1. Hebrew Bible, Deuteronomy, 1.5, 1.12, 4.1-4.13, 5.2, 5.19, 5.24, 5.28-5.29, 5.31, 6.2-6.13, 7.6, 7.11, 8.11, 10.4, 12.14, 18.9-18.18, 20.2-20.3, 27.8, 30.20, 31.19, 31.22, 32.47, 33.26, 33.29 (9th cent. BCE - 3rd cent. BCE)
| 1.5. בְּעֵבֶר הַיַּרְדֵּן בְּאֶרֶץ מוֹאָב הוֹאִיל מֹשֶׁה בֵּאֵר אֶת־הַתּוֹרָה הַזֹּאת לֵאמֹר׃ 1.12. אֵיכָה אֶשָּׂא לְבַדִּי טָרְחֲכֶם וּמַשַּׂאֲכֶם וְרִיבְכֶם׃ 4.1. יוֹם אֲשֶׁר עָמַדְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בֶּאֱמֹר יְהוָה אֵלַי הַקְהֶל־לִי אֶת־הָעָם וְאַשְׁמִעֵם אֶת־דְּבָרָי אֲשֶׁר יִלְמְדוּן לְיִרְאָה אֹתִי כָּל־הַיָּמִים אֲשֶׁר הֵם חַיִּים עַל־הָאֲדָמָה וְאֶת־בְּנֵיהֶם יְלַמֵּדוּן׃ 4.1. וְעַתָּה יִשְׂרָאֵל שְׁמַע אֶל־הַחֻקִּים וְאֶל־הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי מְלַמֵּד אֶתְכֶם לַעֲשׂוֹת לְמַעַן תִּחְיוּ וּבָאתֶם וִירִשְׁתֶּם אֶת־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם נֹתֵן לָכֶם׃ 4.2. וְאֶתְכֶם לָקַח יְהוָה וַיּוֹצִא אֶתְכֶם מִכּוּר הַבַּרְזֶל מִמִּצְרָיִם לִהְיוֹת לוֹ לְעַם נַחֲלָה כַּיּוֹם הַזֶּה׃ 4.2. לֹא תֹסִפוּ עַל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם וְלֹא תִגְרְעוּ מִמֶּנּוּ לִשְׁמֹר אֶת־מִצְוֺת יְהוָה אֱלֹהֵיכֶם אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם׃ 4.3. בַּצַּר לְךָ וּמְצָאוּךָ כֹּל הַדְּבָרִים הָאֵלֶּה בְּאַחֲרִית הַיָּמִים וְשַׁבְתָּ עַד־יְהוָה אֱלֹהֶיךָ וְשָׁמַעְתָּ בְּקֹלוֹ׃ 4.3. עֵינֵיכֶם הָרֹאֹת אֵת אֲשֶׁר־עָשָׂה יְהוָה בְּבַעַל פְּעוֹר כִּי כָל־הָאִישׁ אֲשֶׁר הָלַךְ אַחֲרֵי בַעַל־פְּעוֹר הִשְׁמִידוֹ יְהוָה אֱלֹהֶיךָ מִקִּרְבֶּךָ׃ 4.4. וְאַתֶּם הַדְּבֵקִים בַּיהוָה אֱלֹהֵיכֶם חַיִּים כֻּלְּכֶם הַיּוֹם׃ 4.4. וְשָׁמַרְתָּ אֶת־חֻקָּיו וְאֶת־מִצְוֺתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם אֲשֶׁר יִיטַב לְךָ וּלְבָנֶיךָ אַחֲרֶיךָ וּלְמַעַן תַּאֲרִיךְ יָמִים עַל־הַאֲדָמָה אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ כָּל־הַיָּמִים׃ 4.5. רְאֵה לִמַּדְתִּי אֶתְכֶם חֻקִּים וּמִשְׁפָּטִים כַּאֲשֶׁר צִוַּנִי יְהוָה אֱלֹהָי לַעֲשׂוֹת כֵּן בְּקֶרֶב הָאָרֶץ אֲשֶׁר אַתֶּם בָּאִים שָׁמָּה לְרִשְׁתָּהּ׃ 4.6. וּשְׁמַרְתֶּם וַעֲשִׂיתֶם כִּי הִוא חָכְמַתְכֶם וּבִינַתְכֶם לְעֵינֵי הָעַמִּים אֲשֶׁר יִשְׁמְעוּן אֵת כָּל־הַחֻקִּים הָאֵלֶּה וְאָמְרוּ רַק עַם־חָכָם וְנָבוֹן הַגּוֹי הַגָּדוֹל הַזֶּה׃ 4.7. כִּי מִי־גוֹי גָּדוֹל אֲשֶׁר־לוֹ אֱלֹהִים קְרֹבִים אֵלָיו כַּיהוָה אֱלֹהֵינוּ בְּכָּל־קָרְאֵנוּ אֵלָיו׃ 4.8. וּמִי גּוֹי גָּדוֹל אֲשֶׁר־לוֹ חֻקִּים וּמִשְׁפָּטִים צַדִּיקִם כְּכֹל הַתּוֹרָה הַזֹּאת אֲשֶׁר אָנֹכִי נֹתֵן לִפְנֵיכֶם הַיּוֹם׃ 4.9. רַק הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ מְאֹד פֶּן־תִּשְׁכַּח אֶת־הַדְּבָרִים אֲשֶׁר־רָאוּ עֵינֶיךָ וּפֶן־יָסוּרוּ מִלְּבָבְךָ כֹּל יְמֵי חַיֶּיךָ וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ׃ 4.11. וַתִּקְרְבוּן וַתַּעַמְדוּן תַּחַת הָהָר וְהָהָר בֹּעֵר בָּאֵשׁ עַד־לֵב הַשָּׁמַיִם חֹשֶׁךְ עָנָן וַעֲרָפֶל׃ 4.12. וַיְדַבֵּר יְהוָה אֲלֵיכֶם מִתּוֹךְ הָאֵשׁ קוֹל דְּבָרִים אַתֶּם שֹׁמְעִים וּתְמוּנָה אֵינְכֶם רֹאִים זוּלָתִי קוֹל׃ 4.13. וַיַּגֵּד לָכֶם אֶת־בְּרִיתוֹ אֲשֶׁר צִוָּה אֶתְכֶם לַעֲשׂוֹת עֲשֶׂרֶת הַדְּבָרִים וַיִּכְתְּבֵם עַל־שְׁנֵי לֻחוֹת אֲבָנִים׃ 5.2. וַיְהִי כְּשָׁמְעֲכֶם אֶת־הַקּוֹל מִתּוֹךְ הַחֹשֶׁךְ וְהָהָר בֹּעֵר בָּאֵשׁ וַתִּקְרְבוּן אֵלַי כָּל־רָאשֵׁי שִׁבְטֵיכֶם וְזִקְנֵיכֶם׃ 5.2. יְהוָה אֱלֹהֵינוּ כָּרַת עִמָּנוּ בְּרִית בְּחֹרֵב׃ 5.19. אֶת־הַדְּבָרִים הָאֵלֶּה דִּבֶּר יְהוָה אֶל־כָּל־קְהַלְכֶם בָּהָר מִתּוֹךְ הָאֵשׁ הֶעָנָן וְהָעֲרָפֶל קוֹל גָּדוֹל וְלֹא יָסָף וַיִּכְתְּבֵם עַל־שְׁנֵי לֻחֹת אֲבָנִים וַיִּתְּנֵם אֵלָי׃ 5.24. קְרַב אַתָּה וּשֲׁמָע אֵת כָּל־אֲשֶׁר יֹאמַר יְהוָה אֱלֹהֵינוּ וְאַתְּ תְּדַבֵּר אֵלֵינוּ אֵת כָּל־אֲשֶׁר יְדַבֵּר יְהוָה אֱלֹהֵינוּ אֵלֶיךָ וְשָׁמַעְנוּ וְעָשִׂינוּ׃ 5.28. וְאַתָּה פֹּה עֲמֹד עִמָּדִי וַאֲדַבְּרָה אֵלֶיךָ אֵת כָּל־הַמִּצְוָה וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר תְּלַמְּדֵם וְעָשׂוּ בָאָרֶץ אֲשֶׁר אָנֹכִי נֹתֵן לָהֶם לְרִשְׁתָּהּ׃ 5.29. וּשְׁמַרְתֶּם לַעֲשׂוֹת כַּאֲשֶׁר צִוָּה יְהוָה אֱלֹהֵיכֶם אֶתְכֶם לֹא תָסֻרוּ יָמִין וּשְׂמֹאל׃ 6.2. לְמַעַן תִּירָא אֶת־יְהוָה אֱלֹהֶיךָ לִשְׁמֹר אֶת־כָּל־חֻקֹּתָיו וּמִצְוֺתָיו אֲשֶׁר אָנֹכִי מְצַוֶּךָ אַתָּה וּבִנְךָ וּבֶן־בִּנְךָ כֹּל יְמֵי חַיֶּיךָ וּלְמַעַן יַאֲרִכֻן יָמֶיךָ׃ 6.2. כִּי־יִשְׁאָלְךָ בִנְךָ מָחָר לֵאמֹר מָה הָעֵדֹת וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יְהוָה אֱלֹהֵינוּ אֶתְכֶם׃ 6.3. וְשָׁמַעְתָּ יִשְׂרָאֵל וְשָׁמַרְתָּ לַעֲשׂוֹת אֲשֶׁר יִיטַב לְךָ וַאֲשֶׁר תִּרְבּוּן מְאֹד כַּאֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֵי אֲבֹתֶיךָ לָךְ אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃ 6.4. שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 6.6. וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ׃ 6.7. וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ 6.8. וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ׃ 6.9. וּכְתַבְתָּם עַל־מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ׃ 6.11. וּבָתִּים מְלֵאִים כָּל־טוּב אֲשֶׁר לֹא־מִלֵּאתָ וּבֹרֹת חֲצוּבִים אֲשֶׁר לֹא־חָצַבְתָּ כְּרָמִים וְזֵיתִים אֲשֶׁר לֹא־נָטָעְתָּ וְאָכַלְתָּ וְשָׂבָעְתָּ׃ 6.12. הִשָּׁמֶר לְךָ פֶּן־תִּשְׁכַּח אֶת־יְהוָה אֲשֶׁר הוֹצִיאֲךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 6.13. אֶת־יְהוָה אֱלֹהֶיךָ תִּירָא וְאֹתוֹ תַעֲבֹד וּבִשְׁמוֹ תִּשָּׁבֵעַ׃ 7.6. כִּי עַם קָדוֹשׁ אַתָּה לַיהוָה אֱלֹהֶיךָ בְּךָ בָּחַר יְהוָה אֱלֹהֶיךָ לִהְיוֹת לוֹ לְעַם סְגֻלָּה מִכֹּל הָעַמִּים אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃ 7.11. וְשָׁמַרְתָּ אֶת־הַמִּצְוָה וְאֶת־הַחֻקִּים וְאֶת־הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לַעֲשׂוֹתָם׃ 8.11. הִשָּׁמֶר לְךָ פֶּן־תִּשְׁכַּח אֶת־יְהוָה אֱלֹהֶיךָ לְבִלְתִּי שְׁמֹר מִצְוֺתָיו וּמִשְׁפָּטָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם׃ 10.4. וַיִּכְתֹּב עַל־הַלֻּחֹת כַּמִּכְתָּב הָרִאשׁוֹן אֵת עֲשֶׂרֶת הַדְּבָרִים אֲשֶׁר דִּבֶּר יְהוָה אֲלֵיכֶם בָּהָר מִתּוֹךְ הָאֵשׁ בְּיוֹם הַקָּהָל וַיִּתְּנֵם יְהוָה אֵלָי׃ 12.14. כִּי אִם־בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה בְּאַחַד שְׁבָטֶיךָ שָׁם תַּעֲלֶה עֹלֹתֶיךָ וְשָׁם תַּעֲשֶׂה כֹּל אֲשֶׁר אָנֹכִי מְצַוֶּךָּ׃ 18.9. כִּי אַתָּה בָּא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תִלְמַד לַעֲשׂוֹת כְּתוֹעֲבֹת הַגּוֹיִם הָהֵם׃ 18.11. וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃ 18.12. כִּי־תוֹעֲבַת יְהוָה כָּל־עֹשֵׂה אֵלֶּה וּבִגְלַל הַתּוֹעֵבֹת הָאֵלֶּה יְהוָה אֱלֹהֶיךָ מוֹרִישׁ אוֹתָם מִפָּנֶיךָ׃ 18.13. תָּמִים תִּהְיֶה עִם יְהוָה אֱלֹהֶיךָ׃ 18.14. כִּי הַגּוֹיִם הָאֵלֶּה אֲשֶׁר אַתָּה יוֹרֵשׁ אוֹתָם אֶל־מְעֹנְנִים וְאֶל־קֹסְמִים יִשְׁמָעוּ וְאַתָּה לֹא כֵן נָתַן לְךָ יְהוָה אֱלֹהֶיךָ׃ 18.15. נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃ 18.16. כְּכֹל אֲשֶׁר־שָׁאַלְתָּ מֵעִם יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בְּיוֹם הַקָּהָל לֵאמֹר לֹא אֹסֵף לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהָי וְאֶת־הָאֵשׁ הַגְּדֹלָה הַזֹּאת לֹא־אֶרְאֶה עוֹד וְלֹא אָמוּת׃ 18.17. וַיֹּאמֶר יְהוָה אֵלָי הֵיטִיבוּ אֲשֶׁר דִּבֵּרוּ׃ 18.18. נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃ 20.2. וְהָיָה כְּקָרָבְכֶם אֶל־הַמִּלְחָמָה וְנִגַּשׁ הַכֹּהֵן וְדִבֶּר אֶל־הָעָם׃ 20.2. רַק עֵץ אֲשֶׁר־תֵּדַע כִּי־לֹא־עֵץ מַאֲכָל הוּא אֹתוֹ תַשְׁחִית וְכָרָתָּ וּבָנִיתָ מָצוֹר עַל־הָעִיר אֲשֶׁר־הִוא עֹשָׂה עִמְּךָ מִלְחָמָה עַד רִדְתָּהּ׃ 20.3. וְאָמַר אֲלֵהֶם שְׁמַע יִשְׂרָאֵל אַתֶּם קְרֵבִים הַיּוֹם לַמִּלְחָמָה עַל־אֹיְבֵיכֶם אַל־יֵרַךְ לְבַבְכֶם אַל־תִּירְאוּ וְאַל־תַּחְפְּזוּ וְאַל־תַּעַרְצוּ מִפְּנֵיהֶם׃ 27.8. וְכָתַבְתָּ עַל־הָאֲבָנִים אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת בַּאֵר הֵיטֵב׃ 31.19. וְעַתָּה כִּתְבוּ לָכֶם אֶת־הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת־בְּנֵי־יִשְׂרָאֵל שִׂימָהּ בְּפִיהֶם לְמַעַן תִּהְיֶה־לִּי הַשִּׁירָה הַזֹּאת לְעֵד בִּבְנֵי יִשְׂרָאֵל׃ 31.22. וַיִּכְתֹּב מֹשֶׁה אֶת־הַשִּׁירָה הַזֹּאת בַּיּוֹם הַהוּא וַיְלַמְּדָהּ אֶת־בְּנֵי יִשְׂרָאֵל׃ 32.47. כִּי לֹא־דָבָר רֵק הוּא מִכֶּם כִּי־הוּא חַיֵּיכֶם וּבַדָּבָר הַזֶּה תַּאֲרִיכוּ יָמִים עַל־הָאֲדָמָה אֲשֶׁר אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן שָׁמָּה לְרִשְׁתָּהּ׃ 33.26. אֵין כָּאֵל יְשֻׁרוּן רֹכֵב שָׁמַיִם בְעֶזְרֶךָ וּבְגַאֲוָתוֹ שְׁחָקִים׃ 33.29. אַשְׁרֶיךָ יִשְׂרָאֵל מִי כָמוֹךָ עַם נוֹשַׁע בַּיהוָה מָגֵן עֶזְרֶךָ וַאֲשֶׁר־חֶרֶב גַּאֲוָתֶךָ וְיִכָּחֲשׁוּ אֹיְבֶיךָ לָךְ וְאַתָּה עַל־בָּמוֹתֵימוֹ תִדְרֹךְ׃ | 1.5. beyond the Jordan, in the land of Moab, took Moses upon him to expound this law, saying:" 1.12. How can I myself alone bear your cumbrance, and your burden, and your strife?" 4.1. And now, O Israel, hearken unto the statutes and unto the ordices, which I teach you, to do them; that ye may live, and go in and possess the land which the LORD, the God of your fathers, giveth you." 4.2. Ye shall not add unto the word which I command you, neither shall ye diminish from it, that ye may keep the commandments of the LORD your God which I command you." 4.3. Your eyes have seen what the LORD did in Baal-peor; for all the men that followed the Baal of Peor, the LORD thy God hath destroyed them from the midst of thee." 4.4. But ye that did cleave unto the LORD your God are alive every one of you this day." 4.5. Behold, I have taught you statutes and ordices, even as the LORD my God commanded me, that ye should do so in the midst of the land whither ye go in to possess it." 4.6. Observe therefore and do them; for this is your wisdom and your understanding in the sight of the peoples, that, when they hear all these statutes, shall say: ‘Surely this great nation is a wise and understanding people.’" 4.7. For what great nation is there, that hath God so nigh unto them, as the LORD our God is whensoever we call upon Him?" 4.8. And what great nation is there, that hath statutes and ordices so righteous as all this law, which I set before you this day?" 4.9. Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes saw, and lest they depart from thy heart all the days of thy life; but make them known unto thy children and thy children’s children;" 4.10. the day that thou stoodest before the LORD thy God in Horeb, when the LORD said unto me: ‘Assemble Me the people, and I will make them hear My words that they may learn to fear Me all the days that they live upon the earth, and that they may teach their children.’" 4.11. And ye came near and stood under the mountain; and the mountain burned with fire unto the heart of heaven, with darkness, cloud, and thick darkness." 4.12. And the LORD spoke unto you out of the midst of the fire; ye heard the voice of words, but ye saw no form; only a voice." 4.13. And He declared unto you His covet, which He commanded you to perform, even the ten words; and He wrote them upon two tables of stone." 5.2. The LORD our God made a covet with us in Horeb." 5.19. These words the LORD spoke unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice, and it went on no more. And He wrote them upon two tables of stone, and gave them unto me." 5.24. Go thou near, and hear all that the LORD our God may say; and thou shalt speak unto us all that the LORD our God may speak unto thee; and we will hear it and do it.’" 5.28. But as for thee, stand thou here by Me, and I will speak unto thee all the commandment, and the statutes, and the ordices, which thou shalt teach them, that they may do them in the land which I give them to possess it.’" 5.29. Ye shall observe to do therefore as the LORD your God hath commanded you; ye shall not turn aside to the right hand or to the left." 6.2. that thou mightest fear the LORD thy God, to keep all His statutes and His commandments, which I command thee, thou, and thy son, and thy son’s son, all the days of thy life; and that thy days may be prolonged." 6.3. Hear therefore, O Israel, and observe to do it; that it may be well with thee, and that ye may increase mightily, as the LORD, the God of thy fathers, hath promised unto thee—a land flowing with milk and honey." 6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE." 6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might." 6.6. And these words, which I command thee this day, shall be upon thy heart;" 6.7. and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up." 6.8. And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes." 6.9. And thou shalt write them upon the door-posts of thy house, and upon thy gates." 6.10. And it shall be, when the LORD thy God shall bring thee into the land which He swore unto thy fathers, to Abraham, to Isaac, and to Jacob, to give thee—great and goodly cities, which thou didst not build," 6.11. and houses full of all good things, which thou didst not fill, and cisterns hewn out, which thou the didst not hew, vineyards and olive-trees, which thou didst not plant, and thou shalt eat and be satisfied—" 6.12. then beware lest thou forget the LORD, who brought thee forth out of the land of Egypt, out of the house of bondage." 6.13. Thou shalt fear the LORD thy God; and Him shalt thou serve, and by His name shalt thou swear." 7.6. For thou art a holy people unto the LORD thy God: the LORD thy God hath chosen thee to be His own treasure, out of all peoples that are upon the face of the earth." 7.11. Thou shalt therefore keep the commandment, and the statutes, and the ordices, which I command thee this day, to do them." 8.11. Beware lest thou forget the LORD thy God, in not keeping His commandments, and His ordices, and His statutes, which I command thee this day;" 10.4. And He wrote on the tables according to the first writing, the ten words, which the LORD spoke unto you in the mount out of the midst of the fire in the day of the assembly; and the LORD gave them unto me." 12.14. but in the place which the LORD shall choose in one of thy tribes, there thou shalt offer thy burnt-offerings, and there thou shalt do all that I command thee." 18.9. When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations." 18.10. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer," 18.11. or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer." 18.12. For whosoever doeth these things is an abomination unto the LORD; and because of these abominations the LORD thy God is driving them out from before thee." 18.13. Thou shalt be whole-hearted with the LORD thy God." 18.14. For these nations, that thou art to dispossess, hearken unto soothsayers, and unto diviners; but as for thee, the LORD thy God hath not suffered thee so to do." 18.15. A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;" 18.16. according to all that thou didst desire of the LORD thy God in Horeb in the day of the assembly, saying: ‘Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.’" 18.17. And the LORD said unto me: ‘They have well said that which they have spoken." 18.18. I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him." 20.2. And it shall be, when ye draw nigh unto the battle, that the priest shall approach and speak unto the people," 20.3. and shall say unto them: ‘Hear, O Israel, ye draw nigh this day unto battle against your enemies; let not your heart faint; fear not, nor be alarmed, neither be ye affrighted at them;" 27.8. And thou shalt write upon the stones all the words of this law very plainly.’" 30.20. to love the LORD thy God, to hearken to His voice, and to cleave unto Him; for that is thy life, and the length of thy days; that thou mayest dwell in the land which the LORD swore unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them." 31.19. Now therefore write ye this song for you, and teach thou it the children of Israel; put it in their mouths, that this song may be a witness for Me against the children of Israel." 31.22. So Moses wrote this song the same day, and taught it the children of Israel." 32.47. For it is no vain thing for you; because it is your life, and through this thing ye shall prolong your days upon the land, whither ye go over the Jordan to possess it.’" 33.26. There is none like unto God, O Jeshurun, Who rideth upon the heaven as thy help, And in His excellency on the skies." 33.29. Happy art thou, O Israel, who is like unto thee? A people saved by the LORD, The shield of thy help, And that is the sword of thy excellency! And thine enemies shall dwindle away before thee; And thou shalt tread upon their high places." |
