1. Hebrew Bible, Deuteronomy, 4, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.30, 4.31, 4.32, 4.33, 4.34, 4.35, 4.36, 4.37, 4.39, 4.40, 4.41, 4.42, 4.43, 4.44, 4.46, 5, 5.1, 5.1-6.3, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.22, 5.23, 5.24, 5.25, 5.26, 5.27, 5.28, 5.29, 5.30, 5.31, 5.32, 5.33, 6, 6.3, 6.5, 6.6, 6.7, 11, 11.13, 11.14, 11.15, 11.16, 11.17, 11.18, 11.19, 11.20, 11.21, 12, 13, 13.1, 14, 15, 16, 17, 18, 18.9, 18.10, 18.11, 18.12, 18.14, 18.15, 18.16, 18.17, 18.18, 18.19, 18.20, 18.21, 18.22, 19, 20, 21, 21.20, 22, 23, 24, 25, 26, 26.16, 28.69, 31.24, 33.4 (9th cent. BCE - 3rd cent. BCE)
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2. Hebrew Bible, Exodus, 3.6, 7.15, 7.17, 7.20, 11.2, 12.35-12.36, 13.11-13.12, 16.24, 19.21, 20.1-20.19, 33.18-33.20, 34.11, 35.29 (9th cent. BCE - 3rd cent. BCE)
| 3.6. וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אָבִיךָ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל־הָאֱלֹהִים׃ 7.15. לֵךְ אֶל־פַּרְעֹה בַּבֹּקֶר הִנֵּה יֹצֵא הַמַּיְמָה וְנִצַּבְתָּ לִקְרָאתוֹ עַל־שְׂפַת הַיְאֹר וְהַמַּטֶּה אֲשֶׁר־נֶהְפַּךְ לְנָחָשׁ תִּקַּח בְּיָדֶךָ׃ 7.17. כֹּה אָמַר יְהוָה בְּזֹאת תֵּדַע כִּי אֲנִי יְהוָה הִנֵּה אָנֹכִי מַכֶּה בַּמַּטֶּה אֲשֶׁר־בְּיָדִי עַל־הַמַּיִם אֲשֶׁר בַּיְאֹר וְנֶהֶפְכוּ לְדָם׃ 11.2. דַּבֶּר־נָא בְּאָזְנֵי הָעָם וְיִשְׁאֲלוּ אִישׁ מֵאֵת רֵעֵהוּ וְאִשָּׁה מֵאֵת רְעוּתָהּ כְּלֵי־כֶסֶף וּכְלֵי זָהָב׃ 12.35. וּבְנֵי־יִשְׂרָאֵל עָשׂוּ כִּדְבַר מֹשֶׁה וַיִּשְׁאֲלוּ מִמִּצְרַיִם כְּלֵי־כֶסֶף וּכְלֵי זָהָב וּשְׂמָלֹת׃ 12.36. וַיהוָה נָתַן אֶת־חֵן הָעָם בְּעֵינֵי מִצְרַיִם וַיַּשְׁאִלוּם וַיְנַצְּלוּ אֶת־מִצְרָיִם׃ 13.11. וְהָיָה כִּי־יְבִאֲךָ יְהוָה אֶל־אֶרֶץ הַכְּנַעֲנִי כַּאֲשֶׁר נִשְׁבַּע לְךָ וְלַאֲבֹתֶיךָ וּנְתָנָהּ לָךְ׃ 13.12. וְהַעֲבַרְתָּ כָל־פֶּטֶר־רֶחֶם לַיהֹוָה וְכָל־פֶּטֶר שֶׁגֶר בְּהֵמָה אֲשֶׁר יִהְיֶה לְךָ הַזְּכָרִים לַיהוָה׃ 16.24. וַיַּנִּיחוּ אֹתוֹ עַד־הַבֹּקֶר כַּאֲשֶׁר צִוָּה מֹשֶׁה וְלֹא הִבְאִישׁ וְרִמָּה לֹא־הָיְתָה בּוֹ׃ 19.21. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה רֵד הָעֵד בָּעָם פֶּן־יֶהֶרְסוּ אֶל־יְהוָה לִרְאוֹת וְנָפַל מִמֶּנּוּ רָב׃ 20.1. וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא־תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ עַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ 20.1. וַיְדַבֵּר אֱלֹהִים אֵת כָּל־הַדְּבָרִים הָאֵלֶּה לֵאמֹר׃ 20.2. אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 20.2. לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃ 20.3. לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ 20.4. לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ 20.5. לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃ 20.6. וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֺתָי׃ 20.7. לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃ 20.8. זָכוֹר אֶת־יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ 20.9. שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל־מְלַאכְתֶּךָ 20.11. כִּי שֵׁשֶׁת־יָמִים עָשָׂה יְהוָה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל־כֵּן בֵּרַךְ יְהוָה אֶת־יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ׃ 20.12. כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 20.13. לֹא תִּרְצָח׃ לֹא תִּנְאָף׃ לֹא תִּגְנֹב׃ לֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר׃ 20.14. לֹא תַחְמֹד בֵּית רֵעֶךָ לֹא־תַחְמֹד אֵשֶׁת רֵעֶךָ וְעַבְדּוֹ וַאֲמָתוֹ וְשׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ׃ 20.15. וְכָל־הָעָם רֹאִים אֶת־הַקּוֹלֹת וְאֶת־הַלַּפִּידִם וְאֵת קוֹל הַשֹּׁפָר וְאֶת־הָהָר עָשֵׁן וַיַּרְא הָעָם וַיָּנֻעוּ וַיַּעַמְדוּ מֵרָחֹק׃ 20.16. וַיֹּאמְרוּ אֶל־מֹשֶׁה דַּבֵּר־אַתָּה עִמָּנוּ וְנִשְׁמָעָה וְאַל־יְדַבֵּר עִמָּנוּ אֱלֹהִים פֶּן־נָמוּת׃ 20.17. וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ כִּי לְבַעֲבוּר נַסּוֹת אֶתְכֶם בָּא הָאֱלֹהִים וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל־פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ׃ 20.18. וַיַּעֲמֹד הָעָם מֵרָחֹק וּמֹשֶׁה נִגַּשׁ אֶל־הָעֲרָפֶל אֲשֶׁר־שָׁם הָאֱלֹהִים׃ 20.19. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כֹּה תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל אַתֶּם רְאִיתֶם כִּי מִן־הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם׃ 33.18. וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶךָ׃ 33.19. וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל־טוּבִי עַל־פָּנֶיךָ וְקָרָאתִי בְשֵׁם יְהוָה לְפָנֶיךָ וְחַנֹּתִי אֶת־אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵם׃ 34.11. שְׁמָר־לְךָ אֵת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם הִנְנִי גֹרֵשׁ מִפָּנֶיךָ אֶת־הָאֱמֹרִי וְהַכְּנַעֲנִי וְהַחִתִּי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃ 35.29. כָּל־אִישׁ וְאִשָּׁה אֲשֶׁר נָדַב לִבָּם אֹתָם לְהָבִיא לְכָל־הַמְּלָאכָה אֲשֶׁר צִוָּה יְהוָה לַעֲשׂוֹת בְּיַד־מֹשֶׁה הֵבִיאוּ בְנֵי־יִשְׂרָאֵל נְדָבָה לַיהוָה׃ | 3.6. Moreover He said: ‘I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.’ And Moses hid his face; for he was afraid to look upon God." 7.15. Get thee unto Pharaoh in the morning; lo, he goeth out unto the water; and thou shalt stand by the river’s brink to meet him; and the rod which was turned to a serpent shalt thou take in thy hand." 7.17. thus saith the LORD: In this thou shalt know that I am the LORD—behold, I will smite with the rod that is in my hand upon the waters which are in the river, and they shall be turned to blood." 7.20. And Moses and Aaron did so, as the LORD commanded; and he lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned to blood." 11.2. Speak now in the ears of the people, and let them ask every man of his neighbour, and every woman of her neighbour, jewels of silver, and jewels of gold.’" 12.35. And the children of Israel did according to the word of Moses; and they asked of the Egyptians jewels of silver, and jewels of gold, and raiment." 12.36. And the LORD gave the people favour in the sight of the Egyptians, so that they let them have what they asked. And they despoiled the Egyptians." 13.11. And it shall be when the LORD shall bring thee into the land of the Canaanite, as He swore unto thee and to thy fathers, and shall give it thee," 13.12. that thou shalt set apart unto the LORD all that openeth the womb; every firstling that is a male, which thou hast coming of a beast, shall be the LORD’s." 16.24. And they laid it up till the morning, as Moses bade; and it did not rot, neither was there any worm therein." 19.21. And the LORD said unto Moses: ‘Go down, charge the people, lest they break through unto the LORD to gaze, and many of them perish." 20.1. And God spoke all these words, saying:" 20.2. I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage." 20.3. Thou shalt have no other gods before Me." 20.4. Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;" 20.5. thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;" 20.6. and showing mercy unto the thousandth generation of them that love Me and keep My commandments." 20.7. Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain." 20.8. Remember the sabbath day, to keep it holy." 20.9. Six days shalt thou labour, and do all thy work;" 20.10. but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates;" 20.11. for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it." 20.12. Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee." 20.13. Thou shalt not murder. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour." 20.14. Thou shalt not covet thy neighbour’s house; thou shalt not covet thy neighbour’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s." 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." 20.16. And they said unto Moses: ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’" 20.17. And Moses said unto the people: ‘Fear not; for God is come to prove you, and that His fear may be before you, that ye sin not.’" 20.18. And the people stood afar off; but Moses drew near unto the thick darkness where God was." 20.19. And the LORD said unto Moses: Thus thou shalt say unto the children of Israel: Ye yourselves have seen that I have talked with you from heaven." 33.18. And he said: ‘Show me, I pray Thee, Thy glory.’" 33.19. And He said: ‘I will make all My goodness pass before thee, and will proclaim the name of the LORD before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.’" 33.20. And He said: ‘Thou canst not see My face, for man shall not see Me and live.’" 34.11. Observe thou that which I am commanding thee this day; behold, I am driving out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite." 35.29. The children of Israel brought a freewill-offering unto the LORD; every man and woman, whose heart made them willing to bring for all the work, which the LORD had commanded by the hand of Moses to be made." |
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3. Hebrew Bible, Genesis, 3.16, 38.15-38.18 (9th cent. BCE - 3rd cent. BCE)
| 3.16. אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃ 38.15. וַיִּרְאֶהָ יְהוּדָה וַיַּחְשְׁבֶהָ לְזוֹנָה כִּי כִסְּתָה פָּנֶיהָ׃ 38.16. וַיֵּט אֵלֶיהָ אֶל־הַדֶּרֶךְ וַיֹּאמֶר הָבָה־נָּא אָבוֹא אֵלַיִךְ כִּי לֹא יָדַע כִּי כַלָּתוֹ הִוא וַתֹּאמֶר מַה־תִּתֶּן־לִּי כִּי תָבוֹא אֵלָי׃ 38.17. וַיֹּאמֶר אָנֹכִי אֲשַׁלַּח גְּדִי־עִזִּים מִן־הַצֹּאן וַתֹּאמֶר אִם־תִּתֵּן עֵרָבוֹן עַד שָׁלְחֶךָ׃ 38.18. וַיֹּאמֶר מָה הָעֵרָבוֹן אֲשֶׁר אֶתֶּן־לָּךְ וַתֹּאמֶר חֹתָמְךָ וּפְתִילֶךָ וּמַטְּךָ אֲשֶׁר בְּיָדֶךָ וַיִּתֶּן־לָּהּ וַיָּבֹא אֵלֶיהָ וַתַּהַר לוֹ׃ | 3.16. Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’" 38.15. When Judah saw her, he thought her to be a harlot; for she had covered her face." 38.16. And he turned unto her by the way, and said: ‘Come, I pray thee, let me come in unto thee’; for he knew not that she was his daughter-in-law. And she said: ‘What wilt thou give me, that thou mayest come in unto me?’" 38.17. And he said: ‘I will send thee a kid of the goats from the flock.’ And she said: ‘Wilt thou give me a pledge, till thou send it?’" 38.18. And he said: ‘What pledge shall I give thee?’ And she said: ‘Thy signet and thy cord, and thy staff that is in thy hand.’ And he gave them to her, and came in unto her, and she conceived by him." |
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4. Hebrew Bible, Hosea, 6.5-6.6 (9th cent. BCE - 3rd cent. BCE)
| 6.5. עַל־כֵּן חָצַבְתִּי בַּנְּבִיאִים הֲרַגְתִּים בְּאִמְרֵי־פִי וּמִשְׁפָּטֶיךָ אוֹר יֵצֵא׃ 6.6. כִּי חֶסֶד חָפַצְתִּי וְלֹא־זָבַח וְדַעַת אֱלֹהִים מֵעֹלוֹת׃ | 6.5. Therefore have I hewed them by the prophets, I have slain them by the words of My mouth; And thy judgment goeth forth as the light." 6.6. For I desire mercy, and not sacrifice, And the knowledge of God rather than burnt-offerings." |
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5. Hebrew Bible, Leviticus, 9.5, 20.1 (9th cent. BCE - 3rd cent. BCE)
| 9.5. וַיִּקְחוּ אֵת אֲשֶׁר צִוָּה מֹשֶׁה אֶל־פְּנֵי אֹהֶל מוֹעֵד וַיִּקְרְבוּ כָּל־הָעֵדָה וַיַּעַמְדוּ לִפְנֵי יְהוָה׃ 20.1. וְאִישׁ אֲשֶׁר יִנְאַף אֶת־אֵשֶׁת אִישׁ אֲשֶׁר יִנְאַף אֶת־אֵשֶׁת רֵעֵהוּ מוֹת־יוּמַת הַנֹּאֵף וְהַנֹּאָפֶת׃ 20.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ | 9.5. And they brought that which Moses commanded before the tent of meeting; and all the congregation drew near and stood before the LORD." 20.1. And the LORD spoke unto Moses, saying:" |
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6. Hebrew Bible, Malachi, 3.15 (9th cent. BCE - 3rd cent. BCE)
| 3.15. וְעַתָּה אֲנַחְנוּ מְאַשְּׁרִים זֵדִים גַּם־נִבְנוּ עֹשֵׂי רִשְׁעָה גַּם בָּחֲנוּ אֱלֹהִים וַיִּמָּלֵטוּ׃ | 3.15. And now we call the proud happy; yea, they that work wickedness are built up; yea, they try God, and are delivered.’" |
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7. Hebrew Bible, Micah, 6.6-6.8 (9th cent. BCE - 3rd cent. BCE)
| 6.6. בַּמָּה אֲקַדֵּם יְהוָה אִכַּף לֵאלֹהֵי מָרוֹם הַאֲקַדְּמֶנּוּ בְעוֹלוֹת בַּעֲגָלִים בְּנֵי שָׁנָה׃ 6.7. הֲיִרְצֶה יְהוָה בְּאַלְפֵי אֵילִים בְּרִבְבוֹת נַחֲלֵי־שָׁמֶן הַאֶתֵּן בְּכוֹרִי פִּשְׁעִי פְּרִי בִטְנִי חַטַּאת נַפְשִׁי׃ 6.8. הִגִּיד לְךָ אָדָם מַה־טּוֹב וּמָה־יְהוָה דּוֹרֵשׁ מִמְּךָ כִּי אִם־עֲשׂוֹת מִשְׁפָּט וְאַהֲבַת חֶסֶד וְהַצְנֵעַ לֶכֶת עִם־אֱלֹהֶיךָ׃ | 6.6. ’Wherewith shall I come before the LORD, And bow myself before God on high? Shall I come before Him with burnt-offerings, With calves of a year old?" 6.7. Will the LORD be pleased with thousands of rams, With ten thousands of rivers of oil? Shall I give my first-born for my transgression, The fruit of my body for the sin of my soul?’" 6.8. It hath been told thee, O man, what is good, And what the LORD doth require of thee: Only to do justly, and to love mercy, and to walk humbly with thy God." |
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8. Hebrew Bible, Numbers, 15.23, 27.23, 36.13 (9th cent. BCE - 3rd cent. BCE)
| 15.23. אֵת כָּל־אֲשֶׁר צִוָּה יְהוָה אֲלֵיכֶם בְּיַד־מֹשֶׁה מִן־הַיּוֹם אֲשֶׁר צִוָּה יְהוָה וָהָלְאָה לְדֹרֹתֵיכֶם׃ 27.23. וַיִּסְמֹךְ אֶת־יָדָיו עָלָיו וַיְצַוֵּהוּ כַּאֲשֶׁר דִּבֶּר יְהוָה בְּיַד־מֹשֶׁה׃ 36.13. אֵלֶּה הַמִּצְוֺת וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יְהוָה בְּיַד־מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל בְּעַרְבֹת מוֹאָב עַל יַרְדֵּן יְרֵחוֹ׃ | 15.23. even all that the LORD hath commanded you by the hand of Moses, from the day that the LORD gave commandment, and onward throughout your generations;" 27.23. And he laid his hands upon him, and gave him a charge, as the LORD spoke by the hand of Moses." 36.13. These are the commandments and the ordices, which the LORD commanded by the hand of Moses unto the children of Israel in the plains of Moab by the Jordan at Jericho." |
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9. Hebrew Bible, Proverbs, 3.34, 6.26 (9th cent. BCE - 3rd cent. BCE)
