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Tiresias: The Ancient Mediterranean Religions Source Database



6278
Hebrew Bible, Deuteronomy, 33.3


אַף חֹבֵב עַמִּים כָּל־קְדֹשָׁיו בְּיָדֶךָ וְהֵם תֻּכּוּ לְרַגְלֶךָ יִשָּׂא מִדַּבְּרֹתֶיךָ׃Yea, He loveth the peoples, All His holy ones—they are in Thy hand; And they sit down at Thy feet, Receiving of Thy words.


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32 results
1. Hebrew Bible, Deuteronomy, 7.16, 8.7, 8.16-8.17, 10.6, 10.17, 10.21, 31.15, 32.8-32.9, 33.2, 33.4-33.5, 33.26-33.27 (9th cent. BCE - 3rd cent. BCE)

7.16. וְאָכַלְתָּ אֶת־כָּל־הָעַמִּים אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תָחֹס עֵינְךָ עֲלֵיהֶם וְלֹא תַעֲבֹד אֶת־אֱלֹהֵיהֶם כִּי־מוֹקֵשׁ הוּא לָךְ׃ 8.7. כִּי יְהוָה אֱלֹהֶיךָ מְבִיאֲךָ אֶל־אֶרֶץ טוֹבָה אֶרֶץ נַחֲלֵי מָיִם עֲיָנֹת וּתְהֹמֹת יֹצְאִים בַּבִּקְעָה וּבָהָר׃ 8.16. הַמַּאֲכִלְךָ מָן בַּמִּדְבָּר אֲשֶׁר לֹא־יָדְעוּן אֲבֹתֶיךָ לְמַעַן עַנֹּתְךָ וּלְמַעַן נַסֹּתֶךָ לְהֵיטִבְךָ בְּאַחֲרִיתֶךָ׃ 8.17. וְאָמַרְתָּ בִּלְבָבֶךָ כֹּחִי וְעֹצֶם יָדִי עָשָׂה לִי אֶת־הַחַיִל הַזֶּה׃ 10.6. וּבְנֵי יִשְׂרָאֵל נָסְעוּ מִבְּאֵרֹת בְּנֵי־יַעֲקָן מוֹסֵרָה שָׁם מֵת אַהֲרֹן וַיִּקָּבֵר שָׁם וַיְכַהֵן אֶלְעָזָר בְּנוֹ תַּחְתָּיו׃ 10.17. כִּי יְהוָה אֱלֹהֵיכֶם הוּא אֱלֹהֵי הָאֱלֹהִים וַאֲדֹנֵי הָאֲדֹנִים הָאֵל הַגָּדֹל הַגִּבֹּר וְהַנּוֹרָא אֲשֶׁר לֹא־יִשָּׂא פָנִים וְלֹא יִקַּח שֹׁחַד׃ 10.21. הוּא תְהִלָּתְךָ וְהוּא אֱלֹהֶיךָ אֲשֶׁר־עָשָׂה אִתְּךָ אֶת־הַגְּדֹלֹת וְאֶת־הַנּוֹרָאֹת הָאֵלֶּה אֲשֶׁר רָאוּ עֵינֶיךָ׃ 31.15. וַיֵּרָא יְהוָה בָּאֹהֶל בְּעַמּוּד עָנָן וַיַּעֲמֹד עַמּוּד הֶעָנָן עַל־פֶּתַח הָאֹהֶל׃ 32.8. בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃ 32.9. כִּי חֵלֶק יְהֹוָה עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ׃ 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׃ 33.4. תּוֹרָה צִוָּה־לָנוּ מֹשֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב׃ 33.5. וַיְהִי בִישֻׁרוּן מֶלֶךְ בְּהִתְאַסֵּף רָאשֵׁי עָם יַחַד שִׁבְטֵי יִשְׂרָאֵל׃ 33.26. אֵין כָּאֵל יְשֻׁרוּן רֹכֵב שָׁמַיִם בְעֶזְרֶךָ וּבְגַאֲוָתוֹ שְׁחָקִים׃ 33.27. מְעֹנָה אֱלֹהֵי קֶדֶם וּמִתַּחַת זְרֹעֹת עוֹלָם וַיְגָרֶשׁ מִפָּנֶיךָ אוֹיֵב וַיֹּאמֶר הַשְׁמֵד׃ 7.16. And thou shalt consume all the peoples that the LORD thy God shall deliver unto thee; thine eye shall not pity them; neither shalt thou serve their gods; for that will be a snare unto thee." 8.7. For the LORD thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths, springing forth in valleys and hills;" 8.16. who fed thee in the wilderness with manna, which thy fathers knew not, that He might afflict thee, and that He might prove thee, to do thee good at thy latter end;" 8.17. and thou say in thy heart: ‘My power and the might of my hand hath gotten me this wealth.’" 10.6. And the children of Israel journeyed from Beeroth-benejaakan to Moserah; there Aaron died, and there he was buried; and Eleazar his son ministered in the priest’s office in his stead." 10.17. For the LORD your God, He is God of gods, and Lord of lords, the great God, the mighty, and the awful, who regardeth not persons, nor taketh reward." 10.21. He is thy glory, and He is thy God, that hath done for thee these great and tremendous things, which thine eyes have seen." 31.15. And the LORD appeared in the Tent in a pillar of cloud; and the pillar of cloud stood over the door of the Tent." 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." 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." 33.4. Moses commanded us a law, An inheritance of the congregation of Jacob." 33.5. And there was a king in Jeshurun, When the heads of the people were gathered, All the tribes of Israel together." 33.26. There is none like unto God, O Jeshurun, Who rideth upon the heaven as thy help, And in His excellency on the skies." 33.27. The eternal God is a dwelling-place, And underneath are the everlasting arms; And He thrust out the enemy from before thee, And said: ‘Destroy.’"
2. Hebrew Bible, Exodus, 3.8, 13.21-13.22, 14.19-14.20, 16.10, 24.10-24.11, 34.5-34.7, 40.38 (9th cent. BCE - 3rd cent. BCE)

3.8. וָאֵרֵד לְהַצִּילוֹ מִיַּד מִצְרַיִם וּלְהַעֲלֹתוֹ מִן־הָאָרֶץ הַהִוא אֶל־אֶרֶץ טוֹבָה וּרְחָבָה אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֶל־מְקוֹם הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃ 13.21. וַיהוָה הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן לַנְחֹתָם הַדֶּרֶךְ וְלַיְלָה בְּעַמּוּד אֵשׁ לְהָאִיר לָהֶם לָלֶכֶת יוֹמָם וָלָיְלָה׃ 13.22. לֹא־יָמִישׁ עַמּוּד הֶעָנָן יוֹמָם וְעַמּוּד הָאֵשׁ לָיְלָה לִפְנֵי הָעָם׃ 14.19. וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַחֲרֵיהֶם וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם וַיַּעֲמֹד מֵאַחֲרֵיהֶם׃ 24.11. וְאֶל־אֲצִילֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ וַיֶּחֱזוּ אֶת־הָאֱלֹהִים וַיֹּאכְלוּ וַיִּשְׁתּוּ׃ 34.5. וַיֵּרֶד יְהוָה בֶּעָנָן וַיִּתְיַצֵּב עִמּוֹ שָׁם וַיִּקְרָא בְשֵׁם יְהוָה׃ 34.6. וַיַּעֲבֹר יְהוָה עַל־פָּנָיו וַיִּקְרָא יְהוָה יְהוָה אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶת 34.7. נֹצֵר חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֺן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־בְּנֵי בָנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃ 40.38. כִּי עֲנַן יְהוָה עַל־הַמִּשְׁכָּן יוֹמָם וְאֵשׁ תִּהְיֶה לַיְלָה בּוֹ לְעֵינֵי כָל־בֵּית־יִשְׂרָאֵל בְּכָל־מַסְעֵיהֶם׃ 3.8. and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite." 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:" 13.22. the pillar of cloud by day, and the pillar of fire by night, departed not from before the people." 14.19. And the angel of God, who went before the camp of Israel, removed and went behind them; and the pillar of cloud removed from before them, and stood behind them;" 14.20. and it came between the camp of Egypt and the camp of Israel; and there was the cloud and the darkness here, yet gave it light by night there; and the one came not near the other all the night." 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." 24.10. and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness." 24.11. And upon the nobles of the children of Israel He laid not His hand; and they beheld God, and did eat and drink." 34.5. And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD." 34.6. And the LORD passed by before him, and proclaimed: ‘The LORD, the LORD, God, merciful and gracious, long-suffering, and abundant in goodness and truth;" 34.7. keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and unto the fourth generation.’" 40.38. For the cloud of the LORD was upon the tabernacle by day, and there was fire therein by night, in the sight of all the house of Israel, throughout all their journeys.—"
3. Hebrew Bible, Genesis, 26.5 (9th cent. BCE - 3rd cent. BCE)

26.5. עֵקֶב אֲשֶׁר־שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֺתַי חֻקּוֹתַי וְתוֹרֹתָי׃ 26.5. because that Abraham hearkened to My voice, and kept My charge, My commandments, My statutes, and My laws.’"
4. Hebrew Bible, Job, 1.6, 2.1, 26.9 (9th cent. BCE - 3rd cent. BCE)