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2. Hebrew Bible, Exodus, 13.21, 15.3, 15.26, 20.6, 20.18, 20.20, 21.2, 21.14, 22.24, 23.15, 24.3-24.18, 25.8, 31.18, 34.27-34.28, 35.1, 35.4, 38.8, 40.34 (9th cent. BCE - 3rd cent. BCE)
| 13.21. וַיהוָה הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן לַנְחֹתָם הַדֶּרֶךְ וְלַיְלָה בְּעַמּוּד אֵשׁ לְהָאִיר לָהֶם לָלֶכֶת יוֹמָם וָלָיְלָה׃ 15.3. יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃ 15.26. וַיֹּאמֶר אִם־שָׁמוֹעַ תִּשְׁמַע לְקוֹל יְהוָה אֱלֹהֶיךָ וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה וְהַאֲזַנְתָּ לְמִצְוֺתָיו וְשָׁמַרְתָּ כָּל־חֻקָּיו כָּל־הַמַּחֲלָה אֲשֶׁר־שַׂמְתִּי בְמִצְרַיִם לֹא־אָשִׂים עָלֶיךָ כִּי אֲנִי יְהוָה רֹפְאֶךָ׃ 20.6. וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֺתָי׃ 20.18. וַיַּעֲמֹד הָעָם מֵרָחֹק וּמֹשֶׁה נִגַּשׁ אֶל־הָעֲרָפֶל אֲשֶׁר־שָׁם הָאֱלֹהִים׃ 21.2. כִּי תִקְנֶה עֶבֶד עִבְרִי שֵׁשׁ שָׁנִים יַעֲבֹד וּבַשְּׁבִעִת יֵצֵא לַחָפְשִׁי חִנָּם׃ 21.2. וְכִי־יַכֶּה אִישׁ אֶת־עַבְדּוֹ אוֹ אֶת־אֲמָתוֹ בַּשֵּׁבֶט וּמֵת תַּחַת יָדוֹ נָקֹם יִנָּקֵם׃ 21.14. וְכִי־יָזִד אִישׁ עַל־רֵעֵהוּ לְהָרְגוֹ בְעָרְמָה מֵעִם מִזְבְּחִי תִּקָּחֶנּוּ לָמוּת׃ 22.24. אִם־כֶּסֶף תַּלְוֶה אֶת־עַמִּי אֶת־הֶעָנִי עִמָּךְ לֹא־תִהְיֶה לוֹ כְּנֹשֶׁה לֹא־תְשִׂימוּן עָלָיו נֶשֶׁךְ׃ 23.15. אֶת־חַג הַמַּצּוֹת תִּשְׁמֹר שִׁבְעַת יָמִים תֹּאכַל מַצּוֹת כַּאֲשֶׁר צִוִּיתִךָ לְמוֹעֵד חֹדֶשׁ הָאָבִיב כִּי־בוֹ יָצָאתָ מִמִּצְרָיִם וְלֹא־יֵרָאוּ פָנַי רֵיקָם׃ 24.3. וַיָּבֹא מֹשֶׁה וַיְסַפֵּר לָעָם אֵת כָּל־דִּבְרֵי יְהוָה וְאֵת כָּל־הַמִּשְׁפָּטִים וַיַּעַן כָּל־הָעָם קוֹל אֶחָד וַיֹּאמְרוּ כָּל־הַדְּבָרִים אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה׃ 24.4. וַיִּכְתֹּב מֹשֶׁה אֵת כָּל־דִּבְרֵי יְהוָה וַיַּשְׁכֵּם בַּבֹּקֶר וַיִּבֶן מִזְבֵּחַ תַּחַת הָהָר וּשְׁתֵּים עֶשְׂרֵה מַצֵּבָה לִשְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵל׃ 24.5. וַיִּשְׁלַח אֶת־נַעֲרֵי בְּנֵי יִשְׂרָאֵל וַיַּעֲלוּ עֹלֹת וַיִּזְבְּחוּ זְבָחִים שְׁלָמִים לַיהוָה פָּרִים׃ 24.6. וַיִּקַּח מֹשֶׁה חֲצִי הַדָּם וַיָּשֶׂם בָּאַגָּנֹת וַחֲצִי הַדָּם זָרַק עַל־הַמִּזְבֵּחַ׃ 24.7. וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃ 24.8. וַיִּקַּח מֹשֶׁה אֶת־הַדָּם וַיִּזְרֹק עַל־הָעָם וַיֹּאמֶר הִנֵּה דַם־הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם עַל כָּל־הַדְּבָרִים הָאֵלֶּה׃ 24.9. וַיַּעַל מֹשֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל׃ 24.11. וְאֶל־אֲצִילֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ וַיֶּחֱזוּ אֶת־הָאֱלֹהִים וַיֹּאכְלוּ וַיִּשְׁתּוּ׃ 24.12. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲלֵה אֵלַי הָהָרָה וֶהְיֵה־שָׁם וְאֶתְּנָה לְךָ אֶת־לֻחֹת הָאֶבֶן וְהַתּוֹרָה וְהַמִּצְוָה אֲשֶׁר כָּתַבְתִּי לְהוֹרֹתָם׃ 24.13. וַיָּקָם מֹשֶׁה וִיהוֹשֻׁעַ מְשָׁרְתוֹ וַיַּעַל מֹשֶׁה אֶל־הַר הָאֱלֹהִים׃ 24.14. וְאֶל־הַזְּקֵנִים אָמַר שְׁבוּ־לָנוּ בָזֶה עַד אֲשֶׁר־נָשׁוּב אֲלֵיכֶם וְהִנֵּה אַהֲרֹן וְחוּר עִמָּכֶם מִי־בַעַל דְּבָרִים יִגַּשׁ אֲלֵהֶם׃ 24.15. וַיַּעַל מֹשֶׁה אֶל־הָהָר וַיְכַס הֶעָנָן אֶת־הָהָר׃ 24.16. וַיִּשְׁכֹּן כְּבוֹד־יְהוָה עַל־הַר סִינַי וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים וַיִּקְרָא אֶל־מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי מִתּוֹךְ הֶעָנָן׃ 24.17. וּמַרְאֵה כְּבוֹד יְהוָה כְּאֵשׁ אֹכֶלֶת בְּרֹאשׁ הָהָר לְעֵינֵי בְּנֵי יִשְׂרָאֵל׃ 24.18. וַיָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן וַיַּעַל אֶל־הָהָר וַיְהִי מֹשֶׁה בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה׃ 25.8. וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם׃ 31.18. וַיִּתֵּן אֶל־מֹשֶׁה כְּכַלֹּתוֹ לְדַבֵּר אִתּוֹ בְּהַר סִינַי שְׁנֵי לֻחֹת הָעֵדֻת לֻחֹת אֶבֶן כְּתֻבִים בְּאֶצְבַּע אֱלֹהִים׃ 34.27. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כְּתָב־לְךָ אֶת־הַדְּבָרִים הָאֵלֶּה כִּי עַל־פִּי הַדְּבָרִים הָאֵלֶּה כָּרַתִּי אִתְּךָ בְּרִית וְאֶת־יִשְׂרָאֵל׃ 34.28. וַיְהִי־שָׁם עִם־יְהוָה אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה לֶחֶם לֹא אָכַל וּמַיִם לֹא שָׁתָה וַיִּכְתֹּב עַל־הַלֻּחֹת אֵת דִּבְרֵי הַבְּרִית עֲשֶׂרֶת הַדְּבָרִים׃ 35.1. וְכָל־חֲכַם־לֵב בָּכֶם יָבֹאוּ וְיַעֲשׂוּ אֵת כָּל־אֲשֶׁר צִוָּה יְהוָה׃ 35.1. וַיַּקְהֵל מֹשֶׁה אֶת־כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם אֵלֶּה הַדְּבָרִים אֲשֶׁר־צִוָּה יְהוָה לַעֲשֹׂת אֹתָם׃ 35.4. וַיֹּאמֶר מֹשֶׁה אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל לֵאמֹר זֶה הַדָּבָר אֲשֶׁר־צִוָּה יְהוָה לֵאמֹר׃ 38.8. וַיַּעַשׂ אֵת הַכִּיּוֹר נְחֹשֶׁת וְאֵת כַּנּוֹ נְחֹשֶׁת בְּמַרְאֹת הַצֹּבְאֹת אֲשֶׁר צָבְאוּ פֶּתַח אֹהֶל מוֹעֵד׃ 40.34. וַיְכַס הֶעָנָן אֶת־אֹהֶל מוֹעֵד וּכְבוֹד יְהוָה מָלֵא אֶת־הַמִּשְׁכָּן׃ | 13.21. And the LORD went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light; that they might go by day and by night:" 15.3. The LORD is a man of war, The LORD is His name." 15.26. and He said: ‘If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in His eyes, and wilt give ear to His commandments, and keep all His statutes, I will put none of the diseases upon thee, which I have put upon the Egyptians; for I am the LORD that healeth thee.’" 20.6. and showing mercy unto the thousandth generation of them that love Me and keep My commandments." 20.18. And the people stood afar off; but Moses drew near unto the thick darkness where God was." 20.20. Ye shall not make with Me—gods of silver, or gods of gold, ye shall not make unto you." 21.2. If thou buy a Hebrew servant, six years he shall serve; and in the seventh he shall go out free for nothing." 21.14. And if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from Mine altar, that he may die." 22.24. If thou lend money to any of My people, even to the poor with thee, thou shalt not be to him as a creditor; neither shall ye lay upon him interest." 23.15. The feast of unleavened bread shalt thou keep; seven days thou shalt eat unleavened bread, as I commanded thee, at the time appointed in the month Abib—for in it thou camest out from Egypt; and none shall appear before Me empty;" 24.3. And Moses came and told the people all the words of the LORD, and all the ordices; and all the people answered with one voice, and said: ‘All the words which the Lord hath spoken will we do.’" 24.4. And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the mount, and twelve pillars, according to the twelve tribes of Israel." 24.5. And he sent the young men of the children of Israel, who offered burnt-offerings, and sacrificed peace-offerings of oxen unto the LORD." 24.6. And Moses took half of the blood, and put it in basins; and half of the blood he dashed against the altar." 24.7. And he took the book of the covet, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’" 24.8. And Moses took the blood, and sprinkled it on the people, and said: ‘Behold the blood of the covet, which the LORD hath made with you in agreement with all these words.’" 24.9. Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel;" 24.10. and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness." 24.11. And upon the nobles of the children of Israel He laid not His hand; and they beheld God, and did eat and drink." 24.12. And the LORD said unto Moses: ‘Come up to Me into the mount and be there; and I will give thee the tables of stone, and the law and the commandment, which I have written, that thou mayest teach them.’" 24.13. And Moses rose up, and Joshua his minister; and Moses went up into the mount of God." 24.14. And unto the elders he said: ‘Tarry ye here for us, until we come back unto you; and, behold, Aaron and Hur are with you; whosoever hath a cause, let him come near unto them.’" 24.15. And Moses went up into the mount, and the cloud covered the mount." 24.16. And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud." 24.17. And the appearance of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel." 24.18. And Moses entered into the midst of the cloud, and went up into the mount; and Moses was in the mount forty days and forty nights." 25.8. And let them make Me a sanctuary, that I may dwell among them." 31.18. And He gave unto Moses, when He had made an end of speaking with him upon mount Sinai, the two tables of the testimony, tables of stone, written with the finger of God." 34.27. And the LORD said unto Moses: ‘Write thou these words, for after the tenor of these words I have made a covet with thee and with Israel.’" 34.28. And he was there with the LORD forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covet, the ten words." 35.1. And Moses assembled all the congregation of the children of Israel, and said unto them: ‘These are the words which the LORD hath commanded, that ye should do them." 35.4. And Moses spoke unto all the congregation of the children of Israel, saying: ‘This is the thing which the LORD commanded, saying:" 38.8. And he made the laver of brass, and the base thereof of brass, of the mirrors of the serving women that did service at the door of the tent of meeting." 40.34. Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle." |
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3. Hebrew Bible, Genesis, 9.1-9.17 (9th cent. BCE - 3rd cent. BCE)
| 9.1. וַיְבָרֶךְ אֱלֹהִים אֶת־נֹחַ וְאֶת־בָּנָיו וַיֹּאמֶר לָהֶם פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ׃ 9.1. וְאֵת כָּל־נֶפֶשׁ הַחַיָּה אֲשֶׁר אִתְּכֶם בָּעוֹף בַּבְּהֵמָה וּבְכָל־חַיַּת הָאָרֶץ אִתְּכֶם מִכֹּל יֹצְאֵי הַתֵּבָה לְכֹל חַיַּת הָאָרֶץ׃ 9.2. וַיָּחֶל נֹחַ אִישׁ הָאֲדָמָה וַיִּטַּע כָּרֶם׃ 9.2. וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה עַל כָּל־חַיַּת הָאָרֶץ וְעַל כָּל־עוֹף הַשָּׁמָיִם בְּכֹל אֲשֶׁר תִּרְמֹשׂ הָאֲדָמָה וּבְכָל־דְּגֵי הַיָּם בְּיֶדְכֶם נִתָּנוּ׃ 9.3. כָּל־רֶמֶשׂ אֲשֶׁר הוּא־חַי לָכֶם יִהְיֶה לְאָכְלָה כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת־כֹּל׃ 9.4. אַךְ־בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ׃ 9.5. וְאַךְ אֶת־דִּמְכֶם לְנַפְשֹׁתֵיכֶם אֶדְרֹשׁ מִיַּד כָּל־חַיָּה אֶדְרְשֶׁנּוּ וּמִיַּד הָאָדָם מִיַּד אִישׁ אָחִיו אֶדְרֹשׁ אֶת־נֶפֶשׁ הָאָדָם׃ 9.6. שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת־הָאָדָם׃ 9.7. וְאַתֶּם פְּרוּ וּרְבוּ שִׁרְצוּ בָאָרֶץ וּרְבוּ־בָהּ׃ 9.8. וַיֹּאמֶר אֱלֹהִים אֶל־נֹחַ וְאֶל־בָּנָיו אִתּוֹ לֵאמֹר׃ 9.9. וַאֲנִי הִנְנִי מֵקִים אֶת־בְּרִיתִי אִתְּכֶם וְאֶת־זַרְעֲכֶם אַחֲרֵיכֶם׃ 9.11. וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתְּכֶם וְלֹא־יִכָּרֵת כָּל־בָּשָׂר עוֹד מִמֵּי הַמַּבּוּל וְלֹא־יִהְיֶה עוֹד מַבּוּל לְשַׁחֵת הָאָרֶץ׃ 9.12. וַיֹּאמֶר אֱלֹהִים זֹאת אוֹת־הַבְּרִית אֲשֶׁר־אֲנִי נֹתֵן בֵּינִי וּבֵינֵיכֶם וּבֵין כָּל־נֶפֶשׁ חַיָּה אֲשֶׁר אִתְּכֶם לְדֹרֹת עוֹלָם׃ 9.13. אֶת־קַשְׁתִּי נָתַתִּי בֶּעָנָן וְהָיְתָה לְאוֹת בְּרִית בֵּינִי וּבֵין הָאָרֶץ׃ 9.14. וְהָיָה בְּעַנְנִי עָנָן עַל־הָאָרֶץ וְנִרְאֲתָה הַקֶּשֶׁת בֶּעָנָן׃ 9.15. וְזָכַרְתִּי אֶת־בְּרִיתִי אֲשֶׁר בֵּינִי וּבֵינֵיכֶם וּבֵין כָּל־נֶפֶשׁ חַיָּה בְּכָל־בָּשָׂר וְלֹא־יִהְיֶה עוֹד הַמַּיִם לְמַבּוּל לְשַׁחֵת כָּל־בָּשָׂר׃ 9.16. וְהָיְתָה הַקֶּשֶׁת בֶּעָנָן וּרְאִיתִיהָ לִזְכֹּר בְּרִית עוֹלָם בֵּין אֱלֹהִים וּבֵין כָּל־נֶפֶשׁ חַיָּה בְּכָל־בָּשָׂר אֲשֶׁר עַל־הָאָרֶץ׃ 9.17. וַיֹּאמֶר אֱלֹהִים אֶל־נֹחַ זֹאת אוֹת־הַבְּרִית אֲשֶׁר הֲקִמֹתִי בֵּינִי וּבֵין כָּל־בָּשָׂר אֲשֶׁר עַל־הָאָרֶץ׃ | 9.1. And God blessed Noah and his sons, and said unto them: ‘Be fruitful and multiply, and replenish the earth." 9.2. And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, and upon all wherewith the ground teemeth, and upon all the fishes of the sea: into your hand are they delivered." 9.3. Every moving thing that liveth shall be for food for you; as the green herb have I given you all." 9.4. Only flesh with the life thereof, which is the blood thereof, shall ye not eat." 9.5. And surely your blood of your lives will I require; at the hand of every beast will I require it; and at the hand of man, even at the hand of every man’s brother, will I require the life of man." 9.6. Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man." 9.7. And you, be ye fruitful, and multiply; swarm in the earth, and multiply therein.’ ." 9.8. And God spoke unto Noah, and to his sons with him, saying:" 9.9. ’As for Me, behold, I establish My covet with you, and with your seed after you;" 9.10. and with every living creature that is with you, the fowl, the cattle, and every beast of the earth with you; of all that go out of the ark, even every beast of the earth." 9.11. And I will establish My covet with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.’" 9.12. And God said: ‘This is the token of the covet which I make between Me and you and every living creature that is with you, for perpetual generations:" 9.13. I have set My bow in the cloud, and it shall be for a token of a covet between Me and the earth." 9.14. And it shall come to pass, when I bring clouds over the earth, and the bow is seen in the cloud," 9.15. that I will remember My covet, which is between Me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh." 9.16. And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covet between God and every living creature of all flesh that is upon the earth.’" 9.17. And God said unto Noah: ‘This is the token of the covet which I have established between Me and all flesh that is upon the earth.’" |
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4. Hebrew Bible, Job, 36.1 (9th cent. BCE - 3rd cent. BCE)
| 36.1. וַיִּגֶל אָזְנָם לַמּוּסָר וַיֹּאמֶר כִּי־יְשֻׁבוּן מֵאָוֶן׃ 36.1. וַיֹּסֶף אֱלִיהוּא וַיֹּאמַר׃ | 36.1. Elihu also proceeded, and said:" |
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5. Hebrew Bible, Leviticus, 7.38, 18.4-18.5, 19.37, 25.1, 26.3, 26.46, 27.34 (9th cent. BCE - 3rd cent. BCE)