| 3.34. אִם־לַלֵּצִים הוּא־יָלִיץ ולעניים [וְלַעֲנָוִים] יִתֶּן־חֵן׃ 6.26. כִּי בְעַד־אִשָּׁה זוֹנָה עַד־כִּכַּר לָחֶם וְאֵשֶׁת אִישׁ נֶפֶשׁ יְקָרָה תָצוּד׃ | 3.34. If it concerneth the scorners, He scorneth them, But unto the humble He giveth grace." 6.26. For on account of a harlot a man is brought to a loaf of bread, But the adulteress hunteth for the precious life." |
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10. Hebrew Bible, 2 Kings, 18.12, 21.8 (8th cent. BCE - 5th cent. BCE)
| 18.12. עַל אֲשֶׁר לֹא־שָׁמְעוּ בְּקוֹל יְהוָה אֱלֹהֵיהֶם וַיַּעַבְרוּ אֶת־בְּרִיתוֹ אֵת כָּל־אֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד יְהוָה וְלֹא שָׁמְעוּ וְלֹא עָשׂוּ׃ 21.8. וְלֹא אֹסִיף לְהָנִיד רֶגֶל יִשְׂרָאֵל מִן־הָאֲדָמָה אֲשֶׁר נָתַתִּי לַאֲבוֹתָם רַק אִם־יִשְׁמְרוּ לַעֲשׂוֹת כְּכֹל אֲשֶׁר צִוִּיתִים וּלְכָל־הַתּוֹרָה אֲשֶׁר־צִוָּה אֹתָם עַבְדִּי מֹשֶׁה׃ | 18.12. because they hearkened not to the voice of the LORD their God, but transgressed His covet, even all that Moses the servant of the LORD commanded, and would not hear it, nor do it." 21.8. neither will I cause the feet of Israel to wander any more out of the land which I gave their fathers; if only they will observe to do according to all that I have commanded them, and according to all the law that My servant Moses commanded them.’" |
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11. Hebrew Bible, Amos, 5.22, 5.25 (8th cent. BCE - 6th cent. BCE)
| 5.22. כִּי אִם־תַּעֲלוּ־לִי עֹלוֹת וּמִנְחֹתֵיכֶם לֹא אֶרְצֶה וְשֶׁלֶם מְרִיאֵיכֶם לֹא אַבִּיט׃ 5.25. הַזְּבָחִים וּמִנְחָה הִגַּשְׁתֶּם־לִי בַמִּדְבָּר אַרְבָּעִים שָׁנָה בֵּית יִשְׂרָאֵל׃ | 5.22. Yea, though ye offer me burnt-offerings and your meal-offerings, I will not accept them; Neither will I regard the peace-offerings of your fat beasts." 5.25. Did ye bring unto Me sacrifices and offerings in the wilderness forty years, O house of Israel?" |
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12. Hebrew Bible, Isaiah, 1.11-1.13, 6.1-6.3, 6.11, 66.3 (8th cent. BCE - 5th cent. BCE)
| 1.11. לָמָּה־לִּי רֹב־זִבְחֵיכֶם יֹאמַר יְהוָה שָׂבַעְתִּי עֹלוֹת אֵילִים וְחֵלֶב מְרִיאִים וְדַם פָּרִים וּכְבָשִׂים וְעַתּוּדִים לֹא חָפָצְתִּי׃ 1.12. כִּי תָבֹאוּ לֵרָאוֹת פָּנָי מִי־בִקֵּשׁ זֹאת מִיֶּדְכֶם רְמֹס חֲצֵרָי׃ 1.13. לֹא תוֹסִיפוּ הָבִיא מִנְחַת־שָׁוְא קְטֹרֶת תּוֹעֵבָה הִיא לִי חֹדֶשׁ וְשַׁבָּת קְרֹא מִקְרָא לֹא־אוּכַל אָוֶן וַעֲצָרָה׃ 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׃ 6.11. וָאֹמַר עַד־מָתַי אֲדֹנָי וַיֹּאמֶר עַד אֲשֶׁר אִם־שָׁאוּ עָרִים מֵאֵין יוֹשֵׁב וּבָתִּים מֵאֵין אָדָם וְהָאֲדָמָה תִּשָּׁאֶה שְׁמָמָה׃ 66.3. שׁוֹחֵט הַשּׁוֹר מַכֵּה־אִישׁ זוֹבֵחַ הַשֶּׂה עֹרֵף כֶּלֶב מַעֲלֵה מִנְחָה דַּם־חֲזִיר מַזְכִּיר לְבֹנָה מְבָרֵךְ אָוֶן גַּם־הֵמָּה בָּחֲרוּ בְּדַרְכֵיהֶם וּבְשִׁקּוּצֵיהֶם נַפְשָׁם חָפֵצָה׃ | 1.11. To what purpose is the multitude of your sacrifices unto Me? Saith the LORD; I am full of the burnt-offerings of rams, And the fat of fed beasts; And I delight not in the blood of bullocks, or of lambs, or of he-goats." 1.12. When ye come to appear before Me, Who hath required this at your hand, To trample My courts?" 1.13. Bring no more vain oblations; It is an offering of abomination unto Me; New moon and sabbath, the holding of convocations— I cannot endure iniquity along with the solemn assembly." 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." 6.11. 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," 66.3. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he broke a dog’s neck; He that offereth a meal-offering, as if he offered swine’s blood; he that maketh a memorial-offering of frankincense, as if he blessed an idol; according as they have chosen their own ways, and their soul delighteth in their abominations;" |
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13. Hebrew Bible, Jeremiah, 7.21-7.23, 17.12, 22.17 (8th cent. BCE - 5th cent. BCE)
| 7.21. כֹּה אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל עֹלוֹתֵיכֶם סְפוּ עַל־זִבְחֵיכֶם וְאִכְלוּ בָשָׂר׃ 7.22. כִּי לֹא־דִבַּרְתִּי אֶת־אֲבוֹתֵיכֶם וְלֹא צִוִּיתִים בְּיוֹם הוציא [הוֹצִיאִי] אוֹתָם מֵאֶרֶץ מִצְרָיִם עַל־דִּבְרֵי עוֹלָה וָזָבַח׃ 7.23. כִּי אִם־אֶת־הַדָּבָר הַזֶּה צִוִּיתִי אוֹתָם לֵאמֹר שִׁמְעוּ בְקוֹלִי וְהָיִיתִי לָכֶם לֵאלֹהִים וְאַתֶּם תִּהְיוּ־לִי לְעָם וַהֲלַכְתֶּם בְּכָל־הַדֶּרֶךְ אֲשֶׁר אֲצַוֶּה אֶתְכֶם לְמַעַן יִיטַב לָכֶם׃ 17.12. כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן מְקוֹם מִקְדָּשֵׁנוּ׃ 22.17. כִּי אֵין עֵינֶיךָ וְלִבְּךָ כִּי אִם־עַל־בִּצְעֶךָ וְעַל דַּם־הַנָּקִי לִשְׁפּוֹךְ וְעַל־הָעֹשֶׁק וְעַל־הַמְּרוּצָה לַעֲשׂוֹת׃ | 7.21. Thus saith the LORD of hosts, the God of Israel: Add your burnt-offerings unto your sacrifices, and eat ye flesh." 7.22. For I spoke not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt-offerings or sacrifices;" 7.23. but this thing I commanded them, saying: ‘Hearken unto My voice, and I will be your God, and ye shall be My people; and walk ye in all the way that I command you, that it may be well with you.’" 17.12. Thou throne of glory, on high from the beginning, Thou place of our sanctuary," 22.17. But thine eyes and thy heart Are not but for thy covetousness, And for shedding innocent blood, And for oppression, and for violence, to do it." |
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14. Hebrew Bible, Joshua, 1.13, 8.31, 8.33, 8.35, 11.12, 14.2, 22.2, 22.5 (8th cent. BCE - 5th cent. BCE)
| 1.13. זָכוֹר אֶת־הַדָּבָר אֲשֶׁר צִוָּה אֶתְכֶם מֹשֶׁה עֶבֶד־יְהוָה לֵאמֹר יְהוָה אֱלֹהֵיכֶם מֵנִיחַ לָכֶם וְנָתַן לָכֶם אֶת־הָאָרֶץ הַזֹּאת׃ 8.31. כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל כַּכָּתוּב בְּסֵפֶר תּוֹרַת מֹשֶׁה מִזְבַּח אֲבָנִים שְׁלֵמוֹת אֲשֶׁר לֹא־הֵנִיף עֲלֵיהֶן בַּרְזֶל וַיַּעֲלוּ עָלָיו עֹלוֹת לַיהוָה וַיִּזְבְּחוּ שְׁלָמִים׃ 8.33. וְכָל־יִשְׂרָאֵל וּזְקֵנָיו וְשֹׁטְרִים וְשֹׁפְטָיו עֹמְדִים מִזֶּה וּמִזֶּה לָאָרוֹן נֶגֶד הַכֹּהֲנִים הַלְוִיִּם נֹשְׂאֵי אֲרוֹן בְּרִית־יְהוָה כַּגֵּר כָּאֶזְרָח חֶצְיוֹ אֶל־מוּל הַר־גְּרִזִים וְהַחֶצְיוֹ אֶל־מוּל הַר־עֵיבָל כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה לְבָרֵךְ אֶת־הָעָם יִשְׂרָאֵל בָּרִאשֹׁנָה׃ 8.35. לֹא־הָיָה דָבָר מִכֹּל אֲשֶׁר־צִוָּה מֹשֶׁה אֲשֶׁר לֹא־קָרָא יְהוֹשֻׁעַ נֶגֶד כָּל־קְהַל יִשְׂרָאֵל וְהַנָּשִׁים וְהַטַּף וְהַגֵּר הַהֹלֵךְ בְּקִרְבָּם׃ 11.12. וְאֶת־כָּל־עָרֵי הַמְּלָכִים־הָאֵלֶּה וְאֶת־כָּל־מַלְכֵיהֶם לָכַד יְהוֹשֻׁעַ וַיַּכֵּם לְפִי־חֶרֶב הֶחֱרִים אוֹתָם כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד יְהוָה׃ 14.2. בְּגוֹרַל נַחֲלָתָם כַּאֲשֶׁר צִוָּה יְהוָה בְּיַד־מֹשֶׁה לְתִשְׁעַת הַמַּטּוֹת וַחֲצִי הַמַּטֶּה׃ 22.2. וַיֹּאמֶר אֲלֵיהֶם אַתֶּם שְׁמַרְתֶּם אֵת כָּל־אֲשֶׁר צִוָּה אֶתְכֶם מֹשֶׁה עֶבֶד יְהוָה וַתִּשְׁמְעוּ בְקוֹלִי לְכֹל אֲשֶׁר־צִוִּיתִי אֶתְכֶם׃ 22.2. הֲלוֹא עָכָן בֶּן־זֶרַח מָעַל מַעַל בַּחֵרֶם וְעַל־כָּל־עֲדַת יִשְׂרָאֵל הָיָה קָצֶף וְהוּא אִישׁ אֶחָד לֹא גָוַע בַּעֲוֺנוֹ׃ 22.5. רַק שִׁמְרוּ מְאֹד לַעֲשׂוֹת אֶת־הַמִּצְוָה וְאֶת־הַתּוֹרָה אֲשֶׁר צִוָּה אֶתְכֶם מֹשֶׁה עֶבֶד־יְהוָה לְאַהֲבָה אֶת־יְהוָה אֱלֹהֵיכֶם וְלָלֶכֶת בְּכָל־דְּרָכָיו וְלִשְׁמֹר מִצְוֺתָיו וּלְדָבְקָה־בוֹ וּלְעָבְדוֹ בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃ | 1.13. ’Remember the word which Moses the servant of the LORD commanded, you, saying: The LORD your God giveth you rest, and will give you this land." 8.31. as Moses the servant of the LORD commanded the children of Israel, as it is written in the book of the law of Moses, an altar of unhewn stones, upon which no man had lifted up any iron; and they offered thereon burnt-offerings unto the LORD, and sacrificed peace-offerings." 8.33. And all Israel, and their elders and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, that bore the ark of the covet of the LORD, as well the stranger as the home-born; half of them in front of mount Gerizim and half of them in front of mount Ebal; as Moses the servant of the LORD had commanded at the first, that they should bless the people of Israel." 8.35. There was not a word of all that Moses commanded, which Joshua read not before all the assembly of Israel, and the women, and the little ones, and the strangers that walked among them." 11.12. And all the cities of those kings, and all the kings of them, did Joshua take, and he smote them with the edge of the sword, and utterly destroyed them; as Moses the servant of the LORD commanded." 14.2. by the lot of their inheritance, as the LORD commanded by the hand of Moses, for the nine tribes, and for the half-tribe.—" 22.2. and said unto them: ‘Ye have kept all that Moses the servant of the LORD commanded you, and have hearkened unto my voice in all that I commanded you;" 22.5. Only take diligent heed to do the commandment and the law, which Moses the servant of the LORD commanded you, to love the LORD your God, and to walk in all His ways, and to keep His commandments, and to cleave unto Him, and to serve Him with all your heart and with all your soul.’" |
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15. Hebrew Bible, Ezekiel, 3.12 (6th cent. BCE - 5th cent. BCE)
| 3.12. וַתִּשָּׂאֵנִי רוּחַ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד־יְהוָה מִמְּקוֹמוֹ׃ | 3.12. Then a spirit lifted me up, and I heard behind me the voice of a great rushing: ‘Blessed be the glory of the LORD from His place’;" |
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16. Hebrew Bible, 1 Chronicles, 6.34, 15.15 (5th cent. BCE - 3rd cent. BCE)
| 6.34. וְאַהֲרֹן וּבָנָיו מַקְטִירִים עַל־מִזְבַּח הָעוֹלָה וְעַל־מִזְבַּח הַקְּטֹרֶת לְכֹל מְלֶאכֶת קֹדֶשׁ הַקֳּדָשִׁים וּלְכַפֵּר עַל־יִשְׂרָאֵל כְּכֹל אֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד הָאֱלֹהִים׃ 15.15. וַיִּשְׂאוּ בְנֵי־הַלְוִיִּם אֵת אֲרוֹן הָאֱלֹהִים כַּאֲשֶׁר צִוָּה מֹשֶׁה כִּדְבַר יְהוָה בִּכְתֵפָם בַּמֹּטוֹת עֲלֵיהֶם׃ | 6.34. But Aaron and his sons offered upon the altar of burnt-offering, and upon the altar of incense, for all the work of the most holy place, and to make atonement for Israel, according to all that Moses the servant of God had commanded." 15.15. And the children of the Levites bore the ark of God upon their shoulders with the bars thereon, as Moses commanded according to the word of the LORD." |
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17. Hebrew Bible, 2 Chronicles, 8.13 (5th cent. BCE - 3rd cent. BCE)
| 8.13. וּבִדְבַר־יוֹם בְּיוֹם לְהַעֲלוֹת כְּמִצְוַת מֹשֶׁה לַשַּׁבָּתוֹת וְלֶחֳדָשִׁים וְלַמּוֹעֲדוֹת שָׁלוֹשׁ פְּעָמִים בַּשָּׁנָה בְּחַג הַמַּצּוֹת וּבְחַג הַשָּׁבֻעוֹת וּבְחַג הַסֻּכּוֹת׃ | 8.13. even as the duty of every day required, offering according to the commandment of Moses, on the sabbaths, and on the new moons, and on the appointed seasons, three times in the year, even in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles." |
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18. Hebrew Bible, Nehemiah, 9.14 (5th cent. BCE - 4th cent. BCE)
| 9.14. וְאֶת־שַׁבַּת קָדְשְׁךָ הוֹדַעַתָ לָהֶם וּמִצְווֹת וְחֻקִּים וְתוֹרָה צִוִּיתָ לָהֶם בְּיַד מֹשֶׁה עַבְדֶּךָ׃ | 9.14. and madest known unto them Thy holy sabbath, and didst command them commandments, and statutes, and a law, by the hand of Moses Thy servant;" |
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19. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
| 462c. to the city and its inhabitants? of course. And the chief cause of this is when the citizens do not utter in unison such words as mine and not mine, and similarly with regard to the word alien ? Precisely so. That city, then, is best ordered in which the greatest number use the expression mine and not mine of the same things in the same way. Much the best. And the city whose state is most like that of an individual man. For example, if the finger of one of us is wounded, the entire community of bodily connections stretching to the soul for integration |
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20. Anon., 1 Enoch, 102.9 (3rd cent. BCE - 2nd cent. BCE)
| 102.9. I tell you, ye sinners, ye are content to eat and drink, and rob and sin, and strip men naked, and |
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21. Dead Sea Scrolls, Community Rule, 6.24 (2nd cent. BCE - 1st cent. CE)
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22. Philo of Alexandria, On The Migration of Abraham, 48 (1st cent. BCE - missingth cent. CE)
| 48. But there are passages where he distinguishes between what is heard and what is seen, and between the sense of seeing and that of hearing, as where he says, "Ye have heard the sound of the words, but ye saw no similitude, only ye heard a Voice;" speaking here with excessive precision; for the discourse which was divided into nouns and verbs, and in short into all the different parts of speech, he has very appropriately spoken of as something to be heard; for in fact that is examined by the sense of hearing; but that which has nothing to do with either with nouns or verbs, but is the voice of God, and seen by the eye of the soul, he very properly represents as visible; |
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23. Philo of Alexandria, On The Life of Moses, 2.291 (1st cent. BCE - missingth cent. CE)
| 2.291. For when he was now on the point of being taken away, and was standing at the very starting-place, as it were, that he might fly away and complete his journey to heaven, he was once more inspired and filled with the Holy Spirit, and while still alive, he prophesied admirably what should happen to himself after his death, relating, that is, how he had died when he was not as yet dead, and how he was buried without any one being present so as to know of his tomb, because in fact he was entombed not by mortal hands, but by immortal powers, so that he was not placed in the tomb of his forefathers, having met with particular grace which no man ever saw; and mentioning further how the whole nation mourned for him with tears a whole month, displaying the individual and general sorrow on account of his unspeakable benevolence towards each individual and towards the whole collective host, and of the wisdom with which he had ruled them. |