1.6. וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתוֹכָם׃ 2.1. וַיֹּאמֶר אֵלֶיהָ כְּדַבֵּר אַחַת הַנְּבָלוֹת תְּדַבֵּרִי גַּם אֶת־הַטּוֹב נְקַבֵּל מֵאֵת הָאֱלֹהִים וְאֶת־הָרָע לֹא נְקַבֵּל בְּכָל־זֹאת לֹא־חָטָא אִיּוֹב בִּשְׂפָתָיו׃ 2.1. וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתֹכָם לְהִתְיַצֵּב עַל־יְהוָה׃ 26.9. מְאַחֵז פְּנֵי־כִסֵּה פַּרְשֵׁז עָלָיו עֲנָנוֹ׃ 1.6. Now it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them." 2.1. Again it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD." 26.9. He closeth in the face of His throne, And spreadeth His cloud upon it."
5. Hebrew Bible, Numbers, 9.15-9.16, 10.34-10.35, 12.5, 12.8-12.10, 16.10, 17.7, 21.1, 31.16 (9th cent. BCE - 3rd cent. BCE)

9.15. וּבְיוֹם הָקִים אֶת־הַמִּשְׁכָּן כִּסָּה הֶעָנָן אֶת־הַמִּשְׁכָּן לְאֹהֶל הָעֵדֻת וּבָעֶרֶב יִהְיֶה עַל־הַמִּשְׁכָּן כְּמַרְאֵה־אֵשׁ עַד־בֹּקֶר׃ 9.16. כֵּן יִהְיֶה תָמִיד הֶעָנָן יְכַסֶּנּוּ וּמַרְאֵה־אֵשׁ לָיְלָה׃ 10.34. וַעֲנַן יְהוָה עֲלֵיהֶם יוֹמָם בְּנָסְעָם מִן־הַמַּחֲנֶה׃ 10.35. וַיְהִי בִּנְסֹעַ הָאָרֹן וַיֹּאמֶר מֹשֶׁה קוּמָה יְהוָה וְיָפֻצוּ אֹיְבֶיךָ וְיָנֻסוּ מְשַׂנְאֶיךָ מִפָּנֶיךָ׃ 12.5. וַיֵּרֶד יְהוָה בְּעַמּוּד עָנָן וַיַּעֲמֹד פֶּתַח הָאֹהֶל וַיִּקְרָא אַהֲרֹן וּמִרְיָם וַיֵּצְאוּ שְׁנֵיהֶם׃ 12.8. פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃ 12.9. וַיִּחַר אַף יְהוָה בָּם וַיֵּלַךְ׃ 17.7. וַיְהִי בְּהִקָּהֵל הָעֵדָה עַל־מֹשֶׁה וְעַל־אַהֲרֹן וַיִּפְנוּ אֶל־אֹהֶל מוֹעֵד וְהִנֵּה כִסָּהוּ הֶעָנָן וַיֵּרָא כְּבוֹד יְהוָה׃ 21.1. וַיִּשְׁמַע הַכְּנַעֲנִי מֶלֶךְ־עֲרָד יֹשֵׁב הַנֶּגֶב כִּי בָּא יִשְׂרָאֵל דֶּרֶךְ הָאֲתָרִים וַיִּלָּחֶם בְּיִשְׂרָאֵל וַיִּשְׁבְּ מִמֶּנּוּ שֶׁבִי׃ 21.1. וַיִּסְעוּ בְּנֵי יִשְׂרָאֵל וַיַּחֲנוּ בְּאֹבֹת׃ 31.16. הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם לִמְסָר־מַעַל בַּיהוָה עַל־דְּבַר־פְּעוֹר וַתְּהִי הַמַּגֵּפָה בַּעֲדַת יְהוָה׃ 9.15. And on the day that the tabernacle was reared up the cloud covered the tabernacle, even the tent of the testimony; and at even there was upon the tabernacle as it were the appearance of fire, until morning." 9.16. So it was alway: the cloud covered it, and the appearance of fire by night." 10.34. And the cloud of the LORD was over them by day, when they set forward from the camp." 10.35. And it came to pass, when the ark set forward, that Moses said: ‘Rise up, O LORD, and let Thine enemies be scattered; and let them that hate Thee flee before Thee.’" 12.5. And the LORD came down in a pillar of cloud, and stood at the door of the Tent, and called Aaron and Miriam; and they both came forth." 12.8. with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’" 12.9. And the anger of the LORD was kindled against them; and He departed." 12.10. And when the cloud was removed from over the Tent, behold, Miriam was leprous, as white as snow; and Aaron looked upon Miriam; and, behold, she was leprous." 16.10. and that He hath brought thee near, and all thy brethren the sons of Levi with thee? and will ye seek the priesthood also?" 17.7. And it came to pass, when the congregation was assembled against Moses and against Aaron, that they looked toward the tent of meeting; and, behold, the cloud covered it, and the glory of the LORD appeared." 21.1. And the Canaanite, the king of Arad, who dwelt in the South, heard tell that Israel came by the way of Atharim; and he fought against Israel, and took some of them captive." 31.16. Behold, these caused the children of Israel, through the counsel of Balaam, to revolt so as to break faith with the LORD in the matter of Peor, and so the plague was among the congregation of the LORD."
6. Hebrew Bible, Psalms, 25.14, 29.1-29.2, 77.14, 89.6-89.9, 96.4, 97.9, 116.9, 148.2 (9th cent. BCE - 3rd cent. BCE)

25.14. סוֹד יְהוָה לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם׃ 29.1. מִזְמוֹר לְדָוִד הָבוּ לַיהוָה בְּנֵי אֵלִים הָבוּ לַיהוָה כָּבוֹד וָעֹז׃ 29.1. יְהוָה לַמַּבּוּל יָשָׁב וַיֵּשֶׁב יְהוָה מֶלֶךְ לְעוֹלָם׃ 29.2. הָבוּ לַיהוָה כְּבוֹד שְׁמוֹ הִשְׁתַּחֲווּ לַיהוָה בְּהַדְרַת־קֹדֶשׁ׃ 77.14. אֱלֹהִים בַּקֹּדֶשׁ דַּרְכֶּךָ מִי־אֵל גָּדוֹל כֵּאלֹהִים׃ 89.6. וְיוֹדוּ שָׁמַיִם פִּלְאֲךָ יְהוָה אַף־אֱמוּנָתְךָ בִּקְהַל קְדֹשִׁים׃ 89.7. כִּי מִי בַשַּׁחַק יַעֲרֹךְ לַיהוָה יִדְמֶה לַיהוָה בִּבְנֵי אֵלִים׃ 89.8. אֵל נַעֲרָץ בְּסוֹד־קְדֹשִׁים רַבָּה וְנוֹרָא עַל־כָּל־סְבִיבָיו׃ 89.9. יְהוָה אֱלֹהֵי צְבָאוֹת מִי־כָמוֹךָ חֲסִין יָהּ וֶאֱמוּנָתְךָ סְבִיבוֹתֶיךָ׃ 96.4. כִּי גָדוֹל יְהוָה וּמְהֻלָּל מְאֹד נוֹרָא הוּא עַל־כָּל־אֱלֹהִים׃ 97.9. כִּי־אַתָּה יְהוָה עֶלְיוֹן עַל־כָּל־הָאָרֶץ מְאֹד נַעֲלֵיתָ עַל־כָּל־אֱלֹהִים׃ 116.9. אֶתְהַלֵּךְ לִפְנֵי יְהוָה בְּאַרְצוֹת הַחַיִּים׃ 148.2. הַלְלוּהוּ כָל־מַלְאָכָיו הַלְלוּהוּ כָּל־צבאו [צְבָאָיו׃] 25.14. The counsel of the LORD is with them that fear Him; And His covet, to make them know it." 29.1. A Psalm of David. Ascribe unto the LORD, O ye sons of might, Ascribe unto the LORD glory and strength." 29.2. Ascribe unto the LORD the glory due unto His name; Worship the LORD in the beauty of holiness." 77.14. O God, Thy way is in holiness; Who is a great god like unto God?" 89.6. So shall the heavens praise Thy wonders, O LORD, Thy faithfulness also in the assembly of the holy ones." 89.7. For who in the skies can be compared unto the LORD, Who among the sons of might can be likened unto the LORD," 89.8. A God dreaded in the great council of the holy ones, And feared of all them that are about Him?" 89.9. O LORD God of hosts, Who is a mighty one, like unto Thee, O LORD? And Thy faithfulness is round about Thee." 96.4. For great is the LORD, and highly to be praised; He is to be feared above all gods. ." 97.9. For Thou, LORD, art most high above all the earth; Thou art exalted far above all gods." 116.9. I shall walk before the LORD In the lands of the living." 148.2. Praise ye Him, all His angels; Praise ye Him, all His hosts."
7. Hebrew Bible, 1 Kings, 22.17, 22.19-22.23 (8th cent. BCE - 5th cent. BCE)