| 7.38. אֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה בְּהַר סִינָי בְּיוֹם צַוֺּתוֹ אֶת־בְּנֵי יִשְׂרָאֵל לְהַקְרִיב אֶת־קָרְבְּנֵיהֶם לַיהוָה בְּמִדְבַּר סִינָי׃ 18.4. אֶת־מִשְׁפָּטַי תַּעֲשׂוּ וְאֶת־חֻקֹּתַי תִּשְׁמְרוּ לָלֶכֶת בָּהֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 18.5. וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם אֲנִי יְהוָה׃ 19.37. וּשְׁמַרְתֶּם אֶת־כָּל־חֻקֹּתַי וְאֶת־כָּל־מִשְׁפָּטַי וַעֲשִׂיתֶם אֹתָם אֲנִי יְהוָה׃ 25.1. וְקִדַּשְׁתֶּם אֵת שְׁנַת הַחֲמִשִּׁים שָׁנָה וּקְרָאתֶם דְּרוֹר בָּאָרֶץ לְכָל־יֹשְׁבֶיהָ יוֹבֵל הִוא תִּהְיֶה לָכֶם וְשַׁבְתֶּם אִישׁ אֶל־אֲחֻזָּתוֹ וְאִישׁ אֶל־מִשְׁפַּחְתּוֹ תָּשֻׁבוּ׃ 25.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה בְּהַר סִינַי לֵאמֹר׃ 26.3. אִם־בְּחֻקֹּתַי תֵּלֵכוּ וְאֶת־מִצְוֺתַי תִּשְׁמְרוּ וַעֲשִׂיתֶם אֹתָם׃ 26.3. וְהִשְׁמַדְתִּי אֶת־בָּמֹתֵיכֶם וְהִכְרַתִּי אֶת־חַמָּנֵיכֶם וְנָתַתִּי אֶת־פִּגְרֵיכֶם עַל־פִּגְרֵי גִּלּוּלֵיכֶם וְגָעֲלָה נַפְשִׁי אֶתְכֶם׃ 26.46. אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת אֲשֶׁר נָתַן יְהוָה בֵּינוֹ וּבֵין בְּנֵי יִשְׂרָאֵל בְּהַר סִינַי בְּיַד־מֹשֶׁה׃ 27.34. אֵלֶּה הַמִּצְוֺת אֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל בְּהַר סִינָי׃ | 7.38. which the LORD commanded Moses in mount Sinai, in the day that he commanded the children of Israel to present their offerings unto the LORD, in the wilderness of Sinai." 18.4. Mine ordices shall ye do, and My statutes shall ye keep, to walk therein: I am the LORD your God." 18.5. Ye shall therefore keep My statutes, and Mine ordices, which if a man do, he shall live by them: I am the LORD." 19.37. And ye shall observe all My statutes, and all Mine ordices, and do them: I am the LORD." 25.1. And the LORD spoke unto Moses in mount Sinai, saying:" 26.3. If ye walk in My statutes, and keep My commandments, and do them;" 26.46. These are the statutes and ordices and laws, which the LORD made between Him and the children of Israel in mount Sinai by the hand of Moses." 27.34. These are the commandments, which the LORD commanded Moses for the children of Israel in mount Sinai." |
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6. Hebrew Bible, Numbers, 1.2, 9.15, 10.9, 10.35-10.36, 14.14, 27.18, 36.13 (9th cent. BCE - 3rd cent. BCE)
| 1.2. וַיִּהְיוּ בְנֵי־רְאוּבֵן בְּכֹר יִשְׂרָאֵל תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמוֹת לְגֻלְגְּלֹתָם כָּל־זָכָר מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא׃ 1.2. שְׂאוּ אֶת־רֹאשׁ כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמוֹת כָּל־זָכָר לְגֻלְגְּלֹתָם׃ 9.15. וּבְיוֹם הָקִים אֶת־הַמִּשְׁכָּן כִּסָּה הֶעָנָן אֶת־הַמִּשְׁכָּן לְאֹהֶל הָעֵדֻת וּבָעֶרֶב יִהְיֶה עַל־הַמִּשְׁכָּן כְּמַרְאֵה־אֵשׁ עַד־בֹּקֶר׃ 10.9. וְכִי־תָבֹאוּ מִלְחָמָה בְּאַרְצְכֶם עַל־הַצַּר הַצֹּרֵר אֶתְכֶם וַהֲרֵעֹתֶם בַּחֲצֹצְרוֹת וֲנִזְכַּרְתֶּם לִפְנֵי יְהוָה אֱלֹהֵיכֶם וְנוֹשַׁעְתֶּם מֵאֹיְבֵיכֶם׃ 10.35. וַיְהִי בִּנְסֹעַ הָאָרֹן וַיֹּאמֶר מֹשֶׁה קוּמָה יְהוָה וְיָפֻצוּ אֹיְבֶיךָ וְיָנֻסוּ מְשַׂנְאֶיךָ מִפָּנֶיךָ׃ 10.36. וּבְנֻחֹה יֹאמַר שׁוּבָה יְהוָה רִבְבוֹת אַלְפֵי יִשְׂרָאֵל׃ 14.14. וְאָמְרוּ אֶל־יוֹשֵׁב הָאָרֶץ הַזֹּאת שָׁמְעוּ כִּי־אַתָּה יְהוָה בְּקֶרֶב הָעָם הַזֶּה אֲשֶׁר־עַיִן בְּעַיִן נִרְאָה אַתָּה יְהוָה וַעֲנָנְךָ עֹמֵד עֲלֵהֶם וּבְעַמֻּד עָנָן אַתָּה הֹלֵךְ לִפְנֵיהֶם יוֹמָם וּבְעַמּוּד אֵשׁ לָיְלָה׃ 27.18. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה קַח־לְךָ אֶת־יְהוֹשֻׁעַ בִּן־נוּן אִישׁ אֲשֶׁר־רוּחַ בּוֹ וְסָמַכְתָּ אֶת־יָדְךָ עָלָיו׃ 36.13. אֵלֶּה הַמִּצְוֺת וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יְהוָה בְּיַד־מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל בְּעַרְבֹת מוֹאָב עַל יַרְדֵּן יְרֵחוֹ׃ | 1.2. ’Take ye the sum of all the congregation of the children of Israel, by their families, by their fathers’houses, according to the number of names, every male, by their polls;" 9.15. And on the day that the tabernacle was reared up the cloud covered the tabernacle, even the tent of the testimony; and at even there was upon the tabernacle as it were the appearance of fire, until morning." 10.9. And when ye go to war in your land against the adversary that oppresseth you, then ye shall sound an alarm with the trumpets; and ye shall be remembered before the LORD your God, and ye shall be saved from your enemies." 10.35. And it came to pass, when the ark set forward, that Moses said: ‘Rise up, O LORD, and let Thine enemies be scattered; and let them that hate Thee flee before Thee.’" 10.36. And when it rested, he said: ‘Return, O LORD, unto the ten thousands of the families of Israel.’" 14.14. they will say to the inhabitants of this land, who have heard that Thou LORD art in the midst of this people; inasmuch as Thou LORD art seen face to face, and Thy cloud standeth over them, and Thou goest before them, in a pillar of cloud by day, and in a pillar of fire by night;" 27.18. And the LORD said unto Moses: ‘Take thee Joshua the son of Nun, a man in whom is spirit, and lay thy hand upon him;" 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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7. Hebrew Bible, Proverbs, 4.13 (9th cent. BCE - 3rd cent. BCE)
| 4.13. הַחֲזֵק בַּמּוּסָר אַל־תֶּרֶף נִצְּרֶהָ כִּי־הִיא חַיֶּיךָ׃ | 4.13. Take fast hold of instruction, let her not go; Keep her, for she is thy life." |
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8. Hebrew Bible, Psalms, 78.56, 78.60, 78.65, 78.70 (9th cent. BCE - 3rd cent. BCE)
| 78.56. וַיְנַסּוּ וַיַּמְרוּ אֶת־אֱלֹהִים עֶלְיוֹן וְעֵדוֹתָיו לֹא שָׁמָרוּ׃ 78.65. וַיִּקַץ כְּיָשֵׁן אֲדֹנָי כְּגִבּוֹר מִתְרוֹנֵן מִיָּיִן׃ | 78.56. Yet they tried and provoked God, the Most High, And kept not His testimonies;" 78.60. And He forsook the tabernacle of Shiloh, The tent which He had made to dwell among men;" 78.65. Then the Lord awaked as one asleep, Like a mighty man recovering from wine." 78.70. He chose David also His servant, And took him from the sheepfolds;" |
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9. Hebrew Bible, 1 Kings, 2.27 (8th cent. BCE - 5th cent. BCE)
| 2.27. וַיְגָרֶשׁ שְׁלֹמֹה אֶת־אֶבְיָתָר מִהְיוֹת כֹּהֵן לַיהוָה לְמַלֵּא אֶת־דְּבַר יְהוָה אֲשֶׁר דִּבֶּר עַל־בֵּית עֵלִי בְּשִׁלֹה׃ | 2.27. So Solomon thrust out Abiathar from being priest unto the LORD; that the word of the LORD might be fulfilled, which He spoke concerning the house of Eli in Shiloh." |
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10. Hebrew Bible, 1 Samuel, 2.12-2.17, 2.27-2.36 (8th cent. BCE - 5th cent. BCE)
| 2.12. וּבְנֵי עֵלִי בְּנֵי בְלִיָּעַל לֹא יָדְעוּ אֶת־יְהוָה׃ 2.13. וּמִשְׁפַּט הַכֹּהֲנִים אֶת־הָעָם כָּל־אִישׁ זֹבֵחַ זֶבַח וּבָא נַעַר הַכֹּהֵן כְּבַשֵּׁל הַבָּשָׂר וְהַמַּזְלֵג שְׁלֹשׁ־הַשִּׁנַּיִם בְּיָדוֹ׃ 2.14. וְהִכָּה בַכִּיּוֹר אוֹ בַדּוּד אוֹ בַקַּלַּחַת אוֹ בַפָּרוּר כֹּל אֲשֶׁר יַעֲלֶה הַמַּזְלֵג יִקַּח הַכֹּהֵן בּוֹ כָּכָה יַעֲשׂוּ לְכָל־יִשְׂרָאֵל הַבָּאִים שָׁם בְּשִׁלֹה׃ 2.15. גַּם בְּטֶרֶם יַקְטִרוּן אֶת־הַחֵלֶב וּבָא נַעַר הַכֹּהֵן וְאָמַר לָאִישׁ הַזֹּבֵחַ תְּנָה בָשָׂר לִצְלוֹת לַכֹּהֵן וְלֹא־יִקַּח מִמְּךָ בָּשָׂר מְבֻשָּׁל כִּי אִם־חָי׃ 2.16. וַיֹּאמֶר אֵלָיו הָאִישׁ קַטֵּר יַקְטִירוּן כַּיּוֹם הַחֵלֶב וְקַח־לְךָ כַּאֲשֶׁר תְּאַוֶּה נַפְשֶׁךָ וְאָמַר לו [לֹא] כִּי עַתָּה תִתֵּן וְאִם־לֹא לָקַחְתִּי בְחָזְקָה׃ 2.17. וַתְּהִי חַטַּאת הַנְּעָרִים גְּדוֹלָה מְאֹד אֶת־פְּנֵי יְהוָה כִּי נִאֲצוּ הָאֲנָשִׁים אֵת מִנְחַת יְהוָה׃ 2.27. וַיָּבֹא אִישׁ־אֱלֹהִים אֶל־עֵלִי וַיֹּאמֶר אֵלָיו כֹּה אָמַר יְהוָה הֲנִגְלֹה נִגְלֵיתִי אֶל־בֵּית אָבִיךָ בִּהְיוֹתָם בְּמִצְרַיִם לְבֵית פַּרְעֹה׃ 2.28. וּבָחֹר אֹתוֹ מִכָּל־שִׁבְטֵי יִשְׂרָאֵל לִי לְכֹהֵן לַעֲלוֹת עַל־מִזְבְּחִי לְהַקְטִיר קְטֹרֶת לָשֵׂאת אֵפוֹד לְפָנָי וָאֶתְּנָה לְבֵית אָבִיךָ אֶת־כָּל־אִשֵּׁי בְּנֵי יִשְׂרָאֵל׃ 2.29. לָמָּה תִבְעֲטוּ בְּזִבְחִי וּבְמִנְחָתִי אֲשֶׁר צִוִּיתִי מָעוֹן וַתְּכַבֵּד אֶת־בָּנֶיךָ מִמֶּנִּי לְהַבְרִיאֲכֶם מֵרֵאשִׁית כָּל־מִנְחַת יִשְׂרָאֵל לְעַמִּי׃ 2.31. הִנֵּה יָמִים בָּאִים וְגָדַעְתִּי אֶת־זְרֹעֲךָ וְאֶת־זְרֹעַ בֵּית אָבִיךָ מִהְיוֹת זָקֵן בְּבֵיתֶךָ׃ 2.32. וְהִבַּטְתָּ צַר מָעוֹן בְּכֹל אֲשֶׁר־יֵיטִיב אֶת־יִשְׂרָאֵל וְלֹא־יִהְיֶה זָקֵן בְּבֵיתְךָ כָּל־הַיָּמִים׃ 2.33. וְאִישׁ לֹא־אַכְרִית לְךָ מֵעִם מִזְבְּחִי לְכַלּוֹת אֶת־עֵינֶיךָ וְלַאֲדִיב אֶת־נַפְשֶׁךָ וְכָל־מַרְבִּית בֵּיתְךָ יָמוּתוּ אֲנָשִׁים׃ 2.34. וְזֶה־לְּךָ הָאוֹת אֲשֶׁר יָבֹא אֶל־שְׁנֵי בָנֶיךָ אֶל־חָפְנִי וּפִינְחָס בְּיוֹם אֶחָד יָמוּתוּ שְׁנֵיהֶם׃ 2.35. וַהֲקִימֹתִי לִי כֹּהֵן נֶאֱמָן כַּאֲשֶׁר בִּלְבָבִי וּבְנַפְשִׁי יַעֲשֶׂה וּבָנִיתִי לוֹ בַּיִת נֶאֱמָן וְהִתְהַלֵּךְ לִפְנֵי־מְשִׁיחִי כָּל־הַיָּמִים׃ 2.36. וְהָיָה כָּל־הַנּוֹתָר בְּבֵיתְךָ יָבוֹא לְהִשְׁתַּחֲוֺת לוֹ לַאֲגוֹרַת כֶּסֶף וְכִכַּר־לָחֶם וְאָמַר סְפָחֵנִי נָא אֶל־אַחַת הַכְּהֻנּוֹת לֶאֱכֹל פַּת־לָחֶם׃ | 2.12. Now the sons of ῾Eli were worthless men; they knew not the Lord." 2.13. And the priest’s custom with the people was, that, when any man offered sacrifice, the priest’s lad came, while the meat was cooking, with a fork having three teeth in his hand;" 2.14. and he struck it into the pan, or kettle, or cauldron, or pot; all that the fork brought up the priest took for himself. So they did in Shilo to all the people of Yisra᾽el who came there." 2.15. Also before they burnt the fat, the priest’s lad came, and said to the man that sacrificed, Give some roasting meat for the priest; for he will not have boiled meat of thee, but raw." 2.16. And if any man said to him, Let them first burn the fat, and then take as much as thy soul desires; then he would answer him, No; but thou shalt give it me now: and if not, I will take it by force." 2.17. Wherefore the sin of the lads was very great before the Lord: for the men dishonoured the offering of the Lord." 2.27. And there came a man of God to ῾Eli and said to him, Thus says the Lord, Did I not appear to the house of thy father, when they were in Miżrayim in the house of Par῾o?" 2.28. And did I choose him out of all the tribes of Yisra᾽el to be my priest, to offer upon my altar, to burn incense, to wear an efod before me? and did I give to the house of thy father all the offerings made by fire of the children of Yisra᾽el?" 2.29. Wherefore do you kick at my sacrifice and at my offering, which I have commanded in my habitation; and honourest thy sons above me, to make yourselves fat with the chiefest of all the offerings of Yisra᾽el my people?" 2.30. Wherefore the Lord God of Yisra᾽el says, I said indeed that thy house, and the house of thy father, should walk before me forever; but now the Lord says, Far be it from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed." 2.31. Behold, the days come, that I will cut off thy arm, and the arm of thy father’s house, that there shall not be an old man in thy house." 2.32. And thou shalt see a rival in thy habitation, enjoying all wealth which God shall give Yisra᾽el: and there shall not be an old man in thy house forever." 2.33. And thy descendants shall I not cut off from my altar, but they shall be there to consume thy eyes, and to grieve thy heart: and all the greater folk of thy house shall die in the flower of their age." 2.34. And this shall be a sign to thee, that shall come upon thy two sons, on Ĥofni and Pineĥas; in one day they shall die both of them." 2.35. And I will raise me up a faithful priest, that shall do according to that which is in my heart and in my mind: and I will build him a sure house; and he shall walk before my anointed forever." 2.36. And it shall come to pass, that everyone that is left in thy house shall come and crouch to him for a piece of silver and a loaf of bread, and shall say, Put me, I pray thee, into one of the priests’ offices, that I may eat a piece of bread." |
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11. Hebrew Bible, Isaiah, 5.24 (8th cent. BCE - 5th cent. BCE)
| 5.24. לָכֵן כֶּאֱכֹל קַשׁ לְשׁוֹן אֵשׁ וַחֲשַׁשׁ לֶהָבָה יִרְפֶּה שָׁרְשָׁם כַּמָּק יִהְיֶה וּפִרְחָם כָּאָבָק יַעֲלֶה כִּי מָאֲסוּ אֵת תּוֹרַת יְהוָה צְבָאוֹת וְאֵת אִמְרַת קְדוֹשׁ־יִשְׂרָאֵל נִאֵצוּ׃ | 5.24. Therefore as the tongue of fire devoureth the stubble, And as the chaff is consumed in the flame, So their root shall be as rottenness, And their blossom shall go up as dust; Because they have rejected the law of the LORD of hosts, And contemned the word of the Holy One of Israel." |
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12. Hebrew Bible, Jeremiah, 1.1, 7.3-7.14, 26.2, 26.5-26.6, 26.8-26.24, 32.1 (8th cent. BCE - 5th cent. BCE)
| 1.1. רְאֵה הִפְקַדְתִּיךָ הַיּוֹם הַזֶּה עַל־הַגּוֹיִם וְעַל־הַמַּמְלָכוֹת לִנְתוֹשׁ וְלִנְתוֹץ וּלְהַאֲבִיד וְלַהֲרוֹס לִבְנוֹת וְלִנְטוֹעַ׃ 1.1. דִּבְרֵי יִרְמְיָהוּ בֶּן־חִלְקִיָּהוּ מִן־הַכֹּהֲנִים אֲשֶׁר בַּעֲנָתוֹת בְּאֶרֶץ בִּנְיָמִן׃ 7.3. כֹּה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל הֵיטִיבוּ דַרְכֵיכֶם וּמַעַלְלֵיכֶם וַאֲשַׁכְּנָה אֶתְכֶם בַּמָּקוֹם הַזֶּה׃ 7.3. כִּי־עָשׂוּ בְנֵי־יְהוּדָה הָרַע בְּעֵינַי נְאֻום־יְהוָה שָׂמוּ שִׁקּוּצֵיהֶם בַּבַּיִת אֲשֶׁר־נִקְרָא־שְׁמִי עָלָיו לְטַמְּאוֹ׃ 7.4. אַל־תִּבְטְחוּ לָכֶם אֶל־דִּבְרֵי הַשֶּׁקֶר לֵאמֹר הֵיכַל יְהוָה הֵיכַל יְהוָה הֵיכַל יְהוָה הֵמָּה׃ 7.5. כִּי אִם־הֵיטֵיב תֵּיטִיבוּ אֶת־דַּרְכֵיכֶם וְאֶת־מַעַלְלֵיכֶם אִם־עָשׂוֹ תַעֲשׂוּ מִשְׁפָּט בֵּין אִישׁ וּבֵין רֵעֵהוּ׃ 7.6. גֵּר יָתוֹם וְאַלְמָנָה לֹא תַעֲשֹׁקוּ וְדָם נָקִי אַל־תִּשְׁפְּכוּ בַּמָּקוֹם הַזֶּה וְאַחֲרֵי אֱלֹהִים אֲחֵרִים לֹא תֵלְכוּ לְרַע לָכֶם׃ 7.7. וְשִׁכַּנְתִּי אֶתְכֶם בַּמָּקוֹם הַזֶּה בָּאָרֶץ אֲשֶׁר נָתַתִּי לַאֲבוֹתֵיכֶם לְמִן־עוֹלָם וְעַד־עוֹלָם׃ 7.8. הִנֵּה אַתֶּם בֹּטְחִים לָכֶם עַל־דִּבְרֵי הַשָּׁקֶר לְבִלְתִּי הוֹעִיל׃ 7.9. הֲגָנֹב רָצֹחַ וְנָאֹף וְהִשָּׁבֵעַ לַשֶּׁקֶר וְקַטֵּר לַבָּעַל וְהָלֹךְ אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדַעְתֶּם׃ 7.11. הַמְעָרַת פָּרִצִים הָיָה הַבַּיִת הַזֶּה אֲשֶׁר־נִקְרָא־שְׁמִי עָלָיו בְּעֵינֵיכֶם גַּם אָנֹכִי הִנֵּה רָאִיתִי נְאֻם־יְהוָה׃ 7.12. כִּי לְכוּ־נָא אֶל־מְקוֹמִי אֲשֶׁר בְּשִׁילוֹ אֲשֶׁר שִׁכַּנְתִּי שְׁמִי שָׁם בָּרִאשׁוֹנָה וּרְאוּ אֵת אֲשֶׁר־עָשִׂיתִי לוֹ מִפְּנֵי רָעַת עַמִּי יִשְׂרָאֵל׃ 7.13. וְעַתָּה יַעַן עֲשׂוֹתְכֶם אֶת־כָּל־הַמַּעֲשִׂים הָאֵלֶּה נְאֻם־יְהוָה וָאֲדַבֵּר אֲלֵיכֶם הַשְׁכֵּם וְדַבֵּר וְלֹא שְׁמַעְתֶּם וָאֶקְרָא אֶתְכֶם וְלֹא עֲנִיתֶם׃ 7.14. וְעָשִׂיתִי לַבַּיִת אֲשֶׁר נִקְרָא־שְׁמִי עָלָיו אֲשֶׁר אַתֶּם בֹּטְחִים בּוֹ וְלַמָּקוֹם אֲשֶׁר־נָתַתִּי לָכֶם וְלַאֲבוֹתֵיכֶם כַּאֲשֶׁר עָשִׂיתִי לְשִׁלוֹ׃ 26.2. וְגַם־אִישׁ הָיָה מִתְנַבֵּא בְּשֵׁם יְהוָה אוּרִיָּהוּ בֶּן־שְׁמַעְיָהוּ מִקִּרְיַת הַיְּעָרִים וַיִּנָּבֵא עַל־הָעִיר הַזֹּאת וְעַל־הָאָרֶץ הַזֹּאת כְּכֹל דִּבְרֵי יִרְמְיָהוּ׃ 26.2. כֹּה אָמַר יְהוָה עֲמֹד בַּחֲצַר בֵּית־יְהוָה וְדִבַּרְתָּ עַל־כָּל־עָרֵי יְהוּדָה הַבָּאִים לְהִשְׁתַּחֲוֺת בֵּית־יְהוָה אֵת כָּל־הַדְּבָרִים אֲשֶׁר צִוִּיתִיךָ לְדַבֵּר אֲלֵיהֶם אַל־תִּגְרַע דָּבָר׃ 26.5. לִשְׁמֹעַ עַל־דִּבְרֵי