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24. Philo of Alexandria, Hypothetica, 11.1 (1st cent. BCE - missingth cent. CE)
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25. Philo of Alexandria, That Every Good Person Is Free, 75 (1st cent. BCE - missingth cent. CE)
| 75. Moreover Palestine and Syria too are not barren of exemplary wisdom and virtue, which countries no slight portion of that most populous nation of the Jews inhabits. There is a portion of those people called Essenes, in number something more than four thousand in my opinion, who derive their name from their piety, though not according to any accurate form of the Grecian dialect, because they are above all men devoted to the service of God, not sacrificing living animals, but studying rather to preserve their own minds in a state of holiness and purity. |
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26. Anon., Didache, 1.2-1.5, 2.2, 2.4-2.5, 2.7, 5.2 (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. |
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27. Josephus Flavius, Jewish Antiquities, 3.81, 13.311-13.313, 15.370-15.379, 17.42, 17.346-17.348, 18.17, 18.20-18.22 (1st cent. CE - 1st cent. CE)
| 3.81. Now, as to these matters, every one of my readers may think as he pleases; but I am under a necessity of relating this history as it is described in the sacred books. This sight, and the amazing sound that came to their ears, disturbed the Hebrews to a prodigious degree 13.311. But here one may take occasion to wonder at one Judas, who was of the sect of the Essenes, and who never missed the truth in his predictions; for this man, when he saw Antigonus passing by the temple, cried out to his companions and friends, who abode with him as his scholars, in order to learn the art of foretelling things to come? 13.312. “That it was good for him to die now, since he had spoken falsely about Antigonus, who is still alive, and I see him passing by, although he had foretold that he should die at the place called Strato’s Tower that very day, while yet the place is six hundred furlongs off, where he had foretold he should be slain; and still this day is a great part of it already past, so that he was in danger of proving a false prophet.” 13.313. As he was saying this, and that in a melancholy mood, the news came that Antigonus was slain in a place under ground, which itself was called also Strato’s Tower, or of the same name with that Caesarea which is seated at the sea. This event put the prophet into a great disorder. 15.371. The Essenes also, as we call a sect of ours, were excused from this imposition. These men live the same kind of life as do those whom the Greeks call Pythagoreans, concerning whom I shall discourse more fully elsewhere. 15.372. However, it is but fit to set down here the reasons wherefore Herod had these Essenes in such honor, and thought higher of them than their mortal nature required; nor will this account be unsuitable to the nature of this history, as it will show the opinion men had of these Essenes. 15.373. 5. Now there was one of these Essenes, whose name was Manahem, who had this testimony, that he not only conducted his life after an excellent manner, but had the foreknowledge of future events given him by God also. This man once saw Herod when he was a child, and going to school, and saluted him as king of the Jews; 15.374. but he, thinking that either he did not know him, or that he was in jest, put him in mind that he was but a private man; but Manahem smiled to himself, and clapped him on his backside with his hand, and said, “However that be, thou wilt be king, and wilt begin thy reign happily, for God finds thee worthy of it. And do thou remember the blows that Manahem hath given thee, as being a signal of the change of thy fortune. 15.375. And truly this will be the best reasoning for thee, that thou love justice [towards men], and piety towards God, and clemency towards thy citizens; yet do I know how thy whole conduct will be, that thou wilt not be such a one 15.376. for thou wilt excel all men in happiness, and obtain an everlasting reputation, but wilt forget piety and righteousness; and these crimes will not be concealed from God, at the conclusion of thy life, when thou wilt find that he will be mindful of them, and punish time for them.” 15.377. Now at that time Herod did not at all attend to what Manahem said, as having no hopes of such advancement; but a little afterward, when he was so fortunate as to be advanced to the dignity of king, and was in the height of his dominion, he sent for Manahem, and asked him how long he should reign. 15.378. Manahem did not tell him the full length of his reign; wherefore, upon that silence of his, he asked him further, whether he should reign ten years or not? He replied, “Yes, twenty, nay, thirty years;” but did not assign the just determinate limit of his reign. Herod was satisfied with these replies, and gave Manahem his hand, and dismissed him; and from that time he continued to honor all the Essenes. 15.379. We have thought it proper to relate these facts to our readers, how strange soever they be, and to declare what hath happened among us, because many of these Essenes have, by their excellent virtue, been thought worthy of this knowledge of divine revelations. 17.42. Accordingly, when all the people of the Jews gave assurance of their good-will to Caesar, and to the king’s government, these very men did not swear, being above six thousand; and when the king imposed a fine upon them, Pheroras’s wife paid their fine for them. 17.346. And when he was awake and gotten up, because the vision appeared to be of great importance to him, he sent for the diviners, whose study was employed about dreams. And while some were of one opinion, and some of another, (for all their interpretations did not agree,) Simon, a man of the sect of the Essenes, desired leave to speak his mind freely, and said that the vision denoted a change in the affairs of Archelaus, and that not for the better; 17.347. that oxen, because that animal takes uneasy pains in his labors, denoted afflictions, and indeed denoted, further, a change of affairs, because that land which is ploughed by oxen cannot remain in its former state; and that the ears of corn being ten, determined the like number of years, because an ear of corn grows in one year; and that the time of Archelaus’s government was over. And thus did this man expound the dream. 17.348. Now on the fifth day after this dream came first to Archelaus, the other Archelaus, that was sent to Judea by Caesar to call him away, came hither also. 18.17. but this doctrine is received but by a few, yet by those still of the greatest dignity. But they are able to do almost nothing of themselves; for when they become magistrates, as they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the Pharisees, because the multitude would not otherwise bear them. 18.17. for he did not admit ambassadors quickly, and no successors were despatched away to governors or procurators of the provinces that had been formerly sent, unless they were dead; whence it was that he was so negligent in hearing the causes of prisoners; 18.21. and neither marry wives, nor are desirous to keep servants; as thinking the latter tempts men to be unjust, and the former gives the handle to domestic quarrels; but as they live by themselves, they minister one to another. 18.21. that it turned greatly to the advantage of his son among all; and, among others, the soldiery were so peculiarly affected to him, that they reckoned it an eligible thing, if need were, to die themselves, if he might but attain to the government. 18.22. They also appoint certain stewards to receive the incomes of their revenues, and of the fruits of the ground; such as are good men and priests, who are to get their corn and their food ready for them. They none of them differ from others of the Essenes in their way of living, but do the most resemble those Dacae who are called Polistae [dwellers in cities]. 18.22. and I desire thee never to be unmindful when thou comest to it, either of my kindness to thee, who set thee in so high a dignity |
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28. Josephus Flavius, Jewish War, 1.78, 2.113, 2.124, 2.129, 2.140 (1st cent. CE - 1st cent. CE)
| 1.78. 5. And truly anyone would be surprised at Judas upon this occasion. He was of the sect of the Essenes, and had never failed or deceived men in his predictions before. Now, this man saw Antigonus as he was passing along by the temple, and cried out to his acquaintance (they were not a few who attended upon him as his scholars) 2.113. and when one of them had one interpretation, and another had another, Simon, one of the sect of Essenes, said that he thought the ears of corn denoted years, and the oxen denoted a mutation of things, because by their ploughing they made an alteration of the country. That therefore he should reign as many years as there were ears of corn; and after he had passed through various alterations of fortune, should die. Now five days after Archelaus had heard this interpretation he was called to his trial. 2.124. 4. They have no one certain city, but many of them dwell in every city; and if any of their sect come from other places, what they have lies open for them, just as if it were their own; and they go in to such as they never knew before, as if they had been ever so long acquainted with them. 2.129. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple |
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29. New Testament, 1 Corinthians, 8.13 (1st cent. CE - 1st cent. CE)
| 8.13. Therefore, if food causes my brother to stumble,I will eat no meat forevermore, that I don't cause my brother tostumble. |
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30. New Testament, James, 4.6 (1st cent. CE - 1st cent. CE)
| 4.6. But he gives more grace. Therefore it says, "God resists the proud, but gives grace to the humble. |
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31. New Testament, Galatians, 5.16-5.17 (1st cent. CE - 1st cent. CE)
| 5.16. But I say, walk by the Spirit, and you won't fulfill the lust ofthe flesh. 5.17. For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire. |
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32. New Testament, Hebrews, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 4.15-5.10, 10.28, 12.18, 12.19, 12.20, 12.21, 12.22, 12.23, 12.24 (1st cent. CE - 1st cent. CE)
| 10.28. A man who disregards Moses' law dies without compassion on the word of two or three witnesses. |
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33. New Testament, Philippians, 3.12 (1st cent. CE - 1st cent. CE)
| 3.12. Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus. |
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34. New Testament, Romans, 7.7, 7.13, 7.18, 8.15 (1st cent. CE - 1st cent. CE)
| 7.7. What shall we say then? Is the law sin? May it never be! However, I wouldn't have known sin, except through the law. For I wouldn't have known coveting, unless the law had said, "You shall not covet. 7.13. Did then that which is good become death to me? May it never be! But sin, that it might be shown to be sin, by working death to me through that which is good; that through the commandment sin might become exceeding sinful. 7.18. For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good. 8.15. For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father! |
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35. New Testament, John, 15.5 (1st cent. CE - 1st cent. CE)
| 15.5. I am the vine. You are the branches. He who remains in me, and I in him, the same bears much fruit, for apart from me you can do nothing. |
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36. New Testament, Luke, 6.20-6.49, 18.11-18.12 (1st cent. CE - 1st cent. CE)