22.17. וַיֹּאמֶר רָאִיתִי אֶת־כָּל־יִשְׂרָאֵל נְפֹצִים אֶל־הֶהָרִים כַּצֹּאן אֲשֶׁר אֵין־לָהֶם רֹעֶה וַיֹּאמֶר יְהוָה לֹא־אֲדֹנִים לָאֵלֶּה יָשׁוּבוּ אִישׁ־לְבֵיתוֹ בְּשָׁלוֹם׃ 22.19. וַיֹּאמֶר לָכֵן שְׁמַע דְּבַר־יְהוָה רָאִיתִי אֶת־יְהוָה יֹשֵׁב עַל־כִּסְאוֹ וְכָל־צְבָא הַשָּׁמַיִם עֹמֵד עָלָיו מִימִינוֹ וּמִשְּׂמֹאלוֹ׃ 22.21. וַיֵּצֵא הָרוּחַ וַיַּעֲמֹד לִפְנֵי יְהוָה וַיֹּאמֶר אֲנִי אֲפַתֶּנּוּ וַיֹּאמֶר יְהוָה אֵלָיו בַּמָּה׃ 22.22. וַיֹּאמֶר אֵצֵא וְהָיִיתִי רוּחַ שֶׁקֶר בְּפִי כָּל־נְבִיאָיו וַיֹּאמֶר תְּפַתֶּה וְגַם־תּוּכָל צֵא וַעֲשֵׂה־כֵן׃ 22.23. וְעַתָּה הִנֵּה נָתַן יְהוָה רוּחַ שֶׁקֶר בְּפִי כָּל־נְבִיאֶיךָ אֵלֶּה וַיהוָה דִּבֶּר עָלֶיךָ רָעָה׃ 22.17. And he said: ‘I saw all Israel scattered upon the mountains, as sheep that have no shepherd; and the LORD said: These have no master; let them return every man to his house in peace.’" 22.19. And he said: ‘Therefore hear thou the word of the LORD. I saw the LORD sitting on His throne, and all the host of heaven standing by Him on His right hand and on his left." 22.20. And the LORD said: Who shall entice Ahab, that he may go up and fall at Ramoth-gilead. And one said: On this manner; and another said: On that manner." 22.21. And there came forth the spirit, and stood before the LORD, and said: I will entice him." 22.22. And the LORD said unto him: Wherewith? And he said: I will go forth, and will be a lying spirit in the mouth of all his prophets. And He said: Thou shalt entice him, and shalt prevail also; go forth, and do so." 22.23. Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets; and the LORD hath spoken evil concerning thee.’"
8. Hebrew Bible, 1 Samuel, 25.22 (8th cent. BCE - 5th cent. BCE)

25.22. כֹּה־יַעֲשֶׂה אֱלֹהִים לְאֹיְבֵי דָוִד וְכֹה יֹסִיף אִם־אַשְׁאִיר מִכָּל־אֲשֶׁר־לוֹ עַד־הַבֹּקֶר מַשְׁתִּין בְּקִיר׃ 25.22. So and more also do God to the enemies of David, if I leave alive of all his people by the morning light so much as a single man."
9. Hebrew Bible, Isaiah, 6.1-6.13 (8th cent. BCE - 5th cent. BCE)

6.1. בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃ 6.1. הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃ 6.2. שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃ 6.3. וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃ 6.4. וַיָּנֻעוּ אַמּוֹת הַסִּפִּים מִקּוֹל הַקּוֹרֵא וְהַבַּיִת יִמָּלֵא עָשָׁן׃ 6.5. וָאֹמַר אוֹי־לִי כִי־נִדְמֵיתִי כִּי אִישׁ טְמֵא־שְׂפָתַיִם אָנֹכִי וּבְתוֹךְ עַם־טְמֵא שְׂפָתַיִם אָנֹכִי יוֹשֵׁב כִּי אֶת־הַמֶּלֶךְ יְהוָה צְבָאוֹת רָאוּ עֵינָי׃ 6.6. וַיָּעָף אֵלַי אֶחָד מִן־הַשְּׂרָפִים וּבְיָדוֹ רִצְפָּה בְּמֶלְקַחַיִם לָקַח מֵעַל הַמִּזְבֵּחַ׃ 6.7. וַיַּגַּע עַל־פִּי וַיֹּאמֶר הִנֵּה נָגַע זֶה עַל־שְׂפָתֶיךָ וְסָר עֲוֺנֶךָ וְחַטָּאתְךָ תְּכֻפָּר׃ 6.8. וָאֶשְׁמַע אֶת־קוֹל אֲדֹנָי אֹמֵר אֶת־מִי אֶשְׁלַח וּמִי יֵלֶךְ־לָנוּ וָאֹמַר הִנְנִי שְׁלָחֵנִי׃ 6.9. וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃ 6.11. וָאֹמַר עַד־מָתַי אֲדֹנָי וַיֹּאמֶר עַד אֲשֶׁר אִם־שָׁאוּ עָרִים מֵאֵין יוֹשֵׁב וּבָתִּים מֵאֵין אָדָם וְהָאֲדָמָה תִּשָּׁאֶה שְׁמָמָה׃ 6.12. וְרִחַק יְהוָה אֶת־הָאָדָם וְרַבָּה הָעֲזוּבָה בְּקֶרֶב הָאָרֶץ׃ 6.13. וְעוֹד בָּהּ עֲשִׂרִיָּה וְשָׁבָה וְהָיְתָה לְבָעֵר כָּאֵלָה וְכָאַלּוֹן אֲשֶׁר בְּשַׁלֶּכֶת מַצֶּבֶת בָּם זֶרַע קֹדֶשׁ מַצַּבְתָּהּ׃ 6.1. In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple." 6.2. Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly." 6.3. And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory." 6.4. And the posts of the door were moved at the voice of them that called, and the house was filled with smoke." 6.5. Then said I: Woe is me! for I am undone; Because I am a man of unclean lips, And I dwell in the midst of a people of unclean lips; For mine eyes have seen the King, The LORD of hosts." 6.6. Then flew unto me one of the seraphim, with a glowing stone in his hand, which he had taken with the tongs from off the altar;" 6.7. and he touched my mouth with it, and said: Lo, this hath touched thy lips; And thine iniquity is taken away, And thy sin expiated." 6.8. And I heard the voice of the Lord, saying: Whom shall I send, And who will go for us? Then I said: ‘Here am I; send me.’" 6.9. And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not." 6.10. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they, seeing with their eyes, and hearing with their ears, and understanding with their heart, return, and be healed.’" 6.11. Then said I: ‘Lord, how long?’ And He answered: ‘Until cities be waste without inhabitant, and houses without man, And the land become utterly waste," 6.12. And the LORD have removed men far away, and the forsaken places be many in the midst of the land." 6.13. And if there be yet a tenth in it, it shall again be eaten up; as a terebinth, and as an oak, whose stock remaineth, when they cast their leaves, so the holy seed shall be the stock thereof.’"
10. Hebrew Bible, Jeremiah, 23.18, 23.23 (8th cent. BCE - 5th cent. BCE)

23.18. כִּי מִי עָמַד בְּסוֹד יְהוָה וְיֵרֶא וְיִשְׁמַע אֶת־דְּבָרוֹ מִי־הִקְשִׁיב דברי [דְּבָרוֹ] וַיִּשְׁמָע׃ 23.23. הַאֱלֹהֵי מִקָּרֹב אָנִי נְאֻם־יְהוָה וְלֹא אֱלֹהֵי מֵרָחֹק׃ 23.18. For who hath stood in the council of the LORD, That he should perceive and hear His word? Who hath attended to His word, and heard it?" 23.23. Am I a God near at hand, saith the LORD, And not a God afar off?"
11. Hebrew Bible, Joshua, 22.16 (8th cent. BCE - 5th cent. BCE)

22.16. כֹּה אָמְרוּ כֹּל עֲדַת יְהוָה מָה־הַמַּעַל הַזֶּה אֲשֶׁר מְעַלְתֶּם בֵּאלֹהֵי יִשְׂרָאֵל לָשׁוּב הַיּוֹם מֵאַחֲרֵי יְהוָה בִּבְנוֹתְכֶם לָכֶם מִזְבֵּחַ לִמְרָדְכֶם הַיּוֹם בַּיהוָה׃ 22.16. ’Thus saith the whole congregation of the LORD: What treachery is this that ye have committed against the God of Israel, to turn away this day from following the LORD, in that ye have builded you an altar, to rebel this day against the LORD?"
12. Hebrew Bible, Ezekiel, 1.26-1.27, 8.2 (6th cent. BCE - 5th cent. BCE)

1.26. וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם כְּמַרְאֵה אֶבֶן־סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה׃ 1.27. וָאֵרֶא כְּעֵין חַשְׁמַל כְּמַרְאֵה־אֵשׁ בֵּית־לָהּ סָבִיב מִמַּרְאֵה מָתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה־אֵשׁ וְנֹגַהּ לוֹ סָבִיב׃ 8.2. וָאֶרְאֶה וְהִנֵּה דְמוּת כְּמַרְאֵה־אֵשׁ מִמַּרְאֵה מָתְנָיו וּלְמַטָּה אֵשׁ וּמִמָּתְנָיו וּלְמַעְלָה כְּמַרְאֵה־זֹהַר כְּעֵין הַחַשְׁמַלָה׃ 1.26. And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above." 1.27. And I saw as the colour of electrum, as the appearance of fire round about enclosing it, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and there was brightness round about him." 8.2. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins and downward, fire; and from his loins and upward, as the appearance of brightness, as the colour of electrum."
13. Hebrew Bible, Zechariah, 3.1-3.10 (5th cent. BCE - 4th cent. BCE)