עֲבָדַי הַנְּבִאִים אֲשֶׁר אָנֹכִי שֹׁלֵחַ אֲלֵיכֶם וְהַשְׁכֵּם וְשָׁלֹחַ וְלֹא שְׁמַעְתֶּם׃ 26.6. וְנָתַתִּי אֶת־הַבַּיִת הַזֶּה כְּשִׁלֹה וְאֶת־הָעִיר הזאתה [הַזֹּאת] אֶתֵּן לִקְלָלָה לְכֹל גּוֹיֵי הָאָרֶץ׃ 26.8. וַיְהִי כְּכַלּוֹת יִרְמְיָהוּ לְדַבֵּר אֵת כָּל־אֲשֶׁר־צִוָּה יְהוָה לְדַבֵּר אֶל־כָּל־הָעָם וַיִּתְפְּשׂוּ אֹתוֹ הַכֹּהֲנִים וְהַנְּבִאִים וְכָל־הָעָם לֵאמֹר מוֹת תָּמוּת׃ 26.9. מַדּוּעַ נִבֵּיתָ בְשֵׁם־יְהוָה לֵאמֹר כְּשִׁלוֹ יִהְיֶה הַבַּיִת הַזֶּה וְהָעִיר הַזֹּאת תֶּחֱרַב מֵאֵין יוֹשֵׁב וַיִּקָּהֵל כָּל־הָעָם אֶל־יִרְמְיָהוּ בְּבֵית יְהוָה׃ 26.11. וַיֹּאמְרוּ הַכֹּהֲנִים וְהַנְּבִאִים אֶל־הַשָּׂרִים וְאֶל־כָּל־הָעָם לֵאמֹר מִשְׁפַּט־מָוֶת לָאִישׁ הַזֶּה כִּי נִבָּא אֶל־הָעִיר הַזֹּאת כַּאֲשֶׁר שְׁמַעְתֶּם בְּאָזְנֵיכֶם׃ 26.12. וַיֹּאמֶר יִרְמְיָהוּ אֶל־כָּל־הַשָּׂרִים וְאֶל־כָּל־הָעָם לֵאמֹר יְהוָה שְׁלָחַנִי לְהִנָּבֵא אֶל־הַבַּיִת הַזֶּה וְאֶל־הָעִיר הַזֹּאת אֵת כָּל־הַדְּבָרִים אֲשֶׁר שְׁמַעְתֶּם׃ 26.13. וְעַתָּה הֵיטִיבוּ דַרְכֵיכֶם וּמַעַלְלֵיכֶם וְשִׁמְעוּ בְּקוֹל יְהוָה אֱלֹהֵיכֶם וְיִנָּחֵם יְהוָה אֶל־הָרָעָה אֲשֶׁר דִּבֶּר עֲלֵיכֶם׃ 26.14. וַאֲנִי הִנְנִי בְיֶדְכֶם עֲשׂוּ־לִי כַּטּוֹב וְכַיָּשָׁר בְּעֵינֵיכֶם׃ 26.15. אַךְ יָדֹעַ תֵּדְעוּ כִּי אִם־מְמִתִים אַתֶּם אֹתִי כִּי־דָם נָקִי אַתֶּם נֹתְנִים עֲלֵיכֶם וְאֶל־הָעִיר הַזֹּאת וְאֶל־יֹשְׁבֶיהָ כִּי בֶאֱמֶת שְׁלָחַנִי יְהוָה עֲלֵיכֶם לְדַבֵּר בְּאָזְנֵיכֶם אֵת כָּל־הַדְּבָרִים הָאֵלֶּה׃ 26.16. וַיֹּאמְרוּ הַשָּׂרִים וְכָל־הָעָם אֶל־הַכֹּהֲנִים וְאֶל־הַנְּבִיאִים אֵין־לָאִישׁ הַזֶּה מִשְׁפַּט־מָוֶת כִּי בְּשֵׁם יְהוָה אֱלֹהֵינוּ דִּבֶּר אֵלֵינוּ׃ 26.17. וַיָּקֻמוּ אֲנָשִׁים מִזִּקְנֵי הָאָרֶץ וַיֹּאמְרוּ אֶל־כָּל־קְהַל הָעָם לֵאמֹר׃ 26.18. מיכיה [מִיכָה] הַמּוֹרַשְׁתִּי הָיָה נִבָּא בִּימֵי חִזְקִיָּהוּ מֶלֶךְ־יְהוּדָה וַיֹּאמֶר אֶל־כָּל־עַם יְהוּדָה לֵאמֹר כֹּה־אָמַר יְהוָה צְבָאוֹת צִיּוֹן שָׂדֶה תֵחָרֵשׁ וִירוּשָׁלַיִם עִיִּים תִּהְיֶה וְהַר הַבַּיִת לְבָמוֹת יָעַר׃ 26.19. הֶהָמֵת הֱמִתֻהוּ חִזְקִיָּהוּ מֶלֶךְ־יְהוּדָה וְכָל־יְהוּדָה הֲלֹא יָרֵא אֶת־יְהוָה וַיְחַל אֶת־פְּנֵי יְהוָה וַיִּנָּחֶם יְהוָה אֶל־הָרָעָה אֲשֶׁר־דִּבֶּר עֲלֵיהֶם וַאֲנַחְנוּ עֹשִׂים רָעָה גְדוֹלָה עַל־נַפְשׁוֹתֵינוּ׃ 26.21. וַיִּשְׁמַע הַמֶּלֶךְ־יְהוֹיָקִים וְכָל־גִּבּוֹרָיו וְכָל־הַשָּׂרִים אֶת־דְּבָרָיו וַיְבַקֵּשׁ הַמֶּלֶךְ הֲמִיתוֹ וַיִּשְׁמַע אוּרִיָּהוּ וַיִּרָא וַיִּבְרַח וַיָּבֹא מִצְרָיִם׃ 26.22. וַיִּשְׁלַח הַמֶּלֶךְ יְהוֹיָקִים אֲנָשִׁים מִצְרָיִם אֵת אֶלְנָתָן בֶּן־עַכְבּוֹר וַאֲנָשִׁים אִתּוֹ אֶל־מִצְרָיִם׃ 26.23. וַיּוֹצִיאוּ אֶת־אוּרִיָּהוּ מִמִּצְרַיִם וַיְבִאֻהוּ אֶל־הַמֶּלֶךְ יְהוֹיָקִים וַיַּכֵּהוּ בֶּחָרֶב וַיַּשְׁלֵךְ אֶת־נִבְלָתוֹ אֶל־קִבְרֵי בְּנֵי הָעָם׃ 26.24. אַךְ יַד אֲחִיקָם בֶּן־שָׁפָן הָיְתָה אֶת־יִרְמְיָהוּ לְבִלְתִּי תֵּת־אֹתוֹ בְיַד־הָעָם לַהֲמִיתוֹ׃ 32.1. וָאֶכְתֹּב בַּסֵּפֶר וָאֶחְתֹּם וָאָעֵד עֵדִים וָאֶשְׁקֹל הַכֶּסֶף בְּמֹאזְנָיִם׃ 32.1. הַדָּבָר אֲשֶׁר־הָיָה אֶל־יִרְמְיָהוּ מֵאֵת יְהוָה בשנת [בַּשָּׁנָה] הָעֲשִׂרִית לְצִדְקִיָּהוּ מֶלֶךְ יְהוּדָה הִיא הַשָּׁנָה שְׁמֹנֶה־עֶשְׂרֵה שָׁנָה לִנְבוּכַדְרֶאצַּר׃ | 1.1. THE WORDS of Jeremiah the son of Hilkiah, of the priests that were in Anathoth in the land of Benjamin," 7.3. Thus saith the LORD of hosts, the God of Israel: Amend your ways and your doings, and I will cause you to dwell in this place." 7.4. Trust ye not in lying words, saying: ‘The temple of the LORD, the temple of the LORD, the temple of the LORD, are these.’" 7.5. Nay, but if ye thoroughly amend your ways and your doings; if ye thoroughly execute justice between a man and his neighbour;" 7.6. if ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt;" 7.7. then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever." 7.8. Behold, ye trust in lying words, that cannot profit." 7.9. Will ye steal, murder, and commit adultery, and swear falsely, and offer unto Baal, and walk after other gods whom ye have not known," 7.10. and come and stand before Me in this house, whereupon My name is called, and say: ‘We are delivered’, that ye may do all these abominations?" 7.11. Is this house, whereupon My name is called, become a den of robbers in your eyes? Behold, I, even I, have seen it, saith the LORD." 7.12. For go ye now unto My place which was in Shiloh, where I caused My name to dwell at the first, and see what I did to it for the wickedness of My people Israel." 7.13. And now, because ye have done all these works, saith the LORD, and I spoke unto you, speaking betimes and often, but ye heard not, and I called you, but ye answered not;" 7.14. therefore will I do unto the house, whereupon My name is called, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh." 26.2. ’Thus saith the LORD: Stand in the court of the LORD’S house, and speak unto all the cities of Judah, which come to worship in the LORD’S house, all the words that I command thee to speak unto them; diminish not a word." 26.5. to hearken to the words of My servants the prophets, whom I send unto you, even sending them betimes and often, but ye have not hearkened;" 26.6. then will I make this house like Shiloh, and will make this city a curse to all the nations of the earth.’" 26.8. Now it came to pass, when Jeremiah had made an end of speaking all that the LORD had commanded him to speak unto all the people, that the priests and the prophets and all the people laid hold on him, saying: ‘Thou shalt surely die." 26.9. Why hast thou prophesied in the name of the LORD, saying: This house shall be like Shiloh, and this city shall be desolate, without an inhabitant?’ And all the people were gathered against Jeremiah in the house of the LORD." 26.10. When the princes of Judah heard these things, they came up from the king’s house unto the house of the LORD; and they sat in the entry of the new gate of the LORD’S house." 26.11. Then spoke the priests and the prophets unto the princes and to all the people, saying: ‘This man is worthy of death; for he hath prophesied against this city, as ye have heard with your ears.’" 26.12. Then spoke Jeremiah unto all the princes and to all the people, saying: ‘The LORD sent me to prophesy against this house and against this city all the words that ye have heard." 26.13. Therefore now amend your ways and your doings, and hearken to the voice of the LORD your God; and the LORD will repent Him of the evil that He hath pronounced against you." 26.14. But as for me, behold, I am in your hand; do with me as is good and right in your eyes." 26.15. Only know ye for certain that, if ye put me to death, ye will bring innocent blood upon yourselves, and upon this city, and upon the inhabitants thereof; for of a truth the LORD hath sent me unto you to speak all these words in your ears.’" 26.16. Then said the princes and all the people unto the priests and to the prophets: ‘This man is not worthy of death; for he hath spoken to us in the name of the LORD our God.’" 26.17. Then rose up certain of the elders of the land, and spoke to all the assembly of the people, saying:" 26.18. ’Micah the Morashtite prophesied in the days of Hezekiah king of Judah; and he spoke to all the people of Judah, saying: Thus saith the LORD of hosts: Zion shall be plowed as a field, And Jerusalem shall become heaps, And the mountain of the house as the high places of a forest." 26.19. Did Hezekiah king of Judah and all Judah put him at all to death? did he not fear the LORD, and entreat the favour of the LORD, and the LORD repented Him of the evil which He had pronounced against them? Thus might we procure great evil against our own souls.’" 26.20. And there was also a man that prophesied in the name of the LORD, Uriah the son of Shemaiah of Kiriath-jearim; and he prophesied against this city and against this land according to all the words of Jeremiah;" 26.21. and when Jehoiakim the king, with all his mighty men, and all the princes, heard his words, the king sought to put him to death; but when Uriah heard it, he was afraid, and fled, and went into Egypt;" 26.22. and Jehoiakim the king sent men into Egypt, Elnathan the son of Achbor, and certain men with him, into Egypt;" 26.23. and they fetched forth Uriah out of Egypt, and brought him unto Jehoiakim the king; who slew him with the sword, and cast his dead body into the graves of the children of the people." 26.24. Nevertheless the hand of Ahikam the son of Shaphan was with Jeremiah, that they should not give him into the hand of the people to put him to death." 32.1. The word that came to Jeremiah from the LORD in the tenth year of Zedekiah king of Judah, which was the eighteenth year of Nebuchadrezzar." |
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13. Hebrew Bible, Ezra, 9.11 (5th cent. BCE - 4th cent. BCE)
| 9.11. אֲשֶׁר צִוִּיתָ בְּיַד עֲבָדֶיךָ הַנְּבִיאִים לֵאמֹר הָאָרֶץ אֲשֶׁר אַתֶּם בָּאִים לְרִשְׁתָּהּ אֶרֶץ נִדָּה הִיא בְּנִדַּת עַמֵּי הָאֲרָצוֹת בְּתוֹעֲבֹתֵיהֶם אֲשֶׁר מִלְאוּהָ מִפֶּה אֶל־פֶּה בְּטֻמְאָתָם׃ | 9.11. which Thou hast commanded by Thy servants the prophets, saying: The land, unto which ye go to possess it, is an unclean land through the uncleanness of the peoples of the lands, through their abominations, wherewith they have filled it from one end to another with their filthiness." |
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14. Hebrew Bible, Nehemiah, 9.13-9.14, 9.20, 9.24, 9.30 (5th cent. BCE - 4th cent. BCE)
| 9.13. וְעַל הַר־סִינַי יָרַדְתָּ וְדַבֵּר עִמָּהֶם מִשָּׁמָיִם וַתִּתֵּן לָהֶם מִשְׁפָּטִים יְשָׁרִים וְתוֹרוֹת אֱמֶת חֻקִּים וּמִצְוֺת טוֹבִים׃ 9.14. וְאֶת־שַׁבַּת קָדְשְׁךָ הוֹדַעַתָ לָהֶם וּמִצְווֹת וְחֻקִּים וְתוֹרָה צִוִּיתָ לָהֶם בְּיַד מֹשֶׁה עַבְדֶּךָ׃ 9.24. וַיָּבֹאוּ הַבָּנִים וַיִּירְשׁוּ אֶת־הָאָרֶץ וַתַּכְנַע לִפְנֵיהֶם אֶת־יֹשְׁבֵי הָאָרֶץ הַכְּנַעֲנִים וַתִּתְּנֵם בְּיָדָם וְאֶת־מַלְכֵיהֶם וְאֶת־עַמְמֵי הָאָרֶץ לַעֲשׂוֹת בָּהֶם כִּרְצוֹנָם׃ | 9.13. Thou camest down also upon mount Sinai, and spokest with them from heaven, and gavest them right ordices and laws of truth, good statutes and commandments;" 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;" 9.20. Thou gavest also Thy good spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst." 9.24. So the children went in and possessed the land, and Thou didst subdue before them the inhabitants of the land, the Canaanites, and gavest them into their hands, with their kings, and the peoples of the land, that they might do with them as they would." 9.30. Yet many years didst Thou extend mercy unto them, and didst forewarn them by Thy spirit through Thy prophets; yet would they not give ear; therefore gavest Thou them into the hand of the peoples of the lands." |
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15. Dead Sea Scrolls, 4Q491, 0 (2nd cent. BCE - 1st cent. CE)
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16. Dead Sea Scrolls, 4Q491, 0 (2nd cent. BCE - 1st cent. CE)
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17. Dead Sea Scrolls, Community Rule, 1.3, 8.15-8.16 (2nd cent. BCE - 1st cent. CE)
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18. Hebrew Bible, Daniel, 4.33, 7.28 (2nd cent. BCE - 2nd cent. BCE)
| 4.33. בֵּהּ־זִמְנָא מַנְדְּעִי יְתוּב עֲלַי וְלִיקַר מַלְכוּתִי הַדְרִי וְזִוִי יְתוּב עֲלַי וְלִי הַדָּבְרַי וְרַבְרְבָנַי יְבַעוֹן וְעַל־מַלְכוּתִי הָתְקְנַת וּרְבוּ יַתִּירָה הוּסְפַת לִי׃ 7.28. עַד־כָּה סוֹפָא דִי־מִלְּתָא אֲנָה דָנִיֵּאל שַׂגִּיא רַעְיוֹנַי יְבַהֲלֻנַּנִי וְזִיוַי יִשְׁתַּנּוֹן עֲלַי וּמִלְּתָא בְּלִבִּי נִטְרֵת׃ | 4.33. At the same time mine understanding returned unto me; and for the glory of my kingdom, my majesty and my splendour returned unto me; and my ministers and my lords sought unto me; and I was established in my kingdom, and surpassing greatness was added unto me." 7.28. Here is the end of the matter. As for me Daniel, my thoughts much affrighted me, and my countece was changed in me; but I kept the matter in my heart." |
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19. Josephus Flavius, Jewish Antiquities, 3.214-3.216 (1st cent. CE - 1st cent. CE)
| 3.214. 9. I will now treat of what I before omitted, the garment of the high priest: for he [Moses] left no room for the evil practices of [false] prophets; but if some of that sort should attempt to abuse the divine authority, he left it to God to be present at his sacrifices when he pleased, and when he pleased to be absent. And he was willing this should be known, not to the Hebrews only, but to those foreigners also who were there. 3.215. For as to those stones, which we told you before, the high priest bare on his shoulders, which were sardonyxes, (and I think it needless to describe their nature, they being known to every body,) the one of them shined out when God was present at their sacrifices; I mean that which was in the nature of a button on his right shoulder, bright rays darting out thence, and being seen even by those that were most remote; which splendor yet was not before natural to the stone. 3.216. This has appeared a wonderful thing to such as have not so far indulged themselves in philosophy, as to despise Divine revelation. Yet will I mention what is still more wonderful than this: for God declared beforehand, by those twelve stones which the high priest bare on his breast, and which were inserted into his breastplate, when they should be victorious in battle; |
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20. New Testament, Acts, 4.2-4.4 (1st cent. CE - 2nd cent. CE)
| 4.2. being upset because they taught the people and proclaimed in Jesus the resurrection from the dead. 4.3. They laid hands on them, and put them in custody until the next day, for it was now evening. 4.4. But many of those who heard the word believed, and the number of the men came to be about five thousand. |
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21. Anon., Genesis Rabba, 19.7 (2nd cent. CE - 5th cent. CE)
| 19.7. וַיִּשְׁמְעוּ אֶת קוֹל ה' אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם (בראשית ג, ח), אָמַר רַבִּי חַלְּפוֹן שָׁמַעְנוּ שֶׁיֵּשׁ הִלּוּךְ לַקּוֹל, שֶׁנֶּאֱמַר: וַיִּשְׁמְעוּ אֶת קוֹל ה' אֱלֹהִים מִתְהַלֵּךְ בַּגָּן, וְהִלּוּךְ לָאֵשׁ, שֶׁנֶּאֱמַר (שמות ט, כג): וַתִּהֲלַךְ אֵשׁ אָרְצָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא מְהַלֵּךְ אֵין כְּתִיב כָּאן אֶלָּא מִתְהַלֵּךְ, מְקַפֵּץ וְעוֹלֶה. עִקַּר שְׁכִינָה בַּתַּחְתּוֹנִים הָיְתָה, כֵּיוָן שֶׁחָטָא אָדָם הָרִאשׁוֹן נִסְתַּלְּקָה שְׁכִינָה לָרָקִיעַ הָרִאשׁוֹן, חָטָא קַיִן נִסְתַּלְּקָה לָרָקִיעַ הַשֵּׁנִי, דּוֹר אֱנוֹשׁ לַשְׁלִישִׁי, דּוֹר הַמַּבּוּל לָרְבִיעִי, דּוֹר הַפְלָגָה לַחֲמִישִׁי, סְדוֹמִיִּים לַשִּׁשִּׁי, וּמִצְרִיִּים בִּימֵי אַבְרָהָם לַשְּׁבִיעִי. וּכְנֶגְדָן עָמְדוּ שִׁבְעָה צַדִּיקִים, וְאֵלּוּ הֵן, אַבְרָהָם יִצְחָק וְיַעֲקֹב לֵוִי קְהָת עַמְרָם משֶׁה, עָמַד אַבְרָהָם וְהוֹרִידָהּ לַשִּׁשִּׁי, עָמַד יִצְחָק וְהוֹרִידָהּ מִן שִׁשִּׁי לַחֲמִישִׁי, עָמַד יַעֲקֹב וְהוֹרִידָהּ מִן הַחֲמִישִׁי לָרְבִיעִי, עָמַד לֵוִי וְהוֹרִידָהּ מִן הָרְבִיעִי לַשְּׁלִישִׁי, עָמַד קְהָת וְהוֹרִידָהּ מִן הַשְּׁלִישִׁי לַשֵּׁנִי, עָמַד עַמְרָם וְהוֹרִידָהּ מִן הַשֵּׁנִי לָרִאשׁוֹן, עָמַד משֶׁה וְהוֹרִידָהּ מִלְּמַעְלָה לְמַטָּה. אָמַר רַבִּי יִצְחָק כְּתִיב (תהלים לז, כט): צַדִּיקִים יִירְשׁוּ אָרֶץ וגו', וּרְשָׁעִים מַה יַּעֲשׂוּ פוֹרְחִים בָּאֲוִיר, אֶלָּא הָרְשָׁעִים לֹא הִשְׁכִּינוּ שְׁכִינָה בָּאָרֶץ. | 19.7. ... the root/essence of Shekhinah/God’s presence was in the lower ones / `iqar sh’khinah batachtonim haytah." |