| 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 6.21. Blessed are you who hunger now, For you will be filled. Blessed are you who weep now, For you will laugh. 6.22. Blessed are you when men shall hate you, and when they shall separate you from them and reproach you, and throw out your name as evil, for the Son of Man's sake. 6.23. Rejoice in that day, and leap for joy, for behold, your reward is great in heaven, for their fathers did the same thing to the prophets. 6.24. But woe to you who are rich! For you have received your consolation. 6.25. Woe to you, you who are full now! For you will be hungry. Woe to you who laugh now! For you will mourn and weep. 6.26. Woe, when men speak well of you! For their fathers did the same thing to the false prophets. 6.27. But I tell you who hear: love your enemies, do good to those who hate you 6.28. bless those who curse you, and pray for those who insult you. 6.29. To him who strikes you on the cheek, offer also the other; and from him who takes away your cloak, don't withhold your coat also. 6.30. Give to everyone who asks you, and don't ask him who takes away your goods to give them back again. 6.31. As you would like people to do to you, do exactly so to them. 6.32. If you love those who love you, what credit is that to you? For even sinners love those who love them. 6.33. If you do good to those who do good to you, what credit is that to you? For even sinners do the same. 6.34. If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive back as much. 6.35. But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be sons of the Most High; for he is kind toward the unthankful and evil. 6.36. Therefore be merciful, Even as your Father is also merciful. 6.37. Don't judge, And you won't be judged. Don't condemn, And you won't be condemned. Set free, And you will be set free. 6.38. Give, and it will be given to you: good measure, pressed down, shaken together, and running over, will be given to you. For with the same measure you measure it will be measured back to you. 6.39. He spoke a parable to them. "Can the blind guide the blind? Won't they both fall into a pit? 6.40. A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher. 6.41. Why do you see the speck of chaff that is in your brother's eye, but don't consider the beam that is in your own eye? 6.42. Or how can you tell your brother, 'Brother, let me remove the speck of chaff that is in your eye,' when you yourself don't see the beam that is in your own eye? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck of chaff that is in your brother's eye. 6.43. For there is no good tree that brings forth rotten fruit; nor again a rotten tree that brings forth good fruit. 6.44. For each tree is known by its own fruit. For people don't gather figs from thorns, nor do they gather grapes from a bramble bush. 6.45. The good man out of the good treasure of his heart brings out that which is good, and the evil man out of the evil treasure of his heart brings out that which is evil, for out of the abundance of the heart, his mouth speaks. 6.46. Why do you call me, 'Lord, Lord,' and don't do the things which I say? 6.47. Everyone who comes to me, and hears my words, and does them, I will show you who he is like. 6.48. He is like a man building a house, who dug and went deep, and laid a foundation on the rock. When a flood arose, the stream broke against that house, and could not shake it, because it was founded on the rock. 6.49. But he who hears, and doesn't do, is like a man who built a house on the earth without a foundation, against which the stream broke, and immediately it fell, and the ruin of that house was great. 18.11. The Pharisee stood and prayed to himself like this: 'God, I thank you, that I am not like the rest of men, extortioners, unrighteous, adulterers, or even like this tax collector. 18.12. I fast twice a week. I give tithes of all that I get.' |
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37. New Testament, Matthew, 5.19, 5.21-5.48, 7.12, 19.19, 22.37-22.40 (1st cent. CE - 1st cent. CE)
| 5.19. Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. 5.21. You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' 5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. 5.23. If therefore you are offering your gift at the altar, and there remember that your brother has anything against you 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 5.25. Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 5.26. Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny. 5.27. You have heard that it was said, 'You shall not commit adultery;' 5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29. If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna. 5.30. If your right hand causes you to stumble, cut it off, and throw it away from you: for it is profitable for you that one of your members should perish, and not your whole body be thrown into Gehenna. 5.31. It was also said, 'Whoever shall put away his wife, let him give her a writing of divorce,' 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 5.33. Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,' 5.34. but I tell you, don't swear at all: neither by heaven, for it is the throne of God; 5.35. nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. 5.36. Neither shall you swear by your head, for you can't make one hair white or black. 5.37. But let your 'Yes' be 'Yes' and your 'No' be 'no.' Whatever is more than these is of the evil one. 5.38. You have heard that it was said, 'An eye for an eye, and a tooth for a tooth.' 5.39. But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. 5.40. If anyone sues you to take away your coat, let him have your cloak also. 5.41. Whoever compels you to go one mile, go with him two. 5.42. Give to him who asks you, and don't turn away him who desires to borrow from you. 5.43. You have heard that it was said, 'You shall love your neighbor, and hate your enemy.' 5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 5.46. For if you love those who love you, what reward do you have? Don't even the tax collectors do the same? 5.47. If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? 5.48. Therefore you shall be perfect, just as your Father in heaven is perfect. 7.12. Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets. 19.19. 'Honor your father and mother.' And, 'You shall love your neighbor as yourself.' 22.37. Jesus said to him, "'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.' 22.38. This is the first and great commandment. 22.39. A second likewise is this, 'You shall love your neighbor as yourself.' 22.40. The whole law and the prophets depend on these two commandments. |
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38. Anon., Sifre Deuteronomy, 357 (2nd cent. CE - 4th cent. CE)
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39. Clement of Alexandria, Miscellanies, (2nd cent. CE - 3rd cent. CE)
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40. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)
| 15a. ועל ידי שלשה בני קרח,ירמיה כתב ספרו וספר מלכים וקינות חזקיה וסיעתו כתבו (ימש"ק סימן) ישעיה משלי שיר השירים וקהלת אנשי כנסת הגדולה כתבו (קנד"ג סימן) יחזקאל ושנים עשר דניאל ומגילת אסתר עזרא כתב ספרו ויחס של דברי הימים עד לו,מסייעא ליה לרב דאמר רב יהודה אמר רב לא עלה עזרא מבבל עד שיחס עצמו ועלה ומאן אסקיה נחמיה בן חכליה,אמר מר יהושע כתב ספרו ושמונה פסוקים שבתורה תניא כמאן דאמר שמונה פסוקים שבתורה יהושע כתבן דתניא (דברים לד, ה) וימת שם משה עבד ה' אפשר משה (מת) וכתב וימת שם משה אלא עד כאן כתב משה מכאן ואילך כתב יהושע דברי ר"י ואמרי לה ר' נחמיה,אמר לו ר"ש אפשר ס"ת חסר אות אחת וכתיב (דברים לא, כו) לקוח את ספר התורה הזה אלא עד כאן הקב"ה אומר ומשה אומר וכותב מכאן ואילך הקב"ה אומר ומשה כותב בדמע כמו שנאמר להלן (ירמיהו לו, יח) ויאמר להם ברוך מפיו יקרא אלי את כל הדברים האלה ואני כותב על הספר בדיו,כמאן אזלא הא דא"ר יהושע בר אבא אמר רב גידל אמר רב שמונה פסוקים שבתורה יחיד קורא אותן לימא (ר"י היא) ודלא כר"ש אפילו תימא ר"ש הואיל ואשתנו אשתנו:,יהושע כתב ספרו והכתיב (יהושע כד, כט) וימת יהושע בן נון עבד ה' דאסקיה אלעזר והכתיב (יהושע כד, לג) ואלעזר בן אהרן מת דאסקיה פנחס,שמואל כתב ספרו והכתיב (שמואל א כח, ג) ושמואל מת דאסקיה גד החוזה ונתן הנביא,דוד כתב ספר תהלים על ידי עשרה זקנים וליחשוב נמי איתן האזרחי אמר רב איתן האזרחי זה הוא אברהם כתיב הכא (תהלים פט, א) איתן האזרחי וכתיב התם (ישעיהו מא, ב) מי העיר ממזרח צדק [וגו'],קא חשיב משה וקא חשיב הימן והאמר רב הימן זה משה כתיב הכא הימן וכתיב התם (במדבר יב, ז) בכל ביתי נאמן הוא תרי הימן הוו,משה כתב ספרו ופרשת בלעם ואיוב מסייעא ליה לר' לוי בר לחמא דא"ר לוי בר לחמא איוב בימי משה היה כתיב הכא (איוב יט, כג) מי יתן אפוא ויכתבון מלי וכתיב התם (שמות לג, טז) ובמה יודע אפוא,ואימא בימי יצחק דכתיב (בראשית כז, לג) מי אפוא הוא הצד ציד ואימא בימי יעקב דכתיב (בראשית מג, יא) אם כן אפוא זאת עשו ואימא בימי יוסף דכתיב (בראשית לז, טז) איפה הם רועים,לא ס"ד דכתיב (איוב יט, כג) מי יתן בספר ויוחקו ומשה הוא דאיקרי מחוקק דכתיב (דברים לג, כא) וירא ראשית לו כי שם חלקת מחוקק ספון,רבא אמר איוב בימי מרגלים היה כתיב הכא (איוב א, א) איש היה בארץ עוץ איוב שמו וכתיב התם (במדבר יג, כ) היש בה עץ מי דמי הכא עוץ התם עץ הכי קאמר להו משה לישראל ישנו לאותו אדם ששנותיו ארוכות כעץ ומגין על דורו כעץ,יתיב ההוא מרבנן קמיה דר' שמואל בר נחמני ויתיב וקאמר איוב לא היה ולא נברא אלא משל היה אמר ליה עליך אמר קרא איש היה בארץ עוץ איוב שמו,אלא מעתה (שמואל ב יב, ג) ולרש אין כל כי אם כבשה אחת קטנה אשר קנה ויחיה וגו' מי הוה אלא משל בעלמא הכא נמי משל בעלמא א"כ שמו ושם עירו למה,רבי יוחנן ורבי אלעזר דאמרי תרוייהו איוב מעולי גולה היה ובית מדרשו בטבריא היה מיתיבי ימי שנותיו של איוב משעה שנכנסו ישראל למצרים ועד שיצאו | 15a. band by the three sons of Korah. /b, bJeremiah wrote his own book, and the book of Kings, and Lamentations. Hezekiah and his colleagues wrotethe following, and ba mnemonicto remember which books they wrote is iyod /i, imem /i, ishin /i, ikuf /i: Isaiah [ iYeshaya /i], Proverbs [ iMishlei /i], Song of Songs [ iShir HaShirim /i], and Ecclesiastes [ iKohelet /i]. The members of the Great Assembly wrotethe following, and ba mnemonicto remember these books is ikuf /i, inun /i, idalet /i, igimmel /i: Ezekiel [ iYeḥezkel], and the Twelve Prophets [ iSheneim Asar /i], Daniel[iDaniel /i], band the Scroll of Esther [ iMegillat Ester /i]. Ezra wrote his own book and the genealogy ofthe book of bChronicles until hisperiod.,The Gemara comments: This bsupports Rav, as Rav Yehuda saysthat bRav says: Ezra did not ascend from Babyloniato Eretz Yisrael buntil he established his own genealogy, andafter that he bascended.This genealogy is what is written in the book of Chronicles. bAnd who completedthe book of Chronicles for the generations following Ezra? bNehemiah, son of Hacaliah. /b,The Gemara elaborates on the particulars of this ibaraita /i: bThe Master saidabove that bJoshua wrote his own book and eight verses of the Torah.The Gemara comments: This ibaraita bis taught in accordance with the one who says thatit was bJoshuawho bwrote thelast beight verses in the Torah.This point is subject to a tannaitic dispute, bas it is taughtin another ibaraita /i: b“And Moses the servant of the Lord died there”(Deuteronomy 34:5); bis it possible thatafter bMoses died, hehimself bwrote “And Moses died there”? Rather, Moses wrotethe entire Torah buntil this point,and bJoshua wrote from thispoint bforward;this is bthe statement of Rabbi Yehuda. And some saythat bRabbi Neḥemyastated this opinion., bRabbi Shimon said to him: Is it possiblethat the bTorah scroll was missing a single letter? But it is written: “Take this Torah scroll”(Deuteronomy 31:26), indicating that the Torah was complete as is and that nothing further would be added to it. bRather, until this point the Holy One, Blessed be He, dictated and Moses repeatedafter Him band wrotethe text. bFrom thispoint bforward,with respect to Moses’ death, bthe Holy One, Blessed be He, dictated and Moses wrote with tears.The fact that the Torah was written by way of dictation can be seen blater, as it is statedconcerning the writing of the Prophets: b“And Baruch said to them: He dictated all these words to me, and I wrote them with ink in the scroll”(Jeremiah 36:18).,The Gemara asks: bIn accordance with whoseopinion bis that which Rabbi Yehoshua bar Abba saysthat bRav Giddel saysthat bRav says:When the Torah is read publicly in the synagogue, boneperson breads thelast beight verses in the Torah,and that section may not be divided between two readers? bShall we saythat bthis isin accordance with the opinion of bRabbi Yehuda and not in accordance withthe opinion of bRabbi Shimon,as according to Rabbi Shimon these verses are an integral part of the Torah, written by Moses just like the rest? The Gemara answers: bEvenif byou saythat this was said in accordance with the opinion of bRabbi Shimon, since they differfrom the rest of the Torah in one way, as Moses wrote them with tears, bthey differfrom the rest of the Torah in this way as well, i.e., they may not be divided between two readers.,It is stated in the ibaraitathat bJoshua wrote his own book.The Gemara asks: bBut isn’t it writtentoward the end of the book: b“And Joshua, son of Nun, the servant of the Lord, died”(Joshua 24:29)? Is it possible that Joshua wrote this? The Gemara answers: Aaron’s son bEleazar completed it.The Gemara asks: bBut isn’t italso bwritten: “And Eleazar, son of Aaron, died”(Joshua 24:33)? The Gemara answers: bPinehas completed it. /b,It is also stated in the ibaraitathat bSamuel wrote his own book.The Gemara asks: bBut isn’t it written: “And Samuel died”(I Samuel 28:3)? The Gemara answers: bGad the seer and Nathan the prophet finished it. /b,It is further stated that bDavid wrote the book of Psalms by means of ten elders,whom the ibaraitaproceeds to list. The Gemara asks: bButthen blet it also count Ethan the Ezrahiteamong the contributors to the book of Psalms, as it is he who is credited with Psalms, chapter 89. bRav says: Ethan the Ezrahite isthe same person as bAbraham.Proof for this is the fact that bit is written here:“A Maskil of bEthan the Ezrahite”(Psalms 89:1), band it is written there: “Who raised up one from the east [ imizraḥ /i], whom righteousnessmet wherever he set his foot” (Isaiah 41:2). The latter verse is understood as referring to Abraham, who came from the east, and for that reason he is called Ethan the Ezrahite in the former verse.,The Gemara asks: The ibaraita bcounts Mosesamong the ten elders whose works are included in the book of Psalms, band italso bcounts Heman. But doesn’t Rav say:The bHemanmentioned in the Bible (I Kings 5:11) bisthe same person as bMoses?This is proven by the fact that bit is written here: “Heman”(Psalms 88:1), which is Aramaic for trusted, band it is written thereabout Moses: b“For he is the trusted one in all My house”(Numbers 12:7). The Gemara answers: bThere were two Hemans,one of whom was Moses, and the other a Temple singer from among the descendants of Samuel.,The ibaraitafurther states that bMoses wrote his own book,i.e., the Torah, bthe portion of Balaam, andthe book of bJob. This supports Rabbi Levi bar Laḥma, as Rabbi Levi bar Laḥma says: Joblived bin the time of Moses. It is written herewith regard to Job: b“Oh, that my words were written now [ ieifo /i]”(Job 19:23), band it is written therein Moses’ words to God: b“For in what shall it be known here [ ieifo /i]”(Exodus 33:16). The unusual use of the word ieifoin these two places indicates that Job and Moses lived in the same generation.,The Gemara comments: bButif that is the proof, bsaythat Job lived bin the time of Isaac, as it is writtenin connection with Isaac: b“Who then [ ieifo /i] is he that has taken venison”(Genesis 27:33). bOr saythat he lived bin the time of Jacob, as it is writtenwith respect to Jacob: b“If it must be so now [ ieifo /i], do this”(Genesis 43:11). bOr saythat he lived bin the time of Joseph, as it is writtenwith respect to Joseph: “Tell me, I pray you, bwhere [ ieifo /i] are they feeding their flocks?”