3.1. בַּיּוֹם הַהוּא נְאֻם יְהוָה צְבָאוֹת תִּקְרְאוּ אִישׁ לְרֵעֵהוּ אֶל־תַּחַת גֶּפֶן וְאֶל־תַּחַת תְּאֵנָה׃ 3.1. וַיַּרְאֵנִי אֶת־יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל עֹמֵד לִפְנֵי מַלְאַךְ יְהוָה וְהַשָּׂטָן עֹמֵד עַל־יְמִינוֹ לְשִׂטְנוֹ׃ 3.2. וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן יִגְעַר יְהוָה בְּךָ הַשָּׂטָן וְיִגְעַר יְהוָה בְּךָ הַבֹּחֵר בִּירוּשָׁלִָם הֲלוֹא זֶה אוּד מֻצָּל מֵאֵשׁ׃ 3.3. וִיהוֹשֻׁעַ הָיָה לָבֻשׁ בְּגָדִים צוֹאִים וְעֹמֵד לִפְנֵי הַמַּלְאָךְ׃ 3.4. וַיַּעַן וַיֹּאמֶר אֶל־הָעֹמְדִים לְפָנָיו לֵאמֹר הָסִירוּ הַבְּגָדִים הַצֹּאִים מֵעָלָיו וַיֹּאמֶר אֵלָיו רְאֵה הֶעֱבַרְתִּי מֵעָלֶיךָ עֲוֺנֶךָ וְהַלְבֵּשׁ אֹתְךָ מַחֲלָצוֹת׃ 3.5. וָאֹמַר יָשִׂימוּ צָנִיף טָהוֹר עַל־רֹאשׁוֹ וַיָּשִׂימוּ הַצָּנִיף הַטָּהוֹר עַל־רֹאשׁוֹ וַיַּלְבִּשֻׁהוּ בְּגָדִים וּמַלְאַךְ יְהוָה עֹמֵד׃ 3.6. וַיָּעַד מַלְאַךְ יְהוָה בִּיהוֹשֻׁעַ לֵאמֹר׃ 3.7. כֹּה־אָמַר יְהוָה צְבָאוֹת אִם־בִּדְרָכַי תֵּלֵךְ וְאִם אֶת־מִשְׁמַרְתִּי תִשְׁמֹר וְגַם־אַתָּה תָּדִין אֶת־בֵּיתִי וְגַם תִּשְׁמֹר אֶת־חֲצֵרָי וְנָתַתִּי לְךָ מַהְלְכִים בֵּין הָעֹמְדִים הָאֵלֶּה׃ 3.8. שְׁמַע־נָא יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל אַתָּה וְרֵעֶיךָ הַיֹּשְׁבִים לְפָנֶיךָ כִּי־אַנְשֵׁי מוֹפֵת הֵמָּה כִּי־הִנְנִי מֵבִיא אֶת־עַבְדִּי צֶמַח׃ 3.9. כִּי הִנֵּה הָאֶבֶן אֲשֶׁר נָתַתִּי לִפְנֵי יְהוֹשֻׁעַ עַל־אֶבֶן אַחַת שִׁבְעָה עֵינָיִם הִנְנִי מְפַתֵּחַ פִּתֻּחָהּ נְאֻם יְהוָה צְבָאוֹת וּמַשְׁתִּי אֶת־עֲוֺן הָאָרֶץ־הַהִיא בְּיוֹם אֶחָד׃ 3.1. And he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to accuse him." 3.2. And the LORD said unto Satan: ‘The LORD rebuke thee, O Satan, yea, the LORD that hath chosen Jerusalem rebuke thee; is not this man a brand plucked out of the fire?’" 3.3. Now Joshua was clothed with filthy garments, and stood before the angel." 3.4. And he answered and spoke unto those that stood before him, saying: ‘Take the filthy garments from off him.’ And unto him he said: ‘Behold, I cause thine iniquity to pass from thee, and I will clothe thee with robes.’" 3.5. And I said: ‘Let them set a fair mitre upon his head.’ So they set a fair mitre upon his head, and clothed him with garments; and the angel of the LORD stood by." 3.6. And the angel of the LORD forewarned Joshua, saying:" 3.7. ’Thus saith the LORD of hosts: If thou wilt walk in My ways, and if thou wilt keep My charge, and wilt also judge My house, and wilt also keep My courts, then I will give thee free access among these that stand by." 3.8. Hear now, O Joshua the high priest, thou and thy fellows that sit before thee; for they are men that are a sign; for, behold, I will bring forth My servant the Shoot." 3.9. For behold the stone that I have laid before Joshua; upon one stone are seven facets; behold, I will engrave the graving thereof, saith the LORD of hosts: And I will remove the iniquity of that land in one day." 3.10. In that day, saith the LORD of hosts, shall ye call every man his neighbour under the vine and under the fig-tree."
14. Anon., 1 Enoch, 72-82, 14 (3rd cent. BCE - 2nd cent. BCE)

14. The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance,with the command of the Holy Great One in that vision. I saw in my sleep what I will now say with a tongue of flesh and with the breath of my mouth: which the Great One has given to men to",converse therewith and understand with the heart. As He has created and given to man the power of understanding the word of wisdom, so hath He created me also and given me the power of reprimanding,the Watchers, the children of heaven. I wrote out your petition, and in my vision it appeared thus, that your petition will not be granted unto you throughout all the days of eternity, and that judgement,has been finally passed upon you: yea (your petition) will not be granted unto you. And from henceforth you shall not ascend into heaven unto all eternity, and in bonds of the earth the decree,has gone forth to bind you for all the days of the world. And (that) previously you shall have seen the destruction of your beloved sons and ye shall have no pleasure in them, but they shall fall before,you by the sword. And your petition on their behalf shall not be granted, nor yet on your own: even though you weep and pray and speak all the words contained in the writing which I have,written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in,the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright,me. And I went into the tongues of fire and drew nigh to a large house which was built of crystals: and the walls of the house were like a tesselated floor (made) of crystals, and its groundwork was,of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were,fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and its,portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there,were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked,and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater,than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to,you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path,of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of,cherubim. And from underneath the throne came streams of flaming fire so that I could not look",thereon. And the Great Glory sat thereon, and His raiment shone more brightly than the sun and,was whiter than any snow. None of the angels could enter and could behold His face by reason",of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand times,ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were,nigh to Him did not leave by night nor depart from Him. And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: ' Come hither,,Enoch, and hear my word.' And one of the holy ones came to me and waked me, and He made me rise up and approach the door: and I bowed my face downwards.
15. Hebrew Bible, Daniel, 7.9-7.10 (2nd cent. BCE - 2nd cent. BCE)

7.9. חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃ 7.9. I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire." 7.10. A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened."
16. Philo of Alexandria, On The Life of Abraham, 276 (1st cent. BCE - 1st cent. CE)

276. Such is the life of the first author and founder of our nation; a man according to the law, as some persons think, but, as my argument has shown, one who is himself the unwritten law and justice of God.
17. Philo of Alexandria, On The Decalogue, 1 (1st cent. BCE - 1st cent. CE)

18. Philo of Alexandria, On The Migration of Abraham, 130 (1st cent. BCE - 1st cent. CE)

130. At all events, God is represented in another passage as saying, "Abraham has kept all my Law." And law is nothing else but the word of God, enjoining what is right and forbidding what is not right, as he bears witness, where he says, "He received the law from his Words." If, then, the divine word is the law, and if the righteous man does the law, then by all means he also performs the word of God. So that, as I said before, the words of God are the actions of the wise man.
19. Philo of Alexandria, On The Life of Moses, 2.269 (1st cent. BCE - 1st cent. CE)

2.269. and this turned out to be the case in point of fact; for he delivered this prediction on the day before; but some of those who were unstable in their dispositions, went forth to collect it, and being deceived in their expectations, returned unsuccessful, reproaching themselves for their unbelief, and calling the prophet the only true prophet, the only one who knew the will of God, and the only one who had any foreknowledge of what was uncertain and future.
20. Philo of Alexandria, Questions On Genesis, 4.184 (1st cent. BCE - 1st cent. CE)

21. Philo of Alexandria, Who Is The Heir, 8 (1st cent. BCE - 1st cent. CE)

8. And he mentions the ministrations and services by which Abraham displayed his love to his master in the last sentence of the divine oracle given to his son, "I will give to thee and to thy seed all this land, and in thy seed shall all the nations of the earth be blessed, because Abraham thy father obeyed my voice, and kept all my precepts, and all my commandments, and my laws, and my Judgments.
22. Tosefta, Avodah Zarah, a b c d\n0 8(9).5 8(9).5 8(9) 5 (1st cent. CE - 2nd cent. CE)

23. Tosefta, Sanhedrin, 4.5 (1st cent. CE - 2nd cent. CE)

24. Anon., Genesis Rabba, 62.4 (2nd cent. CE - 5th cent. CE)

62.4. וְאֵלֶּה תֹּלְדֹת יִשְׁמָעֵאל בֶּן אַבְרָהָם (בראשית כה, יב), רַבִּי חָמָא בַּר עוּקְבָא וְרַבָּנָן הֲווֹ יָתְבִין וּמִתְקַשִּׁין מַה רָאָה הַכָּתוּב לְיַחֵס תּוֹלְדוֹתָיו שֶׁל רָשָׁע כָּאן, עָבַר רַבִּי לֵוִי, אָמְרֵי הָא אֲתָא מָרָה דִּשְׁמַעְתָּה נִשְׁאֲלוּנֵיהּ, אָמַר רַבִּי לֵוִי בְּשֵׁם רַבִּי חָמָא לְהוֹדִיעֲךָ בֶּן כַּמָּה שְׁנִין נִתְבָּרֵךְ זְקֵנֶךָ. (בראשית כה, יז): וְאֵלֶּה שְׁנֵי חַיֵּי יִשְׁמָעֵאל, מָה רָאָה הַכָּתוּב לְיַחֵס שָׁנָיו שֶׁל רָשָׁע כָּאן, עַל יְדֵי שֶׁבָּא מִקָּדְקָדָהּ שֶׁל מִדְבָּר לִגְמֹל חֶסֶד לְאָבִיו. (בראשית כה, יח): וַיִּשְׁכְּנוּ מֵחֲוִילָה וגו', הָכָא אַתְּ אָמַר נָפָל, וּלְהַלָּן אַתְּ אָמַר (בראשית טז, יב): יִשְׁכֹּן, אֶלָּא כָּל יָמִים שֶׁהָיָה אָבִינוּ אַבְרָהָם קַיָּם יִשְׁכֹּן, כֵּיוָן שֶׁמֵּת אָבִינוּ אַבְרָהָם נָפָל. עַד שֶׁלֹא פָּשַׁט יָדוֹ בְּבֵית הַמִּקְדָּשׁ יִשְׁכֹּן, כֵּיוָן שֶׁפָּשַׁט בּוֹ יָדוֹ נָפָל. בָּעוֹלָם הַזֶּה יִשְׁכֹּן, אֲבָל לֶעָתִיד לָבוֹא נָפָל.
25. Anon., Sifre Deuteronomy, 344, 305 (2nd cent. CE - 4th cent. CE)