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22. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)
| 10a. ימצא חיים בעלי עושר דכתיב צדקה בעלי אגדה דכתיב וכבוד כתיב הכא וכבוד וכתיב התם (משלי ג, לה) כבוד חכמים ינחלו,תניא היה רבי מאיר אומר יש לו לבעל הדין להשיבך ולומר לך אם אלהיכם אוהב עניים הוא מפני מה אינו מפרנסן אמור לו כדי שניצול אנו בהן מדינה של גיהנם וזו שאלה שאל טורנוסרופוס הרשע את ר"ע אם אלהיכם אוהב עניים הוא מפני מה אינו מפרנסם אמר לו כדי שניצול אנו בהן מדינה של גיהנם,אמר לו [אדרבה] זו שמחייבתן לגיהנם אמשול לך משל למה הדבר דומה למלך בשר ודם שכעס על עבדו וחבשו בבית האסורין וצוה עליו שלא להאכילו ושלא להשקותו והלך אדם אחד והאכילו והשקהו כששמע המלך לא כועס עליו ואתם קרוין עבדים שנאמר (ויקרא כה, נה) כי לי בני ישראל עבדים,אמר לו ר"ע אמשול לך משל למה הדבר דומה למלך בשר ודם שכעס על בנו וחבשו בבית האסורין וצוה עליו שלא להאכילו ושלא להשקותו והלך אדם אחד והאכילו והשקהו כששמע המלך לא דורון משגר לו ואנן קרוין בנים דכתיב (דברים יד, א) בנים אתם לה' אלהיכם,אמר לו אתם קרוים בנים וקרוין עבדים בזמן שאתם עושין רצונו של מקום אתם קרוין בנים ובזמן שאין אתם עושין רצונו של מקום אתם קרוין עבדים ועכשיו אין אתם עושין רצונו של מקום אמר לו הרי הוא אומר (ישעיהו נח, ז) הלא פרוס לרעב לחמך ועניים מרודים תביא בית אימתי עניים מרודים תביא בית האידנא וקאמר הלא פרוס לרעב לחמך:,דרש רבי יהודה ברבי שלום כשם שמזונותיו של אדם קצובין לו מראש השנה כך חסרונותיו של אדם קצובין לו מראש השנה זכה הלא פרוס לרעב לחמך לא זכה ועניים מרודים תביא בית,כי הא דבני אחתיה דרבן יוחנן בן זכאי חזא להו בחילמא דבעו למיחסר שבע מאה דינרי עשינהו שקל מינייהו לצדקה פוש גבייהו שיבסר דינרי כי מטא מעלי יומא דכיפורי שדור דבי קיסר נקטינהו,אמר להו רבן יוחנן בן זכאי לא תדחלון שיבסר דינרי גבייכו שקלינהו מינייכו אמרי ליה מנא ידעת אמר להו חלמא חזאי לכו אמרו ליה ואמאי לא אמרת לן [דניתבינהו] אמר להו אמינא כי היכי דתעבדו מצוה לשמה,רב פפא הוה סליק בדרגא אישתמיט כרעיה בעי למיפל אמר השתא כן איחייב מאן דסני לן כמחללי שבתות וכעובדי עבודת כוכבים א"ל חייא בר רב מדפתי לרב פפא שמא עני בא לידך ולא פרנסתו,דתניא רבי יהושע בן קרחה אומר כל המעלים עיניו מן הצדקה כאילו עובד עבודת כוכבים כתיב הכא (דברים טו, ט) השמר לך פן יהיה דבר עם לבבך בליעל וכתיב התם (דברים יג, יד) יצאו אנשים בני בליעל מה להלן עבודת כוכבים אף כאן עבודת כוכבים,תניא א"ר אלעזר בר' יוסי כל צדקה וחסד שישראל עושין בעולם הזה שלום גדול ופרקליטין גדולין בין ישראל לאביהן שבשמים שנאמר (ירמיהו טז, ה) כה אמר ה' אל תבא בית מרזח ואל תלך לספוד ואל תנוד להם כי אספתי את שלומי מאת העם הזה [וגו' את] החסד ואת הרחמים חסד זו גמילות חסדים רחמים זו צדקה,תניא רבי יהודה אומר גדולה צדקה שמקרבת את הגאולה שנאמר (ישעיהו נו, א) כה אמר ה' שמרו משפט ועשו צדקה כי קרובה ישועתי לבא וצדקתי להגלות הוא היה אומר עשרה דברים קשים נבראו בעולם הר קשה ברזל מחתכו ברזל קשה אור מפעפעו אור קשה מים מכבין אותו מים קשים עבים סובלים אותן עבים קשים רוח מפזרתן רוח קשה גוף סובלו גוף קשה פחד שוברו פחד קשה יין מפיגו יין קשה שינה מפכחתו ומיתה קשה מכולם [וצדקה מצלת מן המיתה] דכתיב (משלי י, ב) וצדקה תציל ממות,דרש רבי דוסתאי ברבי ינאי בוא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם מביא דורון גדול למלך ספק מקבלין אותו הימנו ספק אין מקבלין אותו הימנו [ואם תמצא לומר מקבלים אותו ממנו] ספק רואה פני המלך ספק אינו רואה פני המלך והקדוש ברוך הוא אינו כן אדם נותן פרוטה לעני זוכה ומקבל פני שכינה שנאמר (תהלים יז, טו) אני בצדק אחזה פניך אשבעה בהקיץ תמונתך,רבי אלעזר יהיב פרוטה לעני והדר מצלי אמר דכתיב אני בצדק אחזה פניך מאי אשבעה בהקיץ תמונתך אמר רב נחמן בר יצחק אלו תלמידי חכמים שמנדדין שינה מעיניהם בעולם הזה והקב"ה משביען מזיו השכינה לעולם הבא,א"ר יוחנן מאי דכתיב (משלי יט, יז) מלוה ה' חונן דל אלמלא מקרא כתוב אי אפשר לאומרו כביכול עבד לוה לאיש מלוה,א"ר חייא בר אבא רבי יוחנן (רמי) כתיב (משלי יא, ד) לא יועיל הון ביום עברה וצדקה תציל ממות וכתיב (משלי י, ב) לא יועילו אוצרות רשע וצדקה תציל ממות שתי צדקות הללו למה אחת שמצילתו ממיתה משונה ואחת שמצילתו מדינה של גיהנם ואי זו היא שמצילתו מדינה של גיהנם ההוא דכתיב ביה עברה דכתיב (צפניה א, טו) יום עברה היום ההוא ואי זו היא שמצילתו ממיתה משונה | 10a. “He who pursues charity and mercy, bfinds life”(Proverbs 21:21), and with regard to wisdom it is written: “He who finds Me, finds life” (Proverbs 8:35). bMasters of wealth, as it is written:“He who pursues charity and mercy finds bcharity,”meaning he will be able to give charity. bMasters of iaggada /i, as it is written:“He who pursues charity and mercy, finds bhonor.”And how do we know that this refers to masters of iaggada /i? bIt is written here “honor,” and it is written there: “The wise shall inherit honor”(Proverbs 3:35).,§ bIt is taughtin a ibaraita /i: bRabbi Meir would say: An opponent may bring an argument against you and say to you: If your God loves the poor, for whatreason bdoes He not support themHimself? In such a case, bsay to him:He commands us to act as His agents in sustaining the poor, bso that through them we will becredited with the performance of mitzvot and therefore be bsaved from the judgment of Gehenna. And this is the question that Turnus Rufus the wicked asked Rabbi Akiva: If your God loves the poor, for whatreason bdoes He not support themHimself? Rabbi Akiva bsaid to him:He commands us to sustain the poor, bso that through themand the charity we give them bwe will be saved from the judgment of Gehenna. /b,Turnus Rufus bsaid toRabbi Akiva: bOn the contrary, it is thischarity bwhich condemns you,the Jewish people, bto Gehennabecause you give it. bI will illustratethis bto you with a parable. To what is this matter comparable?It is comparable bto a king of flesh and blood who was angry with his slave and put him in prison and ordered that he should not be fed or given to drink. And one person went ahead and fed him and gave him to drink. If the king heard about this, would he not be angry withthat person? bAnd you,after all, bare called slaves, as it is stated: “For the children of Israel are slaves to Me”(Leviticus 25:55). If God decreed that a certain person should be impoverished, one who gives him charity defies the will of God., bRabbi Akiva said toTurnus Rufus: bI will illustratethe opposite bto you with adifferent bparable. To what is this matter comparable?It is comparable bto a king of flesh and blood who was angry with his son and put him in prison and ordered that he should not be fed or given to drink. And one person went ahead and fed him and gave him to drink. If the king heardabout this once his anger abated, bwould he notreact by bsendingthat person ba gift? And we are called sons, as it is written: “You are sons of the Lord your God”(Deuteronomy 14:1).,Turnus Rufus bsaid to him: You are called sons and you are called slaves. When you fulfill the will of the Omnipresent, you are called sons; when you do not fulfill the will of the Omnipresent, you are called slaves. Andsince bnow you do not fulfill the will of the Omnipresent,the parable that I offered is more apt. Rabbi Akiva bsaid to him:The verse bstates: “Is it not to share your bread with the hungry, andthat byou shall bring the poor that are cast out to your house?”(Isaiah 58:7). bWhendo we bbring the poor that are cast outinto our bhouses? Now,when we have to billet the Roman soldiers in our homes; bandabout that very time, the verse bstates: “Is it not to share your bread with the hungry?” /b, bRabbi Yehuda, son of Rabbi Shalom taught: Just as a person’sentire blivelihood is allocated to him from Rosh HaShana,when God issues His judgments for the entire year, bso too are a person’smonetary blosses allocated to him from Rosh HaShana.If bone merits,the following verse is applied to him: b“You shall share your bread with the hungry,”i.e., he will spend the sum allocated to him on gifts of charity; and if bhe does not merit,the following verse is applied to him: b“You shall bring the poor that are cast out to your house,i.e., he will be compelled by the government to billet soldiers in his house and feed them against his will.,It is blike thisincident binvolving the nephews of Rabban Yoḥa ben Zakkai,who once bsaw in a dream thathis nephews bweredestined bto lose seven hundred dinarsover the course of the year. bHe encouraged themand btookmoney bfrom them for charity, and they were left with seventeen dinarsout of the seven hundred. bWhen Yom Kippur eve arrived, the government sentmessengers who came and btookthe remaining seventeen dinars., bRabban Yoḥa ben Zakkai said to them: Do not fearthat they will take even more from you; bthey took from youthe bseventeen dinarsthat were still bwith you.The nephews bsaid to him: How did you know?Rabban Yoḥa ben Zakkai bsaid to them: I saw a dream about you,and he related his dream to them. bThey said to him: And why did you not tell usabout the dream? Rabban Yoḥa ben Zakkai bsaid to them: I said,It is better bthat they perform a mitzva for its own sake.Had you known from the start that you were fated to lose that amount of money, the mitzva would not have been performed purely for its own sake.,The Gemara relates: bRav Pappa wasonce bclimbingup ba ladderwhen bhis foot slipped and he almost fell. He said: Now, is the one who hates us,a euphemism for himself, bliable like Shabbat desecrators and idol worshippers,who are subject to death by stoning, which is similar to death by falling, the punishment that Rav Pappa narrowly escaped? bḤiyya bar Rav of Difti said to Rav Pappa: Perhaps a poor persononce bapproached you and you did not sustain him,and therefore you were given a glimpse of the punishment that you actually deserve., bAs it is taughtin a ibaraita /i: bRabbi Yehoshua ben Korḥa says: Anyone who turns his eyes away fromone seeking bcharity isconsidered bas if he worships idols.From where is this derived? bIt is written here: “Beware that there be not a base thought in your heart… /band your eye be evil against your poor brother, and you give him nothing” (Deuteronomy 15:9). bAnd it is written there: “Certain base men have gone out… /band have drawn away the inhabitants of their city, saying, Let us go and serve other gods” (Deuteronomy 13:14). bJust as there,the base men sin with bidolatry, so too here,the base thought is treated like bidolatry. /b, bIt is taughtin a ibaraitathat bRabbi Elazar, son of Rabbi Yosei, said: Allacts of bcharity and kindness that Jews perform in this worldmake bgreat peace andare bgreat intercessors between the Jewish people and their Father in Heaven, as it is stated: “So said the Lord, enter not into a house of mourning, neither go to lament nor bemoan them, for I have taken away My peace from this people,says the Lord, bboth kindness and mercy”(Jeremiah 16:5). b“Kindness”; thisis referring to bacts of kindness. “Mercy”; thisis referring to acts of bcharity.This indicates that when there is kindness and mercy, God is at peace with His people., bIt is taughtin a ibaraitathat bRabbi Yehuda says: Great is charity in that it advances the redemption, as it is stated: “So said the Lord, uphold justice and do charity, for My salvation is near to come, and My righteousness to be revealed”(Isaiah 56:1). bHe would say: Ten strong entities were created in the world,one stronger than the other. bA mountain is strong,but biron,which is stronger, bcleaves it. Iron is strong,but bfire melts it. Fire is strong,but bwater extinguishes it. Water is strong,but bclouds bear it. Clouds are strong,but bwind disperses them. Wind is strong,but the human bbody withstands it.The human bbody is strong,but bfear breaks it. Fear is strong,but bwine dispels it. Wine is strong,but bsleep drives it off. And death is stronger than them all, but charity savesa person bfrom death, as it is written: “And charity delivers from death”(Proverbs 10:2, 11:4)., bRabbi Dostai, son of Rabbi Yannai, taught: Come and see that the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood.An illustration of bthe attribute of flesh and bloodis that when ba person brings a great gift to the king, it is uncertain whetherthe king bwill accept it from him or will not accept it from him. And if you say thatthe king bwill accept it from him, it is uncertain whetherthe person who brought the gift bwilleventually bsee the face of the king, or will not see the face of the king. But the Holy One, Blessed be He, does notact in bthis way.Even when ba person gives amere iperutato a poor person, he merits to receive the Divine Presence, as it is stated: “As for me, I will behold Your face through charity; I will be satisfied, when I awake, with Your likeness”(Psalms 17:15).,It is related that bRabbi Elazar wouldfirst bgive a iperutato a poor person andonly bthenwould he bpray. He said: As it is writtenin the same verse: b“I will behold Your face through charity.”The Gemara asks: bWhatis the meaning of that which is written: b“I will be satisfied, when I awake, with your likeness”? Rav Naḥman bar Yitzḥak says: These are Torah scholars,who in pursuit of their studies bbanish sleep from their eyes in this world, and the Holy One, Blessed be He, satiates them with the radiance of the Divine Presence in the World-to-Come. /b, bRabbi Yoḥa says: Whatis the meaning of that bwhich is written: “He that graciously gives to the poor makes a loan to the Lord,and that which he has given, He will pay him back” (Proverbs 19:17)? How can it be that one is considered to have granted a loan to God? bWere it notexplicitly bwritten in the verse, it would be impossible to say this,that somebody who is gracious to a poor person is seen as lending to God. It would be impertinent, since b“the borrower is servant to the lender”(Proverbs 22:7), bas it were. /b, bRabbi Ḥiyya bar Abba says: Rabbi Yoḥa raises a contradictionbetween two texts. In one place bit is written: “Riches profit not on the day of wrath, but charity delivers from death”(Proverbs 11:4), bandelsewhere bit is written: “Treasures of wickedness profit nothing, but charity delivers from death”(Proverbs 10:2). bWhyis it necessary to have bthese twoverses about bcharity,that it delivers from death? Rabbi Ḥiyya bar Abba continues: bOneverse serves to teach bthatcharity bdelivers from an unnatural deathin this world, band oneverse serves to teach bthatcharity bdelivers from the judgment of Gehennain the World-to-Come. bAndin bwhichof the verses bis thatcharity bwhich delivers from the judgment of Gehennamentioned? It is in bthatverse bin which “wrath” is written, aswith regard to the day of judgment bit is written: “That day is a day of wrath”(Zephaniah 1:15). bAnd whichtype of charity bis that which delivers from an unnatural death? /b |
