν)	Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 92
grammatical archive, commentarial strategies	Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 92
guard/guardian	Stuckenbruck, 1 Enoch 91-108 (2007) 441
heaven	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 262
hebrew, medieval	Schiffman, Testimony and the Penal Code (1983) 41
hebrew, qumran	Schiffman, Testimony and the Penal Code (1983) 41
hermeneutic	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 143
hermeneutics/hermeneutical—see also, interpretation	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 459
historicization, proleptic	Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 66
identification	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 121
interpretation, hellenistic jewish	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 261, 262
interpretation, rabbinic	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 261, 262
interpretation—see also midrash	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 371, 376, 516, 561
israel, history of	Neusner, The Idea of History in Rabbinic Judaism (2004) 118
israel, nan	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 371, 376, 456, 457, 458, 459, 516, 561
israel, nation/people	Cover, Philo of Alexandria: On the Change of Names (2023) 237
jesus	Stuckenbruck, 1 Enoch 91-108 (2007) 441
joy, rejoicing	Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 260
judges	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 561; Schiffman, Testimony and the Penal Code (1983) 41
latin	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
law, biblical/rabbinic—see also, halakhah	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 371
levites	Schiffman, Testimony and the Penal Code (1983) 41
libya	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
logos	Cover, Philo of Alexandria: On the Change of Names (2023) 237
love	Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 257, 258, 260
memory	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
messiah	Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 339
metre, pentameters	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
metre, trimeters	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
metre	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
midrash/midrashim	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 371, 376, 456, 458, 516, 561
mishnah, israels history in	Neusner, The Idea of History in Rabbinic Judaism (2004) 118
moses, art	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 261, 262
moses	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59; Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 262; Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 371, 459, 516, 561; Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 248, 257
muhammad	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 143
myth	Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 128, 260
names, change of	Cover, Philo of Alexandria: On the Change of Names (2023) 237
nations	Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 248
new testament	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 143
odes	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
oea, libya	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
old latin bible	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
orality	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 371, 376
orthography, masoretic, qumran	Schiffman, Testimony and the Penal Code (1983) 41
parnas/parnasim	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 561
patai, r.	Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 128
patriarchs, texts	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 371, 376
peace	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
pedagogy	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 121
pentateuch	Cover, Philo of Alexandria: On the Change of Names (2023) 237
performed traditions	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 143
philo of alexandria	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 261
platonism	Cover, Philo of Alexandria: On the Change of Names (2023) 237
praise, songs of	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
prayer	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 371, 376, 456, 457, 458, 459, 516
priests, aaronide	Schiffman, Testimony and the Penal Code (1983) 41
prophets	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 561
protection	Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 260; Stuckenbruck, 1 Enoch 91-108 (2007) 441
psalms	Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 257
psalter	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
qge	Cover, Philo of Alexandria: On the Change of Names (2023) 237
qumran	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 121
rabbinic literature	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 143
rain	Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 128
revelation	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 261, 262; Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 371, 376, 456, 457, 458, 459
sabbath	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 371
sages, the	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 561
samaritan pentateuch	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 142
scribal error, traditions and practices, qumran	Schiffman, Testimony and the Penal Code (1983) 41
sectarian settlements, texts, composition and redaction	Schiffman, Testimony and the Penal Code (1983) 41
servant, of david	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
servant, of moses	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
servant, of the sea	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
shekhina, auditory	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 261, 262
shekhina, visual	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 261, 262
sifra, israels history in	Neusner, The Idea of History in Rabbinic Judaism (2004) 118
sifre to deuteronomy, israels history in	Neusner, The Idea of History in Rabbinic Judaism (2004) 118
sifré to numbers, israels history in	Neusner, The Idea of History in Rabbinic Judaism (2004) 118
sinai, mount	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 456, 457, 458, 459, 516
sinai	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 261, 262
sinners/wicked ones, gathering of	Stuckenbruck, 1 Enoch 91-108 (2007) 441
sleep afterlife	Stuckenbruck, 1 Enoch 91-108 (2007) 441
songs, biblical	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
speaking voice, in individual tamid psalms	Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 104
suffering of the righteous	Stuckenbruck, 1 Enoch 91-108 (2007) 441
sukka	Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 260
symbol	Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 260
talmon, s.	Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 257
tannaitic literature	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 458, 459, 516
tannaitic midrashim	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 143
targum	Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 248, 260
targumim	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 139, 142, 145
teacher, διδάσκαλος	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 125
temple, second	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 121
temple	Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 128
temporal horizon, in the writings of the church fathers	Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 66
tetragrammaton	Schiffman, Testimony and the Penal Code (1983) 41
textual criticism	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
thematization	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 456, 457, 458, 459
torah	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 371, 376, 516
tosefta, israels history in	Neusner, The Idea of History in Rabbinic Judaism (2004) 118
translation	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
tripoli, libya	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
two ways, the	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 125
typology, figuration, in contrast to prefiguration'	Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 66
violence	Stuckenbruck, 1 Enoch 91-108 (2007) 441
vulgate	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
water libation	Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 128
wilderness	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 458
wine	Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 128
worship, early christian	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
wrath divine	Stuckenbruck, 1 Enoch 91-108 (2007) 441
yudan (r.)	Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 339
ḥama b. hanina (r.)	Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 339
ḥiyya bar abba (r.), influence on divine realms	Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 339