26. Anon., Sifre Numbers, 84, 106 (2nd cent. CE - 4th cent. CE)

27. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE)

113b. שלא ימשכנו ויצא יכול יגלום עליו ת"ל (ויקרא כה, נ) וחשב עם קונהו ידקדק עם קונהו,אמר רב יוסף לא קשיא הא בכנעני הא בגר תושב,אמר ליה אביי והא תרוייהו גבי הדדי כתיבי לא לך אלא לגר שנאמר (ויקרא כה, מז) לגר ולא לגר צדק אלא לגר תושב שנאמר לגר תושב,משפחת גר זה העובד כוכבים כשהוא אומר או לעקר זה הנמכר לעבודת כוכבים,אלא אמר רבא לא קשיא כאן בגזילו וכאן בהפקעת הלוואתו,א"ל אביי עבד עברי הפקעת הלוואתו הוא רבא לטעמיה דאמר רבא עבד עברי גופו קנוי,אמר רב ביבי בר גידל אמר ר"ש חסידא גזל כנעני אסור אבידתו מותרת גזילו אסור דאמר רב הונא מנין לגזל הכנעני שהוא אסור שנאמר (דברים ז, טז) ואכלת את כל העמים אשר ה' אלהיך נותן לך בזמן שהן מסורים בידך ולא בזמן שאינם מסורין בידך,אבידתו מותרת דאמר רב חמא בר גורי' אמר רב מנין לאבידת הכנעני שהיא מותרת שנאמר (דברים כב, ג) לכל אבדת אחיך לאחיך אתה מחזיר ואי אתה מחזיר לכנעני,ואימא הני מילי היכא דלא אתי לידיה דלא מחייב לאהדורי בתרה אבל היכא דאתי לידיה אימא ליהדרה אמר רבינא (דברים כב, ג) ומצאתה דאתאי לידיה משמע: תניא ר' פנחס בן יאיר אומר במקום שיש חילול השם אפי' אבידתו אסור,אמר שמואל טעותו מותרת כי הא דשמואל זבן מכותי לקנא דדהבא במר דפרזלא בד' זוזי ואבלע ליה חד זוזא,רב כהנא זבן מכותי מאה ועשרים חביתא במאה ואבלע ליה חד זוזא אמר ליה חזי דעלך קא סמיכנא רבינא זבן דיקלא הוא וכותי לצלחא א"ל לשמעיה קדם ואייתי מעיקרו דכותי מניינא ידע,רב אשי הוה קאזיל באורחא חזא שיבשא דגופנא בפרדיסא ותלי בה קיטופי דעינבי אמר ליה לשמעיה זיל חזי אי דכותי נינהו אייתי אי דישראל נינהו לא אייתי לי שמע ההוא כותי דהוה יתיב בפרדיסא אמר ליה דכותי שרי א"ל כותי שקיל דמי ישראל לא שקיל דמי,גופא אמר שמואל דינא דמלכותא דינא אמר רבא תדע דקטלי דיקלי וגשרי גישרי ועברינן עלייהו,א"ל אביי ודלמא משום דאייאוש להו מינייהו מרייהו אמר ליה אי לא דינא דמלכותא דינא היכי מייאשי,והא לא קא עבדי כדאמר מלכא מלכא אמר זילו וקטלו מכל באגי ואינהו אזלו וקטלו מחד באגא,שלוחא דמלכא כמלכא ולא טרח ואינהו אפסיד אנפשייהו דאיבעי להו דאינקוט מכוליה באגי ומשקל דמי,אמר רבא מאן דמשתכח בבי דרי פרע מנתא דמלכא וה"מ שותפא אבל אריסא אריסותיה הוא דקא מפיק,ואמר רבא בר מתא אבר מתא מיעבט וה"מ דברלא ארעא וכרגא דהאי שתא אבל שתא דחליף הואיל ואפייס מלכא חליף,ואמר רבא הני דדיירי דרי בתוך התחום אסור ליקח מהן מאי טעמא משום דמערבא חיותא דמתא בהדייהו,חוץ לתחום מותר ליקח מהם אמר רבינא אם היו בעלים מרדפים אחריהם אפילו חוץ לתחום אסור,מכריז רבא ואיתימא רב הונא דסלקין לעילא ודנחתין לתתא האי בר ישראל דידע סהדותא לכותי ולא תבעו מיניה ואזל ואסהיד ליה בדיני דכותי על ישראל חבריה משמתינן ליה מאי טעמא דאינהו מפקי ממונא 113b. indicating bthatone should bnot takea Hebrew slave by force bandthereby allow him to bleavethe gentile’s jurisdiction. Rather, the Jew must be freed by legal means. bOne might have thoughtthat it is permitted to bdeceive himin order to free the Jew. bTherefore, the verse states: “And he shall reckon with him that bought him”(Leviticus 25:50), in order to teach that one must bbe precisein the ficial dealings bwiththe bpurchaserof a Hebrew slave, and one must pay him the appropriate sum without employing any form of deception. This indicates that it is prohibited to steal from a gentile.,The Gemara answers that bRav Yosef said:It is bnot difficult,as bthisruling that permits the court to deceive a gentile is issued bwith regard toa regular bgentile,whereas bthatverse, which teaches that it is prohibited to deceive a gentile, is stated bwith regard to a gentile who resides in Eretz Yisrael and observes the seven Noahide mitzvot [ iger toshav /i]. /b, bAbaye said toRav Yosef: How is it possible to differentiate between a gentile and a iger toshav /i? bAren’t both of them written next to each other,indicating that the same ihalakhapertains to both? As it is taught in a ibaraita /i: One who violates the prohibitions of the Sabbatical Year will be punished by having to resort to selling himself as a slave. And he will sell himself bnot to you, but to a stranger, as it is stated:“And sell himself unto bthe stranger”(Leviticus 25:47), band not to a strangerwho is a convert, bbut to a iger toshav /i, as it is stated:“And sell himself unto bthe stranger who is a settler [ iger toshav /i]with you” (Leviticus 25:47).,The verse continues and states: “Or to the offshoot of a stranger’s family.” When it says b“a stranger’s family,” thisis referring to bthe gentilefamily members of a iger toshav /i, who are idolaters. bWhen it says “or to the offshoot,” thisis referring to a Jew bwho is sold to idol worship,i.e., to work in a temple dedicated to idolatry. Since it is subsequently stated: “He shall reckon with him that bought him” (Leviticus 25:50), it is apparent that this reckoning applies equally to each of the above, including the gentile. This contradicts Rav Yosef’s answer., bRather, Rava said:It is bnot difficultbecause bhere,in the case of the slave, the ihalakhais stated bwith regard toan actual act of brobberycommitted against a gentile, bbut there,in the case of the ibaraita /i, where it would be permitted to employ deception if not for the desecration of God’s name, the ihalakhais stated bwith regard to abrogating his loan.Abrogating a loan owed to a gentile is permitted because it does not entail actually taking money., bAbaye said toRava: The release of ba Hebrew slavefrom his gentile master bisakin to the babrogation of his loan.The purchase price paid by the master is considered as a loan that the slave pays back over the years of his servitude until he goes free at the Jubilee. Consequently, deceptively bringing about his early release is akin to abrogating a loan, yet Rabbi Akiva derives from the verse that it is prohibited to do so. The Gemara answers that bRavaconforms bto hisstandard line of breasoning, as Rava says: The body of a Hebrew slave is ownedby his master, and retaking him from the gentile by deceptive means would therefore constitute actual robbery.,The Gemara cites another statement related to stealing from a gentile. bRav Beivai bar Giddel saysthat bRabbi Shimon Ḥasida says:It is bprohibitedto brob a gentile,but it is bpermittedto retain bhis lost item,i.e., one is not required to return it to him. The Gemara examines the basis for each of these rulings: It is bprohibitedto brob a gentile, as Rav Huna says: From whereis it derived bthatit is bprohibitedto brob a gentile?It is derived from a verse, bas it is stated: “And you shall consume all the peoples that the Lord your God shall deliver unto you”(Deuteronomy 7:16), indicating that it is permitted to consume the other nations’ property only bwhen they are delivered into your hand,i.e., in times of war, bbut not when they are not delivered into your hand. /b,It is bpermittedto retain bhis lost item, as Rav Ḥama bar Gurya saysthat bRav says: From whereis it derived that it is bpermittedto retain bthe lost item of a gentile?It is derived from a verse, bas it is statedwith regard to the mitzva of returning a lost item: b“With every lost thing of your brother’s”(Deuteronomy 22:3), indicating that it is only bto your brotherthat byou returna lost item, bbut you do not returna lost item bto a gentile. /b,The Gemara questions this derivation: bBut saythat bthis appliesonly bwherethe item bhas not yet come intothe Jew’s bhand, as he is not obligated to pursue itin an effort to find the lost item and return it. bButin a case bwhere the item hadalready bcome into his hand, saythat he must breturn itto the gentile. The Gemara answers that bRavina said:It is understood from the verse itself, as it states: “And so shall you do with every lost thing of your brother’s, which he has lost, band you have found”(Deuteronomy 22:3), which bindicatesthat the verse refers even to an item bthathas already bcome into one’s hand.It bis taughtin a ibaraitathat bRabbi Pineḥas ben Ya’ir says: In a case where there isa concern that retention of an article lost by a gentile will result in the bdesecration ofGod’s bname,it is bprohibited evento retain a gentile’s blost item. /b,The Gemara adds: bShmuel saysthat it is bpermittedto ficially benefit from a business berrorof a gentile, i.e., it need not be returned. The Gemara notes that this is blike thatincident bwhere Shmuel purchased a golden bowl [ ilakna /i] from a gentile in exchange [ ibemar /i] forthe price bof an ironbowl, which was bfour dinars, andShmuel bincluded oneadditional bdinarin the payment so that the gentile would not realize his mistake.,The Gemara relates another incident: bRav Kahana purchased one hundred and twenty barrels from a gentile forthe price of bone hundredbarrels, band he included oneadditional bdinarin the payment. Rav Kahana bsaid to him: Take note that I am relying upon youto check that the transaction has been carried out properly. The Gemara records a third episode: bRavina and a gentile purchased a palm treetogether in order bto chop it upand split the wood between them. Ravina bsaid to his attendant: Hurry and precedethe gentile so that you can bring my share of the wood bfrom the trunkof the tree, which is thicker than the upper part of the tree, bas the gentile knowsonly the bnumberof logs that he is due to receive and will not realize that you are taking thicker pieces.,The Gemara relates a final anecdote: bRav Ashi was traveling on the roadand bhe saw a branch of a grapevine in an orchard, andthere were bclusters of grapes hanging on it. He said to his attendant: Go seeto whom these clusters belong. bIf they areowned by ba gentile, bringsome to me, but bif they areowned by ba Jew, do not bring meany. bA certain gentile who was sitting in the orchard overheardRav Ashi’s instructions. The gentile bsaid to him:Is it bpermittedto steal the property bof a gentile?Rav Ashi bsaid to him: A gentile takes moneyfor his grapes, and I intended to pay for them, but ba Jew does not take moneyfor his grapes and I did not want to take them without paying for them.,§ The Gemara relates to bthematter of civil law bitself. Shmuel says: The law of the kingdom is the law,and the halakhic principle is that Jews must obey the laws of the state in which they reside. bRava said: Knowthat this principle is true from the fact bthatthe municipal authorities bcut down palm treeswithout the consent of their owners band construct bridgesfrom them, bandyet bwe cross over them.Evidently, the wood is not considered stolen property, which one is prohibited from using, because the law of the kingdom is the law., bAbaye said toRava: bPerhapsthe reason the bridges may be used is bbecause their owners despaired of retrieving themand not because the law of the kingdom is the law. Rava bsaid toAbaye: bIf notfor the fact that bthe law of the kingdom is the law, howwould the bdespairof the owners of the trees allow us to use the bridges? The fact that the owners have despaired of retrieving their wood does not effect a transfer of property, and it therefore still belongs to them.,The Gemara questions Rava’s understanding: bButthe municipal authorities bdo not act as the king said. The king said: Go and cutdown a bit of wood bfrom all the valleysin the area so that each individual loses only a small amount of wood. bThey,however, disobey the king and bgo and cutdown all the wood needed for the bridge bfrom one valley.Therefore, even if the law of the kingdom is the law, this cannot be the reason that the ihalakhapermits Jews to cross over such bridges, as the authorities are not enforcing the law of the kingdom, but rather their own unlawful inclinations.,The Gemara answers: bAn agent of a kingis blike the kinghimself, and he is bnotexpected to btroublehimself to collect wood proportionally from each valley. bThey,the owners of the land where the wood is cut, bcause themselves a loss, as they should collectcompensation bfrom allthe other residents bof the valleys and take moneyfrom them for this purpose. Since the land owners whose wood was used have permission to collect compensation from all the residents in the area, the authorities are acting within their rights by confiscating wood from a single location.,Similarly, bRava says:When the king’s agents come to collect the king’s share of the grain from a field owned by several partners, the bone who is found in the granarymust bpay the king’s sharefor the entire property, as the agents are not expected to locate and exact payment from each individual proprietor separately. The partner who paid may later claim reimbursement from the other owners for covering their share of the tax. bAnd this statementapplies only to bpartnerswho share ownership of the field. bBut a sharecropper collects his portionfrom the crop but does not own a share of the land. Consequently, the tax may not be collected from his produce, and doing so would constitute robbery., bAnd Ravaalso bsays:Property that belongs to ba town dweller may be taken as security forthe tax owed by another btown dweller. And this statement appliesonly bto the property tax and head tax of that year, butwith regard to taxes from bthe previous year, since the king hasalready bbeen appeased,the ability to take property belonging to someone else has bpassed.The tax collector has already paid the entire amount he must pay the king for the previous year, and everything else he collects is his own profit. Although he has the right to collect this extra amount, he may not take property for one person as security for the taxes of someone else., bAnd Rava says:With regard to bthosegentiles bwho construct pensfor their animals binside thecity blimitsand charge a fee to bring their animals through the fields around the city to fertilize the fields, it is bprohibited to purchaseanimals bfrom them. What is the reason?It is bbecause the livestock of theJewish residents of the btown become intermingled with theirlivestock, and it is possible that the animal one would buy is actually stolen property.,Rava adds: If the pens were boutside thecity blimits,it is bpermitted to purchaselivestock bfrom them,as it is unlikely that a Jew’s livestock became intermingled with the seller’s livestock. bRavina said: If the ownersof the livestock bwere pursuingthe animals, then bevenif the pens were boutside thecity blimits, it is prohibitedto purchase livestock from the owners of the pens.,§ Apropos the discussion of legal dealings between Jews and gentiles, the Gemara relates: bRava declared, and some saythat it was bRav Hunawho declared: All bwho ascend upwardto Eretz Yisrael bandall who bdescend downwardto Babylonia agree that in the case of ba Jew who knowsof bevidence concerningthe legal claim of ba gentile, andthe gentile bdid not demand from himthat he testify, bandthe Jew nevertheless bwent and testified for him in a gentile court, against his fellow Jew, we excommunicate him. What is the reasonthat we excommunicate him? It is bbecause they,the gentile courts, bexpropriate money /b
28. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)