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23. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
| 17a. בפמליא של מעלה ובפמליא של מטה ובין התלמידים העוסקים בתורתך בין עוסקין לשמה בין עוסקין שלא לשמה וכל העוסקין שלא לשמה יהי רצון שיהו עוסקין לשמה.,ר' אלכסנדרי בתר צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו שתעמידנו בקרן אורה ואל תעמידנו בקרן חשכה ואל ידוה לבנו ואל יחשכו עינינו איכא דאמרי הא רב המנונא מצלי לה ור' אלכסנדרי בתר דמצלי אמר הכי רבון העולמים גלוי וידוע לפניך שרצוננו לעשות רצונך ומי מעכב שאור שבעיסה ושעבוד מלכיות יהי רצון מלפניך שתצילנו מידם ונשוב לעשות חוקי רצונך בלבב שלם.,רבא בתר צלותיה אמר הכי אלהי עד שלא נוצרתי איני כדאי ועכשיו שנוצרתי כאלו לא נוצרתי עפר אני בחיי ק"ו במיתתי הרי אני לפניך ככלי מלא בושה וכלימה יהי רצון מלפניך ה' אלהי שלא אחטא עוד ומה שחטאתי לפניך מרק ברחמיך הרבים אבל לא ע"י יסורין וחלאים רעים והיינו וידוי דרב המנונא זוטי ביומא דכפורי.,מר בריה דרבינא כי הוה מסיים צלותיה אמר הכי אלהי נצור לשוני מרע ושפתותי מדבר מרמה ולמקללי נפשי תדום ונפשי כעפר לכל תהיה פתח לבי בתורתך ובמצותיך תרדוף נפשי ותצילני מפגע רע מיצר הרע ומאשה רעה ומכל רעות המתרגשות לבא בעולם וכל החושבים עלי רעה מהרה הפר עצתם וקלקל מחשבותם יהיו לרצון אמרי פי והגיון לבי לפניך ה' צורי וגואלי.,רב ששת כי הוה יתיב בתעניתא בתר דמצלי אמר הכי רבון העולמים גלוי לפניך בזמן שבית המקדש קיים אדם חוטא ומקריב קרבן ואין מקריבין ממנו אלא חלבו ודמו ומתכפר לו ועכשיו ישבתי בתענית ונתמעט חלבי ודמי יהי רצון מלפניך שיהא חלבי ודמי שנתמעט כאילו הקרבתיו לפניך על גבי המזבח ותרצני.,ר' יוחנן כי הוה מסיים ספרא דאיוב אמר הכי סוף אדם למות וסוף בהמה לשחיטה והכל למיתה הם עומדים אשרי מי שגדל בתורה ועמלו בתורה ועושה נחת רוח ליוצרו וגדל בשם טוב ונפטר בשם טוב מן העולם ועליו אמר שלמה (קהלת ז, א) טוב שם משמן טוב ויום המות מיום הולדו.,מרגלא בפומיה דר"מ גמור בכל לבבך ובכל נפשך לדעת את דרכי ולשקוד על דלתי תורתי נצור תורתי בלבך ונגד עיניך תהיה יראתי שמור פיך מכל חטא וטהר וקדש עצמך מכל אשמה ועון ואני אהיה עמך בכל מקום.,מרגלא בפומייהו דרבנן דיבנה אני בריה וחברי בריה אני מלאכתי בעיר והוא מלאכתו בשדה אני משכים למלאכתי והוא משכים למלאכתו כשם שהוא אינו מתגדר במלאכתי כך אני איני מתגדר במלאכתו ושמא תאמר אני מרבה והוא ממעיט שנינו אחד המרבה ואחד הממעיט ובלבד שיכוין לבו לשמים.,מרגלא בפומיה דאביי לעולם יהא אדם ערום ביראה (משלי טו, א) מענה רך משיב חמה ומרבה שלום עם אחיו ועם קרוביו ועם כל אדם ואפילו עם נכרי בשוק כדי שיהא אהוב למעלה ונחמד למטה ויהא מקובל על הבריות,אמרו עליו על רבן יוחנן בן זכאי שלא הקדימו אדם שלום מעולם ואפילו נכרי בשוק.,מרגלא בפומיה דרבא תכלית חכמה תשובה ומעשים טובים שלא יהא אדם קורא ושונה ובועט באביו ובאמו וברבו ובמי שהוא גדול ממנו בחכמה ובמנין שנאמר (תהלים קיא, י) ראשית חכמה יראת ה' שכל טוב לכל עושיהם לעושים לא נאמר אלא לעושיהם לעושים לשמה ולא לעושים שלא לשמה וכל העושה שלא לשמה נוח לו שלא נברא.,מרגלא בפומיה דרב [לא כעולם הזה העולם הבא] העולם הבא אין בו לא אכילה ולא שתיה ולא פריה ורביה ולא משא ומתן ולא קנאה ולא שנאה ולא תחרות אלא צדיקים יושבין ועטרותיהם בראשיהם ונהנים מזיו השכינה שנאמר (שמות כד, יא) ויחזו את האלהים ויאכלו וישתו:,גדולה הבטחה שהבטיחן הקב"ה לנשים יותר מן האנשים שנא' (ישעיהו לב, ט) נשים שאננות קומנה שמענה קולי בנות בוטחות האזנה אמרתי,א"ל רב לר' חייא נשים במאי זכיין באקרויי בנייהו לבי כנישתא ובאתנויי גברייהו בי רבנן ונטרין לגברייהו עד דאתו מבי רבנן.,כי הוו מפטרי רבנן מבי ר' אמי ואמרי לה מבי ר' חנינא אמרי ליה הכי עולמך תראה בחייך ואחריתך לחיי העולם הבא ותקותך לדור דורים לבך יהגה תבונה פיך ידבר חכמות ולשונך ירחיש רננות עפעפיך יישירו נגדך עיניך יאירו במאור תורה ופניך יזהירו כזוהר הרקיע שפתותיך יביעו דעת וכליותיך תעלוזנה מישרים ופעמיך ירוצו לשמוע דברי עתיק יומין.,כי הוו מפטרי רבנן מבי רב חסדא ואמרי לה מבי ר' שמואל בר נחמני אמרו ליה הכי (תהלים קמד, יד) אלופינו מסובלים וגו',אלופינו מסובלים רב ושמואל ואמרי לה רבי יוחנן ור' אלעזר חד אמר אלופינו בתורה ומסובלים במצות וחד אמר אלופינו בתורה ובמצות ומסובלים ביסורים | 17a. bin the heavenly entourage [ ipamalia /i]of angels each of whom ministers to a specific nation (see Daniel 10), and whose infighting causes war on earth; br band in the earthly entourage,the Sages, br band among the disciples engaged inthe study of bYour Torah, br bwhether they engage in itsstudy bfor its own sake or not for its own sake. br bAnd all those engagedin Torah study bnot for its own sake, br bmay it beYour bwillthat bthey will come to engagein its study bfor its own sake. /b, bAfter his prayer, Rabbi Alexandri said the following: br bMay it be Your will, Lord our God, br bthat You station us in a lighted corner and not in a darkened corner, br band do not let our hearts become faint nor our eyes dim. br bSome say that this was the prayer that Rav Hamnuna would recite, and that after Rabbi Alexandri prayed, he would say the following: br bMaster of the Universe, it is revealed and known before You br bthat our will is to perform Your will, and what prevents us? brOn the one hand, bthe yeast in the dough,the evil inclination that is within every person; br band the subjugation to the kingdomson the other. br bMay it be Your will br bthat You will deliver us from their hands,of both the evil inclination and the foreign kingdoms, brso that bwe may return to perform the edicts of Your will with a perfect heart. /b, bAfter his prayer, Rava said the following: br bMy God, before I was created I was worthless, br band now that I have been created it is as if I had not been created,I am no more significant. br bI am dust in life, all the more so in my death. br bI am before You as a vessel filled with shame and humiliation. brTherefore, bmay it be Your will, Lord my God, that I will sin no more, br band that thosetransgressions bthat I have committed, br bcleanse in Your abundant mercy; br bbutmay this cleansing bnotbe bby means of suffering and serious illness,but rather in a manner I will be able to easily endure. br bAnd this is the confession of Rav Hamnuna Zuti on Yom Kippur. /b, bWhen Mar, son of Ravina, would conclude his prayer, he said the following: br bMy God, guard my tongue from evil and my lips from speaking deceit. br bTo those who curse me let my soul be silent br band may my soul be like dust to all. br bOpen my heart to Your Torah, br band may my soul pursue your mitzvot. br bAnd save me from a bad mishap, from the evil inclination, br bfrom a bad woman, and from all evils that suddenly come upon the world. br bAnd all who plan evil against me, br bswiftly thwart their counsel, and frustrate their plans. br bMay the words of my mouth and the meditation of my heart find favor before You, br bLord, my Rock and my Redeemer. /b,The Gemara recounts that bwhen Rav Sheshet would sit inobservance of ba fast, after he prayed he said as follows: br bMaster of the Universe, it is revealed before You brthat bwhen the Temple is standing, one sins and offers a sacrifice. br bAndalthough bonly its fat and blood were offered fromthat sacrifice on the altar, his transgression bis atoned for him. br bAnd now, I sat inobservance of ba fast and my fat and blood diminished. br bMay it be Your will that my fat and blood that diminished beconsidered as if bI offereda sacrifice bbefore You on the altar, br band may I find favor in Your eyes.brHaving cited statements that various Sages would recite after their prayers, the Gemara cites additional passages recited by the Sages on different occasions., bWhen Rabbi Yoḥa would concludestudy of bthe book of Job, he said the following: br bA person will ultimately die and an animal will ultimately be slaughtered, and all are destined for death.Therefore, death itself is not a cause for great anguish. brRather, bhappy is he who grew up in Torah, whose labor is in Torah, br bwho gives pleasure to his Creator, br bwho grew up with a good name and who took leave of the world with a good name. brSuch a person lived his life fully, band about him, Solomon said: br b“A good name is better than fine oil, and the day of death than the day of one’s birth”(Ecclesiastes 7:1); one who was faultless in life reaches the day of his death on a higher level than he was at the outset., bRabbi Meir was wont to saythe following idiom: br bStudy with all your heart and with all your soul to know My ways br band to be diligent at the doors of My Torah. br bKeep My Torah in your heart, br band fear of Me should be before your eyes. br bGuard your mouth from all transgression, br band purify and sanctify yourself from all fault and iniquity. br bAndif you do so, bI,God, bwill be with you everywhere. /b, bThe Sages in Yavne were wont to say: br bIwho learn Torah bamGod’s bcreature and my counterpartwho engages in other labor bisGod’s bcreature. br bMy work is in the city and his work is in the field. br bI rise early for my work and he rises early for his work. br bAnd just as he does not presume toperform bmy work, so I do not presume toperform bhis work. br bLest you say: Iengage in Torah study ba lot, while heonly engages in Torah study ba little,so I am better than he, br bit hasalready bbeen taught: br bOne who brings a substantialsacrifice band one who brings a meagersacrifice have equal merit, br bas long as he directs his heart towards Heaven(Rav Hai Gaon, iArukh /i)., bAbaye was wont to say: br bOne must always be shrewdand utilize every strategy binorder to achieve bfearof Heaven and performance of mitzvot. brOne must fulfill the verse: b“A soft answer turns away wrath”(Proverbs 15:1) brand take steps to bincrease peace with one’s brethren and with one’s relatives, br band with all people, even with a non-Jew in the marketplace,despite the fact that he is of no importance to him and does not know him at all ( iMe’iri /i), br bso that he will be loved abovein God’s eyes, br bpleasant belowin the eyes of the people, br band acceptable to allof God’s bcreatures. /b,Tangentially, the Gemara mentions that bthey said about Rabban Yoḥa ben Zakkai that no one ever preceded him inissuing a bgreeting, not even a non-Jew in the marketplace,as Rabban Yoḥa would always greet him first., bRava was wont to say: br bThe objective ofTorah bwisdomis to achieve brepentance and good deeds; br bthat one should not readthe Torah band studymishna and become arrogant br band spurn his father and his mother and his teacher br band one who is greater than he in wisdom or inthe bnumberof students who study before him, br bas it is stated: “The beginning of wisdom is fear of the Lord, a good understanding have all who fulfill them”(Psalms 111:10). br bIt is not statedsimply: bAll who fulfill, but rather: All who fulfill them,those who perform these actions as they ought to be performed, meaning bthose who dosuch deeds bfor their own sake,for the sake of the deeds themselves, bnot those who do them not for their own sake. brRava continued: bOne who does them not for their own sake,it would have been bpreferable for him had he not been created. /b, bRav was wont to say: br bThe World-to-Come is not like this world. br bIn the World-to-Come there is no eating, no drinking, br bno procreation, nobusiness bnegotiations, br bno jealousy, no hatred, and no competition. br bRather, the righteous sit with their crowns upon their heads, enjoying the splendor of the Divine Presence, as it is stated: br b“And they beheld God, and they ate and drank”(Exodus 24:11), meaning that beholding God’s countece is tantamount to eating and drinking.,The Gemara states: bGreater is the promisefor the future bmade by the Holy One, Blessed be He, to women than to men, as it is stated: “Rise up, women at ease; hear My voice, confident daughters, listen to what I say”(Isaiah 32:9). This promise of ease and confidence is not given to men., bRav said to Rabbi Ḥiyya:By bwhatvirtue bdo women meritto receive this reward? Rabbi Ḥiyya answered: They merit this reward bfor bringing their children to readthe Torah bin the synagogue, and for sending their husbands to studymishna bin the study hall, and for waiting for their husbands until they return from the study hall. /b, bWhen the Sageswho had been studying there btook leave of the study hall of Rabbi Ami, and some sayit was bthe study hall of Rabbi Ḥanina, they would say to him the followingblessing: br bMay you see your world,may you benefit from all of the good in the world, bin your lifetime, br band may your end be to life in the World-to-Come, br band may your hopebe sustained bfor many generations. brMay byour heart meditate understanding, br byour mouth speak wisdom, and your tongue whisper with praise. brMay byour eyelids look directly before you, br byour eyes shine in the light of Torah, br band your face radiate like the brightness of the firmament. brMay byour lips express knowledge, br byour kidneys rejoice in the upright, br band your feet run to hear the words of the Ancient of Days,God (see Daniel 7)., bWhen the Sages took leave of the study hall of Rav Ḥisda, and some sayit was bthe study hall of Rabbi Shmuel bar Naḥmani, they would say to him the following,in accordance with the verse: b“Our leaders are laden,there is no breach and no going forth and no outcry in our open places” (Psalms 144:14)., bOur leaders are laden. Rav and Shmuel, and some say Rabbi Yoḥa and Rabbi Elazar,disputed the proper understanding of this verse. bOne said: Our leaders in Torah are laden with mitzvot. And one said: Our leaders in Torah and mitzvot are laden with suffering. /b |
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24. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