(Genesis 37:16).,The Gemara answers: It could bnot enter your mindto say this, bas it is writtenin the continuation of the previously mentioned verse: b“Oh, thatmy words bwere inscribed [ iveyuḥaku /i] in a book”(Job 19:23), band it is Moses who is called the inscriber, as it is writtenwith regard to him: b“And he provided the first part for himself, for there was the inscriber’s [ imeḥokek /i] portion reserved”(Deuteronomy 33:21)., bRava says: Joblived bat the time of the spieswhom Moses sent to scout the land of Canaan. This is proven by the fact that bit is written here: “There was a man in the land of Utz, whose name was Job”(Job 1:1), band it is written therein the account of the spies: b“Whether there are trees [ ieitz /i] in it”(Numbers 13:20). The Gemara asks: bIs it comparable? Herethe word that is used is iUtz /i,whereas btherethe word is ieitz /i.The Gemara answers: bThis is what Moses said to Israel,i.e., to the spies: bIs that mannamed Job still alive, bhe whose years are as long asthe years bof a tree and who protects his generation like a tree?This is why the allusion to him here is through the word ieitz /i, rather than iUtz /i.,The Gemara relates that bone of the Sages sat before Rabbi Shmuel bar Naḥmani and he sat and said: Job never existed and was never created;there was never such a person as Job. bRather,his story bwas a parable.Rabbi Shmuel bar Naḥmani bsaid to him:In rebuttal bto you, the verse states: “There was a man in the Land of Utz whose name was Job”(Job 1:1), which indicates that such a man did indeed exist.,The Gemara asks: bBut if that is so,that the words “there was” prove that Job existed, what shall we say about the parable that Natan the prophet presented to David: “There were two men in one city; the one rich and the other poor. The rich man had very many flocks and herds, bbut the poor man had nothing except one little lamb, which he had bought and reared”(II Samuel 12:3)? bWas therereally such a person? bRather, it was merely a parable; here too it is merely a parable.The Gemara answers: bIf so,that it is a parable, bwhystate bhis name and the name of his city?Rather, Job was clearly a real person.,The Gemara cites another opinion with regard to the time when Job lived. bRabbi Yoḥa and Rabbi Elazar both say: Job was among those who ascended from the exileto Eretz Yisrael at the start of the Second Temple period, band his house of study was in Tiberias.The Gemara braises an objectionfrom what is taught in a ibaraita /i: bThe days of Job’s lifeextended bfrom when Israel entered Egypt until they left,indicating that this is the period during which he lived and not, as suggested, in the early days of the Second Temple. |
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41. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE)
| 60a. מי קוראין לא הוה בידיה אתא ושייליה לרבי יצחק נפחא א"ל אחריהן קוראין ת"ח הממונין פרנסים על הצבור ואחריהן ת"ח הראויין למנותם פרנסים על הציבור ואחריהן בני ת"ח שאבותיהן ממונים פרנסים על הצבור ואחריהן ראשי כנסיות וכל אדם,שלחו ליה בני גליל לר' חלבו מהו לקרות בחומשים בבהכ"נ בציבור לא הוה בידיה אתא שייליה לר' יצחק נפחא לא הוה בידיה אתא שאיל בי מדרשא ופשטוה מהא דא"ר שמואל בר נחמני א"ר יוחנן ס"ת שחסר יריעה אחת אין קורין בו,ולא היא התם מחסר במילתיה הכא לא מחסר במילתיה רבה ורב יוסף דאמרי תרוייהו אין קוראין בחומשין בבית הכנסת משום כבוד צבור,ורבה ורב יוסף דאמרי תרוייהו האי ספר אפטרתא אסור למקרי ביה בשבת מאי טעמא דלא ניתן ליכתב,מר בר רב אשי אמר לטלטולי נמי אסור מ"ט דהא לא חזי למיקרי ביה ולא היא שרי לטלטולי ושרי למיקרי ביה,דר' יוחנן ור"ש בן לקיש מעייני בספרא דאגדתא בשבתא והא לא ניתן ליכתב אלא כיון דלא אפשר (תהלים קיט, קכו) עת לעשות לה' הפרו תורתך ה"נ כיון דלא אפשר עת לעשות לה' הפרו תורתך,בעא מיניה אביי מרבה מהו לכתוב מגילה לתינוק להתלמד בה תיבעי למאן דאמר תורה מגילה מגילה ניתנה תיבעי למאן דאמר תורה חתומה ניתנה,תיבעי למ"ד תורה מגילה מגילה ניתנה כיון דמגילה מגילה ניתנה כותבין או דילמא כיון דאידבק אידבק,תיבעי למ"ד תורה חתומה ניתנה כיון דחתומה ניתנה אין כותבין או דילמא כיון דלא אפשר כתבינן א"ל אין כותבין ומה טעם לפי שאין כותבין,איתיביה אף היא עשתה טבלא של זהב שפרשת סוטה כתובה עליה א"ר שמעון בן לקיש משום ר' ינאי באל"ף בי"ת,איתיביה כשהוא כותב רואה וכותב מה שכתוב בטבלא אימא כמה שכתוב בטבלא,איתיביה כשהוא כותב רואה בטבלא וכותב מה שכתוב בטבלא מה הוא כתוב בטבלא (במדבר ה, יט) אם שכב אם לא שכב הכא במאי עסקינן בסירוגין,כתנאי אין כותבין מגילה לתינוק להתלמד בה ואם דעתו להשלים מותר ר' יהודה אומר בבראשית עד דור המבול בתורת כהנים עד ויהי ביום השמיני,א"ר יוחנן משום רבי בנאה תורה מגילה מגילה ניתנה שנא' (תהלים מ, ח) אז אמרתי הנה באתי במגילת ספר כתוב עלי ר"ש בן לקיש אומר תורה חתומה ניתנה שנאמר (דברים לא, כו) לקוח את ספר התורה הזאת,ואידך נמי הכתיב לקוח ההוא לבתר דאידבק,ואידך נמי הכתיב במגילת ספר כתוב עלי ההוא דכל התורה כולה איקרי מגילה דכתיב (זכריה ה, ב) ויאמר אלי מה אתה רואה ואומר אני רואה מגילה עפה,אי נמי לכדרבי לוי דאמר רבי לוי שמנה פרשיות נאמרו ביום שהוקם בו המשכן אלו הן פרשת כהנים ופרשת לוים ופרשת טמאים ופרשת שילוח טמאים ופרשת אחרי מות | 60a. bwho readsfrom the Torah? An answer bwas notreadily bavailable to him. He came and asked Rabbi Yitzḥak Nappaḥa,who bsaid to him: After them readthe bTorah scholars who are appointed as leaders [ iparnasim /i] of the community. And after themread bTorah scholars who are fit to be appointed as leaders of the community,even if in practice they received no such appointment. The Sages said that a Torah scholar who knows how to answer any question asked of him is fit to be appointed as leader of the community. bAnd after themread bthe sons of Torah scholars whose fathers were appointed as leaders of the community. And after themread bthe heads of synagogues, andafter them bany person. /b, bThe people of the Galilee senta question bto Rabbi Ḥelbo: What isthe ihalakhawith regard bto reading from iḥumashim /i,i.e., scrolls containing only one of the five books of the Torah, bin the synagogue in public?Is this permitted, or is it necessary to read from a complete Torah scroll? An answer bwas notreadily bavailable to him. He came and asked Rabbi Yitzḥak Nappaḥa,but an answer bwas notreadily bavailable to himeither. Rabbi Yitzḥak Nappaḥa bcame and askedthis question bin the study hall, and they resolvedthe difficulty bfrom that which Rabbi Shmuel bar Naḥmani saysthat bRabbi Yoḥa says:With regard to ba Torah scroll that is missingeven bone sheetof parchment, bone may not read from itin public. This indicates that an incomplete Torah scroll may not be used for a public Torah reading.,The Gemara rejects this argument: bButthat bis not so,i.e., this cannot serve as a proof to the matter at hand. bThere,it is blackingpart bof the matterit is addressing, as a sheet of parchment is missing, whereas bhere, it is not lackingpart bof the matterit is addressing, as it contains a complete book. bRabba and Rav Yosef both say: One does not read from iḥumashimin the synagogue out of respect for the community. /b, bAnd Rabba and Rav Yosef both say: It is prohibited topublicly breadthe ihaftara /i, the portion from the Prophets that is read after the weekly Torah portion, bon Shabbat, from a scrollcontaining only bthe ihaftarot /i. What is the reasonfor this? It is bbecausethis type of scroll bmay not be written,as the words of the Prophets must also be written as complete books., bMar bar Rav Ashi said: To handlesuch a scroll on Shabbat bis also prohibited. What is the reasonfor this? It is bbecause it is not fit to be read.Consequently, it is treated as set-aside [ imuktze /i] on Shabbat. The Gemara rejects this argument: bButthat bis not so;rather, bit is permitted to handlesuch a scroll band it is permitted to read from it. /b,And a proof for this is bthat Rabbi Yoḥa and Rabbi Shimon ben Lakish used to read from a scroll of iaggada /icontaining the words of the Sages bon Shabbat. Butsuch a scroll bmay not be written,for in principle, the statements of the Oral Law may not be committed to writing. bRather, since it is not possibleto remember the Oral Law without writing it down, it is permitted to violate the ihalakha /i, as indicated by the verse: b“It is time to act for the Lord; they have nullified your Torah”(Psalms 119:126). bHere too,in the case of a ihaftarascroll, bsince it is notalways bpossibleto write complete books of the Bible, due to the expense, it is permitted to apply the reasoning of b“It is time to act for the Lord; they have nullified your Torah.” /b, bAbaye raised a dilemma before Rabba: What isthe ihalakhawith regard to whether it is permitted bto write a scrollcontaining only one portion of the Torah bforthe purpose of enabling ba child to study it?The Gemara notes: bLet the dilemma be raised according to the one who saysthat bthe Torah was givenfrom the outset bscroll by scroll,meaning that Moses would teach the Jewish people one portion of the Torah, and then write it down, and then teach them the next portion of the Torah, and then write that down, and continue in this way until he committed the entire Torah to writing. And blet the dilemmaalso bbe raised according to the one who saysthat bthe Torah was givenas ba completebook, meaning that the Torah was not written down incrementally, but rather, after teaching the Jewish people the entire Torah, Moses committed it to writing all at once.,The Gemara explains the two sides of the dilemma according to each opinion: bLet the dilemma be raised according to the one who saysthat bthe Torah was given scroll by scroll.On the one hand it is possible to say that bsincethe Torah bwasoriginally bgiven scroll by scroll,today as well bone may writethe Torah in separate scrolls. bOron the other hand, bperhapsone should say that bsince it wasultimately bjoinedtogether to form a single scroll, bit was joinedtogether and can no longer be written in separate scrolls.,And blet the dilemmaalso bbe raised according to the one who saysthat bthe Torah was givenas ba completebook. On the one hand it is possible to say that bsince it was givenfrom the outset as ba completebook, bone may not writeit today in separate scrolls. bOron the other hand, bperhapsone could say that bsince it is notalways bpossibleto write a complete Torah, bone may writeit in separate scrolls. Rabba bsaid to him: One may not writethe Torah in separate scrolls. bAnd what is the reason? Because one may not writea scroll that is only part of the Torah.,Abaye braised an objection to hisopinion from a mishna ( iYoma37b) where it was taught: Queen Helene balso fashioned a golden tabletas a gift for the Temple bon which theTorah bportiondiscussing ba isotawas written.When the priest would write the scroll of a isotain the Temple, he would copy this Torah portion from the tablet, so that a Torah scroll need not be taken out for that purpose. This indicates that it is permitted for one to write a single portion of the Torah. bRabbi Shimon ben Lakish says in the name of Rabbi Yannai:There is no proof from this mishna, as the tablet prepared by Queen Helene was not written in an ordinary manner, but rather it consisted of the letters bofthe ialef-beit /i,i.e., only the first letter of each word was written on the tablet, and by looking at it the priest writing the isotascroll would remember what to write.,The Gemara braised an objectionfrom a ibaraitathat teaches: bWhenthe priest bwritesthe isotascroll, bhe looksat band writes that which is written on the tablet,which indicates that the full text of the passage was written on the tablet. The Gemara rejects this argument: Emend the ibaraitaand bsaythat it should read as follows: He looks at and writes blike that which is written on the tablet.The tablet aids the priest in remembering the text that must actually be written.,The Gemara braised an objectionfrom a different ibaraita /i: bWhen he writes, he looks at the tablet and writes that which is written on the tablet.And bwhat is written on the tablet? “Ifa man blaywith you…and bif he did not laywith you” (see Numbers 5:19). Apparently, the full text of the passage was written on the tablet. The Gemara answers: bWith what are we dealing here?The tablet fashioned by Queen Helene was written bby alternatingcomplete words and initials. The first words of each verse were written there, but the rest of the words in the verse were represented by initials. Therefore, this contribution of Queen Helene does not resolve the question of whether writing a scroll for a child is permitted.,The Gemara comments: The question of whether or not writing a scroll for a child is permitted is bsubject toa dispute between itanna’im /i,as it is taught in the following ibaraita /i: bOne may not write a scrollcontaining only one portion of the Torah bforthe purpose of enabling ba child to study, but ifthe writer’s bintention is to completethe scroll, bit is permitted. Rabbi Yehuda says: Inthe book of bGenesishe may write a scroll from the beginning buntil the generation of the flood. In iTorat Kohanim /i,the book of Leviticus, he may write a scroll from the beginning buntil “And it came to pass on the eighth day”(Leviticus 9:1).,The Gemara returns to discuss the previously mentioned dispute. bRabbi Yoḥa says in the name of Rabbi Bana’a: The Torah was givenfrom the outset bscroll by scroll, as it is stated: “Then I said, behold, I come with the scroll of the book that is written for me”(Psalms 40:8). King David is saying about himself that there is a section of the Torah, “the scroll of the book,” that alludes to him, i.e., “that is written for me.” This indicates that each portion of the Torah constitutes a separate scroll. bRabbi Shimon ben Lakish says: The Torah was givenas ba completebook, bas it is stated: “Take this scroll of the Torah”(Deuteronomy 31:26), which teaches that from the outset the Torah was given as a complete unit.,The Gemara asks: bAndaccording to bthe otherSage, Rabbi Yoḥa, bas well, isn’t it written “take,”indicating that the Torah scroll was given whole? How does he explain this verse? The Gemara answers: bThatverse is speaking about the Torah bafter it was joinedtogether to form a single unit.,The Gemara asks: bAndaccording to bthe otherSage, Reish Lakish, bas well, isn’t it written: “With the scroll of the book that is written for me,”indicating that the Torah was given scroll by scroll? How does he explain this verse? The Gemara answers: bThatverse teaches that bthe entire Torah is called a scroll.This is indicated in another verse as well, bas it is written: “And He said to me: What do you see? And I said: I see a flying scroll”(Zechariah 5:2)., bAlternatively,this verse serves to allude btothe sections of the Torah discussed in bthatstatement bof Rabbi Levi, as Rabbi Levi says: Eight sections were said on the day that the Tabernacle was erected,on the first of Nisan. bThey are: The section of the priests(Leviticus 21:1–22:26); bthe section of the Levites(Numbers 8:5–26); bthe section of the impure(Leviticus 13:1– 14:57); bthe section of the sending away of the impure(Numbers 5:1–4); bthe sectionbeginning with the words b“After the death”(Leviticus, chapter 16); |