29a. כי הא (דרבה) בר חמא כי הוו קיימי מקמיה דרב חסדא מרהטי בגמרא בהדי הדדי והדר מעייני בסברא,אמר רבא מאני משתיא במטללתא מאני מיכלא בר ממטללתא חצבא ושחיל בר ממטללתא ושרגא במטללתא ואמרי לה בר ממטללתא ולא פליגי הא בסוכה גדולה הא בסוכה קטנה:,ירדו גשמים: תנא משתסרח המקפה של גריסין,אביי הוה קא יתיב קמיה דרב יוסף במטללתא נשב זיקא וקא מייתי ציבותא אמר להו רב יוסף פנו לי מאני מהכא אמר ליה אביי והא תנן משתסרח המקפה אמר ליה לדידי כיון דאנינא דעתאי כמי שתסרח המקפה דמי לי,ת"ר היה אוכל בסוכה וירדו גשמים וירד אין מטריחין אותו לעלות עד שיגמור סעודתו היה ישן תחת הסוכה וירדו גשמים וירד אין מטריחין אותו לעלות עד שיאור,איבעיא להו עד שיעור או עד שיאור ת"ש עד שיאור ויעלה עמוד השחר תרתי אלא אימא עד שיעור ויעלה עמוד השחר:,משל למה הדבר דומה: איבעיא להו מי שפך למי ת"ש דתניא שפך לו רבו קיתון על פניו ואמר לו אי אפשי בשמושך,ת"ר בזמן שהחמה לוקה סימן רע לכל העולם כולו משל למה הדבר דומה למלך בשר ודם שעשה סעודה לעבדיו והניח פנס לפניהם כעס עליהם ואמר לעבדו טול פנס מפניהם והושיבם בחושך,תניא רבי מאיר אומר כל זמן שמאורות לוקין סימן רע לשונאיהם של ישראל מפני שמלומדין במכותיהן משל לסופר שבא לבית הספר ורצועה בידו מי דואג מי שרגיל ללקות בכל יום ויום הוא דואג,תנו רבנן בזמן שהחמה לוקה סימן רע לעובדי כוכבים לבנה לוקה סימן רע לשונאיהם של ישראל מפני שישראל מונין ללבנה ועובדי כוכבים לחמה לוקה במזרח סימן רע ליושבי מזרח במערב סימן רע ליושבי מערב באמצע הרקיע סימן רע לכל העולם כולו,פניו דומין לדם חרב בא לעולם לשק חיצי רעב באין לעולם לזו ולזו חרב וחיצי רעב באין לעולם לקה בכניסתו פורענות שוהה לבא ביציאתו ממהרת לבא וי"א חילוף הדברים,ואין לך כל אומה ואומה שלוקה שאין אלהיה לוקה עמה שנאמר (שמות יב, יב) ובכל אלהי מצרים אעשה שפטים ובזמן שישראל עושין רצונו של מקום אין מתיראין מכל אלו שנאמר (ירמיהו י, ב) כה אמר ה' אל דרך הגוים אל תלמדו ומאותות השמים אל תחתו כי יחתו הגוים מהמה עובדי כוכבים יחתו ואין ישראל יחתו,ת"ר בשביל ארבעה דברים חמה לוקה על אב בית דין שמת ואינו נספד כהלכה ועל נערה המאורסה שצעקה בעיר ואין מושיע לה ועל משכב זכור ועל שני אחין שנשפך דמן כאחד,ובשביל ארבעה דברים מאורות לוקין על כותבי (פלסתר) ועל מעידי עדות שקר ועל מגדלי בהמה דקה בא"י ועל קוצצי אילנות טובות,ובשביל ד' דברים נכסי בעלי בתים נמסרין למלכות על משהי שטרות פרועים ועל מלוי ברבית 29a. bAsin bthatsituation involving Rava and Rami bbar Ḥama, when they would stand before Rav Ḥisda,after he taught them a ihalakha btheywould bquicklyreview bthe traditionthat they heard from him btogether andonly bthen analyze the rationaleof the tradition that they had received. Apparently, in the study of Mishna and the amoraic commentary on the Mishna there is a distinction between extensive and intensive study.,With regard to residence in the isukka /i, bRava said: Drinking vesselssuch as cups, which are usually clean, remain bin the isukka /i. Eating vesselsare taken bout of the isukka /iafter use. bAn earthenware jug and a wicker basket [ ishaḥil]that are used for drawing water are taken boutside the isukka /i. And a lampremains binside the isukka /i, and some sayit is taken boutside the isukka /i.The Gemara comments: bAnd they do not disagree.Rather, bthisopinion, that a lamp remains inside the isukka /i, is referring bto a large isukka /i,where the lamp and its odor do not disturb those residing in the isukka /i. And bthatopinion, that the lamp is taken outside the isukka /i, is referring bto a small isukka /i,where the lamp’s odor is offensive.,§ The mishna stated: If brain fell,it is permitted to leave the isukkafrom the point that it is raining so hard that the congealed dish will spoil. bIt was taughtin the iTosefta /i: The measure is bfrom when a congealed dish of pounded grain,a dish ruined by even slight rainfall, bwill spoil. /b, bAbaye was sitting before Rav Yosef in the isukka /i. The wind blew and broughtwith it bsplintersfrom the roofing, and they fell onto the food. bRav Yosef said to him: Vacate my vessels from here,and I will eat in the house. bAbaye said to him: Didn’t we learnin the mishna that one remains in the isukka buntil the congealed dish will spoil?That is not yet the case. bHe said to him: For me, since I am delicate,this situation bis as if the congealed dish will spoil. /b, bThe Sages taught:If bone was eating in the isukka /i, and rain fell,and bhe descendedfrom the isukkaon the roof to eat in his house, bone does not burden him to ascendback to the isukkaonce the rain ceases buntilafter bhe finishes his meal.Similarly, if bone was sleeping underthe roofing of bthe isukka /i, and rain fell, and he descendedto sleep in the house, bone does not burden him to ascendback to the isukkaonce the rain ceases; rather, he may sleep in the house buntil it becomes light. /b, bA dilemma was raised beforethe Sages: Is the correct reading of the ibaraita /i: bUntil one awakens [ isheyeor /i],spelled with an iayin /i, and once he awakens he returns to the isukkaeven in the middle of the night? Or is the correct reading: bUntil it becomes light [ isheyeor /i],spelled with an ialef /i, and he need not return to the isukkauntil morning? bComeand bheara proof that will resolve the matter from a related ibaraita /i: One need not return to the isukka buntil it becomes light [ isheyeor /i],spelled with an ialef /i, band dawnarrives. The Gemara asks: Why did the ibaraitarepeat the arrival of light btwotimes (Ritva)? bRather, sayinstead: bUntil he awakens [ isheyeor /i],spelled with an iayin /i, band the dawnarrives. Both of the readings are accurate, as until one awakens and it becomes light he may remain in the house.,§ The mishna continues: The Sages btold a parable: To what is this matter comparable?It is comparable to a servant who comes to pour wine for his master, and he pours a jug of water in his face. bA dilemma was raised beforethe Sages: bWho pouredthe water bin whoseface? bComeand bheara proof, bas it is taughtexplicitly in a ibaraita /i: bHis master poured a jugof water bon his face and said to him: I do not want your service. /b,Apropos the fact that rain on iSukkotis an indication of divine rebuke, the Gemara cites several related topics. bThe Sages taught: When the sun is eclipsed it is a bad omen for the entire world.The Gemara tells ba parable. To what is this matter comparable?It is comparable bto a king of flesh and blood who prepared a feast for his servants and placed a lantern [ ipanas /i] before themto illuminate the hall. bHe became angry at them and said to his servant: Take the lantern from before them and seat them in darkness. /b, bIt is taughtin a ibaraitathat bRabbi Meir says: When theheavenly blights,i.e., the sun and the moon, bare eclipsed, it is a bad omen for the enemies of the Jewish people,which is a euphemism for the Jewish people, bbecause they are experienced in their beatings.Based on past experience, they assume that any calamity that afflicts the world is directed at them. The Gemara suggests ba parable:This is similar bto a teacher who comes to the school with a strap in his hand. Who worries?The child bwho is accustomed to be beaten each and every day isthe one who bworries. /b, bThe Sages taughtin another ibaraita /i: bWhen the sun is eclipsed, it is a bad omen for theother bnations.When bthe moon is eclipsed, it is a bad omen for the enemies of the Jewish people.This is bdue tothe fact bthat the Jewish people calculatetheir calendar primarily based bon the moon, and theother bnationscalculate based bon the sun.When the sun is beclipsed in the east, it is a bad omen for the residentsof the lands of bthe east.When it is eclipsed bin the west, it is a bad omen for the residentsof the lands of bthe west.When it is eclipsed bin the middle of the sky, it is a bad omen for the entire world. /b,If, during an eclipse, bthe visageof the sun bisred blike blood,it is an omen that bsword,i.e., war, bis coming to the world.If the sun bisblack blike sackclothmade of dark goat hair, it is an omen that barrows of hunger are coming to the world,because hunger darkens people’s faces. When it is similar both bto this,to blood, band to that,to sackcloth, it is a sign that both bsword and arrows of hunger are coming to the world.If it was beclipsed upon its entry,soon after rising, it is an omen that bcalamity is tarrying to come.If the sun is eclipsed bupon its departureat the end of the day, it is an omen that bcalamity is hastening to come. And some say the matters are reversed:An eclipse in the early morning is an omen that calamity is hastening, while an eclipse in the late afternoon is an omen that calamity is tarrying.,The Sages said: bThere is no nation that is afflicted whose god is not afflicted with it, as it is stated: “And against all the gods of Egypt I will mete out judgment; I am God”(Exodus 12:12). The Gemara adds: bWhen the Jewish people perform God’s will, theyneed bnot fear any of theseomens, bas it is stated: “Thus says the Lord: Learn not the way of the nations, and be not dismayed at the signs of Heaven; for the nations are dismayed at them”(Jeremiah 10:2). bThe nations will be dismayed, but the Jewish people will not be dismayed,provided they do not follow the ways of the nations., bThe Sages taughtthat bon account of four matters the sun is eclipsed: Onaccount of ba president of the court who dies and is not eulogized appropriately,and the eclipse is a type of eulogy by Heaven; bonaccount of ba betrothed young woman who screamed in the citythat she was being raped band there was no one to rescue her; onaccount of bhomosexuality; and onaccount of btwo brothers whose blood was spilled as one. /b, bAnd on account of four matters theheavenly blightsare beclipsed: Onaccount of bforgers of a fraudulent document [ ipelaster /i]that is intended to discredit others; bonaccount of btestifiers of false testimony; onaccount of braisers of small domesticated animals in Eretz Yisraelin a settled area; band onaccount of bchoppers of good,fruit-producing btrees. /b, bAnd on account of four matters the property of homeowners is delivered to the monarchyas punishment: bOnaccount of those bkeepers of paidpromissory bnotes,who keep these documents instead of tearing them or returning them to the borrowers, as that would allow the lender to collect money with the note a second time; band onaccount of blenders with interest; /b
29. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)