| 29a. מבטלין ת"ת להוצאת המת ולהכנסת הכלה אמרו עליו על ר' יהודה בר' אילעאי שהיה מבטל ת"ת להוצאת המת ולהכנסת הכלה בד"א בשאין שם כל צורכו אבל יש שם כל צורכו אין מבטלין,וכמה כל צורכו אמר רב שמואל בר איניא משמיה דרב תריסר אלפי גברי ושיתא אלפי שיפורי ואמרי לה תריסר אלפי גברי ומינייהו שיתא אלפי שיפורי עולא אמר כגון דחייצי גברי מאבולא עד סיכרא,רב ששת אמר כנתינתה כך נטילתה מה נתינתה בששים ריבוא אף נטילתה בס' ריבוא ה"מ למאן דקרי ותני אבל למאן דמתני לית ליה שיעורא,תניא ר"ש בן יוחי אומר בוא וראה כמה חביבין ישראל לפני הקב"ה שבכל מקום שגלו שכינה עמהן גלו למצרים שכינה עמהן שנאמר (שמואל א ב, כז) הנגלה נגליתי לבית אביך בהיותם במצרים וגו' גלו לבבל שכינה עמהן שנאמר (ישעיהו מג, יד) למענכם שלחתי בבלה ואף כשהן עתידין ליגאל שכינה עמהן שנאמר (דברים ל, ג) ושב ה' אלהיך את שבותך והשיב לא נאמר אלא ושב מלמד שהקב"ה שב עמהן מבין הגליות,בבבל היכא אמר אביי בבי כנישתא דהוצל ובבי כנישתא דשף ויתיב בנהרדעא ולא תימא הכא והכא אלא זמנין הכא וזמנין הכא אמר אביי תיתי לי דכי מרחיקנא פרסה עיילנא ומצלינא התם אבוה דשמואל [ולוי] הוו יתבי בכנישתא דשף ויתיב בנהרדעא אתיא שכינה שמעו קול ריגשא [קמו ונפקו,רב ששת הוה יתיב בבי כנישתא דשף ויתיב בנהרדעא אתיא שכינה] ולא נפק אתו מלאכי השרת וקא מבעתו ליה אמר לפניו רבש"ע עלוב ושאינו עלוב מי נדחה מפני מי אמר להו שבקוהו,(יחזקאל יא, טז) ואהי להם למקדש מעט אמר רבי יצחק אלו בתי כנסיות ובתי מדרשות שבבבל ור"א אמר זה בית רבינו שבבבל,דרש רבא מאי דכתיב (תהלים צ, א) ה' מעון אתה היית לנו אלו בתי כנסיות ובתי מדרשות אמר אביי מריש הואי גריסנא בביתא ומצלינא בבי כנשתא כיון דשמעית להא דקאמר דוד (תהלים כו, ח) ה' אהבתי מעון ביתך הואי גריסנא בבי כנישתא,תניא ר"א הקפר אומר עתידין בתי כנסיות ובתי מדרשות שבבבל שיקבעו בא"י שנאמר (ירמיהו מו, יח) כי כתבור בהרים וככרמל בים יבא והלא דברים ק"ו ומה תבור וכרמל שלא באו אלא לפי שעה ללמוד תורה נקבעים בארץ ישראל בתי כנסיות ובתי מדרשות שקורין ומרביצין בהן תורה עאכ"ו,דרש בר קפרא מאי דכתיב (תהלים סח, יז) למה תרצדון הרים גבנונים יצתה בת קול ואמרה להם למה תרצו דין עם סיני כולכם בעלי מומים אתם אצל סיני כתיב הכא גבנונים וכתיב התם (ויקרא כא, כ) או גבן או דק אמר רב אשי ש"מ האי מאן דיהיר בעל מום הוא:,אין עושין אותו קפנדריא: מאי קפנדריא אמר רבא קפנדריא כשמה מאי כשמה כמאן דאמר אדמקיפנא אדרי איעול בהא,א"ר אבהו אם היה שביל מעיקרא מותר,אר"נ בר יצחק הנכנס ע"מ שלא לעשות קפנדריא מותר לעשותו קפנדריא וא"ר חלבו אמר ר"ה הנכנס לבהכ"נ להתפלל מותר לעשותו קפנדריא שנא' (יחזקאל מו, ט) ובבא עם הארץ לפני ה' במועדים הבא דרך שער צפון להשתחוות יצא דרך שער נגב:,עלו בו עשבים לא יתלוש מפני עגמת נפש: והתניא אינו תולש ומאכיל אבל תולש ומניח כי תנן נמי מתני' תולש ומאכיל תנן,ת"ר בית הקברות אין נוהגין בהן קלות ראש אין מרעין בהן בהמה ואין מוליכין בהן אמת המים ואין מלקטין בהן עשבים ואם ליקט שורפן במקומן מפני כבוד מתים,אהייא אילימא אסיפא כיון ששורפן במקומן מאי כבוד מתים איכא אלא ארישא:, big strongמתני׳ /strong /big ר"ח אדר שחל להיות בשבת קורין בפרשת שקלים חל להיות בתוך השבת מקדימין לשעבר ומפסיקין לשבת אחרת,בשניה זכור בשלישית פרה אדומה ברביעית החודש הזה לכם בחמישית חוזרין לכסדרן,לכל מפסיקין בראשי חדשים בחנוכה ובפורים בתעניות ובמעמדות וביוה"כ:, big strongגמ׳ /strong /big תנן התם באחד באדר משמיעין על השקלים | 29a. bOne interruptshis bTorah study to carry out the deadfor burial band to escort a brideto her wedding. bThey said about Rabbi Yehuda, son of Rabbi Elai, that he would interrupthis bTorah study to carry out the deadfor burial band to escort a brideto her wedding. The Gemara qualifies this ruling: bIn whatcase bis this statement said?Only bwhere there are not sufficientnumbers of other people available to perform these mitzvot and honor the deceased or the bride appropriately. bHowever,when bthere are sufficientnumbers, additional people bshould not interrupttheir Torah study to participate.,The Gemara asks: bAnd how manypeople bareconsidered bsufficient? Rav Shmuel bar Inya said in the name of Rav: Twelve thousand men andanother bsix thousandmen to blow bhornsas a sign of mourning. bAnd some saya different version: bTwelve thousand men, among whom are six thousandmen with bhorns. Ulla said: For example,enough bto make a procession of peopleall the way bfrom thetown bgate [ iabbula /i] to the place of burial. /b, bRav Sheshet said: Asthe Torah bwas given, so itshould be btaken away,i.e., the same honor that was provided when the Torah was given at Mount Sinai should be provided when the Torah is taken through the passing away of a Torah scholar. bJust asthe Torah bwas given in the presence of six hundred thousandmen, bso too its takingshould be done bin the presence of six hundred thousandmen. The Gemara comments: bThis applies to someone who readthe Bible band studied ihalakhotfor himself. bBut for someone who taughtothers, bthere is no limitto the honor that should be shown to him.,§ bIt is taughtin a ibaraita /i: bRabbi Shimon ben Yoḥai says: Come and see how beloved the Jewish people are before the Holy One, Blessed be He. As every place they were exiled, the Divine Presencewent bwith them. They were exiled to Egypt,and bthe Divine Presencewent bwith them, as it is stated: “Did I reveal myself to the house of your father when they were in Egypt?”(I Samuel 2:27). bThey were exiled to Babylonia,and bthe Divine Presencewent bwith them, as it is stated: “For your sake I have sent to Babylonia”(Isaiah 43:14). bSo too, when, in the future, they will be redeemed, the Divine Presence will be with them, as it is stated: “Then the Lord your God will return with your captivity”(Deuteronomy 30:3). bIt does not state: He will bring back,i.e., He will cause the Jewish people to return, bbut ratherit says: b“He will return,”which bteaches that the Holy One, Blessed be He, will returntogether bwith them from among thevarious bexiles. /b,The Gemara asks: bWhere in Babyloniadoes the Divine Presence reside? bAbaye said: In theancient bsynagogue of Huzal and in the synagogue that was destroyed and rebuilt in Neharde’a. And do not saythat the Divine Presence resided bhere and there,i.e., in both places simultaneously. bRather, at timesit resided bherein Huzal band at times therein Neharde’a. bAbaye said: I havea blessing bcoming to me, for whenever I amwithin ba distance of a parasangfrom one of those synagogues, bI go in and pray there,due to the special honor and sanctity attached to them. It was related that bthe father of Shmuel and Levi wereonce bsitting in the synagogue that was destroyed and rebuilt in Neharde’a. The Divine Presence cameand bthey heard a loud sound,so bthey arose and left. /b,It was further related that bRav Sheshet wasonce bsitting in the synagogue that was destroyed and rebuilt in Neharde’a,and bthe Divine Presence came but he did not go out. The ministering angels came and were frightening himin order to force him to leave. Rav Sheshet turned to God and bsaid before Him: Master of the Universe,if one is bwretched andthe other is bnot wretched, who should defer to whom?Shouldn’t the one who is not wretched give way to the one who is? Now I am blind and wretched; why then do you expect me to defer to the angels? God then turned to the angels and bsaid to them: Leave him. /b,The verse states: b“Yet I have been to them as a little sanctuaryin the countries where they have come” (Ezekiel 11:16). bRabbi Yitzḥak said: Thisis referring to bthe synagogues and study halls in Babylonia. And Rabbi Elazar said: Thisis referring to bthe house of our master,i.e., Rav, bin Babylonia,from which Torah issues forth to the entire world., bRava interpreteda verse bhomiletically: What isthe meaning of that bwhich is written: “Lord, You have been our dwelling placein all generations” (Psalms 90:1)? bThisis referring to bthe synagogues and study halls. Abaye said: Initially, I used to studyTorah binmy bhome and pray in the synagogue. Once I heardand understood bthat whichKing bDavid says: “Lord, I love the habitation of Your house”(Psalms 26:8), bI wouldalways bstudyTorah bin the synagogue,to express my love for the place in which the Divine Presence resides., bIt is taughtin a ibaraita /i: bRabbi Elazar HaKappar says: In the future, the synagogues and the study halls in Babylonia will betransported and breestablished in Eretz Yisrael, as it is stated: “Surely, like Tabor among the mountains, and like Carmel by the sea, so shall he come”(Jeremiah 46:18). There is a tradition that these mountains came to Sinai at the giving of the Torah and demanded that the Torah should be given upon them. bAnd arethese bmatters notinferred through an ia fortiori /iargument: bJust as Tabor and Carmel, which came only momentarily to study Torah, wererelocated and bestablished in Eretz Yisraelin reward for their actions, ball the more soshould bthe synagogues and study hallsin Babylonia, bin which the Torah is read and disseminated,be relocated to Eretz Yisrael., bBar Kappara interpreteda verse bhomiletically: What isthe meaning of that bwhich is written: “Why do you look askance [ iteratzdun /i], O high-peaked mountains,at the mountain that God has desired for His abode” (Psalms 68:17)? bA Divine Voice issued forth and said toall the mountains that came and demanded that the Torah be given upon them: bWhy do you seek [ itirtzu /i]to enter into ba legal dispute [ idin /i] withMount bSinai? You are all blemished in comparison toMount bSinai,as bit is written here: “High-peaked [ igavnunnim /i]” and it is written there,with regard to the blemishes that disqualify a priest: b“Or crookbacked [ igibben /i] or a dwarf”(Leviticus 21:20). bRav Ashi said: Learn fromthis that bone who is arrogant isconsidered bblemished.The other mountains arrogantly insisted that the Torah should be given upon them, and they were therefore described as blemished.,§ The mishna teaches that even if a synagogue fell into ruin, bit may not be madeinto ba ikappendarya /i.The Gemara asks: bWhat ismeant by ikappendarya /i? Rava said: A shortcut, asimplied by bits name.The Gemara clarifies: bWhatdo you mean by adding: bAsimplied by bits name?It is blike one who said: Instead of going around theentire row of bhouses [ imakkifna addari /i]to get to the other side, thereby lengthening my journey, bI will enter thishouse and walk through it to the other side. The word ikappendaryasounds like a contraction of imakkifna addari /i. This is what Rava meant by saying: As implied by its name., bRabbi Abbahu said: Ifa public bpath had initiallypassed through that location, before the synagogue was built, bit is permittedto continue to use it as a shortcut, for the honor due to a synagogue cannot annul the public’s right of access to the path., bRav Naḥman bar Yitzḥak said:With regard to bone who entersa synagogue bwithout intending to make itinto ba shortcut,when he leaves bhe is permitted to make itinto ba shortcutfor himself, by leaving through the exit on the other side of the building. bAnd Rabbi Ḥelbo saidthat bRav Huna said:With regard to bone who enters a synagogue to pray, he is permitted to make itinto ba shortcutfor himself by leaving through a different exit, and it is fitting to do so, bas it is stated: “And when the people of the land shall come before the Lord in the appointed seasons, he that enters by way of the north gate to bow down shall go forth by the way of the south gate”(Ezekiel 46:9). This indicates that it is a show of respect not to leave through the same entrance through which one came in; it is better to leave through the other side.,§ The mishna teaches: If bgrass sprang up ina ruined synagogue, although it is not befitting its sanctity, bone should not pickit, bdue tothe banguishthat it will cause to those who see it. It will remind them of the disrepair of the synagogue and the need to rebuild it. The Gemara asks: bBut isn’t it taughtin a ibaraita /i: bOne may not pickthe grass band feedit to one’s animals, bbut he may pickit band leaveit there? The Gemara answers: bWhen we learnedthe prohibition against picking the grass in bthe mishna as well, we learnedonly that it is prohibited to bpickit and bfeedit to one’s animals, but it is permitted to leave it there., bThe Sages taughtin a ibaraita /i: In ba cemetery, one may not act with frivolity; one may not graze an animalon the grass growing binside it; and one may not direct a water channelto pass bthrough it; and one may not gather grass inside itto use the grass as feed for one’s animals; band if one gatheredgrass for that purpose, bit should be burnt on the spot, out of respect for the dead. /b,The Gemara clarifies: With regard to the phrase: Out of respect for the dead, bto whichclause of the ibaraitadoes it refer? bIf we sayit is referring bto the last clause,that if one gathered grass that it should be burnt out of respect for the dead, then one could ask: bSincethe grass bis burnt on the spot,and not publicly, bwhat respect for the dead is therein this act? bRather,the phrase must be referring bto the first clauseof the ibaraita /i, and it explains why it is prohibited to act with frivolity., strongMISHNA: /strong On four iShabbatotduring and surrounding the month of Adar, a Torah portion of seasonal significance is read. When bthe New Moon of Adar occurs on Shabbat,the congregation breads the portion of iShekalim /ion that Shabbat. If the New Moon boccurs duringthe middle of bthe week, they advancethe reading of that portion bto the previousShabbat, band,in such a case, bthey interruptthe reading of the four portions bon the following Shabbat,which would be the first Shabbat of the month of Adar, and no additional portion is read on it., bOn the secondShabbat, the Shabbat prior to Purim, they read the portion: b“Rememberwhat Amalek did” (Deuteronomy 25:17–19), which details the mitzva to remember and destroy the nation of Amalek. bOn the thirdShabbat, they read the portion of bthe Red Heifer [ iPara /i](Numbers 19:1–22), which details the purification process for one who became ritually impure through contact with a corpse. bOn the fourthShabbat, they read the portion: b“This month [ ihaḥodesh /i] shall be for you”(Exodus 12:1–20), which describes the offering of the Paschal lamb. bOn the fifthShabbat, bthey resume theregular weekly borderof readings and no special portion is read., bFor allspecial days, the congregation binterruptsthe regular weekly order of readings, and a special portion relating to the character of the day is read. This applies bon the New Moons, on Hanukkah, and on Purim, on fast days, and on thenon-priestly bwatches, and on Yom Kippur. /b, strongGEMARA: /strong bWe learnedin a mishna bthere( iShekalim1:1): bOn the first of Adar they makea public bannouncement concerningthe forthcoming collection of half- bshekels.The money is used for the communal offerings in the Temple in the coming year. |
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25. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)