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42. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)
| 3a. חייב בשמחה ואת שאינו לא שומע ולא מדבר ושוטה וקטן פטורין אף מן השמחה הואיל ופטורין מכל מצות האמורות בתורה מאי שנא לענין ראיה דפטירי ומאי שנא לענין שמחה דמחייבי,לענין ראיה גמר ראיה ראיה מהקהל דכתיב (דברים לא, יב) הקהל את העם האנשים והנשים והטף וכתיב (דברים לא, יא) בבא כל ישראל לראות,והתם מנלן דכתיב (דברים לא, יב) למען ישמעו ולמען ילמדו ותניא למען ישמעו פרט למדבר ואינו שומע ולמען ילמדו פרט לשומע ואינו מדבר,למימרא דכי לא משתעי לא גמר והא הנהו תרי אילמי דהוו בשבבותיה דרבי בני ברתיה דרבי יוחנן בן גודגדא ואמרי לה בני אחתיה דרבי יוחנן דכל אימת דהוה עייל רבי לבי מדרשא הוו עיילי ויתבי קמייהו ומניידי ברישייהו ומרחשין שפוותייהו,ובעי רבי רחמי עלייהו ואיתסו ואשתכח דהוו גמירי הלכתא וספרא וספרי וכולה הש"ס,אמר מר זוטרא קרי ביה למען ילמדו רב אשי אמר ודאי למען ילמדו הוא דאי סלקא דעתך למען ילמדו וכיון דלא משתעי לא גמר וכיון דלא שמע לא גמר,האי מלמען ישמעו נפקא אלא ודאי למען ילמדו הוא,אמר ר' תנחום חרש באזנו אחת פטור מן הראיה שנאמר (דברים לא, יא) באזניהם,והאי באזניהם מבעי ליה באזניהם דכולהו ישראל ההוא מנגד כל ישראל נפקא אי מנגד כל ישראל הוה אמינא אע"ג דלא שמעי כתב רחמנא באזניהם והוא דשמעי,ההוא מלמען ישמעו נפקא,אמר רבי תנחום חיגר ברגלו אחת פטור מן הראיה שנאמר רגלים,והא רגלים מבעי ליה פרט לבעלי קבין ההוא מפעמים נפקא דתניא פעמים אין פעמים אלא רגלים וכן הוא אומר (ישעיהו כו, ו) תרמסנה רגל רגלי עני פעמי דלים ואומר (שיר השירים ז, ב) מה יפו פעמיך בנעלים בת נדיב,דרש רבא מאי דכתיב מה יפו פעמיך בנעלים בת נדיב כמה נאין רגליהן של ישראל בשעה שעולין לרגל בת נדיב בתו של אברהם אבינו שנקרא נדיב שנאמר (תהלים מז, י) נדיבי עמים נאספו עם אלהי אברהם אלהי אברהם ולא אלהי יצחק ויעקב אלא אלהי אברהם שהיה תחילה לגרים,אמר רב כהנא דרש רב נתן בר מניומי משום ר' תנחום מאי דכתיב (בראשית לז, כד) והבור רק אין בו מים משמע שנאמר והבור רק איני יודע שאין בו מים אלא מים אין בו אבל נחשים ועקרבים יש בו,ת"ר מעשה ברבי יוחנן בן ברוקה ורבי אלעזר (בן) חסמא שהלכו להקביל פני ר' יהושע בפקיעין אמר להם מה חידוש היה בבית המדרש היום אמרו לו תלמידיך אנו ומימיך אנו שותין אמר להם אף על פי כן אי אפשר לבית המדרש בלא חידוש,שבת של מי היתה שבת של ר' אלעזר בן עזריה היתה ובמה היתה הגדה היום אמרו לו בפרשת הקהל ומה דרש בה,(דברים לא, יב) הקהל את העם האנשים והנשים והטף אם אנשים באים ללמוד נשים באות לשמוע טף למה באין כדי ליתן שכר למביאיהן אמר להם מרגלית טובה היתה בידכם ובקשתם לאבדה ממני,ועוד דרש (דברים כו, יז) את ה' האמרת היום וה' האמירך היום,אמר להם הקב"ה לישראל אתם עשיתוני חטיבה אחת בעולם ואני אעשה אתכם חטיבה אחת בעולם אתם עשיתוני חטיבה אחת בעולם דכתיב (דברים ו, ד) שמע ישראל ה' אלהינו ה' אחד ואני אעשה אתכם חטיבה אחת בעולם שנאמר | 3a. they are bobligated in rejoicing. And one who does not hear and does not speak, an imbecile, and a minor areall bexempt even from rejoicing, since they are exempt from all the mitzvot mentioned in the Torah.The Gemara asks: bWhat is different with regard tothe mitzva of bappearance, thata deaf person and a mute bare exemptfrom this mitzva? bAnd what is different with regard tothe mitzva of brejoicing, that they are obligated? /b,The Gemara explains: bWith regard totheir exemption from the obligation of bappearance,the itanna bderivesthis ihalakhaby means of a verbal analogy between the term bappearancestated with regard to the mitzva of appearance at the Temple on the pilgrim Festival and the term bappearancestated with regard to the mitzva bof assembly,i.e., the obligation to assemble in the Temple on iSukkotin the year following the Sabbatical Year. bAs it is written,with regard to the mitzva of assembly: b“Assemble the people, the men and the women and the little ones”(Deuteronomy 31:12), band it is writtenin that context: b“When all of Israel come to appear”(Deuteronomy 31:11). Just as a deaf person and a mute are not obligated to attend the assembly, they are likewise exempt from appearing in the Temple on the Festivals.,The Gemara asks: bAnd there,with regard to the mitzva of assembly, bfrom where do wederive that a deaf person and a mute are exempt? bAs it is writtenthere: b“That they may hear, and that they may learn”(Deuteronomy 31:12), band it is taughtin a ibaraitathat the phrase b“that they may hear” excludes one who speaks but does not hear;and the phrase b“and that they may learn” excludes one who hears but does not speak,as he is unable to learn.,The Gemara asks: bIs that to say that one whois bnotable to bspeakis bnotable to blearn? Butconsider the following incident. There were btwo mute people who were in the neighborhood of RabbiYehuda HaNasi. They were the bsons of the daughter of Rabbi Yoḥa ben Gudgeda, and some saythat they were the bsons of the sister of Rabbi Yoḥaben Gudgeda. bWhenever RabbiYehuda HaNasi bwould enter the study hall they wouldalso benter and sit beforethe Sages, band they would nod their headsas if they understood band move their lips. /b, bAnd RabbiYehuda HaNasi bprayed forGod to have bmercy upon them, and they were healed. And it was discovered that they had learnedand were proficient in ihalakha /i,i.e., Mishna; iSifra /i,the halakhic midrash on Leviticus; iSifrei /i,the halakhic midrash on Numbers and Deuteronomy; band the entire Talmud.This shows that those who cannot speak are able to learn., bMar Zutra saidthat one should bread intothe verse: bThat they may teach [ iyelamdu /i],instead of: “That they may learn [ iyilmedu /i]” (Deuteronomy 31:12). Even if a mute person is able to learn he cannot teach others. bRav Ashi saidthat the verse bis certainlyto be read: bThat they may teach. As, if it enters your mindthat one should read: b“That they may learn,”as it is written, bandyou will explain that bsince he is notable to bspeak heis bnotable to blearn,and similarly the reason for the exemption of a deaf person is that bsince he is notable to bhear he is notable to blearn,you will have erred. According to this interpretation, it is clear from the context that a deaf person is exempted by the phrase: “That they may hear,” not merely due to his lack of hearing but because his inability to hear prevents him from learning.,However, this is incorrect, for if so, bthisexemption of a mute could also be bderived from: “That they may hear,”as the verse has already taught the basic principle that anyone who cannot learn is not obligated in the mitzva of assembly. bRather,the verse bis certainlyto be read as: b“That they may teach,”which indicates that although a mute is able to learn himself, and therefore he is not exempted by the previous verse, he is nevertheless exempt because he is unable to teach others., bRabbi Tanḥum said: One who is deaf in one ear is exempt fromthe mitzva of bappearancein the Temple, bas it is statedwith regard to the mitzva of assembly: “When all Israel comes to appear before the Lord your God in the place that He shall choose, you shall read this law before all Israel bin their ears”(Deuteronomy 31:11). This verse indicates that the obligation of assembly applies only to those who can hear with both ears. Since the two mitzvot are connected by verbal analogy, as explained above, this ihalakhaapplies to the mitzva of appearance as well.,The Gemara asks: bBut thisphrase: b“In their ears,” is necessaryto teach that the reading of the Torah at the assembly must enter bthe ears of the entire Jewish people.Consequently, it cannot serve as the source of the ihalakhaconcerning one who is deaf in one ear. The Gemara answers: bThat ihalakha /i, that the reading of the Torah must be heard by the entire Jewish people, bis derived fromthe phrase: b“Before all Israel”(Deuteronomy 31:11). The Gemara asks: bIfthat ihalakhawere derived bfrom: “Before all Israel,” I would saythat the mitzva applies beven though they cannot hear;therefore, bthe Merciful One writes: “In their ears,” and thatindicates that btheymust be able to bhear.If so, this phrase is not available for deriving the ihalakhaof someone who is deaf in one ear.,The Gemara answers: bThat ihalakha /i, that the people must hear, bis derived from: “That they may hear”(Deuteronomy 31:12). Therefore, the phrase: “In their ears,” is not required for that purpose. Rather, it teaches that only those who can hear with both ears are obligated in the mitzva of assembly, and by extension, in the mitzva of appearance as well., bRabbi Tanḥum said: One who is lame in one leg is exempt fromthe mitzva of bappearance, as it is stated:“Three btimes [ iregalim /i]shall you keep a feast for Me in the year” (Exodus 23:14).Since the term for feet is iraglayim /i, it can be inferred from here that the obligation to ascend involves the use of both of one’s legs.,The Gemara asks: bButthe term b“ iregalim /i” is necessaryto bexclude people with artificial legs.Although these people are capable of walking, as they do not have two natural legs they are exempt from ascending to the Temple. The Gemara responds: bThat ihalakhais bderived from:“Three boccasions [ ipe’amim /i]in the year all your males will appear before the Lord God” (Exodus 23:17). The term ipe’amimcan also mean legs, bas it is taughtin a ibaraita /i, with regard to the term b“ ipe’amim /i”: iPe’amimmeans nothing otherthan blegs. And so it says: “The foot shall tread it down, even the feet of the poor and the steps [ ipa’amei /i] of the needy”(Isaiah 26:6), band it says: “How beautiful are your feet [ ife’amayikh /i] in sandals, daughter of the prince”(Song of Songs 7:2).,With regard to the aforementioned verse, bRava taught: What isthe meaning of that bwhich is written: “How beautiful are your feet in sandals, daughter of the prince [ inadiv /i]”? How pleasant are the feet [ iraglehen /i] of the Jewish people when they ascend toJerusalem bon the pilgrimage Festival [ iregel /i]. “Daughter of the prince”:this is referring to bthe daughter of Abraham our father who is called a prince, as it is stated: “The princes of the peoples are gathered together, the people of the God of Abraham”(Psalms 47:10). The Gemara asks: Is God only b“the God of Abraham,” and not the God of Isaac and Jacob? Rather,the verse mentions b“the God of Abraham,” ashe bwas the first of the converts.Abraham was the first prince, as all converts who follow in his path are called “the princes of the peoples.”,The Gemara cites another statement of Rabbi Tanḥum. bRav Kahana saidthat bRabbi Natan bar Manyumi taught in the name of Rabbi Tanḥum: What isthe meaning of bthat which is writtenwith regard to Joseph: “And they took him, and cast him into the pit; band the pit was empty, there was no water in it”(Genesis 37:24). bBy inference from that which is stated: “And the pit was empty,” don’t I know that there was no water in it? Rather,this teaches that bthere was no water in it, but there were snakes and scorpions in it. /b,§ bThe Sages taught:There was ban incident involving Rabbi Yoḥa ben Beroka and Rabbi Elazar ben Ḥisma, when they went to greet Rabbi Yehoshua in Peki’in.Rabbi Yehoshua bsaid to them: What novelidea bwastaught btoday in the study hall? They said to him: We are your students and we drinkfrom byour water,i.e., all of our Torah knowledge comes from you, and therefore how can we tell you something you have not already learned? bHe said to them: Even so, there cannot be a study hall without a novelty. /b,He asked them: bWhose week was it,i.e. who was the lecturer this week? They said to him: bIt was Rabbi Elazar ben Azarya’s week.He inquired: bAnd on whatsubject bwas the lecture today? They said to him:He spoke babout the portion ofthe mitzva of bassembly.Rabbi Yehoshua persisted: bAnd whatverse bdid he interpret homiletically with regard tothis mitzva?,They said to him that Rabbi Elazar ben Azarya interpreted the following verse: b“Assemble the people, the men and the women and the little ones”(Deuteronomy 31:12). This verse is puzzling: bIf men come to learn,and bwomen,who might not understand, bcomeat least bto hear, why do the little ones come?They come bin orderfor God to bgive a reward to those who bring them,i.e., God credits those who bring their children to the assembly. Rabbi Yehoshua bsaid to them:This bgood pearlof wisdom bwas in your hands, and you tried to conceal it from me? /b,Upon seeing that Rabbi Yehoshua was pleased to hear this idea, Rabbi Yoḥa ben Beroka and Rabbi Elazar ben Ḥisma said to him: bAdditionally,Rabbi Elazar binterpretedthe following verses bhomiletically: “You have affirmed, this day,that bthe Lordis your God, and that you will walk in His ways and keep His statutes, His mitzvot, and His ordices, and listen to His voice. bAnd the Lord has affirmed you, this day,to be His treasure, as He promised you, and that you should keep all His mitzvot” (Deuteronomy 26:17–18).,Rabbi Elazar explained: bThe Holy One, Blessed be He, said to the Jewish people: You have made Me a single entity in the world,as you singled Me out as separate and unique. bAndtherefore bI will make you a single entity in the world,as you will be a treasured nation, chosen by God. bYou have made Me a single entity in the world, as it is written: “Hear, O Israel, the Lord our God, the Lord is One”(Deuteronomy 6:4). bAndtherefore bI will make you a single entity in the world, as it is stated: /b |