4a. לטומאת ביתו,אמר ליה ר' יוחנן לריש לקיש בשלמא לדידי דילפינא ממלואים היינו דתניא זה וזה מזין עליו כל שבעה מכל חטאות שהיו שם דהואי נמי הזאה במלואים אלא לדידך דילפת מסיני הזאה בסיני מי הואי,אמר ליה ולטעמיך מי ניחא במלואים דם הכא מים הא לא קשיא דתני רבי חייא נכנסו מים תחת דם אלא לדידך הזאה בסיני מי הואי אמר ליה מעלה בעלמא,תניא כוותי' דרבי יוחנן תניא כוותיה דריש לקיש תניא כוותיה דר' יוחנן (ויקרא טז, ג) בזאת יבא אהרן אל הקדש במה שאמור בענין מאי היא בענין דמלואים ומה אמור בענין דמלואים אהרן פירש שבעה ושמש יום אחד ומשה מסר לו כל שבעה כדי לחנכו בעבודה,ואף לדורות כהן גדול פורש שבעה ומשמש יום אחד ושני תלמידי חכמים מתלמידיו של משה לאפוקי צדוקין מוסרין לו כל שבעה כדי לחנכו בעבודה,מכאן אמרו שבעת ימים קודם יוה"כ מפרישין כהן גדול מביתו ללשכת פרהדרין וכשם שמפרישין כ"ג כך מפרישין כהן השורף את הפרה ללשכה שעל פני הבירה צפונה מזרחה ואחד זה ואחד זה מזין עליו כל שבעה מכל חטאות שהיו שם,ואם תאמר במלואים דם הכא מים אמרת נכנסו מים תחת דם ואומר כאשר עשה ביום הזה צוה ה' לעשות לכפר עליכם לעשות אלו מעשה פרה לכפר אלו מעשה יוה"כ,והאי בזאת מיבעי ליה לגופיה בפר בן בקר לחטאת ואיל לעולה אמרי אי לקרבן לחודיה לימא קרא בזה או באלה מאי בזאת שמעת מינה תרתי,מאי ואומר וכי תימא יוה"כ קמא הוא דבעי פרישה כדאשכחן במלואים אבל ביוה"כ דעלמא לא אי נמי כ"ג קמא הוא דבעי פרישה אבל כ"ג בעלמא לא ת"ש כאשר עשה וכו',תניא כוותיה דריש לקיש משה עלה בענן ונתכסה בענן ונתקדש בענן כדי לקבל תורה לישראל בקדושה שנאמר (שמות כד, טז) וישכון כבוד ה' על הר סיני זה היה מעשה אחר עשרת הדברות שהיו תחלה לארבעים יום דברי רבי יוסי הגלילי,ר"ע אומר וישכון כבוד ה' מראש חודש 4a. babout the ritual impurity ofthe priest’s bhome,i.e., his wife. This is done lest he become impure through relations with a menstruating woman, which is ritual impurity lasting seven days. Therefore, he is removed from his home for seven days., bRabbi Yoḥa said to Reish Lakish: Granted,according bto myopinion, bthat I derivethe ihalakhaof sequestering bfromthe binauguration,that explains bthat which is taughtin the ibaraita /i: With regard to both bthispriest engaged in the burning of the red heifer band thatHigh Priest prior to Yom Kippur, bone sprinkles upon himfor ball sevendays the purification water mixed with ashes from samples bfrom allthe previous red heifer bsin-offerings that weresafeguarded btherein the Temple. The reason for this practice is bthat there was also sprinkling duringthe binauguration. However, according to youropinion, bthat you derive it from Sinai, was therein fact bsprinkling at Sinai?According to your opinion, why are the priests sprinkled?,Reish Lakish bsaid to him: And according to your reasoning, does itwork out bwell?At the binauguration,the sprinkling was with bblood; here,the sprinkling was with bwater.Rabbi Yoḥa answered: bThat is not difficult, as Rabbi Ḥiyya taught: Water replaced blood,but both have the status of sprinkling. bHowever, according to yourreasoning, bat Sinai, was there sprinklingat all? Reish Lakish bsaid to him:The Sages bmerelyestablished ba higher standard,and this sprinkling is not a requirement.,§ The Gemara comments: A ibaraita bwas taught in accordance withthe opinion of bRabbi Yoḥathat the sequestering is derived from the inauguration; banda ibaraita bwas taught in accordance withthe opinion of bReish Lakishthat it is derived from Sinai. The Gemara elaborates: A ibaraita bwas taught in accordance withthe opinion of bRabbi Yoḥa:It was stated with regard to the inauguration: b“With this Aaron will come into the Sanctuary,with a young bull for a sin-offering and a ram for a burnt-offering” (Leviticus 16:3). To what is the term: With this, referring? It is referring to bthat which is stated in the matter. What isthe matter? It is bthe matter of the inauguration.In the manner that the priest was prepared for the inauguration, so too is he prepared for Yom Kippur. bAnd what is stated in the matter ofthe binauguration?It is that bAaronthe priest bwithdrewfor bsevendays band served one day, and Moses transmittedthe Torah guidelines bto him all sevendays bin order to train him in theSanctuary bservice. /b, bAndthroughout the bgenerations as well,the bHigh Priest withdraws sevendays prior to Yom Kippur band serves one day. And two Torah scholars fromamong bthe students of Moses, to the exclusion of Sadducees,who are not students of Moses, btransmitthe Torah guidelines bto him all sevendays bin order to train him in theSanctuary bservice. /b, bFrom therethe Sages bsaidin the mishna: bSeven days prior to Yom Kippurthe Sages would bremove the High Priest,who performs the entire Yom Kippur service, bfrom his house to the Chamber of iParhedrin /i; and just asthe Sages would bremove the High Priest, so do they remove the priest who burns the heifer,from his house bto the chamber that was before the ibira /iat the bnortheastcorner of the courtyard on the Temple Mount. bAndwith regard to bboth thispriest whom the Sages sequester prior to Yom Kippur band thatpriest whom the Sages sequester prior to engaging in the burning of the heifer, bone sprinkles upon him,for ball sevendays of sequestering, the purification water with ashes bfrom all theprevious red heifer bsin-offerings that weresafeguarded btherein the Temple., bAnd if you saythat at the binaugurationthe sprinkling was with bblood,and bherethe sprinkling was with bwater, you said: Water replaced blood. And it saysin the verse: b“As has been done this day, so the Lord has commanded to do, to make atonement for you”(Leviticus 8:34). bTo do, these are the actionsperformed in the burning bof thered bheifer; to make atonement, these are the actionsperformed on bYom Kippur.This ibaraita /i, then, is proof for the opinion of Rabbi Yoḥa.,The Gemara analyzes the ibaraita /i. bButthe term: bWith this [ ibezot /i], is required forthe meaning of the verse bitself;the priest is required to bring ba young bull for a sin-offering and a ram for a burnt-offering.The Sages bsayin response: bIfthe term comes to teach bonlywith regard bto the offerings, let the verse say: With this [ ibezeh /i],in the masculine, referring to the bull, bor: With these [ ibe’elleh /i],referring to the bull and the ram. bWhat,then, may be derived from the use of the feminine term ibezot /i,which refers to neither the bull nor the ram? bLearn from it twoconclusions; one with regard to the offerings and one with regard to sequestering.,The Gemara continues its analysis of the ibaraita /i. bWhatis the meaning of the term: bAnd it says?Why does the ibaraitacite an additional proof from another verse? Why wasn’t the first proof sufficient? bAnd if you saythat bit ison bthe first Yom Kippurwhen Aaron performed the service bthatthe High Priest brequires sequestering, as we find inthe binaugurationwhen the priests were sequestered before being consecrated as priests, bbut on Yom Kippur in general, no,subsequent High Priests do not require sequestering; or balternatively,if you say: bIt is the first High Priest who requires sequestering,as did all the priests during the inauguration, bbutsubsequent bHigh Priests in general, no,they do not require sequestering before Yom Kippur; then bcomeand bhearthat which it says in the verse: b“As has been donethis day, so the Lord has commanded to do,” meaning that this is a mitzva for all generations.,§ And a ibaraita bwas taught in accordance withthe opinion of bReish Lakishthat sequestering is derived from Sinai: bMoses ascended in the cloud, and was covered in the cloud, and was sanctified in the cloud, in order to receive the Torah for the Jewish people in sanctity, as it is stated: “And the glory of the Lord abode upon Mount Sinaiand the cloud covered him six days, and He called to Moses on the seventh day from the midst of the cloud” (Exodus 24:16). bThis was an incidentthat occurred bafter therevelation of bthe Ten Commandmentsto the Jewish people, and these six days bwere the beginningof the bforty daysthat Moses was on the mountain (see Exodus 24:18); this is bthe statement of Rabbi Yosei HaGelili.The opinion of Rabbi Yosei HaGelili corresponds to that of Reish Lakish; Moses withdrew for six days before receiving permission to stand in the presence of God., bRabbi Akiva says:This incident occurred before the revelation of the Ten Commandments to the Jewish people, and when the Torah says: b“And the glory of the Lord abodeupon Mount Sinai,” it is referring to the revelation of the Divine Presence that began on the bNew Moonof Sivan, which was six days before the revelation of the Ten Commandments.
30. Anon., Avot Derabbi Nathan A, 34 (6th cent. CE - 8th cent. CE)