| 48a. ואנן קא יהבינן לכהנים,ולודי אשאר מעשרות אמר ריש לקיש כל בית שאין מתודה על מעשר ראשון שוב אין מתודה על שאר מעשרות מאי טעמא אמר אביי הואיל ופתח בו הכתוב תחילה,מכלל דאפרושי הוו מפרשי והא תניא אף הוא ביטל את הוידוי וגזר על הדמאי לפי ששלח בכל גבול ישראל וראה שאין מפרישין אלא תרומה גדולה בלבד ומעשר ראשון ומעשר שני מקצתן מעשרין ומקצתן אין מעשרין,אמר להם בני בואו ואומר לכם כשם שתרומה גדולה יש בה עון מיתה כך תרומת מעשר וטבל יש בהן עון מיתה,עמד והתקין להם הלוקח פירות מע"ה מפריש מהן מעשר ראשון ומעשר שני מעשר ראשון מפריש ממנה תרומת מעשר ונותנה לכהן ומעשר שני עולה ואוכלו בירושלים מעשר ראשון ומעשר עני המוציא מחבירו עליו הראיה,תרתי תקן ביטל וידוי דחבירים וגזר על דמאי של עמי הארץ,ואף הוא ביטל את המעוררים מאי מעוררים אמר רחבה בכל יום ויום שהיו עומדים לוים על דוכן ואומרים (תהלים מד, כד) עורה למה תישן ה' אמר להן וכי יש שינה לפני המקום והלא כבר נאמר (תהלים קכא, ד) הנה לא ינום ולא יישן שומר ישראל אלא בזמן שישראל שרויין בצער ועובדי כוכבים בנחת ושלוה לכך נאמר עורה למה תישן ה',ואת הנוקפים מאי נוקפים אמר רב יהודה אמר שמואל שהיו מסרטין לעגל בין קרניו כדי שיפול דם בעיניו אתא איהו בטיל משום דמיחזי כי מומא,במתניתא תנא שהיו חובטין אותו במקלות כדרך שעושין אותו לפני עבודת כוכבים אמר להם עד מתי אתם מאכילין נבילות למזבח נבילות הא שחיט להו אלא טריפות שמא ניקב קרום של מוח עמד והתקין להם טבעות בקרקע,עד ימיו היה פטיש מכה בירושלים בחולו של מועד,כל ימיו לא היה אדם צריך לשאול על הדמאי כדאמרן, big strongמתני׳ /strong /big משבטלה סנהדרין בטל השיר מבית המשתאות שנאמר (ישעיהו כד, ט) בשיר לא ישתו יין וגו',משמתו נביאים הראשונים בטלו אורים ותומים משחרב בהמ"ק בטל השמיר ונופת צופים ופסקו אנשי אמנה מישראל שנאמר (תהלים יב, ב) הושיעה ה' כי גמר חסיד וגו',רשב"ג אומר העיד ר' יהושע מיום שחרב בהימ"ק אין יום שאין בו קללה ולא ירד הטל לברכה וניטל טעם הפירות ר' יוסי אומר אף ניטל שומן הפירות ר' שמעון בן אלעזר אומר הטהרה נטלה את (הטעם ואת) הריח המעשרות נטלו את שומן הדגן וחכמים אומרים הזנות והכשפים כילו את הכל, big strongגמ׳ /strong /big וממאי דמשבטלה סנהדרי כתיב אמר רב הונא בריה דרב יהושע דאמר קרא (איכה ה, יד) זקנים משער שבתו בחורים מנגינתם,אמר רב אודנא דשמעא זמרא תעקר אמר רבא זמרא בביתא חורבא בסיפא שנאמר (צפניה ב, יד) קול ישורר בחלון חרב בסף כי ארזה ערה,מאי כי ארזה ערה אמר ר' יצחק בית המסובך בארזים עיר הוא אלא אפי' בית המסובך בארזים מתרועע אמר רב אשי שמע מינה כי מתחיל חורבא בסיפא מתחיל שנאמר חרב בסף ואיבעית אימא מהכא (ישעיהו כד, יב) ושאיה יוכת שער אמר מר בר רב אשי לדידי חזי ליה ומנגח כי תורא,אמר רב הונא זמרא דנגדי ודבקרי שרי דגרדאי אסיר רב הונא בטיל זמרא קם מאה אווזי בזוזא ומאה סאה חיטי בזוזא ולא איבעי אתא רב חסדא זלזיל ביה איבעאי אווזא בזוזא ולא משתכח,אמר רב יוסף זמרי גברי ועני נשי פריצותא זמרי נשי ועני גברי כאש בנעורת למאי נפקא מינה לבטולי הא מקמי הא,אמר ר' יוחנן כל השותה בארבעה מיני זמר מביא חמש פורעניות לעולם שנאמר (ישעיהו ה, יא) הוי משכימי בבקר שכר ירדפו מאחרי בנשף יין ידליקם והיה כנור ונבל תוף וחליל ויין משתיהם ואת פועל ה' לא יביטו,מה כתיב אחריו (ישעיהו ה, יג) לכן גלה עמי מבלי דעת שגורמין גלות לעולם וכבודו מתי רעב שמביאין רעב לעולם והמונו צחה צמא שגורמין לתורה שתשתכח מלומדיה (ישעיהו ה, טו) וישח אדם וישפל איש שגורמין שפלות לשונאו של הקב"ה ואין איש אלא הקדוש ב"ה שנאמר (שמות טו, ג) ה' איש מלחמה ועיני גבוהים תשפלנה שגורמין שפלות של ישראל,ומה כתיב אחריו לכן | 48a. band we giveit bto the priests.Ezra penalized the Levites for not ascending with him from Babylonia to Eretz Yisrael by taking away their right to the first tithe. Consequently, the owner of the produce can no longer recite the declaration of tithes, which includes the statement: “I have done according to all that You have commanded me” (Deuteronomy 26:14), as he did not give the tithe to the Levites.,The Gemara asks: bAnd let himat least bdeclarethat he donated bthe other tithesin the proper manner. bReish Lakish said: Any house that does not state the declaration aboutthe bfirst tithe can no longer state the declaration of the othertypes of btithes.The Gemara asks: bWhat is the reasonfor this? bAbaye said: Because the writtenverse bbeganthe declaration bwiththe tithe given to the Levites: “And I also gave it to the Levite, and to the stranger, to the orphan, and to the widow, in accordance with all Your mitzvot that You commanded me” (Deuteronomy 26:13). If he cannot say the first part of the declaration, he cannot say the rest.,The Gemara poses a question: The fact that Rabbi Yoḥa canceled the declaration of tithes proves bby inference that they would separatetithes in his days. bBut isn’t it taught( iTosefta13:10): bHe,Yoḥa the High Priest, balso canceled the declarationof tithes band decreed with regard to doubtfully tithed produce [ idemai /i]?Why did he issue this decree? bBecause he sentmessengers bthroughoutthe land, to ball the borders ofEretz bYisraelto investigate, band saw that they would separate only iteruma gedola /i, andas for bfirst tithe and second tithe, somepeople bwould tithe and somepeople bwould not tithe. /b, bHe said to them: My sons, come and I will tell yousomething: bJust asthe ihalakhotof iteruma gedola /iinclude ba transgression punishable by deathat the hand of God, as one who ate produce from which iterumahas not been separated is punished with death from Heaven, bso too,the iterumaof the tithe,the portion the Levites must separate from their first tithe and give to priests, band untithed produce,these include ba transgression punishable by deathat the hand of God, if the produce is eaten without the tithes having been taken.,Realizing that it was uncertain with regard to whether or not people were separating tithes, bhe arose and instituted an ordice for themwith regard to doubtfully tithed produce: bOne who purchases produce from an iam ha’aretz /i,which may or may not have been tithed, bmust separate fromthe produce bfirst tithe and second tithedue to the uncertainty as to whether or not the iam ha’aretzseparated them. As for bfirst tithe, hethen bseparates iterumaof the tithe from it and gives it to a priest, andwith regard to bsecond tithe, he goes up and eats it in Jerusalem.However, with regard to the giving of bfirst titheto the Levite, band the poor man’s tithe,which can be eaten by anyone, as the Levites and the poor only have monetary rights to the produce, bthe burden of proof rests upon the claimant.Since the Levites and the poor cannot prove that these tithes had not already been set aside by the iam ha’aretz /i, they cannot force the buyer to give them those tithes.,In any case, the Gemara proves from the ibaraitathat not all people would separate tithes in the time of Yoḥa the High Priest. The Gemara answers: bHe instituted two ordices: He canceled the declaration of tithes of those devoted to the meticulous observance of mitzvot [ iḥaverim /i],especially ihalakhotof iterumaand tithes, band he decreed with regard to doubtfully tithed producepurchased bfrom iamei ha’aretz /i,because they may not have separated tithes at all.,§ The mishna further taught: bHe also nullifiedthe actions of bthe awakeners.The Gemara poses a question: bWhatare bawakeners? Raḥava says: On each and every day when the Levites stood on the platformin the Temple btheywould bsay: “Awake, why do you sleep, O Lord?”(Psalms 44:24). Therefore, they were called awakeners. Yoḥa the High Priest bsaid to them: Does the Omnipresent sleep,that you call upon Him to awaken? bBut isn’t it already stated: “Behold, He that keeps Israel neither slumbers nor sleeps”(Psalms 121:4)? bRather, when the Jewish people are in a state of suffering, and the nations of the world are ina state of bcalm and serenity,it is bwith regard to thisthat bit is stated: “Awake, why do you sleep, O Lord?”If the verse were to be recited every morning it would be interpreted in the wrong way, so Yoḥa the High Priest therefore canceled the daily recitation of this verse.,The mishna also taught that Yoḥa the High Priest canceled bthe strikers.The Gemara asks: bWhatare bstrikers? Rav Yehuda saysthat bShmuel says:They are those bwho would scratch the calfbeing prepared for slaughter as an offering bbetween its horns, in order that blood should fall in its eyes,so that the animal would not see and resist being slaughtered. bHe cameand bnullifiedthis practice, bbecause it looked likethey are causing ba blemish. /b,A different explanation of strikers bwas taught in a ibaraita /i( iTosefta13:9): They are those bwho would beatthe calf bwith sticks,to stun it before it was slaughtered, bin the manner that they do it before idols.Yoḥa the High Priest bsaid to them: Until when will you feed unslaughtered animal carcasses to the altar?The Gemara asks: Are these animal carcasses actually bunslaughtered animal carcasses? They were slaughtered,i.e., they did not die of their own accord. bRather,he said that the beatings would cause them to become blike animals with a wound that will cause them to die within twelve months [ itereifot /i],as bperhapsthese beatings will bperforate the membrane surrounding the brain,which would make the calf a itereifa /i. bHetherefore barose and instituted an ordice for themto put brings in the groundwith which they could secure the animals, thereby making it easier to slaughter the animals without having to scratch them between the horns or hit them with sticks.,The mishna stated that buntil the daysof Yoḥa the High Priest bthe hammerof smiths bwould strike in Jerusalem.The Gemara explains: This is referring bto the intermediate days of a Festival.Though certain types of labor are permitted on those days, the banging of a hammer was outlawed, as the noise it made would detract from the feeling of sanctity of the day.,They further taught that in ballof bhis days a person did not need to inquire with regard to doubtfully tithed produce.The Gemara notes that this is blike thatwhich bwe statedabove, that he instituted an ordice with regard to the tithing of doubtfully tithed produce., strongMISHNA: /strong This mishna continues with the list of items that were nullified. bFromthe time bwhen the Sanhedrin ceased song wasalso bnullified from the places of feasts,i.e., it was no longer permitted to sing at a feast where wine was served, bas it is stated: “With song they shall not drink wine”(Isaiah 24:9)., bFromthe time bwhen the early prophets died the iUrim VeTummimwas nullified. Fromthe time bwhen theSecond bTemple was destroyed the ishamir /iworm bceasedto exist bandalso bthe sweetness of the honeycomb,as the verse says with regard to the laws of the Torah: “More to be desired are they than gold, indeed, than much fine gold; sweeter also than honey and the honeycomb” (Psalms 19:11). bAnd men of faith ceased frombeing among bthe Jewish people, as it is stated: “Help, Lord, for the pious man is finished;for the faithful fail from among the children of men” (Psalms 12:2)., bRabban Shimon ben Gamliel saysthat bRabbi Yehoshua testified: From the day the Temple was destroyed there is no day that does not includesome form of bcurse. Andsince then bthe dew has not descended for blessing, and the taste has been removed from fruit. Rabbi Yosei says:Since then, bthe fat of fruit has also been removed. Rabbi Shimon ben Elazar says:Since then, bthelost bpurity has removed the taste and the aromafrom fruit; bthe tithesthat were not separated bhave removed the fat of the grain. And the Sages say: Promiscuity and witchcrafthave bconsumed it all. /b, strongGEMARA: /strong The Gemara poses a question with regard to the first clause of the mishna: bAnd from whereis it derived bthatthe verse: “With song they shall not drink wine” (Isaiah 24:9) bis writtenabout the period bfromthe time bwhen the Sanhedrin was nullified? Rav Huna, son of Rav Yehoshua, said:From bthatwhich bthe verse states: “The Elders have ceased from the gate, the young men from their music”(Lamentations 5:14). This indicates that the dissolution of the Sanhedrin, who are the Elders from the gate, is linked to the end of the young men singing., bRav said:The bear that hears song should be uprooted,as it is prohibited to listen to music after the destruction of the Temple. bRava said:If there is bsong in a housethere will be bdestruction on the threshold, as it is stated: “Voices shall sing in the windows; desolation shall be in the doorposts; for its cedar work shall be uncovered”(Zephaniah 2:14).,The word “uncovered” [ iera /i] could be read to mean: Its city [ iira /i]. The Gemara asks: bWhat isthe meaning of: bFor its cedar work shall be its city?Furthermore, bRabbi Yitzḥakwondered when he bsaid: Is a house interlaced with cedarsnot as strong as ba city,and therefore not threatened by desolation? bRather,it means that beven a house interlaced with cedars will become unstable [ imitroe’a /i]if song is heard there. bRav Ashi said: Learn from it that when the destruction startsit bstarts with the threshold, as it is stated: “Desolation shall be in the posts.” And if you wish, sayinstead that they derive this idea bfrom here:“In the city is left desolation, band the gate is smitten unto ruin [ ishe’iyya /i]”(Isaiah 24:12). The term “ruin” here is referring to the destructive demon known as iShe’iyya /i, who strikes the gate first. bMar bar Rav Ashi said: I saw it,this iShe’iyya /i, band it was goringand wreaking havoc blike an ox. /b, bRav Huna said:The bsong of those who pull ships and lead the herd is permitted,for their singing assists them to establish a rhythm in their work. However, that bof weavers is forbidden,as they sing only for their own enjoyment. The Gemara relates that subsequently, bRav Huna nullifiedall types of bsong,and this led to a general blessing: The price of bone hundred ducks stood at a dinar, and one hundred ise’aof wheat at a dinar, and there was no desirefor them even at such a cheap price, due to their great abundance. Later, when bRav Ḥisda came and belittledthis prohibition, people began to sing again. As a result, prices increased greatly, and this led to a situation whereby one bwanteda single bduck forone bdinar and it could not be found. /b, bRav Yosef said:If bmen sing and women respond,this is blicentiousness.If bwomen sing and men respond,it causes the evil inclination to burn bas ifone were setting bfire to chipsof kindling. The Gemara poses a question: bWhat difference is there?Rav Yosef indicates that in any case both are prohibited. The Gemara answers: bTo nullify one before the other,i.e., if it is impossible to ban singing entirely, they should at least stop the most problematic form., bRabbi Yoḥa says: Anyone who drinkswine bwiththe accompaniment of bfour types of instruments brings fivetypes of bretribution to the world, as it is stated: “Woe to them who rise early in the morning, that they may follow strong drink; who tarry late into the night, until wine inflames them. And the harp and the psaltery, the drum and the pipe and wine, are at their feasts, but they do not regard the work of the Lord”(Isaiah 5:11–12).,After listing the sin of those who drink wine with musical accompaniment, the verse states their punishment: bWhat is written afterward? “Therefore, My people have gone into captivity, for want of knowledge”(Isaiah 5:13), meaning bthat they cause exile to the world; “and their honorable men are famished”(Isaiah 5:13), bas they bring famine to the world; “and their multitude are parched with thirst”(Isaiah 5:13), bthat they cause the Torah,which is compared to water, bto be forgotten by those who learn it. “And mankind is bowed down, and man is humbled”(Isaiah 5:15), bthat they cause the enemy of the Holy One, Blessed be He,i.e., God Himself, bto be brought down, as “man”in the phrase “and man is humbled” means bnothing otherthan bthe Holy One, Blessed be He, asit bis stated: “The Lord is a man of war”(Exodus 15:3). The verse continues: b“And the eyes of the lofty are humbled”(Isaiah 5:15), bthat they cause the Jewish people to be brought down.These are the five retributions., bAnd whatpunishment bis written afterwardfor the people who drank wine with musical accompaniment? b“Therefore, /b |
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