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43. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
| 88b. דסגינן בשלימותא כתיב בן (משלי יא, ג) תומת ישרים תנחם הנך אינשי דסגן בעלילותא כתיב בהו (משלי יא, ג) וסלף בוגדים ישדם:,א"ר שמואל בר נחמני א"ר יונתן מאי דכתיב (שיר השירים ד, ט) לבבתני אחותי כלה לבבתני באחת מעיניך בתחילה באחת מעיניך לכשתעשי בשתי עיניך אמר עולא עלובה כלה מזנה בתוך חופתה אמר רב מרי ברה דבת שמואל מאי קרא (שיר השירים א, יב) עד שהמלך במסיבו נרדי וגו' אמר רב ועדיין חביבותא היא גבן דכתי' נתן ולא כתב הסריח ת"ר עלובין ואינן עולבין שומעין חרפתן ואינן משיבין עושין מאהבה ושמחין ביסורין עליהן הכתוב אומר (שופטים ה, לא) ואוהביו כצאת השמש בגבורתו,א"ר יוחנן מאי דכתיב (תהלים סח, יב) ה' יתן אומר המבשרות צבא רב כל דיבור ודיבור שיצא מפי הגבורה נחלק לשבעים לשונות תני דבי ר' ישמעאל (ירמיהו כג, כט) וכפטיש יפוצץ סלע מה פטיש זה נחלק לכמה ניצוצות אף כל דיבור ודיבור שיצא מפי הקב"ה נחלק לשבעים לשונות אמר רב חננאל בר פפא מ"ד (משלי ח, ו) שמעו כי נגידים אדבר למה נמשלו דברי תורה כנגיד לומר לך מה נגיד זה יש בו להמית ולהחיות אף ד"ת יש בם להמית ולהחיות,היינו דאמר רבא למיימינין בה סמא דחיי למשמאילים בה סמא דמותא ד"א נגידים כל דיבור ודיבור שיצא מפי הקב"ה קושרים לו שני כתרים: א"ר יהושע בן לוי מ"ד (שיר השירים א, יג) צרור המור דודי לי בין שדי ילין אמרה כנסת ישראל לפני הקב"ה רבש"ע אף על פי שמיצר ומימר לי דודי בין שדי ילין (שיר השירים א, יד) אשכול הכופר דודי לי בכרמי עין גדי מי שהכל שלו מכפר לי על עון גדי שכרמתי לי מאי משמע דהאי כרמי לישנא דמכניש הוא אמר מר זוטרא בריה דרב נחמן כדתנן כסא של כובס שכורמים עליו את הכלים:,וא"ר יהושע בן לוי מאי דכתיב (שיר השירים ה, יג) לחייו כערוגת הבושם כל דיבור ודיבור שיצא מפי הקב"ה נתמלא כל העולם כולו בשמים וכיון שמדיבור ראשון נתמלא דיבור שני להיכן הלך הוציא הקב"ה הרוח מאוצרותיו והיה מעביר ראשון ראשון שנאמר (שיר השירים ה, יג) שפתותיו שושנים נוטפות מור עובר אל תקרי שושנים אלא ששונים:,ואריב"ל כל דיבור ודיבור שיצא מפי הקב"ה יצתה נשמתן של ישראל שנאמר (שיר השירים ה, ו) נפשי יצאה בדברו ומאחר שמדיבור ראשון יצתה נשמתן דיבור שני היאך קיבלו הוריד טל שעתיד להחיות בו מתים והחיה אותם שנאמר (תהלים סח, י) גשם נדבות תניף אלהים נחלתך ונלאה אתה כוננתה ואמר ר' יהושע בן לוי כל דיבור ודיבור שיצא מפי הקב"ה חזרו ישראל לאחוריהן י"ב מיל והיו מלאכי השרת מדדין אותן שנאמר (תהלים סח, יג) מלאכי צבאות ידודון ידודון אל תיקרי ידודון אלא ידדון:,ואריב"ל בשעה שעלה משה למרום אמרו מלאכי השרת לפני הקב"ה רבש"ע מה לילוד אשה בינינו אמר להן לקבל תורה בא אמרו לפניו חמודה גנוזה שגנוזה לך תשע מאות ושבעים וארבעה דורות קודם שנברא העולם אתה מבקש ליתנה לבשר ודם (תהלים ח, ה) מה אנוש כי תזכרנו ובן אדם כי תפקדנו ה' אדונינו מה אדיר שמך בכל הארץ אשר תנה הודך על השמים,אמר לו הקב"ה למשה החזיר להן תשובה אמר לפניו רבש"ע מתיירא אני שמא ישרפוני בהבל שבפיהם אמר לו אחוז בכסא כבודי וחזור להן תשובה שנאמר (איוב כו, ט) מאחז פני כסא פרשז עליו עננו ואמר ר' נחום מלמד שפירש שדי מזיו שכינתו ועננו עליו אמר לפניו רבונו של עולם תורה שאתה נותן לי מה כתיב בה (שמות כ, ב) אנכי ה' אלהיך אשר הוצאתיך מארץ מצרים אמר להן למצרים ירדתם לפרעה השתעבדתם תורה למה תהא לכם שוב מה כתיב בה לא יהיה לך אלהים אחרים בין עמים אתם שרויין שעובדין | 88b. bwho proceed wholeheartedlyand with integrity, bit is written: “The integrity of the upright will guide them”(Proverbs 11:3), whereas babout those people who walk in deceit, it is writtenat the end of the same verse: b“And the perverseness of the faithless will destroy them.” /b, bRabbi Shmuel bar Naḥamani saidthat bRabbi Yonatan said: What isthe meaning of that bwhich is written: “You have ravished my heart, my sister, my bride; you have ravished my heart with one of your eyes,with one bead of your necklace” (Song of Songs 4:9)? bAt firstwhen you, the Jewish people, merely accepted the Torah upon yourselves it was bwith one of your eyes;however, bwhen youactually bperformthe mitzvot it will be bwith both of your eyes. Ulla saidwith regard to the sin of the Golden Calf: bInsolent is the bride who is promiscuous under her wedding canopy. Rav Mari, son of the daughter of Shmuel, said: What versealludes to this? b“While the king was still at his table my spikenardgave off its fragrance” (Song of Songs 1:12). Its pleasant odor dissipated, leaving only an offensive odor. bRav said:Nevertheless, it is apparent from the verse that bthe affectionof the Holy One, Blessed be He, bis still upon us, as it is writteneuphemistically as “ bgave offits fragrance,” bandthe verse bdid not write, it reeked.And bthe Sages taught: Aboutthose who bare insulted and do not insult, who hear their shame and do not respond, who act out of love and are joyful in suffering, the verse says: “And they that love Him are as the sun going forth in its might”(Judges 5:31).,With regard to the revelation at Sinai, bRabbi Yoḥa said: What isthe meaning of that bwhich is written: “The Lord gives the word; the women that proclaim the tidings are a great host”(Psalms 68:12)? It means that beach and every utterance that emerged from the mouth of the Almighty divided into seventy languages,a great host. And, similarly, bthe school of Rabbi Yishmael taughtwith regard to the verse: “Behold, is My word not like fire, declares the Lord, band like a hammer that shatters a rock?”(Jeremiah 23:29). bJust as this hammer breaksa stone binto several fragments, so too, each and every utterance that emerged from the mouth of the Holy One, Blessed be He, divided into seventy languages.The Gemara continues in praise of the Torah. bRav Ḥael bar Pappa said: What isthe meaning of that bwhich is written: “Listen, for I will speak royal things,and my lips will open with upright statements” (Proverbs 8:6)? bWhy are matters of Torah likened to a king? To teach youthat bjust as this king hasthe power bto kill and to grant life, so too, matters of Torah havethe power bto kill and to grant life. /b,And bthat iswhat bRava said: To those who are right-handed intheir approach to Torah, and engage in its study with strength, good will, and sanctity, Torah is ba drug of life,and bto those who are left-handed intheir approach to Torah, it is ba drug of death. Alternatively,why are matters of Torah referred to as broyal?Because bto each and every utterance that emerged from the mouth of the Holy One, Blessed be He, two crowns are tied. Rabbi Yehoshua ben Levi said: What isthe meaning of that bwhich is written: “My beloved is to me like a bundle of myrrh that lies between my breasts”(Song of Songs 1:13)? bThe Congregation of Israel said before the Holy One, Blessed be He: Master of the Universe, even though my beloved,God, bcauses me suffering and bitterness, Hestill blies between my breasts.And Rabbi Yehoshua ben Levi interpreted the verse: b“My beloved is to me like a cluster [ ieshkol /i] of henna [ ihakofer /i] in the vineyards of [ ikarmei /i] Ein Gedi”(Song of Songs 1:14). bHe, Whom everything [ ishehakol /i] is His, forgives [ imekhapper /i] me for the sin of the kid [ igedi /i],i.e., the calf, bthat I collected [ ishekaramti /i] for myself.The Gemara explains: bFrom whereis it binferred thatthe word in bthisverse, ikarmei /i, is a term of gathering? Mar Zutra, son of Rav Naḥman, saidthat it is bas we learnedin a mishna: bA launderer’s chair upon which one gathers [ ikoremim /i] the garments. /b, bAnd Rabbi Yehoshua ben Levi said: What isthe meaning of that bwhich is written: “His cheeks are as a bed of spices,as banks of sweet herbs, his lips are lilies dripping with flowing myrrh” (Song of Songs 5:13)? It is interpreted homiletically: From beach and every utterance that emerged fromHis cheeks, i.e., bthe mouth of the Holy One, Blessed be He, the entire world was filled with fragrant spices. And sincethe world bwasalready bfilled by the first utterance, wherewas there room for the spices of bthe second utteranceto bgo? The Holy One, Blessed be He, brought forth wind from His treasuries and made thespices bpass one at a time,leaving room for the consequences of the next utterance. bAs it is stated: “His lips are lilies [ ishoshanim /i] dripping with flowing myrrh.”Each and every utterance resulted in flowing myrrh. bDo not readthe word in the verse as ishoshanim /i; rather,read it as isheshonim /i,meaning repeat. Each repeat utterance produced its own fragrance., bAnd Rabbi Yehoshua ben Levi said:From beach and every utterance that emerged from the mouth of the Holy One, Blessed be He, the souls of the Jewish people lefttheir bodies, bas it is stated: “My soul departed when he spoke”(Song of Songs 5:6). bAnd since their souls lefttheir bodies bfrom the first utterance, how did they receive the second utterance?Rather, God brained the dewupon them bthat, in the future, will revive the dead, and He revived them, as it is stated: “You, God, poured down a bountiful rain; when Your inheritance was weary You sustained it”(Psalms 68:10). bAnd Rabbi Yehoshua ben Levi said:With beach and every utterance that emerged from the mouth of the Holy One, Blessed be He, the Jewish people retreatedin fear btwelve imil /i, and the ministering angels walked themback toward the mountain, bas it is stated: “The hosts of angels will scatter [ iyidodun /i]”(Psalms 68:13). bDo not readthe word as iyidodun /i,meaning scattered; brather,read it as iyedadun /i,they walked them., bAnd Rabbi Yehoshua ben Levi said: When Moses ascended on Highto receive the Torah, bthe ministering angels said before the Holy One, Blessed be He: Master of the Universe, what is one born of a womandoing here bamong us?The Holy One, Blessed be He, bsaid to them: He came to receive the Torah.The angels bsaid before Him:The Torah is a bhidden treasure that was concealed by you 974 generations before the creation of the world,and byou seek to give it to flesh and blood?As it is stated: “The word which He commanded to a thousand generations” (Psalms 105:8). Since the Torah, the word of God, was given to the twenty-sixth generation after Adam, the first man, the remaining 974 generations must have preceded the creation of the world. b“What is man that You are mindful of him and the son of man that You think of him?”(Psalms 8:5). Rather, b“God our Lord, how glorious is Your name in all the earth that Your majesty is placed above the heavens”(Psalms 8:2). The rightful place of God’s majesty, the Torah, is in the heavens., bThe Holy One, Blessed be He, said to Moses: Provide themwith ban answeras to why the Torah should be given to the people. Moses bsaid before Him: Master of the Universe, I am afraid lest they burn me with the breath of their mouths.God bsaid to him: Grasp My throne of gloryfor strength and protection, band provide themwith ban answer.And from where is this derived? bAs it is stated: “He causes him to grasp the front of the throne, and spreads His cloud over it”(Job 26:9), band Rabbi Naḥum said:This verse bteaches that God spread the radiance of His presence and His cloud overMoses. Moses bsaid before Him: Master of the Universe, the Torah that You are giving me, what is written in it?God said to him: b“I am the Lord your God Who brought you out of Egyptfrom the house of bondage” (Exodus 20:2). Moses bsaid tothe angels: bDid you descend to Egypt? Were you enslaved to Pharaoh? Why should the Torah be yours? AgainMoses asked: bWhatelse bis written in it?God said to him: b“You shall have no other godsbefore Me” (Exodus 20:3). Moses said to the angels: bDo you dwell among the nations who worship /b |
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44. Anon., Exodus Rabbah, 28.1 (4th cent. CE - 9th cent. CE)
| 28.1. וּמשֶׁה עָלָה אֶל הָאֱלֹהִים, הֲדָא הוּא דִכְתִיב (תהלים סח, יט): עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶׁבִי, מַהוּ עָלִיתָ, נִתְעֲלֵיתָ, נִתְגַּשַׁשְׁתָּ עִם הַמַּלְאָכִים שֶׁל מַעְלָה. דָּבָר אַחֵר, עָלִיתָ לַמָּרוֹם, שֶׁלֹא שָׁלְטָה בְּרִיָה מִלְּמַעְלָן כְּשֵׁם שֶׁשָּׁלַט משֶׁה. אָמַר רַבִּי בֶּרֶכְיָה הַלּוּחוֹת הָיוּ אָרְכָּן שִׁשָּׁה טְפָחִים, כִּבְיָכוֹל הָיוּ בְּיַד מִי שֶׁאָמַר וְהָיָה הָעוֹלָם שְׁנֵי טְפָחִים וּבְיָדוֹ שֶׁל משֶׁה שְׁנֵי טְפָחִים וּשְׁנֵי טְפָחִים הָיוּ מַפְרִישִׁין בֵּין יַד לְיַד. דָּבָר אַחֵר, עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶׁבִי, בְּנֹהַג שֶׁבָּעוֹלָם הַנִּכְנָס לִמְדִינָה נוֹטֵל דָּבָר שֶׁאֵין עֵין בְּנֵי הַמְדִינָה עָלָיו, וּמשֶׁה עָלָה לַמָּרוֹם וְנָטַל אֶת הַתּוֹרָה שֶׁהָיוּ הַכֹּל נוֹשְׂאִין עֵינֵיהֶם עָלֶיהָ, הֱוֵי: עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶׁבִי, יָכוֹל מִפְּנֵי שֶׁשָּׁבָה אוֹתָהּ נְטָלָהּ חִנָּם, תַּלְמוּד לוֹמַר (תהלים סח, יט): לָקַחְתָּ מַתָּנוֹת בָּאָדָם, בִּלְקִיחָה נִתְּנָה לוֹ. יָכוֹל יְהֵא חַיָּב לִתֵּן לוֹ דָּמִים, תַּלְמוּד לוֹמַר מַתָּנוֹת, בְּמַתָּנָה נִתְּנָה לוֹ. בְּאוֹתָהּ שָׁעָה בִּקְּשׁוּ מַלְאֲכֵי הַשָּׁרֵת לִפְגֹעַ בְּמשֶׁה, עָשָׂה בּוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא קְלַסְטֵירִין שֶׁל פָּנָיו שֶׁל משֶׁה דּוֹמֶה לְאַבְרָהָם, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אִי אַתֶּם מִתְבַּיְשִׁין הֵימֶנּוּ לֹא זֶהוּ שֶׁיְּרַדְתֶּם אֶצְלוֹ וַאֲכַלְתֶּם בְּתוֹךְ בֵּיתוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה לֹא נִתְּנָה לְךָ תּוֹרָה אֶלָּא בִּזְכוּת אַבְרָהָם, שֶׁנֶּאֱמַר: לָקַחְתָּ מַתָּנוֹת בָּאָדָם, וְאֵין אָדָם הָאָמוּר כָּאן אֶלָּא אַבְרָהָם, שֶׁנֶּאֱמַר (יהושע יד, טו): הָאָדָם הַגָּדוֹל בָּעֲנָקִים, הֱוֵי: וּמשֶׁה עָלָה אֶל הָאֱלֹהִים. | |