31. Anon., Avot Derabbi Nathan B, 37 (6th cent. CE - 8th cent. CE)

32. Anon., Pesiqta De Rav Kahana, 12



Subjects of this text:

subject book bibliographic info
aaron Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 246
abraham Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 108
ancestry Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 192
angel Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 246
angels Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 319; Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 95
anthropomorphism, feet Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 391
aramaic, sources for luke-acts Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 315
blessing Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 319
blessings Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 192
calendar Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 319
cherubim Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 319
clouds of glory, cloud Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 246
divine/god, justice Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 391
divine beings, in ps' Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 95
elior, r. Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 319
gentile/gentiles Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 355, 356
halakhah/halakhot, and aggadah; law and narrative Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 355, 356
humanity Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 192
image xvi Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 319
interpretation—see also midrash Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 355
israel, land of Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 391
israel, nan Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 355, 356
jubilees Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 319
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) 355, 356
law of nature, and the patriarchs Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 108
law of nature, in philo Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 108
luke-acts, hebrew or aramaic sources Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 315
luke-acts, semitisms Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 315
lukes hermeneutic, samaritan sources Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 315
merkava xiii–xvi, xix Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 319
mosaic law, for ordinary people Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 108
mosaic revelation at sinai Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 319
moses Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 319; Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 246
nomos Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 356
patriarchs Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 391; Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 108
penalties Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 108
prayer Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 355, 356; Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 192
priest, priesthood Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 319
redemption, divine Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 391
septuagint, lukes use Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 315, 376, 395
shekhina Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 246
sinai, mount Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 355
targum Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 246
thesmos, in philo, and nomos Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 108
throne, enthroned Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 319
torah Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 355, 356
torrey, c.c., aramaic acts Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 315
unity of law, in philo Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 108
wilcox, m., acts semitisms Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 315
withdrawal, eden, garden of Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 391
written law, and higher laws Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 108
ḥiyya bar abba (r.), righteous among Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 391