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45. Augustine, Sermons, 156.12-156.13 (4th cent. CE - 5th cent. CE)
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46. Anon., Pirqe Rabbi Eliezer, 46
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47. Anon., Hekhalot Rabbati, 102-104, 246-250, 101
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48. Anon., Hekhalot Zutarti, 349-353, 348
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49. Babylonian Talmud, Zevahim, None
| 115b. כדרב הונא אמר רב דאמר רב הונא אמר רב אשם שניתק לרעיה ושחטו סתם כשר לעולה:,המעלה מבשר חטאת [וכו']: ת"ר מנין למעלה מבשר חטאת ומבשר אשם ומבשר קדשי קדשים ומבשר קדשים קלים וממותר העומר ושתי הלחם ולחם הפנים ושירי מנחות שפטור,ת"ל עולה מה עולה שהיא ראויה להעלאה אף כל שראויה להעלאה,מנין שאף היוצק והבולל והפותת והמולח והמניף והמגיש והמסדר השלחן והמטיב את הנרות והקומץ והמקבל בחוץ שפטור,ת"ל (ויקרא טז, ט) אשר יעלה עולה או זבח מה העלאה שהיא גמר עבודה אף כל שהוא גמר עבודה:,עד שלא הוקם המשכן [וכו']: יתיב רב הונא בר רב קטינא קמיה דרב חסדא וקא קרי (שמות כד, ה) וישלח את נערי בני ישראל א"ל הכי אמר ר' אסי (קרבו) ופסקו,סבר לאותוביה ממתניתין שמעיה דקאמר משמיה דרב אדא בר אהבה עולה שהקריבו ישראל במדבר אינה טעונה הפשט וניתוח אותביה ברייתא דשויא בכולהו,דתני' עד שלא הוקם המשכן הבמות מותרות ועבודה בבכורות והכל כשירין להקריב בהמה חיה ועוף זכרים ונקבות תמימין ובעלי מומין טהורין אבל לא טמאין,והכל קרבו עולות ועולה שהקריבו ישראל במדבר טעונה הפשט וניתוח ונכרים בזמן הזה רשאין לעשות כן,תנאי היא דתניא (שמות יט, כב) וגם הכהנים הנגשים אל ה' יתקדשו ר' יהושע בן קרחה אומר זו פרישות בכורות רבי אומר זו פרישות נדב ואביהוא,בשלמא למ"ד זו פרישות נדב ואביהוא היינו דכתיב (ויקרא י, ג) הוא אשר דבר ה' לאמר בקרובי אקדש,אלא למ"ד זו פרישות בכורות היכא רמיזא דכתיב (שמות כט, מג) ונועדתי שמה לבני ישראל ונקדש בכבודי אל תקרי בכבודי אלא במכובדיי,דבר זה אמר הקב"ה למשה ולא ידעו עד שמתו בני אהרן כיון שמתו בני אהרן אמר לו אהרן אחי לא מתו בניך אלא להקדיש שמו של הקב"ה כיון שידע אהרן שבניו ידועי מקום הן שתק וקבל שכר שנאמר (ויקרא י, ג) וידום אהרן,וכן בדוד הוא אומר (תהלים לז, ז) דום לה' והתחולל לו אע"פ שמפיל לך חללים חללים את שתוק וכן בשלמה הוא אומר (קהלת ג, ז) עת לחשות ועת לדבר פעמים ששותק ומקבל שכר על השתיקה פעמים מדבר ומקבל שכר על הדבור,והיינו דא"ר חייא בר אבא א"ר יוחנן מאי דכתיב (תהלים סח, לו) נורא אלהים ממקדשך אל תיקרי ממקדשך אלא ממקודשיך בשעה שעושה הקב"ה דין בקדושיו מתיירא ומתעלה ומתהלל,אלא קשיא עולה תרי תנאי היא דתניא ר' ישמעאל אומר כללות נאמרו בסיני ופרטות באהל מועד,ר"ע אומר כללות ופרטות נאמרו בסיני ונשנו באהל מועד ונשתלשו בערבות מואב,אמר מר הכל כשירין להקריב מנא הני מילי אמר רב הונא דאמר קרא (בראשית ח, כ) ויבן נח מזבח לה' ויקח מכל הבהמה הטהורה ומכל עוף הטהור בהמה כמשמעו חיה בכלל בהמה | 115b. This is bin accordance withthe statement that bRav Hunasays that bRav says. As Rav Huna saysthat bRav says:With regard to ba guilt offeringwhose owner died or achieved atonement through a different guilt offering and which bwas consigned to grazingin the field until it develops a blemish, bandprior to its being consigned one bslaughtered it without specificationof its purpose, it is bfit as a burnt offering. /b,§ The mishna teaches: bOne who offers upoutside the Temple courtyard a portion bof the meat of a sin offeringthat is eaten, or who offers up a portion of several other items, is exempt. With regard to the reasoning behind this ihalakha /i, bthe Sages taughtin a ibaraita /i: bFrom whereis it derived bthat one who offers upoutside the Temple courtyard a portion bof the meat of a sin offering, ora portion bof the meat of a guilt offering, ora portion bof the meat of offerings of the most sacred order, ora portion bof the meat of offerings of lesser sanctity, ora portion bof the surplus of the iomeroffering, or the two loaves, or the shewbread, or the remainder of meal offeringsis bexempt,as all these are eaten by the priests and not sacrificed on the altar?, bThe verse stateswith regard to the prohibition against sacrificing outside the Temple courtyard: “Whatever man…that sacrifices ba burnt offeringor sacrifice, and brings it not to the entrance of the Tent of Meeting, to sacrifice it to the Lord, that man shall be cut off from his people” (Leviticus 17:8–9). The term “burnt offering” teaches: bJust as a burnt offering is fit for offering upupon the altar, bso too, anything that is fit for offering upis included in the prohibition. All of the offerings listed in the ibaraitaare not sacrificed upon the altar but given to the priests., bFrom whereis it derived bthat evenwith regard to bone who poursoil onto the meal offering, band one who mixesthe oil into the flour of the meal offering, band one who breaksthe loaves of the meal offering into pieces, band one who saltsthe meal offering or other offerings, band one who wavesthe meal offering, band one who bringsthe meal offering to the corner of an altar that he constructs outside the courtyard, band one who arrangesthe shewbread on bthe tableoutside the Sanctuary, band one who removes the ashesfrom bthe lampsof the Candelabrum, band one who removes a handfulfrom a meal offering, band one who collects the bloodof an offering in a vessel, if he did so boutsidethe Temple courtyard he is bexempt. /b, bThe verse states: “That sacrifices a burnt offering or sacrifice”(Leviticus 17:8). bJust as sacrificing is the conclusion ofthe sacri-ficial bservice, so too, anyrite bthat is the conclusion ofa sacrificial bserviceis included. All of these are excluded from the prohibition, as there are rites that follow them.,§ The mishna teaches: bUntil the Tabernacle was established,private altars were permitted and the sacrificial service was performed by the firstborn. The Gemara relates that bRav Huna bar Rav Ketina was sitting before Rav Ḥisda and was readingthis verse with regard to the revelation at Sinai: b“And he sent the young men of the children of Israel,who offered burnt offerings and sacrificed peace offerings of oxen to the Lord” (Exodus 24:5). The young men referred to in the verse were the firstborn of the Jewish people. Rav Ḥisda bsaid to him: Thisis what bRabbi Asi said: They sacrificedthe offerings bandthen bceasedto serve; after that day, the firstborn no longer performed the sacrificial service.,Rav Huna bthought to raise a contradiction from the mishna,which states that the firstborn performed not only the sacrificial service on that day, but also did so until the Tabernacle was established the following year. In the meanwhile, bhe heardRav Ḥisda bsay in the name of Rav Adda bar Ahavathat the bburnt offering that thechildren of bIsrael sacrificed in the wildernessbefore the establishment of the Tabernacle bdid not require flayingof the skin band cuttinginto pieces; it was sacrificed as it was. He therefore braised the contradictionfrom ba ibaraitathat is equal with regard to both of them,i.e., from which Rav Huna could raise a contradiction to both of Rav Ḥisda’s statements., bAs it is taughtin a ibaraita /i: bUntil the Tabernacle was established,private baltarswere bpermitted, thesacrificial bservicewas performed bby the firstborn, and allanimals were bfit to be sacrificed: A domesticated animal, an undomesticated animal, or a bird; males and females; unblemished and blemishedanimals. All animal sacrifices were brought from animals and birds that were bkosher, but notfrom bnon-kosherspecies., bAnd allofferings brought before the construction of the Tabernacle were bsacrificedas bburnt offerings. Andthe bburnt offering that the Jewish people sacrificed in the wildernessbefore the Tabernacle was established brequired flayingof the skin band cuttinginto pieces. bAnd today, gentiles are permitted tosacrifice offerings on private altars. The ibaraitastates explicitly that until the Tabernacle was constructed, the sacrificial service was performed by the firstborn, and the burnt offering required flaying and cutting.,Rav Ḥisda replied that with regard to the firstborn, it bisa dispute between itanna’im /i, as it is taughtin a ibaraita /i: God said to Moses on Mount Sinai: b“And let the priests also that come near to the Lord sanctify themselves,lest the Lord break forth upon them” (Exodus 19:22). In other words, they should separate themselves and not approach the mountain. This command was given one day after the burnt offerings and peace offerings were sacrificed in anticipation of the revelation at Sinai. With regard to this command, bRabbi Yehoshua ben Korḥa says: Thiscommand is a reference to bthe separation ofthe bfirstborn,as they functioned as priests. bRabbiYehuda HaNasi bsays: Thiscommand is a reference to bthe separation of Nadav and Avihu,who were priests.,The Gemara asks: bGranted, according to the one who saysthat the command for the priests to sanctify themselves is referring to bthe separation of Nadav and Avihu, this isthe meaning of that bwhich is writtenafter their death on the eighth day of the inauguration of the Tabernacle: “Then Moses said to Aaron: bThis is it that the Lord spoke, saying: Through them that are near to Me I will be sanctified… /band Aaron held his peace” (Leviticus 10:3). Nadav and Avihu had already been warned not to draw too close: “Lest the Lord break forth upon them.”, bBut according to the one who saysthat the command for the priests to sanctify themselves is referring to bthe separation ofthe bfirstborn, where is the allusionto the fact that God would be sanctified through Nadav and Avihu? The Gemara replies: bAs it is written: “And there I will meet with the children of Israel; and it shall be sanctified by My glory”(Exodus 29:43). bDo not readit as b“by My glory [ ibikhvodi /i]”; rather,read it as: bBy My honored ones [ ibimekhubadai /i].God will be sanctified by those considered honored by God when He reveals Himself in the Tabernacle., bThe Holy One, Blessed be He, said this statement to Moses, butMoses bdid not knowits meaning buntil the sons of Aaron died. Once the sons of Aaron died,Moses bsaid to him: Aaron, my brother, your sons died only to sanctify the name of the Holy One, Blessed be He. When Aaron knew that his sons were beloved by the Omnipresent, he was silent and received a reward, as it is stated: “And Aaron held his peace [ ivayidom /i].” /b, bAnd likewise ina verse written by bDavidit bstates: “Resign yourself [ idom /i] to the Lord, and wait patiently [ ivehitḥolel /i] for Him”(Psalms 37:7). bAlthough He strikes down many corpses [ iḥalalim /i]around byou, you be silentand do not complain. bAnd likewise ina verse written by bSolomonit bstates: “A time to keep silence, and a time to speak”(Ecclesiastes 3:7). There are btimes thatone bis silent and receives reward for the silence,and at btimesone bspeaks and receives reward for the speech. /b, bAnd this is what Rabbi Ḥiyya bar Abba saysthat bRabbi Yoḥa says: Whatis the meaning of that bwhich is written: “Awesome is God out of your holy places”(Psalms 68:36)? bDo not readit as: b“From your holy places [ imimikdashekha /i]”; rather,read it as: bFrom your holy ones [ imimekudashekha /i]. When the Holy One, Blessed be He, carries out judgment upon His holy ones, He is feared, and exalted, and praisedby all. In any event, there is no contradiction from the ibaraitawhich teaches that the first-born performed the sacrificial service before the Tabernacle was established, as this matter is the subject of a dispute between itanna’im /i., bButthere is still ba difficultywith regard to the bburnt offering,as it was stated in the name of Rav Adda bar Ahava that the burnt offering that the Jewish people sacrificed in the wilderness did not require flaying of the skin or cutting into pieces, while the ibaraitastates that it did. The Gemara replies: This bisa dispute between the opinions of btwo itanna’im /i. As it is taughtin a ibaraitathat bRabbi Yishmael says:The bgeneral statements,i.e., the principles of the Torah, bwere said at Sinai, andthe bdetailsof the mitzvot that are explicated in Leviticus were said to Moses bin the Tent of Meeting.This includes the ihalakhathat the burnt offering must be flayed and cut into pieces. Consequently, it could not have been in effect before the construction of the Tabernacle., bRabbi Akiva says:Both bgeneral statements andthe bdetailsof mitzvot bwere said at Sinai andlater btaught again in the Tent of Meeting, andtaught ba third timeby Moses to the Jewish people bin the plains of Moab,when he taught the Torah to the people (see Deuteronomy 1:1). According to Rabbi Akiva’s opinion, the ihalakhaof flaying and cutting into pieces was in effect when the Torah was given, even before the construction of the Tabernacle.,§ bThe Master saidin the ibaraita /i: Before the Tabernacle was established, ballanimals were bfit to be sacrificed:A domesticated animal, an undomesticated animal, or a bird. The Gemara asks: bFrom where are these mattersderived? bRav Huna said: As the verse stateswith regard to the offering that was sacrificed after the flood: b“And Noah built an altar to the Lord, and took of every pure animal, and of every pure fowl,and offered burnt offerings on the altar” (Genesis 8:20). The Gemara explains: b“Animal [ ibehema /i],”is understood bin accordance with its plain meaning,a domesticated animal, and the same is true of fowl; ban undomesticated animal [ iḥayya /i]is bincluded inthe term b“ ibehema /i”that is stated in the verse. |
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50. Dead Sea Scrolls, 4Qdeutj, 0
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